The gradations of spiritual attainment among professed Christians may be accurately determined by noting the things for which they express a sense of gratitude. For some, thanksgiving means simply the taking of an inventory of their material comforts and advantages, the rehearsal of their exemption from the ills of the less fortunate. Others think of their religious and political liberty, of the culture and refinement of a Christian civilization, the peace of a happy home, the joy of loving associations. Yet others, while thankful indeed for all these things, center their grateful thought rather upon the gains and triumphs of the spiritual life. The recall of their personal overcomings, the remembrance of the gladness of those whose bondage to sickness or sin has been broken through their ministry,—this brings them their sweetest happiness, their gladdest thanksgiving, and that it reveals a higher, more spiritual aspiration and plane of endeavor is manifest. Nevertheless, in the counsels given the seventy when they were sent out to preach the gospel and heal the sick, Jesus, after having assured them authority over "all the power of the enemy," specifically told them that their satisfaction was not to rest upon their success in casting out demons, but upon the knowing that their names were written in heaven.
At first thought this may seem surprising, since the overcoming of evil, as he taught, was ever to be a test of spiritual apprehension, the sign of Immanuel. Could there be a more legitimate and abiding occasion of joy than this? Yes, and Jeremiah named it when he wrote, "Thus saith the Lord, let him that glorieth glory in this, that he understandeth and knoweth me." Following the prophet, Jesus would have his disciples know that the true and enduring peace is to be found in working rather than in works, in the consciousness of Truth rather than its outward and physical manifestation. Struggle with the claims of error is not an incident of the ideal life, it pertains only to that consciousness which is yet sensitive to error it is a factor of transitional experience. The healing of sickness and the overcoming of sin but foretell the coming of that kingdom in which sickness and sin are unknown. "When the final physical and moral effects of Christian Science are fully apprehended, the conflict between truth and error, understanding and belief, Science and material sense, foreshadowed by the prophets and inaugurated by Jesus, will cease, and spiritual harmony reign" (Science and Health, p. 288).
Furthermore, Jesus' inquiry, "Wilt thou be made whole?" recognizes a contingency respecting demonstration which is entirely separated from him who speaks the healing word. In human experience the overcoming is dependent upon conditions, upon receptivity, and, as yet, upon time. Continuous rejoicing demands therefore the absolute ground of right, that is, scientific, consciousness, the witness of Spirit, the knowing that "now are we the sons of God." He who is looking for his satisfaction in the spoils of his conflict with error, is liable to come upon a day when the element of uncertainty in immediateness of results, brings a temptation to variability of faith, and hence of joy, and in such an hour he needs must learn to "wait patiently for divine Love to move upon the waters of mortal mind, and form the perfect concept" (Science and Health, p. 454).
