Reconciliation

It hath but faintly dawned upon the hearts of Christians that the solution of the all-important problem concerning life is to be found in the living example of Jesus, and consists in the simple demonstration of the divine nature and infinite qualities of Good. Jesus said, “Why callest thou me Good? There is none Good save one: that is God.” This should at once remove our sense of goodness from person to Principle, for he here declares Good to be God, and so demonstrated it.

Gaining our understanding of the nature of Good, though it be but feeble, from this standpoint, we are led to love it supremely; we learn that in Good is included every manifestation of omnipotence, omnipresence, and omniscience; we learn wherein we are God’s image and likeness.

This shows us at once the royal highway of Love—the fulfilling of the law; it declares the Good to be all-power, and renders powerless the seeming evil. Following in this way we learn the force of the expression, “Trifles make perfection, but perfection is no trifle.”

The apostle, in the words of our text, has spoken of one who better understood the requirements of harmonious being than did any other: for he not only comprehended the demands of Life but was able to demonstrate to us the “perfect way,” even as the true artist or musician manifests his science, practically, in his training.

So long as Life is regarded from a double basis, the principle of man as being both good and evil—mind and matter, immortal and mortal—mortals see double because their eye is not single; hence the whole body of creation seems to them full of darkness.

In this attitude of thought men may strive after perfection, seek long and earnestly for the seamless robe of Truth, and long for a higher sense of Life to clothe the nakedness of the false sense; but only in the degree that they become conformed to the Divine likeness through the rejection from thought of everything material and mortal, can they approach the requirements of the petition, “Thy kingdom come, thy will be done on earth as it is in heaven.”

Jesus speaks to us as one having authority in the words, “If ye love them that love you, what reward have ye? Do not even the publicans the same? Ye therefore shall be perfect even as your heavenly Father is perfect.” Mortal estimates of perfection fall far short of the Truth; matter and evil enter not into the divine ideal; hence in order to fulfil the Master’s injunction one must reject them.

In biblical language, perfection or completeness is represented by the symbolic term Seven; thus creation completely declared is represented in the seventh day. Enoch, the seventh from Adam, represents a significant fact in connection with perfected manhood; it was seen, also, in Jesus; even as “Enoch walked with God, and (to human consciousness) was not,” so Jesus saw not corruption; and as many as have the same mind that was his can become partakers with him of this same Life and Incorruption which has been brought fully to light through the gospel and the understanding of Science. The error of believing that manhood is seen in matter, represented by the mythical creation of Adam, denies the creation of man as the likeness of Spirit alias Mind. When this is perceived, it will be evident that Enoch—the seventh—is completely removed from the sense of manhood as material. Walking in the Spirit, and by the power of Mind (by the Spirit) will enable us to gain the consciousness of being the child of God or the Man of Spirit whom sense seeth not.

At the present stage of human experience, the way to this consciousness can only be found through competent instruction in Christian Science, by which it can be learned how to conform our daily walks to the footprints of Jesus’ pathway.

Spirit outlines manhood in good thoughts and loving deeds: these manifest not a so-called human mind, but the Divine image and likeness. Spirit being Mind, it follows that the Man of its creating is only found in that which expresses its own likeness. Manhood, expressed in Truth and Love, is thus discerned as being entirely separated from finite and material limitations even as light is from darkness.

This consciousness of Mind’s being represents in itself a completeness in which man walks with God—having no other life: no other substance or intelligence than the infinite.

It was thus that Enoch walked in the freedom of Life, Truth, and Love. It was thus, also, that Jesus brought to light and manifested this Man of Spirit that is hidden from material sense; in so doing there was created in himself, out of the seeming duality of mind and matter, or spiritual and material nature, one new man in the likeness of the Divine nature.

We have in these experiences an object lesson that, illustrates to us that immortality is not to be gained through the death of the body, but in the spiritualization of thought and the consequent death of the error which we name mortal-mind, alias carnal-mind. Apprehension of God even in a faint degree uncovers the sinning mortal sense (2 Thess. xi. 3 ), and proves to us, through demonstration, that Life is neither vegetable, animal, nor human.

The simple recognition of Truth gives us entrance into the kingdom of heaven on earth, for it ushers us into the divine consciousness wherein all is Good, and man, governed by Love, is seen in the image and likeness of his divine Father. The Truth in Jesus’ teachings being rightly understood, brings harmony of mind and body even as he said it would do when he said to the multitude, “Seek first the kingdom of heaven and its righteousness.”

Our discernment of Life apart from matter—as revealed in Christian Science—enables us to assimilate “the Truth as it is in Christ Jesus”; this discernment repudiates the claims of matter, annuls its so-called laws, and presents man to us in the atmosphere of harmonious Being; it also teaches us how to walk daily in the footsteps of the Master,—casting out devils (evil) and healing the sick.

It reveals to us the Divine nature and power of Good in shaping all action and thus brings into demonstration the knowledge of the Scriptures and the power of the resurrection.

Enoch demonstrated this law of harmony but his experience sealed the “book of Life” until Elijah the Galilean reformer again proclaimed the Unity of God and the folly of being governed (in belief) by aught beside Him. These were the rifts in the opaque clouds of materialism showing the possibilities of a faithful obedience to a spiritual Principle.

Not however until Jesus of Nazareth takes the “book of Life” and “opens the seals thereof” to us, is “Life and Incorruption brought to light through the Gospel,” and this is fully revealed to us by “the woman (who) is the glory of the man.”

In the light of Christian Science, the Science of Being, as perceived by Enoch and Elijah, is seen to have been unfolded and explained to Israel by the Nazarene who was “tempted in all points like as we are, yet without sin.” It is because of this sinlessness in the midst of temptations, that he becomes our Mediator (way-shower) out of the sickness and sinfulness of the world (material sense).

In the lesson of our text the apostle declares a reconciliation through this mediatorial manhood between the “Circumcision” and the “Uncircumcision.” In the letter of the text reference is made to a certain people who claimed to be in divine relationship with God by virtue of the rite of circumcision of the flesh, and certain other rites and ceremonies, by which they believed Jehovah separated them from all who did not conform to their forms of worship. But do we find anywhere that they were able to prove their faith by their works? Were they ever able to demonstrate—by healing the sick and casting out evils—the universal presence of Good as a living, loving Principle—the infinite God? The law of health, happiness, and holiness, was to them a profound mystery. The immortality of Life was unperceived much less was it demonstrated in their daily walk.

In due time Christ (the Truth) was manifested, but the form of materialism had become so real as to hide the divine nature as manifested in the destruction of sin and suffering; hence the demonstrations were not acknowledged to teach the presence of Immortality and spiritual being; while this one who dared assume that God was “not the God of those who die but of the living” (Luke xix. 38 ), was evil spoken of, mocked, scourged, stripped, and in nakedness nailed to a cross of ignominy to satisfy the claims of a false sense of manhood. “Truth,” says the poet Bryant, “crushed to earth shall rise again; but error, writhing in its agony, dies among its worshippers.”

So crushed and buried to mortal sense Christ (Truth) rose again and still continues to rise in the heart of everyone who looks for him apart from sin and evil (Heb. ix. 28 ).

Are the Gentiles, or the uncircumcision in mind, either more or less spiritually minded to-day, than the Jews or the circumcision which is of the flesh?

Let the eighteen centuries of human theology, the constantly increasing dialects in this modern Babylonian confusion of tongues—answer for themselves. “By their works shall ye know them.” Jesus tells us that believing the Truth we shall heal the sick through Mind (the laying on of hands) that we shall destroy the poisonous laws of mortal mind—raising the dead,—that these signs shall follow them that believe. Are the professed followers of Christ doing this? And do these signs follow?

The Word of God, we are told in Science and Health , “is apodictical, demonstrating universal harmony and the immortality of Life when spiritually discerned and assimilated and is no respecter of persons” (John vi. 53 ); “flesh, blood, and brains neither define nor locate Truth” and the apostle declares, “they who are in the flesh cannot please God.” “But ye are not in the flesh if so be that the Spirit dwell in you,” i.e. in consciousness.

The circumcision of the heart which comes of the Word of God, brings purification from all the desires of the flesh; uncovers or lays bare the belief that Life and Intelligence germinate in matter. This circumcision declares creation as spiritual and not material; it also reveals the Fatherhood of God and the brotherhood of Man. The revelation that comes through circumcision of Spirit brings clear recognition of the real manhood, and frees us from the limitation of Truth to a dead rite or to the mere ceremony of worship; it shows us that without the power of demonstrating the supremacy of Spirit, all ceremonies of worship are anti-Christian.

Jesus was governed wholly by spiritual law, because “In him was no sin at all.” When we yield the belief that man is governed by material law, to the demands of Truth, “the same mind that was in Christ Jesus” possesses us; it is then “no longer you who work, but God who worketh both to will and to do.” Thus both volition and action of the individual are from divine Mind, in all good abiding in this Truth. Jesus demonstrated spiritual law as superseding every claim in Matter. He declared this to be the Way and the Life.

The words of Jehovah to Israel were that Loving the Lord their God, walking in His ways, and keeping His commandments, they should live (and should not die). But they could not so walk while following what they believed to be a law in matter that was against the law of God—Mind—for they that believe in the laws of matter and “sow unto the flesh” must reap corruption. In Truth we learn through the revelations of Christian Science, that God is the only Life. This changes mortal belief concerning Life, from the basis of a supposed law in matter to Mind, wherein we become conscious of Life.

This should awaken mortals from the dream of sense to see that God is of purer eyes than to behold iniquity (sin, sickness, or death), and that He governs the universe and man in spiritual instead of material channels (1 John, ii. 16 ). In proportion as we bring the pure, the good, the beautiful, and the enduring into ascendency in our affections, do we come to see mortals “transformed by the renovation of their minds,” and so “proving what is the good and accept­able, and perfect will of God.” Spiritualization of thought destroys all faith in matter, even in a material body. It elevates our experiences above the pains and discords of sense, by divesting mortal or carnal mind of its supposed sense of pleasure and pain in matter, while it invests those who live the life of Science, the children of Good, with the blissful joys of Soul.

Inasmuch as Mind, and not matter, Good and not evil, is found in Science, to outline and define manhood, let us turn and seek the Son of God where he may be found. “When I come again shall I find the faith on the earth?”

He, the likeness of divine Mind, hath created in himself out of this seeming duality of natures—mind and matter—one new man, this man being spiritual and not material (1 Peter, ii. 5 ). The Son of God becomes manifested to us in the qualities of mind expressing Truth and Love, all that acknowledges the supremacy of Good. To as many as receive this light it is given to become children of God.

Mortals must yield the mortal and material sense of life (which is but illusion) in order to gain the spiritual and immortal (Matt. x. 39 ). Taking this first step, which is the first demand, nay, the privilege of our Master, we no longer war according to the flesh battling against sin with sin’s own weapon—will-power; against sickness with drugs, and pain with lotions. Seeking for life while still believing that the enemies’ weapons will produce death, is sowing to the wind and reaping the whirlwind. Paul tells us that the Christian’s “weapons of warfare are not of the flesh, but mighty before God, to the casting down of every form of sin and disease that exalt themselves against the knowledge of God.” Armed with the power of Spirit, the disciple is no longer the servant of the so-called laws that govern sin, sickness, and death, and He goes forth” in newness of life,” strong in the might of Mind, to preach the Gospel, and to heal the sick, thus demonstrating his love for the Master by keeping his commandments. Israel, governed by God’s law, represents this state of Mind. Disbelief in the omnipresent potency of such a law, hides the demonstration of this mind, and results in the present universal belief of mortal mind in the presence and potency of material law. “As a man believeth his heart so is he.'”

This state of mortal experience represents the uncircumcision, or they who are not purified from the flesh. This same state of experience is found to be present with the circumcision of the flesh as with the uncircumcision, save that the former professes to be more than the latter and to hold the uncircumcision in contempt. Here Science appears and lifts the veil of mystery from religious worship; declares that man neither worships God in matter, (idols) rite nor ceremony, but in Spirit (Mind) and in Truth (Good) admitting neither power nor presence to aught beside his law.

Mortal belief says, “matter possesses law,” and that “God acts in and through that which appears as mortal, material and evil:” this belief also involves another conclusion in error, viz.: that this mind in matter is better than the body, hence must become spiritual and immortal while the unoffending body is to be destroyed because of sin and material laws. In Christian Science we learn that the body is no less material and mortal than the Mind that governs it, and that by turning from the whole phenomena of mind in matter we gain the true sense of Life as Spirit and this “healeth all our diseases,” enabling us to lift all who seek health into a truer sense of manhood, by healing their belief of disease and imparting something of the knowledge of this mental and physical redemption from material law.

Through understanding of the infinite sources and resources of Mind, Jesus was able to subjugate completely the claims of the false, material senses, and thereby to bring out in himself a form of manhood that expressed harmony, holiness, and immortality. Through the cross he effectually reconciled in himself unto God (Good) these false, warring elements in which error claims that mind is finite and evil, and that body is material and subject to decay. By walking over their false claims he established the harmony and immortality of man, in human consciousness. The pages of Science and Health —which, with the Bible, is the only text book of Christian Science—fairly overflow with affirmative evidence that proves the might of Mind. Through the simplest illustrations, its theory is shown to be demonstrable; it shows the power of mortal thought upon its body in the effect of the pleasing or the angry thought that finds its expression in the smile, or frown, or in the mental state of fear imaged in the fevered pulse and palsied limbs. Throughout the book, the signs of mental origin for every form of disease are traced in unanswerable evidence; and it teaches how, by correcting thought, to erase these images from the body. The Science of Mind is thus shown to be one with Divine revelation; we are taught how to heal the sick and to cast out evil; we find that as we walk in the ways of Love, mortality is swallowed up of Life, and we enter into the Life that is Good.