Many Christian Scientists recognize the value of the Biblical comment that it is "the little foxes, that spoil the vines" (S. of Sol. 2:15). Because Christian Science is the way of Life and one's living is obviously one's mental standards externalized, the Christian Scientist scrupulously examines every thought to bring it into conformity with the Christ, Truth, God's divine ideal. He recognizes that regardless of how small or innocuous error may seem to be, it nevertheless is a fox which will slyly claim to destroy the fruition of his at-one-ment with divine Principle.

Thus he is ever aware of the constant suggestions projected through press, radio, and television, together with their objectives. He sees them for what they are—the unremitting, but vain, attempt of mortal mind to foist its lies of a material man and a material universe upon consciousness. The earnest Scientist refutes and destroys such suggestions by knowing that error has nothing to talk about or to talk to, since God, Truth, and His creation alone exist.

But is the Scientist as alert to other little foxes which may long have been an unchallenged part of everyday language? Does he separate between the true in conversation and the glib phrase of pseudo-significance which has no truth but which is accorded weight through mere repetition? Does he see how such apparently innocent words, unwittingly accepted in consciousness and repeated in daily conversation, extend their subtle influence to classify and claim him as one of a world of matter-conditioned mortals?

For example, have we ever voiced or listened to these remarks without challenging any of them: "Opportunity knocks but once"; "Time heals all things"; "It's too good to be true"; "Seeing is believing"; "There's always a first time" (for error)? These and other seemingly harmless sentences come to mind as we examine thought to detect how important a part they assume in the conversation which exemplifies our thinking.

If the effort to divide thus between the true and untrue in conversation seems academic or unimportant, the sincere Christian Scientist has only to read in James (1:26), "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." Our beloved Leader, Mary Baker Eddy, says in "Miscellaneous Writings" (p. 232), "Proportionately as we part with material systems and theories, personal doctrines and dogmas, meekly to ascend the hill of Science, shall we reach the maximum of perfection in all things." From these two quotations it should be obvious that "conversation" has a deeper significance than words or phrases alone.

In this connection it might be noted that a dictionary gives an archaic meaning of the word "conversation" as "manner of living; conduct." Was not Paul urging the Ephesians to divide between the true and the untrue in their conduct when he exhorted them to "put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and ... put on the new man, which after God is created in righteousness and true holiness" (Eph. 4:22-24)?

Is it not possible that to "put off concerning the former conversation" was, in Paul's thought, to stop believing that man is mortal, conditioned by the remarks of his times, and to begin to abide in the eternal facts of life that man is spiritual, sinless, unrestricted by any limitation? And do not his writings indicate that Paul knew that present thinking, whether or not revealed in conversation, is present experience, a "manner of living"?

Because God is infinite good and man is His image and likeness, any description of man to be true must be good. Materiality does not reveal any phase of Truth or Truth's man. This indicates that these errors in conversation are to be annihilated: they are not good, therefore not true. In place of these false beliefs which constitute mortal man pure consciousness reveals the real and only man ever reflecting the one Mind. Mrs. Eddy says in "Science and Health with Key to the Scriptures" (p. 209), "Spiritual sense is a conscious, constant capacity to understand God."

Thus one realizes that because God is eternal, opportunity is always with man and that this same eternality precludes time as a causative factor in healing and that the infinitude of God, or good, assures nothing but good in experience. One knows that he sees only his own thoughts, which are real and genuine in proportion to their purity. One is conscious that there is never a first time for trouble, since the only action is of God, without a beginning or end; that to dwell in the secret place of divine consciousness is the only conversation the real man has.

One's first duty is to know God. Knowing God is demonstrating the real man, Christly, perfect, timeless, unlimited, healthy. Because anything true can be known now, one can know God's man now. As one does so, he sees the unreality of mortal mind's claim to limit man, and he realizes the banality and futility of remarks concerning opportunity, time, healing, in conversation. Living spiritual revelation is, as James affirms (1:27), "pure religion and undefiled."