Articles

THE vivid description in the twenty-fourth chapter of Matthew, in which "the coming of the Son of man" is linked with an appalling array of tragic events, has given rise to no end of speculation and controversy among theologians. Interpreted materially, the scenes portrayed in this word-picture seem to disclose the avenging hand of a God of wrath.

A TYPEWRITTEN paper, unsigned, but purporting to be part of the association address of a teacher of Christian Science, was once handed to the writer of this article by a student of the same teacher. As I had always had the utmost respect for the understanding of Christian Science which this teacher possessed, the paper was accepted eagerly.

THE remarkable discrepancy evident on the part of individuals and nations between their profession and practice of Christianity, indicates a profound ignorance of or indifference to the nature and demands of Christ's teachings, and nowhere is this more apparent than in the general attitude toward what is called evil. The great Teacher said of the devil, the supposed personification of evil, "There is no truth in him;" but some professed Christians of today, assuming to be wiser than their Master, argue that it is folly to denounce evil as a lie, not realizing that by believing it they are joining in the greatest folly of all the ages.

IN Ecclesiastes we read, "That which hath been is now; and that which is to be hath already been; and God requireth that which is past. " This evidently implies that nothing which is not good can remain permanently in consciousness.

THERE are two strong reasons why Christian Scientists love their church and are notably loyal to it. First, all Christian Scientists have experienced some form of healing, either physical, mental, or moral, through the ministry of the church.

ON page 327 of Science and Health, Mrs. Eddy says, "Reason is the most active human faculty;" and it is in part because Christian Science appeals primarily to the reasoning faculty that it has in barely half a century gained such a hold and made such a vast impression upon human nature.

THE vow of poverty was at one time considered an effectual step toward the attainment of holiness, and even now a belief seems to linger that unsatisfactory economic conditions, deprivations, joylessness, or gloom, may be signs of spiritual progress. This belief probably arose from Jesus' words, "How hardly shall they that have riches enter into the kingdom of God!" A superficial view of the parable about Dives and Lazarus may also make it appear as if the latter were rewarded for his wretchedness, want, and sores.

A RELIGION involving through demonstration a positive experience of the power of good, may be relied on; whereas a theoretical religion may be subject to constant change, and if changeable it has no basis—is without Principle, and therefore unreliable. The latter may afford a temporary sense of satisfaction to the believer in its doctrines, but it means inevitable stagnation.

WHEN Jesus declared that "a man's life consisteth not in the abundance of the things which he possesseth," he gave utterance to a truth which strikes at the very root of the belief as to what makes life harmonious and desirable. According to mortal man's estimate of the relative value of things, it is a fact too apparent even to be questioned, that without at least a modicum of earthly possessions life would scarcely be worth living.

MATERIAL sense always wears the badge of limitation. Controlled by this sense, mortals not only entertain limited beliefs about all things, but also manifest resultant conditions of limitation in all ways.