The Omnipotence of God

W. D. MC CRACKAN.

The word "omnipotence" is not infrequently used in a manner which is so careless as to frustrate the legitimate conclusions that should be drawn from its true meaning. It is sometimes used as equivalent to superior power or supreme power, while it really means almightiness, and its true significance will not admit of any lesser interpretation. Its derivation makes it clear that the word omnipotence means "all-power" or all-mightiness; not merely a power superior to other powers, or even a power supreme over all other powers, but the only real power, the possibility of the existence of any other real powers being excluded. There cannot be more than "all," hence there cannot be another real power beside omnipotence. It is thus, as the one and only power, that Christian Scientists are taught to regard and know God.

The admission that there is any other power beside that of God, leads, as our text-book shows, to errors variously called mythology, idolatry, or materialism, and to the worship of all manner of other gods, in disobedience to the first commandment.

The proper definition of omnipotence having once been clearly established, it will follow that if there seem to be other so-called powers beside the only power, such powers cannot be real, but must be illusive or delusive beliefs of powers, pretended and pretentious counterfeits of powers, which the recognition of God as the only power will promptly dispel as falsities. These so-called powers manifest themselves to the material senses as real and potent, frequently as violent and terrible, and seem at times cleverly to mimic the only power by acting apparently with intelligence and under law. But since the material senses can testify only of matter and never of God or Spirit, they are incompetent to give evidence concerning the omnipotence of God, and their reputed evidence on this subject must perforce be set aside as invalid and irrelevant. The only evidence admissible is spiritual evidence based on spiritual comprehension and apprehension; upon the understanding of the Christ-mind; upon the Science of Christianity or Christian Science.

A proper understanding of the term omnipotence is thus found to be productive of the utmost benefit to the human race and it leads to experiences of great joy and relief, because it forces the human mind to relinquish its hold upon the belief that there can be any evil power or any power in evil. From this point of view it will readily be perceived that the study of the term omnipotence tends to deliver mankind from a long train of errors, all attached to the supposed existence of so-called evil powers, and that a clear understanding of this term is healing, reforming, and comforting in its effect.

Another helpful conclusion may be reached from the perception of omnipotence as meaning only one power, and it is this: If there could be any real power calling itself evil and manifesting itself as sin, sickness, death, or destruction, then omnipotent good or the one only power would be perpetually in the act of making such evil power null and void. Now, supposed powers which can be described as perpetually in the condition of being destroyed, certainly cannot be called real, whatever other nomenclature may be supposed to fit the case. Indeed, we find that sin, sickness, death, or destruction cannot co-exist with omnipotent God. We must make our choice between admitting the omnipotence of God and the reality of evil in all its forms. The two are evidently incompatible. Christian Scientists are taught to make their choice in behalf of an omnipotent God as against any supposed reality in evil. Thus they learn to magnify God and to rejoice in a wholly good creator and first cause.

Further it can be maintained that evil is dependent upon God's will, and that it thus possesses some measure of reality, since it is inconceivable that an omnipotent and infinitely good God should will evil upon His defenceless children, should permit or sanction it, or even prepare conditions capable of developing it. To admit the possibility of sin, sickness, and death, as emanating from or by the will of God, our heavenly Father-Mother, is to assume a responsibility which those educated in Christian Science are not willing to accept and which no one should be willing to encourage.

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The Lecture and the Field

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