MORTALS have a constant dread of what they call a hereafter. They are not sure of their prospects in "the world to come." The feeling of uncertainty is strong, and thus the turbulent dream of their existence continues until the promised "day of visitation," when the redemptive Christ-idea is recognized. The exchange of material for spiritual sense ought to be attractive to every one, but mortals are slow to discern what is for their own good. Not until they have begun to awaken to the need of something which they do not possess, do they concede the superiority of things spiritual and eternal. Some portion of their materiality or mortality must be proven to them worthless before there is a reaching out for that which contradicts the suppositional reality of material sense.
Mortals cannot be satisfied until they begin to see that sin is a mere negation, neither to be known nor indulged, and incapable of conferring any pleasure or satisfaction. Even after turning from the contemplation of sin as a reality, they may be found murmuring and faultfinding because the process of elimination does not in every particular meet with their expectations. Mortals are hard to please. They desire to be happy, and sometimes they want to be good, but how to attain they know not; hence their need of a savior. When the subject of salvation is touched upon. they immediately begin to think that something which is rightfully their own is going to be lost. Just what it may be they do not know, and here the old theology assures them that it is their "soul" which is in danger unless they repent and believe in the appeasing sacrifice of Christ Jesus. Christian Science here comes in to make it clear that the only means by which they can escape the penalty for sin is to cease sinning, and to follow in the footsteps of him who said: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Christian Scientists know that sin brings suffering, and that they must by repentance and reformation make individual atonement for the wrongs committed. They know that their lives must bear testimony to the overcoming of sin before any real at-one-ment with God can be realized; in other words, before they can have any part in Christ.
It is interesting to note that in several translations of the New Testament the familiar text in Matthew xviii, 11, is omitted, which reads: "For the Son of man is come to save that which was lost." The same sentiment, found in Luke ix, 56, is also omitted in the revised version. In Luke xix, 10, however, we find the same thought in these words: "For the Son of man is come to seek and to save that which was lost," and Jesus also said, "I am not sent but unto the lost sheep of the house of Israel." Again. Jesus bade his disciples "go rather to the lost sheep of the house of Israel," which would indicate that his message of Truth and Love could be given only to those who were prepared to receive it, to those who were hungering and thirsting after spiritual riches. Who are the lost sheep in our day and generation? Certainly there are unnumbered genuine seekers for light as there were in Israel, those who are tired of profession and forms and who in their hearts are seeking Truth. Along with these are they "whom the god of this world hath blinded." And how have all been blinded? Isaiah answers this question in these words: "Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear."
