Those persons who were deep in the entanglements of sin or sickness when Christian Science was first presented to them, know how gladly they welcomed the hope inspiring interpretation of John's statement in his first epistle,—"Beloved, now are we the sons of God." It mattered not to them whether their pains were mental, moral, or physical; the idea of divine sonship presented a spiritual vision of possibility which quickly evidenced itself in increased health and happiness. So vivid was this idea that often it was of itself sufficient to produce complete bodily healing from ailments of many years' standing. All obstacles which presented themselves as daily impediments were brushed aside with an all-conquering faith in God, and in man's dominion as the "Son of God."
There are, however, many progressive steps to be taken in the life of a Christian Scientist. Revealed truth presents an exact science, requiring the student to learn its rules correctly and to practice them faithfully. Progress is the law of Christianity no less than of mathematics, and intelligent demonstration is the next step which substantiates inspiration with tangible works, accomplished neither through blind faith nor by guesswork. When one has proved a rule in mathematics by solving the problems provided to elucidate that rule, he then understands the basic law which that rule illustrates. Just so in the progressive steps of scientific Christianity the time inevitably comes when the spiritual fact that we are the "sons of God" must be supported by the understanding of how to illumine daily life so as to make this apparent under all circumstances and in all ways. Some students pass through a period when obstacles which were formerly cleared away readily under the illumination of inspired thought, no longer melt quickly into nothingness. This indicates the necessity for further unfoldment of Principle.
We never relinquish the idea that we are the "sons of God," because we have proved that statement, in healing, too frequently to permit of doubt; but somewhat to our own amazement we are forced to take notice of material conditions to which, before, we seemed immune. We have to reckon, as it were, with stubborn materiality which refuses to give place before our present sense of man's real being as the son of God. Then there is danger of falling into a sort of compromise. When stating the absolute facts relative to perfect God and perfect man, the student holds a mental reservation, sometimes audibly expressed, such as "Oh, yes, I know that is true of the real man, but—," or "Since the physical body is only the expression of sensual mortal mind, what difference does it make whether it lives or dies?" He may even assume an attitude of carelessness, thrusting the body into dangers, fatigues, and unnecessarily severe experiences. Or he may carry an unwarrantable premise to an altogether erroneous conclusion by entertaining false theological suggestions to the effect that there are two separate entities—the real man, or "Son of God," and a mortal man. Then this false theology further insists that in his everyday human existence he must go through a long conflict, by means of which he is gradually to make his mortal selfhood over until it is regenerated and regains its supposedly lost estate as the son of God. These latent theological suggestions must be scientifically silenced, or they will produce discouragement as well as a doubting belief in the reality of both sickness and sin. Daily living will lose much of its spontaneous joy, each day's duties will become tasks wherein and whereby personal sacrifice is accepted as the savior, instead of divine Principle, and, to a limited extent, life will become drudgery and hardship again.
