A fine illustration of good humor is given in that story twice told in the New Testament of the woman of Canaan who sought healing for her daughter when Jesus visited the coasts of Tyre and Sidon. One account speaks of her as a Greek, a Syrophenician by birth; but the word Greek which may be translated "Gentile," might indeed be rendered "pagan," and from this epithet may be gathered the attitude of the orthodox Jew toward such a one. This woman was, however, so much in earnest that she was not discouraged by silence as the Master "answered her not a word." Jesus was evidently waiting to test her faith. At last his disciples became impatient because of her importunity, and came up to him saying, "Send her away; for she crieth after us." Evidently their expressions are not fully recorded, for they must have used an epithet usually applied to foreigners. Finally Jesus spoke to the woman as if to call her attention to the epithet which had probably been used, saying, "It is not meet to take the children's bread, and to cast it to dogs." Had the woman been less loving, less intent on her daughter's welfare, less courageous and kindly, she would have been offended and would have turned away indignant. But instead of giving up her plea, she was enabled through her courage to make the answer an opportunity for a tender and good humored appeal. She assented to the fact that it was not right to throw away the children's bread, but she reminded the Master of the fact that "the dogs under the table eat of the children's crumbs." She was speaking of the puppies, the playmates of the children, fed by their hands. It is as if she said, My appeal is not for myself, a foreigner, but just for a little child. How beautifully Jesus responded to her good humor and trust in good. "O woman," he said, "great is thy faith: be it unto thee even as thou wilt," and so the little child became well, and her mother found her so when she returned to her house.

Courage has been cynically defined as "having done the thing before," as if one could face danger fearlessly because accustomed to it; but this definition is insufficient. Courage is as often shown by the weak and inexperienced made strong by love, as by the strong inured to danger. Its highest manifestation is in what is called moral courage, evidenced when a man stands for unpopular rectitude against his immoral and unmoral fellows, who either sin themselves or make compromises with sinners.

One wonders how long it took for the traffic of those who sold oxen and sheep and doves for sacrifice, and for the money changers to invade the temple. Many a saintly visitor must have abhorred the secularization of the holy place. Probably the venal priesthood profited by taking a toll from the privilege; so the mercenary confusion continued and no one dared to protest. But Jesus, when he saw this, felt just such a thrill of righteous indignation as came to David when he recognized that it was the very God of Israel who was defied by the boasting Philistine. Jesus felt it was his Father's house that was being desecrated, which ought to be always "the house of prayer." So he drove out the cattle with his scourge, cast down the crates of the dove sellers, and overthrew the tables of the money changers, showing both courage and good humor.

Had he been a mere fanatic his anger and self-righteousness would have aroused answering anger and riotous opposition; but the calmness of courage means the support of Principle, and the peace of good humor expects the support and good will of men. These characteristics must have been evidenced by our Master, for the invaders of the sacred precincts slipped away without any recorded disturbance.

This hour surely calls upon men to understand the example of Christ Jesus and to exhibit both courage and good humor, for the opposite characteristics of the coward's cruelty and the schemer's malice claim to be invading the world. In ancient times brutality was deified and worshiped as Moloch. Shall this false god terrify and subdue the world again when Christianity has become practical in operation through the discovery of Christian Science, which brings to man the remedy for fear? Let us be encouraged by what we read in "Science and Health with Key to the Scriptures" (p. 410): "Every trial of our faith in God makes us stronger. The more difficult seems the material condition to be overcome by Spirit, the stronger should be our faith and the purer our love. The Apostle John says: 'There is no fear in Love, but perfect Love casteth out fear.... He that feareth is not made perfect in Love.' Here is a definite and inspired proclamation of Christian Science."

Once Maya, deception, or illusion, was personified. Shall mortal minds that mesmerize with whispered lies, shall the covert threat, the seductive promise, control men's minds to-day in the way in which this was done by priests of old? What if this service of a false god employs professors, reporters, editors, newsmakers and newspapers, bankers and brewers, men of the professions and labor agitators, still here is the unassailable position of the Christian Scientist (Science and Health, p. 103): "In reality there is no mortal mind, and consequently no transference of mortal thought and willpower. Life and being are of God."

People are beginning to understand more clearly the meaning of that "war in heaven" which the Revelator spoke about. One soldier in the trenches expresses his vision of the case as not a mere struggle on the material plane, a struggle affecting flesh and blood, cities and territory, but as being the world's testing time as to its acceptance of righteousness as the guiding power, or submission to human will and force. He feels that no safety, or comfort, or ease, or riches which might be offered him could in the slightest degree tempt him to turn his back upon the struggle and become a defaulter in the enterprise. There can be no escape for anyone from the necessity of fighting the good fight within himself, and from deciding whether or not he will keep the faith, which means the laying aside of the human crown, casting out all self-deification of the human mind, and so receiving what Paul speaks of as "a crown of righteousness," which he knew was laid up for him and for all those who accept and rejoice in the coming of the Christ.

William P. McKenzie.