In the light of Christian Science our concept of the real meaning of many words becomes wonderfully enriched. How true this is of the word "gratitude." What commonly passes for gratitude is often a mere perfunctory acknowledgment, which fails even to measure up to the definition of the word:"Having a due sense of ... being willing to acknowledge and repay benefits received."
My awakening to the larger, fuller meaning of what gratitude is came quite unexpectedly, and incidentally furnished the key to a question which had for some time been uppermost in my mind: What thought is responsible for the persistence of certain trying conditions, both physical and in my environment, which seem to weigh so heavily? Reading one day in Science and Health, this statement struck me with peculiar force: "Are we really grateful for the good already received? Then we shall avail ourselves of the 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" (p. 3). Was this the trouble? Was I ungrateful? As the world defines it, perhaps not; but in the light of this definition, yes, for the very conditions from which I sought relief proclaimed most loudly my failure to assert properly man's God-given dominion,—failure to avail myself of the blessings I have.
When after nearly two years of spasmodic investigation there came to me at last a realization of the promise Christian Science holds out, and of my great need of it, my practitioner would often try and impress upon me that gratitude was the key to progress. Judged from the basis of sense testimony, life had not been worth living for a year or more, and the idea of gratitude seemed far-fetched; indeed, there was a mild resentment toward my practitioner on account of a seeming lack of sympathy, not appreciating the fact that all the while she was liberally bestowing the highest sympathy, the sympathy that heals. On page 540 of our text-book we read, "The muddy river-bed must be stirred in order to purify the stream." I did not then understand that the mental turmoil and the severe physical upheaval I was so unwillingly and resentfully undergoing were merely evidence of the stirring,—mud being carried off,—proof that far more was being accomplished for me than mere physical healing. Instead of recognizing and gratefully acknowledging this, I was building up a strong barrier of doubt, criticism, rebellion, resentment, and ingratitude. Progress was realized only in so far as humility, obedience, and gratitude helped to remove this barrier.
From my present view-point I see many reasons why the beginner in Christian Science may consistently be grateful and express gratitude, even though the particular condition which led him to it may not have been met,—may perhaps seem intensified. Every one certainly owes an immeasurable debt of gratitude to the Founder of Christianity, of whom Mrs. Eddy says that his "teaching and practice of Truth involved such a sacrifice as makes us admit its Principle to be Love" (Science and Health, p. 26). The Master made it plain that his crowning sacrifice was purely voluntary, for did he not say, "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?"
So, too, is all honor and gratitude due to the Discoverer of the Science of Christianity. After the true import of the spiritual message contained in the Scriptures was revealed to her, Mrs. Eddy, with rare courage, devotion, and consecration, carried out her self-imposed task of discovering the underlying Principle and the rules for its application. A principle undiscovered has no present value; when newly discovered, its value is only prospective until its laws become sufficiently understood to permit of their application to the needs of humanity. The result of Mrs. Eddy's labor of love is the Christian Science text-book, which states the rule and method of healing and so elucidates it that any one who will use this book as a "Key to the Scriptures," diligently studying the letter and faithfully striving after the spirit, must attain to a demonstrable knowledge which will conclusively prove to him the immutable truth underlying every sentence in the book.
One who comes to Christian Science from the ranks of agnosticism, or perhaps with the belief in a God who permits His children to be tempted only to visit them with the most appalling afflictions, diseases, and sorrows when they fall,—such a one has much to be grateful for when his erroneous belief is shaken and he begins to comprehend even in a small degree that God is omnipotent, omnipresent, omniscient good; that God has already supplied all good and nothing but good; that this necessarily carries with it the corollary that evil is but a dream; non-existent, hence no longer to be feared.
The lover of nature who enjoys and appreciates the breadth of view which is to be obtained only from the highest mountain-peaks, does not complain of the steepness of the ascent, for he knows that he cannot have the one without the other. Similarly, when the beauty and the sublimity of the Christian Science teachings begin to take hold upon us, it is not unreasonable that we should feel grateful for the conditions which led us to seek for better things; yes, and for the conditions which held us to the work until we became interested in the real fruit of these teachings, namely, spiritual regeneration, redemption from sin. The tendency to be envious when we hear of the wonderful healing all around us, while our own healing perhaps seems farther away than ever, indicates a state of mind which is not receptive to good. We would better rejoice with our brother, be grateful for each added proof that the thing we greatly desire is daily accomplished by Christian Science, and bend our energies towards the uncovering of the thoughts that seem to withhold us from claiming man's birthright. When the light of understanding dawns and breaks through our egotism, how small and narrow we suddenly appear as we realize that our fear, our selfishness, and self-commiseration have proved a lens of huge magnifying power, through which we have viewed our own troubles, problems, and struggles; how they pale into insignificance when viewed without this lens.
To undertake to compel ourselves to be grateful, or to feign gratitude when we feel the opposite, is of course entirely out of keeping. In James we read, "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Therefore, whatever is good comes from God, and surely a grateful heart should be considered among the most highly prized of God's gifts. Again, whatever God has bestowed is for all His children alike, for all time, without limit or restriction. Peter had learned this when he said to Cornelius, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him." The spirit of gratitude, therefore, is awaiting development in every one of us,—it needs but to be brought to light and be cultivated. From my own experience I know that when the hitherto ungrateful heart realizes that it has much to be grateful for, there comes to it a foretaste of the "peace of God, which passeth all understanding."
