In the field of religion is there an inevitable clash between that which is traditional and that which is known as modern? In many ways in our society we run into conflicts between these two standpoints. Jesus was revolutionary in his approach to many practices of his day, and yet he said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." ^{Matt. 5:17;}

Today some young people may feel that anything that has been around for more than two years is out of date. And in the same manner of judgment, some elders may feel that anything that does not have fifty years of experience behind it is mere fancy and of a passing nature. How do we communicate between these two points of view?

In the first place, that which is real and lasting, that which is of value and is satisfying, is not related to time. Once we have that fact established, we can begin to reason together. Whatever reaches beyond the surface elements and expresses fundamental spiritual truth can be appreciated in all ages. We can certainly agree that sincerity and integrity in music and art are not related to time. And in like manner, that which is shallow and meaningless has no depth and will not last.

Our next point would be to establish a basis of reference to judge that which is good and worthy. The only actual basis for this is God, the one and only cause. Whatever reflects the nature of Love, Truth, divine Principle, Soul, is real, has lasting quality, and deserves right evaluation and honor. We can use this measure of evaluation in estimating the worth of the traditional as well as the modern methods. In our church work we can gain from experience and custom as long as they reflect the nature and vitality of God as the one motive power. And surely new ideas will find their way into church organization if they have the basic quality which reflects divine Love.

Doing something merely because it has always been done is one of the worst reasons for continuance. On the other hand, discarding something merely because of a demand for change is also lacking in perception. The writer of Ecclesiastes has given a way of judging that which is good. He said: "I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been and God requireth that which is past." ^{Eccl. 3:14, 15;}

Moderns can learn from experience, and the traditionally-minded can stand some fresh thinking. Tradition may include the richness of gracious custom, and the modern trend may include the clean directness of honest thinking. There is no reason why these should not blend and mutually support each other. The aim should be to realize and to demonstrate the eternal laws of Soul in an ever fresh and new context of experience. The laws of Christ are the same yesterday and today and forever, and yet they apply to the most modern experience. Mrs. Eddy says of her own discovery, "The divine hand led me into a new world of light and Life, a fresh universe—old to God, but new to His 'little one.'" ^{Retrospection and Introspection, pp. 27, 28;}

Jesus rebelled against formalism. He cried out against Pharisaism, the traditional creeds and ceremonies that had no meaning. Part of the stirring in modern thought today may be due to this rebellion against from without meaning. In any age it is right to challenge hollow tradition. Mrs. Eddy says: "Ritualism and dogma lead to self-righteousness and bigotry, which freeze out the spiritual element. Pharisaism killeth; Spirit giveth Life." ^{p. 65 .} Creation is always unfolding, because of its infinite nature. If our experience is no longer reflecting newness of life, we have lost touch with the reality of being.

When the modern standards of one age become the traditional forms of the next, we can begin to question human classifications and seek a deeper interpretation of being. Then the ageless truth will begin to appear to us, and we can appreciate the eternal nature of man as the image and likeness of God.

The healing of sickness and sin, an inherent part of Christian Science, rebukes meaningless forms and rituals and demands the deep search for the understanding of God and man. Every healing is an appearing, in a degree, of the original perfection of man as the child of God. This appearing is not subject to time; it is an indication of the new birth taking place.

Some moderns may feel that Jesus' healing method is not up-to-date. But here is an approach to healing that is not subject to time or age. It is the ever-present Christ, coming anew to thought and meeting the demands of every age. Christian Science is the second coming of Christ and the final appearing of God's law of healing and redemption. Each of us can benefit from the experiences of those who have pioneered this coming, and each of us can stand ready for the new ideas that God is constantly supplying as the infinite Science unfolds.

William Milford Correll