In telling of their great deliverance from sin and sickness, through Christian Science, its beneficiaries may sometimes seem unfair toward the religious opinions of others, opinions which were once dear to themselves, inasmuch as they then represented their highest concepts of truth. It would be well for all Christian Scientists to note their Leader's gracious and grateful utterances respecting those who have been faithful in the Christian ministry up to their highest light, but this has not deterred her from pointing out the great difference between the Truth of being and "the doctrines of men." Before attempting to explain to others our changed views, we should remember with gratitude whatever of good we had gained in our past religious experience, and our motive in telling of our present understanding should be a loving desire to share with all mankind the larger sense of truth which has come to us in Christian Science.
A worthy Christian woman who had been wonderfully healed in Christian Science, after years of useless and even harmful experimentation by physicians, said that she could not accept its teachings, because they seemed to ignore the blood of Christ, on which she had depended for salvation. When asked how she thought the blood of Christ was made available for the salvation of mankind, she took refuge in the doctrine that God pardons sin because of Jesus' suffering and death,—the shedding of his blood. It was easy to explain to her that a great mistake is made by those who fail to see the force of the demand urged by St. Peter, that we should become "partakers of the divine nature." Evidently this declaration was based upon the Master's own teaching, to wit, "He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him," a statement which shows unmistakably that to be saved by the blood of Christ we must partake of his essential nature, which is spiritual, not material. He who dwells in Christ, Truth, is saved (not will be) from both sin and sickness, and the Master proved it in healing both. This supreme test—the indwelling of the Christ, with all it involves—must be applied by each one for himself, until through "demonstration of the Spirit" he is redeemed from all evil,—is satisfied with his likeness to Christ.
A story was told by a well-known evangelist, of two men who were traveling in a frontier region some years ago. They were obliged to seek shelter, late in the evening, in a small house, which was occupied by rather rough-looking people; and as they carried a good deal of money, they agreed that one must keep guard while the other slept. After going to their room, adjoining that of their hosts, the younger man found a chink in the partition through which he could watch for signs of danger. Soon the older man was surprised by seeing his companion preparing to lie down. On asking if the time for his vigil had come, he was told to look through the crevice. On doing so, he saw the family gathered around the table, the father reading from the Bible in low tones so as not to disturb their guests. Although the visitors were not religious men, they were assured of their safety, for this family altar told of the divine presence, recognized and loved. And this was well, in so far as it pointed thought to God, and led it to rest in the assurance that those who truly love Christ Jesus will not harm their fellow-men. Let us suppose, however, that one of these wayfaring men had fallen sick, when thus removed from the reach of medical aid. If his hosts had been Christian Scientists, they would have read to him from that same Bible, "The Lord shall preserve thee from all evil," and would have demonstrated to him the power of that truth which reveals "the full content of Christianity,"— all that Christ Jesus offered to sin-sick and suffering humanity.
