Science and Health With Key to the Scriptures by Mary Baker Eddy

Prayer cannot change the Science of being, but it tends to bring us into harmony with it. Goodness at- tains the demonstration of Truth.
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Science and Health
Key to The Scriptures


YE shall know the truth, and the truth shall make you free. JOHN viii. 32.

THERE is nothing either good or bad, but thinking makes it so. SHAKESPEARE

OH! Thou hast heard my prayer;
And I am blest!
This is Thy high behest :-
Thou here, and _everywhere_. MARY BAKER EDDY

SCIENCE AND HEALTH – Table Of Contents




vi:1 To those leaning on the sustaining infinite, to-day is big with blessings. The wakeful shepherd beholds vi:3 the first faint morning beams, ere cometh the full radiance of a risen day. So shone the pale star to the prophet- shepherds; yet it traversed the night, and came where, in vi:6 cradled obscurity, lay the Bethlehem babe, the human herald of Christ, Truth, who would make plain to be- nighted understanding the way of salvation through Christ vi:9 Jesus, till across a night of error should dawn the morn- ing beams and shine the guiding star of being. The Wise- men were led to behold and to follow this daystar of vi:12 divine Science, lighting the way to eternal harmony.

The time for thinkers has come. Truth, independent of doctrines and time-honored systems, knocks at the vi:15 portal of humanity. Contentment with the past and the cold conventionality of materialism are crumbling away. Ignorance of God is no longer the stepping- vi:18 stone to faith. The only guarantee of obedience is a right apprehension of Him whom to know aright is Life eternal. Though empires fall, “the Lord shall vi:21 reign forever.”

A book introduces new thoughts, but it cannot make them speedily understood. It is the task of the sturdy vi:24 pioneer to hew the tall oak and to cut the rough granite. Future ages must declare what the pioneer has accomplished.

vi:27 Since the author’s discovery of the might of Truth in vii:1 the treatment of disease as well as of sin, her system has been fully tested and has not been found wanting; but vii:3 to reach the heights of Christian Science, man must live in obedience to its divine Principle. To develop the full might of this Science, the discords of corporeal sense vii:6 must yield to the harmony of spiritual sense, even as the science of music corrects false tones and gives sweet con- cord to sound.

vii:9 Theology and physics teach that both Spirit and matter are real and good, whereas the fact is that Spirit is good and real, and matter is Spirit’s oppo- vii:12 site. The question, What is Truth, is answered by demonstration, by healing both disease and sin; and this demonstration shows that Christian healing con- vii:15 fers the most health and makes the best men. On this basis Christian Science will have a fair fight. Sickness has been combated for centuries by doctors using ma- vii:18 terial remedies; but the question arises, Is there less sickness because of these practitioners? A vigorous “No” is the response deducible from two connate vii:21 facts, – the reputed longevity of the Antediluvians, and the rapid multiplication and increased violence of diseases since the flood.

vii:24 In the author’s work, RETROSPECTION AND INTROSPEC- TION, may be found a biographical sketch, narrating experiences which led her, in the year 1866, to the dis- vii:27 covery of the system that she denominated Christian Science. As early as 1862 she began to write down and give to friends the results of her Scriptural study, for vii:30 the Bible was her sole teacher; but these compositions were crude, the first steps of a child in the newly dis- covered world of Spirit.

ix:1 She also began to jot down her thoughts on the main subject, but these jottings were only infantile ix:3 lispings of Truth. A child drinks in the outward world through the eyes and rejoices in the draught. He is as sure of the world’s existence as he is of his own; yet ix:6 he cannot describe the world. He finds a few words, and with these he stammeringly attempts to convey his feeling. Later, the tongue voices the more definite ix:9 thought, though still imperfectly.

So was it with the author. As a certain poet says of himself, she “lisped in numbers, for the numbers ix:12 came.” Certain essays written at that early date are still in circulation among her first pupils; but they are feeble attempts to state the Principle and practice of ix:15 Christian healing, and are not complete nor satisfac- tory expositions of Truth. To-day, though rejoicing in some progress, she still finds herself a willing dis- ix:18 ciple at the heavenly gate, waiting for the Mind of Christ.

Her first pamphlet on Christian Science was copy- ix:21 righted in 1870; but it did not appear in print until 1876, as she had learned that this Science must be demonstrated by healing, before a work on the subject ix:24 could be profitably studied. From 1867 until 1875, copies were, however, in friendly circulation.

Before writing this work, SCIENCE AND HEALTH, she ix:27 made copious notes of Scriptural exposition, which have never been published. This was during the years 1867 and 1868. These efforts show her comparative ix:30 ignorance of the stupendous Life-problem up to that time, and the degrees by which she came at length to its solution; but she values them as a parent x:1 may treasure the memorials of a child’s growth, and she would not have them changed.

x:3 The first edition of SCIENCE AND HEALTH was pub- lished in 1875. Various books on mental healing have since been issued, most of them incorrect in theory x:6 and filled with plagiarisms from SCIENCE AND HEALTH. They regard the human mind as a healing agent, whereas this mind is not a factor in the Principle of x:9 Christian Science. A few books, however, which are based on this book, are useful.

The author has not compromised conscience to suit x:12 the general drift of thought, but has bluntly and hon- estly given the text of Truth. She has made no effort to embellish, elaborate, or treat in full detail so in- x:15 finite a theme. By thousands of well-authenticated cases of healing, she and her students have proved the worth of her teachings. These cases for the most part x:18 have been abandoned as hopeless by regular medical attendants. Few invalids will turn to God till all physical supports have failed, because there is so little x:21 faith in His disposition and power to heal disease.

The divine Principle of healing is proved in the personal experience of any sincere seeker of Truth. Its x:24 purpose is good, and its practice is safer and more po- tent than that of any other sanitary method. The un- biased Christian thought is soonest touched by Truth, x:27 and convinced of it. Only those quarrel with her method who do not understand her meaning, or dis- cerning the truth, come not to the light lest their x:30 works be reproved. No intellectual proficiency is req- uisite in the learner, but sound morals are most de- sirable.

xi:1 Many imagine that the phenomena of physical heal- ing in Christian Science present only a phase of the xi:3 action of the human mind, which action in some unex- plained way results in the cure of disease. On the con- trary, Christian Science rationally explains that all xi:6 other pathological methods are the fruits of human faith in matter, faith in the workings, not of Spirit, but of the fleshly mind which must yield to Science.

xi:9 The physical healing of Christian Science results now, as in Jesus’ time, from the operation of divine Principle, before which sin and disease lose their real- xi:12 ity in human consciousness and disappear as naturally and as necessarily as darkness gives place to light and sin to reformation. Now, as then, these mighty works xi:15 are not supernatural, but supremely natural. They are the sign of Immanuel, or “God with us,” a divine influence ever present in human consciousness and re- xi:18 peating itself, coming now as was promised aforetime,

To preach deliverance to the captives [of sense], And recovering of sight to the blind, xi:21 To set at liberty them that are bruised.

When God called the author to proclaim His Gospel to this age, there came also the charge to plant and xi:24 water His vineyard.

The first school of Christian Science Mind-healing was started by the author with only one student in xi:27 Lynn, Massachusetts, about the year 1867. In 1881, she opened the Massachusetts Metaphysical College in Boston, under the seal of the Commonwealth, a law xi:30 relative to colleges having been passed, which enabled her to get this institution chartered for medical pur- xii:1 poses. No charters were granted to Christian Scien- tists for such institutions after 1883, and up to that xii:3 date, hers was the only College of this character which had been established in the United States, where Christian Science was first introduced.

xii:6 During seven years over four thousand students were taught by the author in this College. Meanwhile she was pastor of the first established Church of xii:9 Christ, Scientist; President of the first Christian Sci- entist Association, convening monthly; publisher of her own works; and (for a portion of this time) sole xii:12 editor and publisher of the Christian Science Journal, the first periodical issued by Christian Scientists. She closed her College, October 29, 1889, in the height of xii:15 its prosperity with a deep-lying conviction that the next two years of her life should be given to the prep- aration of the revision of SCIENCE AND HEALTH, which xii:18 was published in 1891. She retained her charter, and as its President, reopened the College in 1899 as auxil- iary to her church. Until June 10, 1907, she had never xii:21 read this book throughout consecutively in order to elu- cidate her idealism.

In the spirit of Christ’s charity, as one who “hopeth xii:24 all things, endureth all things,” and is joyful to bear consolation to the sorrowing and healing to the sick, she commits these pages to honest seekers for Truth.


NOTE. – The author takes no patients, and declines medical consultation.


For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.
Your Father knoweth what things ye have need of, before ye ask Him. – CHRIST JESUS.

1:1 THE prayer that reforms the sinner and heals the sick is an absolute faith that all things are 1:3 possible to God,- a spiritual understanding of Him, an unselfed love. Regardless of what another may say or think on this subject, I speak from experience. 1:6 Prayer, watching, and working, combined with self-im- molation, are God’s gracious means for accomplishing whatever has been successfully done for the Christian- 1:9 ization and health of mankind.

Thoughts unspoken are not unknown to the divine Mind. Desire is prayer; and no loss can occur from 1:12 trusting God with our desires, that they may be moulded and exalted before they take form in words and in deeds.

Right motives

2:1 What are the motives for prayer? Do we pray to make ourselves better or to benefit those who hear us, 2:3 to enlighten the infinite or to be heard of men? Are we benefited by praying? Yes, the desire which goes forth hungering after righteous- 2:6 ness is blessed of our Father, and it does not return unto us void.

Deity unchangeable

God is not moved by the breath of praise to do more 2:9 than He has already done, nor can the infinite do less than bestow all good, since He is unchang- ing wisdom and Love. We can do more for 2:12 ourselves by humble fervent petitions, but the All-lov- ing does not grant them simply on the ground of lip- service, for He already knows all.

2:15 Prayer cannot change the Science of being, but it tends to bring us into harmony with it. Goodness at- tains the demonstration of Truth. A request that 2:18 God will save us is not all that is required. The mere habit of pleading with the divine Mind, as one pleads with a human being, perpetuates the belief in God as 2:21 humanly circumscribed,- an error which impedes spirit- ual growth.

God’s standard

God is Love. Can we ask Him to be more? God is 2:24 intelligence. Can we inform the infinite Mind of any- thing He does not already comprehend? Do we expect to change perfection? Shall 2:27 we plead for more at the open fount, which is pour- ing forth more than we accept? The unspoken desire does bring us nearer the source of all existence and 2:30 blessedness.

Asking God to _be_ God is a vain repetition. God is “the same yesterday, and to-day, and forever;” and 3:1 He who is immutably right will do right without being reminded of His province. The wisdom of man is not 3:3 sufficient to warrant him in advising God.

The spiritual mathematics

Who would stand before a blackboard, and pray the principle of mathematics to solve the problem? The 3:6 rule is already established, and it is our task to work out the solution. Shall we ask the divine Principle of all goodness to do His own 3:9 work? His work is done, and we have only to avail ourselves of God’s rule in order to receive His bless- ing, which enables us to work out our own salvation.

3:12 The Divine Being must be reflected by man, – else man is not the image and likeness of the patient, tender, and true, the One “altogether lovely;” but to 3:15 understand God is the work of eternity, and demands absolute consecration of thought, energy, and desire.

Prayerful ingratitude

How empty are our conceptions of Deity! We admit 3:18 theoretically that God is good, omnipotent, omni- present, infinite, and then we try to give information to this infinite Mind. We plead 3:21 for unmerited pardon and for a liberal outpouring of benefactions. Are we really grateful for the good already received? Then we shall avail ourselves of the 3:24 blessings we have, and thus be fitted to receive more. Gratitude is much more than a verbal expression of thanks. Action expresses more gratitude than speech.

3:27 If we are ungrateful for Life, Truth, and Love, and yet return thanks to God for all blessings, we are in- sincere and incur the sharp censure our Master pro- 3:30 nounces on hypocrites. In such a case, the only acceptable prayer is to put the finger on the lips and remember our blessings. While the heart is far from 4:1 divine Truth and Love, we cannot conceal the ingrati- tude of barren lives.

Efficacious petitions

4:3 What we most need is the prayer of fervent desire for growth in grace, expressed in patience, meekness, love, and good deeds. To keep the com- 4:6 mandments of our Master and follow his example, is our proper debt to him and the only worthy evidence of our gratitude for all that he has 4:9 done. Outward worship is not of itself sufficient to express loyal and heartfelt gratitude, since he has said: “If ye love me, keep my commandments.”

4:12 The habitual struggle to be always good is unceas- ing prayer. Its motives are made manifest in the blessings they bring,- blessings which, even if not 4:15 acknowledged in audible words, attest our worthiness to be partakers of Love.

Watchfulness requisite

Simply asking that we may love God will never 4:18 make us love Him; but the longing to be better and holier, expressed in daily watchful- ness and in striving to assimilate more of 4:21 the divine character, will mould and fashion us anew, until we awake in His likeness. We reach the Science of Christianity through demonstration of the 4:24 divine nature; but in this wicked world goodness will “be evil spoken of,” and patience must bring experience.

Veritable devotion

4:27 Audible prayer can never do the works of spiritual understanding, which regenerates; but silent prayer, watchfulness, and devout obedience enable 4:30 us to follow Jesus’ example. Long prayers, superstition, and creeds clip the strong pinions of love, and clothe religion in human forms. Whatever mate- 5:1 rializes worship hinders man’s spiritual growth and keeps him from demonstrating his power over error.

Sorrow and reformation

5:3 Sorrow for wrong-doing is but one step towards reform and the very easiest step. The next and great step re- quired by wisdom is the test of our sincerity, 5:6 – namely, reformation. To this end we are placed under the stress of circumstances. Temptation bids us repeat the offence, and woe comes in return for 5:9 what is done. So it will ever be, till we learn that there is no discount in the law of justice and that we must pay “the uttermost farthing.” The measure ye mete “shall 5:12 be measured to you again,” and it will be full “and run- ning over.”

Saints and sinners get their full award, but not always 5:15 in this world. The followers of Christ drank his cup. Ingratitude and persecution filled it to the brim; but God pours the riches of His love into the understanding and 5:18 affections, giving us strength according to our day. Sin- ners flourish “like a green bay tree;” but, looking farther, the Psalmist could see their end, – the destruction of sin 5:21 through suffering.

Cancellation of human sin

Prayer is not to be used as a confessional to cancel sin. Such an error would impede true religion. Sin is forgiven 5:24 only as it is destroyed by Christ, – Truth and Life. If prayer nourishes the belief that sin is cancelled, and that man is made better merely by praying, 5:27 prayer is an evil. He grows worse who continues in sin because he fancies himself forgiven.

Diabolism destroyed

An apostle says that the Son of God [Christ] came to 5:30 “destroy the _works_ of the devil.” We should follow our divine Exemplar, and seek the de- struction of all evil works, error and disease included. 6:1 We cannot escape the penalty due for sin. The Scrip- tures say, that if we deny Christ, ” he also will deny us.”

Pardon and amendment

6:3 Divine Love corrects and governs man. Men may pardon, but this divine Principle alone reforms the sinner. God is not separate from the wis- 6:6 dom He bestows. The talents He gives we must improve. Calling on Him to forgive our work badly done or left undone, implies the vain supposition 6:9 that we have nothing to do but to ask pardon, and that afterwards we shall be free to repeat the offence.

To cause suffering as the result of sin, is the means 6:12 of destroying sin. Every supposed pleasure in sin will furnish more than its equivalent of pain, until be- lief in material life and sin is destroyed. To reach 6:15 heaven, the harmony of being, we must understand the divine Principle of being.

Mercy without partiality

“God is Love.” More than this we cannot ask, 6:18 higher we cannot look, farther we cannot go. To suppose that God forgives or punishes sin according as His mercy is sought or un- 6:21 sought, is to misunderstand Love and to make prayer the safety-valve for wrong-doing.

Divine severity

Jesus uncovered and rebuked sin before he cast it 6:24 out. Of a sick woman he said that Satan had bound her, and to Peter he said, “Thou art an of- fence unto me.” He came teaching and 6:27 showing men how to destroy sin, sickness, and death. He said of the fruitless tree, “[It] is hewn down.”

It is believed by many that a certain magistrate, 6:30 who lived in the time of Jesus, left this record: “His rebuke is fearful.” The strong language of our Mas- ter confirms this description.

7:1 The only civil sentence which he had for error was, “Get thee behind me, Satan.” Still stronger evidence 7:3 that Jesus’ reproof was pointed and pungent is found in his own words,- showing the necessity for such forcible utterance, when he cast out devils and healed 7:6 the sick and sinning. The relinquishment of error de- prives material sense of its false claims.

Audible praying

Audible prayer is impressive; it gives momentary 7:9 solemnity and elevation to thought. But does it pro- duce any lasting benefit? Looking deeply into these things, we find that “a zeal . . . 7:12 not according to knowledge” gives occasion for reac- tion unfavorable to spiritual growth, sober resolve, and wholesome perception of God’s requirements. The mo- 7:15 tives for verbal prayer may embrace too much love of applause to induce or encourage Christian sentiment.

Emotional utterances

Physical sensation, not Soul, produces material ec- 7:18 stasy and emotion. If spiritual sense always guided men, there would grow out of ecstatic mo- ments a higher experience and a better life 7:21 with more devout self-abnegation and purity. A self- satisfied ventilation of fervent sentiments never makes a Christian. God is not influenced by man. The “di- 7:24 vine ear” is not an auditory nerve. It is the all-hearing and all-knowing Mind, to whom each need of man is always known and by whom it will be supplied.

Danger from audible prayer

7:27 The danger from prayer is that it may lead us into temp- tation. By it we may become involuntary hypocrites, ut- tering desires which are not real and consoling 7:30 ourselves in the midst of sin with the recollection that we have prayed over it or mean to ask for- giveness at some later day. Hypocrisy is fatal to religion.

8:1 A wordy prayer may afford a quiet sense of self- justification, though it makes the sinner a hypocrite. 8:3 We never need to despair of an honest heart; but there is little hope for those who come only spasmodi- cally face to face with their wickedness and then seek to 8:6 hide it. Their prayers are indexes which do not correspond with their character. They hold secret fellowship with sin, and such externals are spoken of by Jesus as “like 8:9 unto whited sepulchres . . . full . . . of all uncleanness.”

Aspiration and love

If a man, though apparently fervent and prayerful, is impure and therefore insincere, what must be the 8:12 comment upon him? If he reached the loftiness of his prayer, there would be no occasion for comment. If we feel the aspiration, hu- 8:15 mility, gratitude, and love which our words express,- this God accepts; and it is wise not to try to deceive ourselves or others, for “there is nothing covered that 8:18 shall not be revealed.” Professions and audible pray- ers are like charity in one respect,- they “cover the multitude of sins.” Praying for humility with what- 8:21 ever fervency of expression does not always mean a desire for it. If we turn away from the poor, we are not ready to receive the reward of Him who blesses 8:24 the poor. We confess to having a very wicked heart and ask that it may be laid bare before us, but do we not already know more of this heart than we are 8:27 willing to have our neighbor see?

Searching the heart

We should examine ourselves and learn what is the affection and purpose of the heart, for in this way 8:30 only can we learn what we honestly are. If a friend informs us of a fault, do we listen pa- tiently to the rebuke and credit what is said? Do we not 9:1 rather give thanks that we are “not as other men”? During many years the author has been most grateful 9:3 for merited rebuke. The wrong lies in unmerited cen- sure,- in the falsehood which does no one any good.

Summit of aspiration

The test of all prayer lies in the answer to these 9:6 questions: Do we love our neighbor better because of this asking? Do we pursue the old selfish- ness, satisfied with having prayed for some- 9:9 thing better, though we give no evidence of the sin- cerity of our requests by living consistently with our prayer? If selfishness has given place to kindness, 9:12 we shall regard our neighbor unselfishly, and bless them that curse us; but we shall never meet this great duty simply by asking that it may be done. There is 9:15 a cross to be taken up before we can enjoy the fruition of our hope and faith.

Practical religion

Dost thou “love the Lord thy God with all thy 9:18 heart, and with all thy soul, and with all thy mind”? This command includes much, even the sur- render of all merely material sensation, affec- 9:21 tion, and worship. This is the El Dorado of Christianity. It involves the Science of Life, and recognizes only the divine control of Spirit, in which Soul is our master, 9:24 and material sense and human will have no place.

The chalice sacrificial

Are you willing to leave all for Christ, for Truth, and so be counted among sinners? No! Do you really desire 9:27 to attain this point? No! Then why make long prayers about it and ask to be Christians, since you do not care to tread in the footsteps of our 9:30 dear Master? If unwilling to follow his example, why pray with the lips that you may be partakers of his nature? Consistent prayer is the desire to do right. 10:1 Prayer means that we desire to walk and will walk in the light so far as we receive it, even though with bleed- 10:3 ing footsteps, and that waiting patiently on the Lord, we will leave our real desires to be rewarded by Him.

The world must grow to the spiritual understanding 10:6 of prayer. If good enough to profit by Jesus’ cup of earthly sorrows, God will sustain us under these sor- rows. Until we are thus divinely qualified and are 10:9 willing to drink his cup, millions of vain repetitions will never pour into prayer the unction of Spirit in demonstration of power and “with signs following.” 10:12 Christian Science reveals a necessity for overcoming the world, the flesh, and evil, and thus destroying all error.

Seeking is not sufficient. It is striving that enables 10:15 us to enter. Spiritual attainments open the door to a higher understanding of the divine Life.

Perfunctory prayers

One of the forms of worship in Thibet is to carry a 10:18 praying-machine through the streets, and stop at the doors to earn a penny by grinding out a prayer. But the advance guard of progress has 10:21 paid for the privilege of prayer the price of persecution.

Asking amiss

Experience teaches us that we do not always receive the blessings we ask for in prayer. There is some mis- 10:24 apprehension of the source and means of all goodness and blessedness, or we should certainly receive that for which we ask. The Scrip- 10:27 tures say: “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” That which we desire and for which we ask, it is not always 10:30 best for us to receive. In this case infinite Love will not grant the request. Do you ask wisdom to be mer- ciful and not to punish sin? Then “ye ask amiss.” 11:1 Without punishment, sin would multiply. Jesus’ prayer, “Forgive us our debts,” specified also the terms of 11:3 forgiveness. When forgiving the adulterous woman he said, “Go, and sin no more.”

Remission of penalty

A magistrate sometimes remits the penalty, but this 11:6 may be no moral benefit to the criminal, and at best, it only saves the criminal from one form of punishment. The moral law, which has the 11:9 right to acquit or condemn, always demands restitu- tion before mortals can “go up higher.” Broken law brings penalty in order to compel this progress.

Truth annihilates error

11:12 Mere legal pardon (and there is no other, for divine Principle never pardons our sins or mistakes till they are corrected) leaves the offender free to re- 11:15 peat the offence, if indeed, he has not already suffered sufficiently from vice to make him turn from it with loathing. Truth bestows no pardon upon error, but 11:18 wipes it out in the most effectual manner. Jesus suffered for our sins, not to annul the divine sentence for an in- dividual’s sin, but because sin brings inevitable suffering.

Desire for holiness

11:21 Petitions bring to mortals only the results of mor- tals’ own faith. We know that a desire for holiness is requisite in order to gain holiness; but if we 11:24 desire holiness above all else, we shall sac- rifice everything for it. We must be willing to do this, that we may walk securely in the only practical road 11:27 to holiness. Prayer cannot change the unalterable Truth, nor can prayer alone give us an understanding of Truth; but prayer, coupled with a fervent habitual 11:30 desire to know and do the will of God, will bring us into all Truth. Such a desire has little need of audible expression. It is best expressed in thought and in life.

Prayer for the sick

12:1 “The prayer of faith shall save the sick,” says the Scripture. What is this healing prayer? A mere re- 12:3 quest that God will heal the sick has no power to gain more of the divine presence than is always at hand. The beneficial effect of 12:6 such prayer for the sick is on the human mind, mak- ing it act more powerfully on the body through a blind faith in God. This, however, is one belief casting out 12:9 another, – a belief in the unknown casting out a belief in sickness. It is neither Science nor Truth which acts through blind belief, nor is it the human under- 12:12 standing of the divine healing Principle as manifested in Jesus, whose humble prayers were deep and con- scientious protests of Truth, – of man’s likeness to 12:15 God and of man’s unity with Truth and Love.

Prayer to a corporeal God affects the sick like a drug, which has no efficacy of its own but borrows its 12:18 power from human faith and belief. The drug does nothing, because it has no intelligence. It is a mortal belief, not divine Principle or Love, which causes a 12:21 drug to be apparently either poisonous or sanative.

The common custom of praying for the recovery of the sick finds help in blind belief, whereas help should come 12:24 from the enlightened understanding. Changes in belief may go on indefinitely, but they are the merchandise of human thought and not the outgrowth of divine Science.

Love impartial and universal

12:27 Does Deity interpose in behalf of one worshipper, and not help another who offers the same measure of prayer? If the sick recover because they 12:30 pray or are prayed for audibly, only peti- tioners (_per se_ or by proxy) should get well. In divine Science, where prayers are mental, _all_ may avail them- 13:1 selves of God as “a very present help in trouble.” Love is impartial and universal in its adaptation and 13:3 bestowals. It is the open fount which cries, “Ho, every one that thirsteth, come ye to the waters.”

Public exaggerations

In public prayer we often go beyond our convictions, 13:6 beyond the honest standpoint of fervent desire. If we are not secretly yearning and openly striv- ing for the accomplishment of all we ask, 13:9 our prayers are “vain repetitions,” such as the heathen use. If our petitions are sincere, we labor for what we ask; and our Father, who seeth in secret, will reward 13:12 us openly. Can the mere public expression of our de- sires increase them? Do we gain the omnipotent ear sooner by words than by thoughts? Even if prayer is 13:15 sincere, God knows our need before we tell Him or our fellow-beings about it. If we cherish the desire hon- estly and silently and humbly, God will bless it, and 13:18 we shall incur less risk of overwhelming our real wishes with a torrent of words.

Corporeal ignorance

If we pray to God as a corporeal person, this will 13:21 prevent us from relinquishing the human doubts and fears which attend such a belief, and so we cannot grasp the wonders wrought by infi- 13:24 nite, incorporeal Love, to whom all things are possible. Because of human ignorance of the divine Principle, Love, the Father of all is represented as a corporeal 13:27 creator; hence men recognize themselves as merely physical, and are ignorant of man as God’s image or re- flection and of man’s eternal incorporeal existence. The 13:30 world of error is ignorant of the world of Truth, – blind to the reality of man’s existence, – for the world of sen- sation is not cognizant of life in Soul, not in body.

Bodily presence

14:1 If we are sensibly with the body and regard omnipo- tence as a corporeal, material person, whose ear we 14:3 would gain, we are not “absent from the body” and “present with the Lord” in the demonstration of Spirit. We cannot “serve two mas- 14:6 ters.” To be “present with the Lord” is to have, not mere emotional ecstasy or faith, but the actual demon- stration and understanding of Life as revealed in 14:9 Christian Science. To be “with the Lord” is to be in obedience to the law of God, to be absolutely governed by divine Love,- by Spirit, not by matter.

Spiritualized consciousness

14:12 Become conscious for a single moment that Life and intelligence are purely spiritual, – neither in nor of matter, – and the body will then utter no 14:15 complaints. If suffering from a belief in sickness, you will find yourself suddenly well. Sorrow is turned into joy when the body is controlled by spir- 14:18 itual Life, Truth, and Love. Hence the hope of the promise Jesus bestows: “He that believeth on me, the works that I do shall he do also; . . . because I 14:21 go unto my Father,” – [because the Ego is absent from the body, and present with Truth and Love.] The Lord’s Prayer is the prayer of Soul, not of material 14:24 sense.

Entirely separate from the belief and dream of mate- rial living, is the Life divine, revealing spiritual under- 14:27 standing and the consciousness of man’s dominion over the whole earth. This understanding casts out error and heals the sick, and with it you can speak 14:30 “as one having authority.”

“When thou prayest, enter into thy closet, and, when thou hast shut thy door, pray to thy Father 15:1 which is in secret; and thy Father, which seeth in secret, shall reward thee openly.”

Spiritual sanctuary

15:3 So spake Jesus. The closet typifies the sanctuary of Spirit, the door of which shuts out sinful sense but lets in Truth, Life, and Love. Closed to 15:6 error, it is open to Truth, and _vice versa_. The Father in secret is unseen to the physical senses, but He knows all things and rewards according to 15:9 motives, not according to speech. To enter into the heart of prayer, the door of the erring senses must be closed. Lips must be mute and materialism silent, 15:12 that man may have audience with Spirit, the divine Principle, Love, which destroys all error.

Effectual invocation

In order to pray aright, we must enter into the 15:15 closet and shut the door. We must close the lips and silence the material senses. In the quiet sanctuary of earnest longings, we must 15:18 deny sin and plead God’s allness. We must resolve to take up the cross, and go forth with honest hearts to work and watch for wisdom, Truth, and Love. We 15:21 must “pray without ceasing.” Such prayer is an- swered, in so far as we put our desires into practice. The Master’s injunction is, that we pray in secret and 15:24 let our lives attest our sincerity.

Trustworthy beneficence

Christians rejoice in secret beauty and bounty, hidden from the world, but known to God. Self-forgetfulness, 15:27 purity, and affection are constant prayers. Practice not profession, understanding not belief, gain the ear and right hand of omnipotence and 15:30 they assuredly call down infinite blessings. Trustworthi- ness is the foundation of enlightened faith. Without a fitness for holiness, we cannot receive holiness.

Loftiest adoration

16:1 A great sacrifice of material things must precede this advanced spiritual understanding. The highest prayer 16:3 is not one of faith merely; it is demonstra- tion. Such prayer heals sickness, and must destroy sin and death. It distinguishes between Truth 16:6 that is sinless and the falsity of sinful sense.

The prayer of Jesus Christ

Our Master taught his disciples one brief prayer, which we name after him the Lord’s Prayer. Our Mas- 16:9 ter said, “After this manner therefore pray ye,” and then he gave that prayer which covers all human needs. There is indeed some doubt 16:12 among Bible scholars, whether the last line is not an addition to the prayer by a later copyist; but this does not affect the meaning of the prayer itself.

16:15 In the phrase, “Deliver us from evil,” the original properly reads, “Deliver us from the evil one.” This reading strengthens our scientific apprehension of the peti- 16:18 tion, for Christian Science teaches us that “the evil one,” or one evil, is but another name for the first lie and all liars.

Only as we rise above all material sensuousness and 16:21 sin, can we reach the heaven-born aspiration and spir- itual consciousness, which is indicated in the Lord’s Prayer and which instantaneously heals the sick. 16:24 Here let me give what I understand to be the spir- itual sense of the Lord’s Prayer:

Our Father which art in heaven,
16:27 _Our Father-Mother God, all-harmonious_,

Hallowed be Thy name.
_Adorable One._

16:30 Thy kingdom come.
_Thy kingdom is come; Thou art ever-present._

17:1 Thy will be done in earth, as it is in heaven. _Enable us to know,- as in heaven, so on earth,- God is 17:3 omnipotent, supreme_.

Give us this day our daily bread; _Give us grace for to-day; feed the famished affections;_

17:6 And forgive us our debts, as we forgive our debtors. _And Love is reflected in love;_

And lead us not into temptation, but deliver us from 17:9 evil;
_And God leadeth us not into temptation, but delivereth us from sin, disease, and death._

17:12 For Thine is the kingdom, and the power, and the glory, forever.
_For God is infinite, all-power, all Life, Truth, Love, over all, and All._


And they that are Christ’s have crucified the flesh with the affections and lusts. – PAUL.

For Christ sent me not to baptize, but to preach the gospel. – PAUL.

For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. – JESUS.

Divine oneness

18:1 ATONEMENT is the exemplification of man’s unity with God, whereby man reflects divine Truth, Life, 18:3 and Love. Jesus of Nazareth taught and demonstrated man’s oneness with the Father, and for this we owe him endless homage. His mission was both in- 18:6 dividual and collective. He did life’s work aright not only in justice to himself, but in mercy to mortals,- to show them how to do theirs, but not to do 18:9 it for them nor to relieve them of a single responsibility. Jesus acted boldly, against the accredited evidence of the senses, against Pharisaical creeds and practices, and he 18:12 refuted all opponents with his healing power.

Human reconciliation

The atonement of Christ reconciles man to God, not God to man; for the divine Principle of Christ is God, 18:15 and how can God propitiate Himself? Christ is Truth, which reaches no higher than itself. The fountain can rise no higher than its source. Christ, 18:18 Truth, could conciliate no nature above his own, derived 19:1 from the eternal Love. It was therefore Christ’s purpose to reconcile man to God, not God to man. Love and 19:3 Truth are not at war with God’s image and likeness. Man cannot exceed divine Love, and so atone for him- self. Even Christ cannot reconcile Truth to error, for 19:6 Truth and error are irreconcilable. Jesus aided in recon- ciling man to God by giving man a truer sense of Love, the divine Principle of Jesus’ teachings, and this truer 19:9 sense of Love redeems man from the law of matter, sin, and death by the law of Spirit,- the law of divine Love.

19:12 The Master forbore not to speak the whole truth, de- claring precisely what would destroy sickness, sin, and death, although his teaching set households at variance, 19:15 and brought to material beliefs not peace, but a sword.

Efficacious repentance

Every pang of repentance and suffering, every effort 19:18 for reform, every good thought and deed, will help us to understand Jesus’ atonement for sin and aid its efficacy; but if the sinner continues to pray 19:21 and repent, sin and be sorry, he has little part in the atone- ment,- in the _at-one-ment_ with God,- for he lacks the practical repentance, which reforms the heart and enables 19:24 man to do the will of wisdom. Those who cannot dem- onstrate, at least in part, the divine Principle of the teach- ings and practice of our Master have no part in God. If 19:27 living in disobedience to Him, we ought to feel no secur- ity, although God is good.

Jesus’ sinless career

Jesus urged the commandment, “Thou shalt have no 19:30 other gods before me,” which may be ren- dered: Thou shalt have no belief of Life as mortal; thou shalt not know evil, for there is one Life,- 20:1 even God, good. He rendered “unto Caesar the things which are Caesar’s; and unto God the things that are 20:3 God’s.” He at last paid no homage to forms of doctrine or to theories of man, but acted and spake as he was moved, not by spirits but by Spirit.

20:6 To the ritualistic priest and hypocritical Pharisee Jesus said, “The publicans and the harlots go into the kingdom of God before you.” Jesus’ history made a 20:9 new calendar, which we call the Christian era; but he established no ritualistic worship. He knew that men can be baptized, partake of the Eucharist, support the 20:12 clergy, observe the Sabbath, make long prayers, and yet be sensual and sinful.

Perfect example

Jesus bore our infirmities; he knew the error of mortal 20:15 belief, and “with his stripes [the rejection of error] we are healed.” “Despised and rejected of men,” returning blessing for cursing, he taught mor- 20:18 tals the opposite of themselves, even the nature of God; and when error felt the power of Truth, the scourge and the cross awaited the great Teacher. Yet he swerved not, 20:21 well knowing that to obey the divine order and trust God, saves retracing and traversing anew the path from sin to holiness.

Behest of the cross

20:24 Material belief is slow to acknowledge what the spiritual fact implies. The truth is the centre of all religion. It commands sure entrance into 20:27 the realm of Love. St. Paul wrote, “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that 20:30 is set before us;” that is, let us put aside material self and sense, and seek the divine Principle and Science of all healing.

Moral victory

21:1 If Truth is overcoming error in your daily walk and conversation, you can finally say, “I have fought a 21:3 good fight . . . I have kept the faith,” be- cause you are a better man. This is having our part in the at-one-ment with Truth and Love. 21:6 Christians do not continue to labor and pray, expecting because of another’s goodness, suffering, and triumph, that they shall reach his harmony and reward.

21:9 If the disciple is advancing spiritually, he is striv- ing to enter in. He constantly turns away from ma- terial sense, and looks towards the imperishable things 21:12 of Spirit. If honest, he will be in earnest from the start, and gain a little each day in the right direction, till at last he finishes his course with joy.

Inharmonious travellers

21:15 If my friends are going to Europe, while I am _en route_ for California, we are not journeying together. We have separate time-tables to consult, 21:18 different routes to pursue. Our paths have diverged at the very outset, and we have little oppor- tunity to help each other. On the contrary, if my 21:21 friends pursue my course, we have the same railroad guides, and our mutual interests are identical; or, if I take up their line of travel, they help me on, and our 21:24 companionship may continue.

Zigzag course

Being in sympathy with matter, the worldly man is at the beck and call of error, and will be attracted thither- 21:27 ward. He is like a traveller going westward for a pleasure-trip. The company is alluring and the pleasures exciting. After following the sun for 21:30 six days, he turns east on the seventh, satisfied if he can only imagine himself drifting in the right direction. By- and-by, ashamed of his zigzag course, he would borrow 22:1 the passport of some wiser pilgrim, thinking with the aid of this to find and follow the right road.

Moral retrogression

22:3 Vibrating like a pendulum between sin and the hope of forgiveness,- selfishness and sensuality causing con- stant retrogression,- our moral progress will 22:6 be slow. Waking to Christ’s demand, mortals experience suffering. This causes them, even as drown- ing men, to make vigorous efforts to save themselves; and 22:9 through Christ’s precious love these efforts are crowned with success.

Wait for reward

“Work out your own salvation,” is the demand of 22:12 Life and Love, for to this end God worketh with you. “Occupy till I come!” Wait for your re- ward, and “be not weary in well doing.” If 22:15 your endeavors are beset by fearful odds, and you receive no present reward, go not back to error, nor become a sluggard in the race.

22:18 When the smoke of battle clears away, you will dis- cern the good you have done, and receive according to your deserving. Love is not hasty to deliver us from 22:21 temptation, for Love means that we shall be tried and purified.

Deliverance not vicarious

Final deliverance from error, whereby we rejoice in 22:24 immortality, boundless freedom, and sinless sense, is not reached through paths of flowers nor by pinning one’s faith without works to another’s vicarious 22:27 effort. Whosoever believeth that wrath is righteous or that divinity is appeased by human suffering, does not understand God.

Justice and substitution

22:30 Justice requires reformation of the sinner. Mercy cancels the debt only when justice approves. Revenge is inadmissible. Wrath which is only appeased is not 23:1 destroyed, but partially indulged. Wisdom and Love may require many sacrifices of self to save us from sin. 23:3 One sacrifice, however great, is insufficient to pay the debt of sin. The atonement requires constant self-immolation on the sinner’s part. That 23:6 God’s wrath should be vented upon His beloved Son, is divinely unnatural. Such a theory is man-made. The atonement is a hard problem in theology, but its scien- 23:9 tific explanation is, that suffering is an error of sinful sense which Truth destroys, and that eventually both sin and suf- fering will fall at the feet of everlasting Love.

Doctrines and faith

23:12 Rabbinical lore said: “He that taketh one doctrine, firm in faith, has the Holy Ghost dwelling in him.” This preaching receives a strong rebuke in 23:15 the Scripture, “Faith without works is dead.” Faith, if it be mere belief, is as a pendulum swinging be- tween nothing and something, having no fixity. Faith, 23:18 advanced to spiritual understanding, is the evidence gained from Spirit, which rebukes sin of every kind and estab- lishes the claims of God.

Self-reliance and confidence

23:21 In Hebrew, Greek, Latin, and English, _faith_ and the words corresponding thereto have these two defini- tions, _trustfulness_ and _trustworthiness_. One 23:24 kind of faith trusts one’s welfare to others. Another kind of faith understands divine Love and how to work out one’s “own salvation, with fear and trem- 23:27 bling.” “Lord, I believe; help thou mine unbelief!” expresses the helplessness of a blind faith; whereas the injunction, “Believe . . . and thou shalt be saved!” 23:30 demands self-reliant trustworthiness, which includes spir- itual understanding and confides all to God.

The Hebrew verb _to believe_ means also _to be firm_ or 24:1 _to be constant_. This certainly applies to Truth and Love understood and practised. Firmness in error will never 24:3 save from sin, disease, and death.

Life’s healing currents

Acquaintance with the original texts, and willingness to give up human beliefs (established by hierarchies, and 24:6 instigated sometimes by the worst passions of men), open the way for Christian Science to be understood, and make the Bible the chart of life, where 24:9 the buoys and healing currents of Truth are pointed out.

Radical changes

He to whom “the arm of the Lord” is revealed will 24:12 believe our report, and rise into newness of life with re- generation. This is having part in the atone- ment; this is the understanding, in which 24:15 Jesus suffered and triumphed. The time is not distant when the ordinary theological views of atonement will undergo a great change, – a change as radical as that 24:18 which has come over popular opinions in regard to pre- destination and future punishment.

Purpose of crucifixion

Does erudite theology regard the crucifixion of Jesus 24:21 chiefly as providing a ready pardon for all sinners who ask for it and are willing to be forgiven? Does spiritualism find Jesus’ death necessary 24:24 only for the presentation, after death, of the material Jesus, as a proof that spirits can return to earth? Then we must differ from them both.

24:27 The efficacy of the crucifixion lay in the practical af- fection and goodness it demonstrated for mankind. The truth had been lived among men; but until they saw that 24:30 it enabled their Master to triumph over the grave, his own disciples could not admit such an event to be possible. After the resurrection, even the unbelieving Thomas was 25:1 forced to acknowledge how complete was the great proof of Truth and Love.

True flesh and blood

25:3 The spiritual essence of blood is sacrifice. The effi- cacy of Jesus’ spiritual offering is infinitely greater than can be expressed by our sense of human 25:6 blood. The material blood of Jesus was no more efficacious to cleanse from sin when it was shed upon “the accursed tree,” than when it was flowing in 25:9 his veins as he went daily about his Father’s business. His true flesh and blood were his Life; and they truly eat his flesh and drink his blood, who partake of that divine 25:12 Life.

Effective triumph

Jesus taught the way of Life by demonstration, that we may understand how this divine Principle heals 25:15 the sick, casts out error, and triumphs over death. Jesus presented the ideal of God better than could any man whose origin was less spiritual. By 25:18 his obedience to God, he demonstrated more spiritu- ally than all others the Principle of being. Hence the force of his admonition, “If ye love me, keep my com- 25:21 mandments.”

Though demonstrating his control over sin and disease, the great Teacher by no means relieved others from giving 25:24 the requisite proofs of their own piety. He worked for their guidance, that they might demonstrate this power as he did and understand its divine Principle. Implicit faith 25:27 in the Teacher and all the emotional love we can bestow on him, will never alone make us imitators of him. We must go and do likewise, else we are not improving the 25:30 great blessings which our Master worked and suffered to bestow upon us. The divinity of the Christ was made manifest in the humanity of Jesus.

Individual experience

26:1 While we adore Jesus, and the heart overflows with gratitude for what he did for mortals, – treading alone 26:3 his loving pathway up to the throne of glory, in speechless agony exploring the way for us, – yet Jesus spares us not one individual expe- 26:6 rience, if we follow his commands faithfully; and all have the cup of sorrowful effort to drink in proportion to their demonstration of his love, till all are redeemed 26:9 through divine Love.

Christ’s demonstration

The Christ was the Spirit which Jesus implied in his own statements: “I am the way, the truth, and the life;” 26:12 “I and my Father are one.” This Christ, or divinity of the man Jesus, was his divine nature, the godliness which animated him. Divine Truth, 26:15 Life, and Love gave Jesus authority over sin, sickness, and death. His mission was to reveal the Science of celestial being, to prove what God is and what He does 26:18 for man.

Proof in practice

A musician demonstrates the beauty of the music he teaches in order to show the learner the way by prac- 26:21 tice as well as precept. Jesus’ teaching and practice of Truth involved such a sacrifice as makes us admit its Principle to be Love. This was 26:24 the precious import of our Master’s sinless career and of his demonstration of power over death. He proved by his deeds that Christian Science destroys sickness, sin, 26:27 and death.

Our Master taught no mere theory, doctrine, or belief. It was the divine Principle of all real being which he 26:30 taught and practised. His proof of Christianity was no form or system of religion and worship, but Christian Science, working out the harmony of Life and Love. 27:1 Jesus sent a message to John the Baptist, which was in- tended to prove beyond a question that the Christ had 27:3 come: “Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, 27:6 to the poor the gospel is preached.” In other words: Tell John what the demonstration of divine power is, and he will at once perceive that God is the power in 27:9 the Messianic work.

Living temple

That Life is God, Jesus proved by his reappearance after the crucifixion in strict accordance with his scien- 27:12 tific statement: “Destroy this temple [body], and in three days I [Spirit] will raise it up.” It is as if he had said: The I – the Life, substance, 27:15 and intelligence of the universe – is not in matter to be destroyed.

Jesus’ parables explain Life as never mingling with 27:18 sin and death. He laid the axe of Science at the root of material knowledge, that it might be ready to cut down the false doctrine of pantheism, – that God, or 27:21 Life, is in or of matter.

Recreant disciples

Jesus sent forth seventy students at one time, but only eleven left a desirable historic record. Tradition credits 27:24 him with two or three hundred other disciples who have left no name. “Many are called, but few are chosen.” They fell away from grace because 27:27 they never truly understood their Master’s instruction.

Why do those who profess to follow Christ reject the essential religion he came to establish? Jesus’ persecu- 27:30 tors made their strongest attack upon this very point. They endeavored to hold him at the mercy of matter and to kill him according to certain assumed material laws.

Help and hindrance

28:1 The Pharisees claimed to know and to teach the di- vine will, but they only hindered the success of Jesus’ 28:3 mission. Even many of his students stood in his way. If the Master had not taken a student and taught the unseen verities of God, he would 28:6 not have been crucified. The determination to hold Spirit in the grasp of matter is the persecutor of Truth and Love.

28:9 While respecting all that is good in the Church or out of it, one’s consecration to Christ is more on the ground of demonstration than of profession. In conscience, we 28:12 cannot hold to beliefs outgrown; and by understanding more of the divine Principle of the deathless Christ, we are enabled to heal the sick and to triumph over sin.

Misleading conceptions

28:15 Neither the origin, the character, nor the work of Jesus was generally understood. Not a single compo- nent part of his nature did the material 28:18 world measure aright. Even his righteous- less and purity did not hinder men from saying: He is a glutton and a friend of the impure, and Beelzebub is 28:21 his patron.

Persecution prolonged

Remember, thou Christian martyr, it is enough if thou art found worthy to unloose the sandals of thy 28:24 Master’s feet! To suppose that persecution for righteousness’ sake belongs to the past, and that Christianity to-day is at peace with the world 28:27 because it is honored by sects and societies, is to mis- take the very nature of religion. Error repeats itself. The trials encountered by prophet, disciple, and apostle, 28:30 “of whom the world was not worthy,” await, in some form, every pioneer of truth.

Christian warfare

There is too much animal courage in society and not 29:1 sufficient moral courage. Christians must take up arms against error at home and abroad. They must grapple 29:3 with sin in themselves and in others, and continue this warfare until they have finished their course. If they keep the faith, they will have the 29:6 crown of rejoicing.

Christian experience teaches faith in the right and dis- belief in the wrong. It bids us work the more earnestly 29:9 in times of persecution, because then our labor is more needed. Great is the reward of self-sacrifice, though we may never receive it in this world.

The Fatherhood of God

29:12 There is a tradition that Publius Lentulus wrote to the authorities at Rome: “The disciples of Jesus be- lieve him the Son of God.” Those instructed 29:15 in Christian Science have reached the glori- ous perception that God is the only author of man. The Virgin-mother conceived this idea of God, and 29:18 gave to her ideal the name of Jesus – that is, Joshua, or Saviour.

Spiritual conception

The illumination of Mary’s spiritual sense put to 29:21 silence material law and its order of generation, and brought forth her child by the revelation of Truth, demonstrating God as the Father of 29:24 men. The Holy Ghost, or divine Spirit, overshadowed the pure sense of the Virgin-mother with the full recog- nition that being is Spirit. The Christ dwelt forever 29:27 an idea in the bosom of God, the divine Principle of the man Jesus, and woman perceived this spiritual idea, though at first faintly developed.

29:30 Man as the offspring of God, as the idea of Spirit, is the immortal evidence that Spirit is harmonious and man eternal. Jesus was the offspring of Mary’s self- 30:1 conscious communion with God. Hence he could give a more spiritual idea of life than other men, and could 30:3 demonstrate the Science of Love – his Father or divine Principle.

Jesus the way-shower

Born of a woman, Jesus’ advent in the flesh partook 30:6 partly of Mary’s earthly condition, although he was en- dowed with the Christ, the divine Spirit, with- out measure. This accounts for his struggles 30:9 in Gethsemane and on Calvary, and this enabled him to be the mediator, or _way-shower_, between God and men. Had his origin and birth been wholly apart from mortal 30:12 usage, Jesus would not have been appreciable to mortal mind as “the way.”

Rabbi and priest taught the Mosaic law, which said: 30:15 “An eye for an eye,” and “Whoso sheddeth man’s blood, by man shall his blood be shed.” Not so did Jesus, the new executor for God, present the divine law of Love, 30:18 which blesses even those that curse it.

Rebukes helpful

As the individual ideal of Truth, Christ Jesus came to rebuke rabbinical error and all sin, sickness, and death,- 30:21 to point out the way of Truth and Life. This ideal was demonstrated throughout the whole earthly career of Jesus, showing the difference between 30:24 the offspring of Soul and of material sense, of Truth and of error.

If we have triumphed sufficiently over the errors of 30:27 material sense to allow Soul to hold the control, we shall loathe sin and rebuke it under every mask. Only in this way can we bless our enemies, though they 30:30 may not so construe our words. We cannot choose for ourselves, but must work out our salvation in the way Jesus taught. In meekness and might, he was found 31:1 preaching the gospel to the poor. Pride and fear are unfit to bear the standard of Truth, and God will never place 31:3 it in such hands.

Fleshly ties temporal

Jesus acknowledged no ties of the flesh. He said: “Call no man your father upon the earth: for one is your Father, 31:6 which is in heaven.” Again he asked: “Who is my mother, and who are my brethren,” im- plying that it is they who do the will of his Father. We 31:9 have no record of his calling any man by the name of _father_. He recognized Spirit, God, as the only creator, and therefore as the Father of all.

Healing primary

31:12 First in the list of Christian duties, he taught his fol- lowers the healing power of Truth and Love. He attached no importance to dead ceremonies. It is the 31:15 living Christ, the practical Truth, which makes Jesus “the resurrection and the life” to all who follow him in deed. Obeying his precious precepts, – following his 31:18 demonstration so far as we apprehend it, – we drink of his cup, partake of his bread, are baptized with his pu- rity; and at last we shall rest, sit down with him, in a full 31:21 understanding of the divine Principle which triumphs over death. For what says Paul? “As often as ye eat this bread, and drink this cup, ye do show the Lord’s 31:24 death till he come.”

Painful prospect

Referring to the materiality of the age, Jesus said: “The hour cometh, and now is, when the true wor- 31:27 shippers shall worship the Father in spirit and in truth.” Again, foreseeing the perse- cution which would attend the Science of Spirit, Jesus 31:30 said: “They shall put you out of the synagogues; yea, the time cometh, that whosoever killeth you will think that he doeth God service; and these things will they 32:1 do unto you, because they have not known the Father nor me.”

Sacred sacrament

32:3 In ancient Rome a soldier was required to swear allegiance to his general. The Latin word for this oath was _sacramentum_, and our English word 32:6 _sacrament_ is derived from it. Among the Jews it was an ancient custom for the master of a feast to pass each guest a cup of wine. But the 32:9 Eucharist does not commemorate a Roman soldier’s oath, nor was the wine, used on convivial occasions and in Jewish rites, the cup of our Lord. The cup shows 32:12 forth his bitter experience, – the cup which he prayed might pass from him, though he bowed in holy submis- sion to the divine decree.

32:15 “As they were eating, Jesus took bread, and blessed it and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and 32:18 gave thanks, and gave it to them saying, Drink ye all of it.”

Spiritual refreshment

The true sense is spiritually lost, if the sacrament is 32:21 confined to the use of bread and wine. The disciples had eaten, yet Jesus prayed and gave them bread. This would have been foolish in a 32:24 literal sense; but in its spiritual signification, it was nat- ural and beautiful. Jesus prayed; he withdrew from the material senses to refresh his heart with brighter, with 32:27 spiritual views.

Jesus’ sad repast

The Passover, which Jesus ate with his disciples in the month Nisan on the night before his crucifixion, 32:30 was a mournful occasion, a sad supper taken at the close of day, in the twilight of a glorious career with shadows fast falling around; and 33:1 this supper closed forever Jesus’ ritualism or concessions to matter.

Heavenly supplies

33:3 His followers, sorrowful and silent, anticipating the hour of their Master’s betrayal, partook of the heavenly manna, which of old had fed in the wilderness the 33:6 persecuted followers of Truth. Their bread indeed came down from heaven. It was the great truth of spiritual being, healing the sick and casting out error. 33:9 Their Master had explained it all before, and now this bread was feeding and sustaining them. They had borne this bread from house to house, _breaking_ (explaining) it to 33:12 others, and now it comforted themselves.

For this truth of spiritual being, their Master was about to suffer violence and drain to the dregs his cup of sorrow. 33:15 He must leave them. With the great glory of an everlast- ing victory overshadowing him, he gave thanks and said, “Drink ye all of it.”

The holy struggle

33:18 When the human element in him struggled with the divine, our great Teacher said: “Not my will, but Thine, be done!”- that is, Let not the flesh, 33:21 but the Spirit, be represented in me. This is the new understanding of spiritual Love. It gives all for Christ, or Truth. It blesses its enemies, heals the 33:24 sick, casts out error, raises the dead from trespasses and sins, and preaches the gospel to the poor, the meek in heart.

Incisive questions

33:27 Christians, are you drinking his cup? Have you shared the blood of the New Covenant, the persecutions which attend a new and higher understand- 33:30 ing of God? If not, can you then say that you have commemorated Jesus in his cup? Are all who eat bread and drink wine in memory of Jesus willing 34:1 truly to drink his cup, take his cross, and leave all for the Christ-principle? Then why ascribe this inspira- 34:3 tion to a dead rite, instead of showing, by casting out error and making the body “holy, acceptable unto God,” that Truth has come to the understanding? If Christ, 34:6 Truth, has come to us in demonstration, no other com- memoration is requisite, for demonstration is Immanuel, or _God with us_; and if a friend be with us, why need we 34:9 memorials of that friend?

Millennial glory

If all who ever partook of the sacrament had really commemorated the sufferings of Jesus and drunk of 34:12 his cup, they would have revolutionized the world. If all who seek his commemoration through material symbols will take up the cross, heal 34:15 the sick, cast out evils, and preach Christ, or Truth, to the poor, – the receptive thought, – they will bring in the millennium.

Fellowship with Christ

34:18 Through all the disciples experienced, they became more spiritual and understood better what the Master had taught. His resurrection was also their resur- 34:21 rection. It helped them to raise themselves and others from spiritual dulness and blind belief in God into the perception of infinite possibilities. They needed this 34:24 quickening, for soon their dear Master would rise again in the spiritual realm of reality, and ascend far above their apprehension. As the reward for his faithfulness, 34:27 he would disappear to material sense in that change which has since been called the ascension.

The last breakfast

What a contrast between our Lord’s last supper and 34:30 his last spiritual breakfast with his disciples in the bright morning hours at the joyful meeting on the shore of the Galilean Sea! His gloom 35:1 had passed into glory, and His disciples’ grief into repent- ance, – hearts chastened and pride rebuked. Convinced 35:3 of the fruitlessness of their toil in the dark and wakened by their Master’s voice, they changed their methods, turned away from material things, and cast their net on the right 35:6 side. Discerning Christ, Truth, anew on the shore of time, they were enabled to rise somewhat from mortal sensuousness, or the burial of mind in matter, into new- 35:9 ness of life as Spirit.

This spiritual meeting with our Lord in the dawn of a new light is the morning meal which Christian Scientists 35:12 commemorate. They bow before Christ, Truth, to re- ceive more of his reappearing and silently to commune with the divine Principle, Love. They celebrate their 35:15 Lord’s victory over death, his probation in the flesh after death, its exemplification of human probation, and his spiritual and final ascension above matter, or the flesh, 35:18 when he rose out of material sight.

Spiritual Eucharist

Our baptism is a purification from all error. Our church is built on the divine Principle, Love. We can 35:21 unite with this church only as we are new- born of Spirit, as we reach the Life which is Truth and the Truth which is Life by bringing forth 35:24 the fruits of Love, – casting out error and healing the sick. Our Eucharist is spiritual communion with the one God. Our bread, “which cometh down from heaven,” 35:27 is Truth. Our cup is the cross. Our wine the inspira- tion of Love, the draught our Master drank and com- mended to his followers.

Final purpose

35:30 The design of Love is to reform the sinner. If the sinner’s punishment here has been insufficient to re- form him, the good man’s heaven would be a hell to 36:1 the sinner. They, who know not purity and affection by experience, can never find bliss in the blessed company of 36:3 Truth and Love simply through translation into another sphere. Divine Science reveals the necessity of sufficient suffering, either before or after 36:6 death, to quench the love of sin. To remit the penalty due for sin, would be for Truth to pardon error. Escape from punishment is not in accordance with God’s govern- 36:9 ment, since justice is the handmaid of mercy.

Jesus endured the shame, that he might pour his dear-bought bounty into barren lives. What was his 36:12 earthly reward? He was forsaken by all save John, the beloved disciple, and a few women who bowed in silent woe beneath the shadow of his cross. The earthly 36:15 price of spirituality in a material age and the great moral distance between Christianity and sensualism preclude Christian Science from finding favor with the worldly- 36:18 minded.

Righteous retribution

A selfish and limited mind may be unjust, but the un- limited and divine Mind is the immortal law of justice as 36:21 well as of mercy. It is quite as impossible for sinners to receive their full punishment this side of the grave as for this world to bestow on the right- 36:24 eous their full reward. It is useless to suppose that the wicked can gloat over their offences to the last moment and then be suddenly pardoned and pushed into heaven, 36:27 or that the hand of Love is satisfied with giving us only toil, sacrifice, cross-bearing, multiplied trials, and mock- ery of our motives in return for our efforts at well doing.

Vicarious suffering

36:30 Religious history repeats itself in the suf- fering of the just for the unjust. Can God therefore overlook the law of righteousness which de- 37:1 stroys the belief called sin? Does not Science show that sin brings suffering as much to-day as yesterday? They 37:3 who sin must suffer. “With what measure ye mete, it shall be measured to you again.”

Martyrs inevitable

History is full of records of suffering. “The blood of 37:6 the martyrs is the seed of the Church.” Mortals try in vain to slay Truth with the steel or the stake, but error falls only before the sword of Spirit. 37:9 Martyrs are the human links which connect one stage with another in the history of religion. They are earth’s lumi- naries, which serve to cleanse and rarefy the atmosphere of 37:12 material sense and to permeate humanity with purer ideals. Consciousness of right-doing brings its own reward; but not amid the smoke of battle is merit seen and appreciated 37:15 by lookers-on.

Complete emulation

When will Jesus’ professed followers learn to emulate him in _all_ his ways and to imitate his mighty works? 37:18 Those who procured the martyrdom of that righteous man would gladly have turned his sacred career into a mutilated doctrinal platform. May 37:21 the Christians of to-day take up the more practical im- port of that career! It is possible, – yea, it is the duty and privilege of every child, man, and woman, – to follow 37:24 in some degree the example of the Master by the demon- stration of Truth and Life, of health and holiness. Chris- tians claim to be his followers, but do they follow him in 37:27 the way that he commanded? Hear these imperative com- mands: “Be ye therefore perfect, even as your Father which is in heaven is perfect!” “Go ye into all the world, 37:30 and preach the gospel to every creature!” “_Heal the sick_!”

Jesus’ teaching belittled

Why has this Christian demand so little inspiration 38:1 to stir mankind to Christian effort? Because men are assured that this command was intended only for a par- 38:3 ticular period and for a select number of fol- lowers. This teaching is even more pernicious than the old doctrine of foreordination, – the election of a 38:6 few to be saved, while the rest are damned; and so it will be considered, when the lethargy of mortals, produced by man-made doctrines, is broken by the demands of 38:9 divine Science.

Jesus said: “These signs shall follow them that be- lieve; . . . they shall lay hands on the sick, and they 38:12 shall recover.” Who believes him? He was addressing his disciples, yet he did not say, ” These signs shall follow _you_,” but _them_- “them that believe” in all time to come. 38:15 Here the word _hands_ is used metaphorically, as in the text, “The right hand of the Lord is exalted.” It expresses spiritual power; otherwise the healing could not have 38:18 been done spiritually. At another time Jesus prayed, not for the twelve only, but for as many as should believe “through their word.”

Material pleasures

38:21 Jesus experienced few of the pleasures of the physical senses, but his sufferings were the fruits of other peo- ple’s sins, not of his own. The eternal Christ, 38:24 his spiritual selfhood, never suffered. Jesus mapped out the path for others. He unveiled the Christ, the spiritual idea of divine Love. To those buried in the 38:27 belief of sin and self, living only for pleasure or the grati- fication of the senses, he said in substance: Having eyes ye see not, and having ears ye hear not; lest ye should un- 38:30 derstand and be converted, and I might heal you. He taught that the material senses shut out Truth and its healing power.

Mockery of truth

39:1 Meekly our Master met the mockery of his unrecog- nized grandeur. Such indignities as he received, his fol- 39:3 lowers will endure until Christianity’s last triumph. He won eternal honors. He over- came the world, the flesh, and all error, thus proving 39:6 their nothingness. He wrought a full salvation from sin, sickness, and death. We need “Christ, and him cruci- fied.” We must have trials and self-denials, as well as 39:9 joys and victories, until all error is destroyed.

A belief suicidal

The educated belief that Soul is in the body causes mortals to regard death as a friend, as a stepping-stone 39:12 out of mortality into immortality and bliss. The Bible calls death an enemy, and Jesus overcame death and the grave instead of yielding to them. 39:15 He was “the way.” To him, therefore, death was not the threshold over which he must pass into living glory.

Present salvation

39:18 “_Now_,” cried the apostle, “is the accepted time; be- hold, _now_ is the day of salvation,” – meaning, not that now men must prepare for a future-world salva- 39:21 tion, or safety, but that now is the time in which to experience that salvation in spirit and in life. Now is the time for so-called material pains and material pleas- 39:24 ures to pass away, for both are unreal, because impossible in Science. To break this earthly spell, mortals must get the true idea and divine Principle of all that really exists 39:27 and governs the universe harmoniously. This thought is apprehended slowly, and the interval before its attain- ment is attended with doubts and defeats as well as 39:30 triumphs.

Sin and penalty

Who will stop the practice of sin so long as he believes in the pleasures of sin? When mortals once admit that 40:1 evil confers no pleasure, they turn from it. Remove error from thought, and it will not appear in effect. The ad- 40:3 vanced thinker and devout Christian, perceiv- ing the scope and tendency of Christian healing and its Science, will support them. Another will say: 40:6 “Go thy way for this time; when I have a convenient season I will call for thee.”

Divine Science adjusts the balance as Jesus adjusted 40:9 it. Science removes the penalty only by first removing the sin which incurs the penalty. This is my sense of divine pardon, which I understand to mean God’s method 40:12 of destroying sin. If the saying is true, “While there’s life there’s hope,” its opposite is also true, While there’s sin there’s doom. Another’s suffering cannot lessen our 40:15 own liability. Did the martyrdom of Savonarola make the crimes of his implacable enemies less criminal?

Suffering inevitable

Was it just for Jesus to suffer? No; but it was 40:18 inevitable, for not otherwise could he show us the way and the power of Truth. If a career so great and good as that of Jesus could not avert a 40:21 felon’s fate, lesser apostles of Truth may endure human brutality without murmuring, rejoicing to enter into fellowship with him through the triumphal arch of 40:24 Truth and Love.

Service and worship

Our heavenly Father, divine Love, demands that all men should follow the example of our Master and his 40:27 apostles and not merely worship his personal- ity. It is sad that the phrase _divine service_ has come so generally to mean public worship instead of 40:30 daily deeds.

Within the veil

The nature of Christianity is peaceful and blessed, but in order to enter into the kingdom, the anchor of 41:1 hope must be cast beyond the veil of matter into the Shekinah into which Jesus has passed before us; and 41:3 this advance beyond matter must come through the joys and triumphs of the right- eous as well as through their sorrows and afflictions. 41:6 Like our Master, we must depart from material sense into the spiritual sense of being.

The thorns and flowers

The God-inspired walk calmly on though it be with 41:9 bleeding footprints, and in the hereafter they will reap what they now sow. The pampered hypo- crite may have a flowery pathway here, but 41:12 he cannot forever break the Golden Rule and escape the penalty due.

Healing early lost

The proofs of Truth, Life, and Love, which Jesus gave 41:15 by casting out error and healing the sick, completed his earthly mission; but in the Christian Church this demonstration of healing was early lost, 41:18 about three centuries after the crucifixion. No ancient school of philosophy, _materia medica_, or scholastic theol- ogy ever taught or demonstrated the divine healing of 41:21 absolute Science.

Immortal achieval

Jesus foresaw the reception Christian Science would have before it was understood, but this foreknowledge hindered 41:24 him not. He fulfilled his God-mission, and then sat down at the right hand of the Father. Persecuted from city to city, his apostles still went about 41:27 doing good deeds, for which they were maligned and stoned. The truth taught by Jesus, the elders scoffed at. Why? Because it demanded more than they were willing 41:30 to practise. It was enough for them to believe in a national Deity; but that belief, from their time to ours, has never made a disciple who could cast out evils and heal the sick. 42:1 Jesus’ life proved, divinely and scientifically, that God is Love, whereas priest and rabbi affirmed God to be a 42:3 mighty potentate, who loves and hates. The Jewish the- ology gave no hint of the unchanging love of God.

A belief in death

The universal belief in death is of no advantage. It 42:6 cannot make Life or Truth apparent. Death will be found at length to be a mortal dream, which comes in darkness and disappears with the light.

Cruel desertion

42:9 The “man of sorrows” was in no peril from salary or popularity. Though entitled to the homage of the world and endorsed pre-eminently by the approval 42:12 of God, his brief triumphal entry into Jerusa- lem was followed by the desertion of all save a few friends, who sadly followed him to the foot of the cross.

Death outdone

42:15 The resurrection of the great demonstrator of God’s power was the proof of his final triumph over body and matter, and gave full evidence of divine 42:18 Science, – evidence so important to mortals. The belief that man has existence or mind separate from God is a dying error. This error Jesus met with divine 42:21 Science and proved its nothingness. Because of the won- drous glory which God bestowed on His anointed, temp- tation, sin, sickness, and death had no terror for Jesus. 42:24 Let men think they had killed the body! Afterwards he would show it to them unchanged. This demonstrates that in Christian Science the true man is governed by 42:27 God – by good, not evil – and is therefore not a mortal but an immortal. Jesus had taught his disciples the Science of this proof. He was here to enable them to 42:30 test his still uncomprehended saying, “He that believ- eth on me, the works that I do shall he do also.” They must understand more fully his Life-principle by casting 43:1 out error, healing the sick, and raising the dead, even as they did understand it after his bodily departure.

Pentecost repeated

43:3 The magnitude of Jesus’ work, his material disappear- ance before their eyes and his reappearance, all enabled the disciples to understand what Jesus had 43:6 said. Heretofore they had only believed; now they understood. The advent of this understanding is what is meant by the descent of the Holy Ghost, – that 43:9 influx of divine Science which so illuminated the Pentecos- tal Day and is now repeating its ancient history.

Convincing evidence

Jesus’ last proof was the highest, the most convincing, 43:12 the most profitable to his students. The malignity of brutal persecutors, the treason and suicide of his betrayer, were overruled by divine Love to 43:15 the glorification of the man and of the true idea of God, which Jesus’ persecutors had mocked and tried to slay. The final demonstration of the truth which Jesus taught, 43:18 and for which he was crucified, opened a new era for the world. Those who slew him to stay his influence perpetu- ated and extended it.

Divine victory

43:21 Jesus rose higher in demonstration because of the cup of bitterness he drank. Human law had condemned him, but he was demonstrating divine Science. 43:24 Out of reach of the barbarity of his enemies, he was acting under spiritual law in defiance of mat- ter and mortality, and that spiritual law sustained him. 43:27 The divine must overcome the human at every point. The Science Jesus taught and lived must triumph over all material beliefs about life, substance, and intelli- 43:30 gence, and the multitudinous errors growing from such beliefs.

Love must triumph over hate. Truth and Life must 44:1 seal the victory over error and death, before the thorns can be laid aside for a crown, the benediction follow, 44:3 “Well done, good and faithful servant,” and the suprem- acy of Spirit be demonstrated.

Jesus in the tomb

The lonely precincts of the tomb gave Jesus a refuge 44:6 from his foes, a place in which to solve the great problem of being. His three days’ work in