Christian Scientists are sometimes asked, "How can you worship a God who is not personal?" If they, in turn, are asked how they can worship one who is, they have really no answer at all, for they cannot describe this person whom they adore. If the Scientist were to inquire, "Is he an old man with a beard, or a young man with a beautiful face?" they would be shocked at such sacrilegious remarks. But how can we worship an impersonal God?

If one were coming home alone some dark night, and were suddenly set upon by a robber, what concept of God would be of most service to him? Would it be that of a great personality seated upon a throne, somewhere in the heavens, whence He looked pityingly down upon the victim, but from which position He might not in any case come to his rescue; or the Christian Science concept of God as Love, Truth, intelligence, strength? Suppose a Scientist to be in any kind of danger: he would naturally turn at once to God as divine Love, knowing that if God is ever present, then Love is ever present; and that where Love is there can be no reality in hate, hence no one to rob or to kill, and no fear that would paralyze one's faculties. He would know that God is also intelligence, and if God is ever present then the Scientist, claiming man's reflection of God, would act intelligently,—must do so, if divine intelligence, governs him. He would know what to do and how to do it. He would also rely upon God as his strength, knowing that God, good, alone has power, and that evil has no power. This would apply equally to all the attributes of God, and would be equally available whatever the belief of danger, whether in case of disease, accident, or the kind of attack above mentioned.

December 25, 1909

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