IN the twenty-first chapter of Matthew there is related a remarkable incident. We read that Jesus entered the temple, cast out all that sold and bought therein, and overthrew the tables of the money-changers and the seats of those who sold doves. For many years this account presented a picture to me which I could scarcely associate with the gentle, loving Nazarene. Since then, however, the full significance of the lesson has dawned upon me, and it is no longer a surprise that Jesus used this radical means in cleansing the temple of what St. Paul calls "the root of all evil;" namely, the love of money.
In this age of commercialism and materiality, the love of money is perhaps the most prevalent and subtle evil among all peoples. Our most civilized nations seem engaged in a game of reckless scrambling for gold; and integrity, honesty, and truth are trampled upon in the frantic endeavor to obtain it. To those who have entered the path which leads to the "land of Christian Science" (Science and Health, p. 226), a new world is revealed.— the world of Spirit or Mind, of love to God and man, of peace and holiness. Within the sacred boundary of this holy city money availeth nothing. In his invitation to this divine habitation Isaiah cried, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price." The prophet, although urging those who have no money, emphatically says "buy," implying that something we claim as our own must be given in exchange for this wine and milk of the Spirit. Then what shall be paid?
Christian Scientists, who have come to this fount, can answer the query. Long cherished habits and indulgences, false estimates of our brother, arrogant justification of our own deeds and misdeeds,—these are the things we must part with (or pay) in exchange for true concepts, inspiring thoughts, holy motives and aims, a correct view of our brother as the image of God. There must be an uncompromising denial and dismissal of the subtle argument that would justify error in self, while condemning it in another. Well did the prophet say "buy and eat," for we cannot hoard these wrong thoughts and at the same time partake of the "fruit of the Spirit" and relish its sweetness. The false concept must lie cast away before the true can become our own. Perhaps at times the price seems a great one to pay, and before the new idea dawns in its glory we might say in our ignorance that we had lost that which was so pleasant and desirable. Nevertheless, we must all learn, as "a great sacrifice of material things must precede this advanced spiritual understanding" (Ibid., p. 16).
