Recently
there appeared simultaneously in several newspapers in New York and other cities notices of a book which attacks Christian Science, and about which the statement was made that Mrs.
The
wisdom of our Leader in providing for the study of the entire Bible in our Lesson-Sermons becomes more and more apparent, for we are thus led to see how the understanding of the truth unites "all periods in the design of God".
In
the remarkable colloquy between God and Abraham, as narrated in the 18th chapter of Genesis, the plea of the patriarch is grounded in an interrogatory assumption respecting the divine conduct which is of profound significance.
Ability
to maintain at all times the proper relation between teacher and student seems to be one of the hardest problems with which many Christian Scientists are confronted, and doubtless much of the misunderstanding and friction which unfortunately exist in some fields is due to a failure on the part of both teacher and students to adjust themselves to a sensible working basis, one that recognizes the individuality of each party and the necessity for maintaining this individuality.
It
sometimes happens that the beginner in Christian Science is puzzled by the apparent inconsistency of the statement that God knows all our needs and supplies them; and the declaration that God, being Spirit, cannot know materiality.
No
Bible story is given a more dramatic setting than that of the fateful truth-test upon the summit of Mount Carmel, as told by the author of the book of Kings.
One
of the greatest offenses that a man can commit against his own best interest and the interest of his fellows is that of limiting in thought the range of freedom which Truth can bring.
All
through the Bible—both in the Old and the New Testament—we find frequent references to God's covenant with man, and this subject is tersely summed up in Malachi, where God says, "My covenant was with him of life and peace.
A peculiar
grievance held against Christian Science by some of its critics is that it "draws from the membership of other churches," a fair inference from such criticism being that both the person who with the courage of his convictions changes his religion, and the church which receives him, have thereby done something wrong.
