ALL reasonable thinking people will agree that intolerance is a blighting evil, yet there is a wide divergence of opinion as to just what constitutes intolerance. A comprehensive definition of the word would run the whole scale of error from mere impatience with the views of another to that superlative quality of bigoted persecution which inspired the crucifixion of Jesus the Christ, and has always followed with vindictive malevolence all those who dare to break away from "the tradition of the elders." Thus it is likely that many people are intolerant without knowing it, and it is no doubt true that few are entirely free from this evil in some one of its varied forms.

It is entirely possible for one to differ radically with an honest man, however wrong he may seem to be, and yet differ kindly and peaceably. Indeed, this is a plain Christian duty. It should be remembered that a man may be ever so wrong in one direction and at the same time right in other directions. It has been well said that no one can really know another and at the same time hate him. Some gem of character, however small, ofttimes sparkles in the life of the most degraded like the gleam of a tiny diamond in the mud. The pure metaphysics of Christian Science affords a safe guide in the forming of right estimates of our fellow man. When inclined to indulge in harsh criticism of others it is well to reflect if we ourselves would have done any better under all the circumstances of environment with which they have been surrounded. Charity and bigotry have nothing in common, and many who pride themselves on being "plain spoken" are merely unkind.

To be charitable in considering the faults of others does not mean that the faults themselves should be condoned, but the fact remains that unless we separate the error from the individual we are helping to fasten it upon him, and to that extent we become parties to his sin. True reform and forgiveness do not imply condonation of evil, and can only come with the destruction of evil. But in spite of any mortal seeming, however real and vivid it may appear, it must still be seen that man, made in God's image, is perfect in his nature, and to see imperfection as a part of this man, or to confuse him with the mortal counterfeit of man which is evolved through universal wrong thinking, is to assist in the perpetuation of a lie and thus to sin against both God and man.

Christian Scientists as well as others need to cultivate what, for want of a better name, may be called a judicial temperament. In other words, men need to learn to estimate spiritually all things at their right value, and thus to gain that sense of proportion which the world sadly needs and which is necessary if right is to prevail. The possession of this desirable quality will enable one to analyze all sides of every question, and thus avoid that jumping at conclusions which results from superficial thinking, and which usually involves the unwary in a hasty and unconsidered stand from which it is difficult to recede without the exercise of a high degree of moral courage, a quality that is all too rare with many otherwise excellent people.

Christian Scientists frankly differ with the theories of their medical friends as well as with many of the teachings of other religions. If this were not true there would be no occasion for the existence of the Christian Science movement. But to differ with others does not justify intolerance of their beliefs. What if others are intolerant? Their intolerance should not provoke retaliation, and it can be destroyed only through the neutralizing effects of tolerance. A Christian Scientist cannot afford to become intolerant even of intolerance. He can and should boldly but meekly and in season advocate the tenets of his own religion, but this gives him no license to "steady the ark" for others. To interfere with the individual rights of others would be to do violence to those very tenets, a course which would justly subject one to the charge of preaching without practicing.

It may safely be said that most men desire to do right according to their light. It is also true that the average man is prone to magnify the faults of another in one respect while he himself is manifesting a perhaps more grievous fault in another direction. Few people willfully do wrong, and where all adhere to the same ideals they can differ only in extraneous things. Unless mutual care is exercised these minor differences may ripen into distrust, suspicion, intolerance, and even into hate. The motives of others cannot always properly be judged. More love and confidence of a mutual sort would destroy differences of opinion and bring men together on that basis of right understanding which inevitably comes with a recognition of divine Principle. Principle is the only thing that counts, and those who take their individual stand by their honest concept of Principle will ultimately get together regardless of how widely divergent their paths may have appeared at the outset. When both parties to a controversy desire the exaltation of right and right alone, nothing needs to be accomplished but the destruction of human will, human pride, and human opinion.

Intolerance is a species of fear and needs to be treated as such. Truth requires no violent methods for its propagation. Adherents of Truth can afford to be patient and tolerant, well knowing that all opposition to its teachings is misguided and must be shown as impotent. Intolerance is manifested only by those who are doubtful and uncertain of their position, or who fear that the things for which they contend will be superseded by the object of their venom. Thus some of the radical adherents of scholastic theology and material medicine sometimes show their intolerance of Christian Science. Those who are sure of their position are supremely confident, therefore they are never excited or disturbed; neither is it necessary for them to resort to argumentative, coercive, or persuasive methods to make converts. All should whole-heartedly desire the establishment of right for its own sake alone, giving no heed to any sacrifice of personal opinion which may be involved. Is it possible to believe that right can result in harm to any one? All must finally take their stand by Principle, and when this is done the pitiful pretensions of mere personal opinion and prejudice will be seen for what they really are,—no thing or power.

In spite of the inherent intolerance of majorities when swayed by persons and not by Principle, minorities can afford to wait patiently for the ultimate recognition of the right. It should also be remembered that a minority which does not spring from the demands of Principle may be in its degree as tyrannical as an unjust majority. Those who are right can even be patient under temporary injustice, revilings, and persecutions, knowing full well that the blood of martyrs when shed in a righteous cause is at one time the "seed of the church" and the cement of Christian civilization. Supine submission to error, however, is neither necessary nor right, and loving-kindness does not prevent the vigorous defense of a righteous position. Ignorance and intolerance are twins, and the one always waits on the other. When Mrs. Eddy wrote (Science and Health, p. 94), "Tyranny, intolerance, and bloodshed, wherever found, arise from the belief that the infinite is formed after the pattern of mortal personality, passion, and impulse," she unerringly exposed the origin of these errors and at the same time placed intolerance in its rightful company.

Christian Science has come to destroy intolerance and to substitute therefor that spiritual tolerance which bears the hallmark of Christianity and which will settle all differences between men and nations on the basis of the fatherhood of God and the brotherhood of man. Hear these words of Paul which have come ringing down the centuries, but which too often fall on unlistening ears: "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you."

Copyright, 1921, by The Christian Science Publishing Society, Falmouth and St. Paul Streets, Boston, Massachusetts. Entered at Boston post office as second-class matter. Acceptance for mailing at a special rate of postage provided for in section 1103, Act of October 3, 1917, authorized on July 11, 1918.