A STUDY of those chapters in the first three gospels which narrate the healing of the lunatic child is deeply interesting from the Christian Science view-point. This remarkable healing follows close upon the transfiguration of Christ Jesus, and the failure of the disciples to heal the boy is fully explained by the events which immediately follow this demonstration of divine power by the great Teacher. We are told that they asked him for an explanation of their non-success, and of his stern reply, and as we study the occurrences which precede and follow this incident the mental condition and motives of the disciples are seen in such a light as to explain why Jesus was obliged to say to them frankly, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."
It seems that instead of being in that state of devout consecration necessary to heal the sick, which Jesus described as "prayer and fasting," the disciples (apparently in nowise crestfallen by their failure to heal the lunatic child) had fallen into a dispute by the way as to "who should be the greatest." Reading the thought of the disciples, Jesus evidently saw ambition, pride, self-seeking, and kindred errors struggling for the mastery; and he rebuked these errors in a way that must have been most impressive and convincing. Calling the twelve, Jesus uncovered the futility of self-seeking and worldly ambition, and laid down the rule for spiritual aspiration in these words: "If any man desire to be first, the same shall be last of all, and servant of all." Then taking a child and setting him in the midst of the disciples,— possibly having in mind the words of the elder prophet, "A little child shall lead them," Jesus addressed himself to the pride and self-seeking which needed to be laid low, by saying, "Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven."
In the ninth chapter of Luke, preceding the narrative of the healing of the afflicted boy, there is an account of the transfiguration, a wonderful demonstration of divine metaphysics, which, as Mrs. Eddy says, "resolves things into thoughts, and exchanges the objects of sense for the ideas of Soul" (Science and Health, p. 269). In this spiritual atmosphere appeared Jesus,—whose countenance was altered, and whose raiment became white and glistering,—in company with Moses and Elias, who spoke of "his decease which he should accomplish at Jerusalem;" an event which culminated in the ascension, his entire escape from material sense, and which pointed the way of salvation for all mankind. Metaphysically interpreted, the presence of Moses and Elias symbolized the spiritual progression of the children of Israel from the Mosaic period to the Christian era, and its unity with the latter.
