In the Gospel of Mark is the story of one who came to Jesus asking what he should do to inherit eternal life. The Master cited six of the Mosaic commandments, whereupon his questioner replied that he had endeavored to obey them from the days of his youth. The Scriptural narrative then goes on to say that Jesus, beholding him, loved him, and said (10:21), "One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me." This was a tremendous test which the Master offered of one's devotion to Truth and of one's love for things spiritual, and we read that the questioner "was sad at that saying, and went away grieved: for he had great possessions" (verse 22).

Certainly Christ Jesus was not advocating pauperism, nor indicating that his followers should be objects of charity. Palpably, he was going to the root of humanity's problem in the matter of worldly possessions; that is to say, mortals' love of money and belief in its power. This is apparent in his subsequent comment to his disciples (verse 24), "Children, how hard is it for them that trust in riches to enter into the kingdom of God!" That the Scriptures do not oppose the tenet of free enterprise and the gaining of a rightful sense of supply is indicated by such passages as the Old Testament prediction that in the fullness of time all shall sit under their own vines and fig trees, and the Master's promise that those who seek first the kingdom of God will find all needful things added unto them.

In his letter to Timothy the Apostle Paul, after warning against the error of seeking happiness or security in worldly goods, does not condemn the possessors of abundant supply, but urges upon them a righteous sense of stewardship: "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life" (I Tim. 6:17–19).

In her book "The First Church of Christ, Scientist, and Miscellany" (p. 265) Mary Baker Eddy avers that "agriculture, manufacture, commerce, and wealth should be governed by honesty, industry, and justice, reaching out to all classes and peoples." Therefore, when a Christian Scientist through his "honesty, industry, and justice" has amassed a righteous competence and considers himself not the owner but the steward thereof, should he be the target either of criticism or of envy? "God is no respecter of persons" (Acts 10:34). Principle plays no favorites. The affluence which has come to one demonstrator of Truth as a result of his reliance on and obedience to God, is indicative of the provision of divine Mind for all who are striving to look from matter to Spirit for supply—for all who are seeking primarily the "kingdom of God, and his righteousness" (Matt. 6:33).

Does this mean that it would be Christianly legitimate for the student of metaphysics to pray for the increase of material goods and benefits? By no means. According to the teachings of Christ Jesus, one needs to seek first the spiritualization of consciousness, and in this kingdom of Love every needful thing will be added. One may rest assured that if the human problem is not being solved, the need is for a more consecrated effort to reflect divine Love.

A stumbling block to many in working out a problem of lack is the tendency to focus thought on the need of money rather than spiritual ideas. In a most important pronouncement in her "Miscellaneous Writings" (p. 307) Mrs. Eddy states, "God gives you His spiritual ideas, and in turn, they give you daily supplies." Then a little farther on she adds: "What a glorious inheritance is given to us through the understanding of omnipresent Love! More we cannot ask: more we do not want: more we cannot have."

Therefore, the Scientist's first step in solving a problem of insufficient supply is to gain a sense of the unbounded spiritual wealth that man possesses as a child of God, of divine Love. God's idea must ever express the riches of His grace. Is the Scientist claiming these riches? Does he thank God that man is indeed rich in reflected Love? The sagacious Emerson writes, "Without a rich heart, wealth is an ugly beggar." So often one finds a mortal battling a sense of material poverty because of his spiritual impoverishment, his lack of understanding that man is forever at one with illimitable Love.

When one begins to understand divine Love, he sees that the chief characteristic of love is giving, not getting. An impoverished mortal sense thinks of nothing but getting. It is like the vain efforts one puts forth to get a certain radio program when dialing the wrong station. If one would know and enjoy the blessing and affluence of divine Love, let him be sure that he is in rapport with loving, with giving. Only thus can he be certain that he is touching the hem of Love's garment and can receive the spiritual ideas which will meet his human need.

For example, suppose one is confronted with a problem of lack and turns to God, divine Mind, for the solution. If his work in Christian Science begins with the giving of thanks that there are no vacuums in Love's kingdom, and that now is present just the right intelligent idea to meet the need, how speedily will the seeming snarl be untangled!

At the tomb of the brother of Mary and Martha, before Lazarus gave one sign of life, Jesus thanked God that He had heard him. Cannot the student of Christian Science emulate the great Way-shower by thanking the Father that man, the child of His care, is now the possessor of heavenly riches, of right, saving ideas? In the words of a hymn (Christian Science Hymnal, No. 249):

Without doubt many readers of these lines can attest the truth of such statements and can recall instance after instance wherein seeking first the kingdom of God and His righteousness has resulted in a manifestation of bounteous supply. But with the demonstration of Love's provision should come no inordinate love for or trust in material riches, against which the Master warned. The Christian Scientist knows what and where his real substance is. It is hid from the world in divine Love, safe from lack, from inflation or deflation. As for his material supply, let him see himself not the owner, but the steward thereof. Truly does the Good Book say (I Chron. 29:14), "All things come of thee, and of thine own have we given thee."

John Randall Dunn