Editorials

ONE not infrequently meets with those who though they would be offended by the imputation that they are stupid, nevertheless aver that the teaching of Christian Science is quite beyond them. They may have been impressed with its history and its influence upon individuals, and perchance been convinced that it is effective in solving human problems, but they are tempted to say that they "haven't the cleverness to get hold of it.

IN the book of Genesis we find the promise made to Noah that "seedtime and harvest" should never cease. We also read in the first chapter of Genesis, which gives a spiritual account of creation, that tree and herb shall bring forth seed and fruit each after its kind.

THERE are two statements respecting the Messianic mission so seemingly paradoxical that they are confusing until in the light of Christian Science teaching their meaning becomes clear and forceful. In the record by Matthew we have the Master's positive declaration that he came not to destroy, but to fulfil; while in the first epistle of John we read that the Son of God was manifested to men "that he might destroy the works of the devil.

IT cannot be denied that until the spiritual sense is awakened God seems very far off and heaven a place to be reached only after death. While it is true that advanced thinkers would probably disclaim such concepts, we need only question ourselves in order to find how they cling to us even after we have had assurance of better things.

WHEN Harold B said recently that "we are approaching a period in human history more momentous than any which has gone before," he voiced the conviction of many, and one of the legitimate grounds of this forecast may be found in the manifest significance of the present world struggle to the prevailing concept of Deity. The old query, "Why does a God who assertedly hates evil and has the power to prevent its awful tragedies, allow it to run riot in ways that shock the moral sense of even ordinary men?" is upon the lips of more Christian people today than at any other period of human history.

IN these days of rapid progress and swift movement of events it may not be amiss, at times when questions of importance to the welfare of a church are under consideration, for its members to give themselves pause long enough to look things squarely in the face, rather than open the way to be swept off safe ground by hasty and ill-advised action. Centuries intervened between the promise spoken to Isaiah, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste," and its fulfilment in the coming of the Christ, the divine idea, in the man Jesus.

WITH all their sarcastic queries and faultfindings, their criticisms and imputations, always daring and ofttimes cruel, Job's friends said not a few true things. Moreover, they sometimes spoke far better than they knew,—a virtue into which advisers not infrequently stumble,—and a good instance of this is found in the words of Eliphaz, "Acquaint now thyself with him [God], and be at peace.

ON many occasions Mrs. Eddy counsels us to follow the example of Christ Jesus in our efforts to demonstrate the truth of being.

IN establishing the Christian Science movement Mrs. Eddy adopted precisely the same course as did the Master when he entered upon his mission of redemption.

THE theology of Christian Science makes its first strong appeal to those who are suffering in "mind, body, or estate," in telling them that God is as ready to help them today as He was in the time when Jesus healed all manner of disease without recourse to material means. When this statement is supported by actual proof, the one healed is ready to give up his long held belief that the day of miracles is past, but he soon finds out that if he would advance in spiritual understanding (and this is greatly urged in the Bible) he must gain the deeper meaning of the Scriptures which Christian Science insists upon.