Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.—Paul to Timothy.
If we were not so accustomed to the fact, it would prove no less surprising than painful to discover the extent to which truth is apparently limited, its consummations delayed, upon the plane of earthly life, by the weakness and inadequacy of its human expression.
Who would have dreamed that the gospel which dawned upon the world at Bethlehem with such clearness and splendor, should have so far and so speedily lost its essential nature and efficiency as to have become in the fourth century little more than a bone of contention among sordid and unspiritual men?
The anticipation of this possibility, however, explains in part the sadnesses of Jesus, and of all spiritual leaders since Now, as then, the Truth is often so superficially apprehended, so haltingly obeyed, and so feebly expressed by its would-be friends as to beget offence when it would otherwise be unresisted if not welcomed.
Truth ever excites and antagonizes error, but a large part of its defamation and defeat, in human history, has been the result of the narrowness, inconsistency, and unwisdom of its votaries, It would be no less useless than disagreeable to dwell upon this in thought, did the recognition of past failures not prompt all noble hearts to that increased prayerfulness and carefulness which lead on to better things.
In considering the present conditions which emphasize our responsibility, we must remember that they are in no sense extraordinary or peculiar.
The inauguration of an advance religious movement has invariably antagonized reigning prejudices, and when its progress has become so marked as to seem prophetic and alarming to traditional opinions, its representatives have at once been foisted into a prominence which focused upon them the most critical attention. The more intense and deep-seated the opposing prejudice, and the more vital and assertive the new thought, the more vigorous the protest and the more deliberate and calculating the scrutiny of every act and expression of those whose ideas are reckoned a menace to the stability of things conventional and sacred. Emerson, who was himself an upheaver of the supposedly fixed, warns us to beware when the great God lets loose a thinker on the planet, for then all things are at risk. The more exalted its ideal and standards of requirement, the more devastating becomes the new thought, and hence the more disturbed and exacting the old,—and all this inevitably.
Now Christian Science certainly comes to-day, as of old, to bring a sword. Its glory and its strength reside in the fact that demonstrable Truth "pierces even to the dividing asunder of the joints and marrow" of commonly accepted ideas and habits. This is Truth's nature and function, and the vigor of the resistance to its demands is the convincing evidence of the greatness of the need and the wholesomeness of the effect of its coming. The strength of the reaction always measures most accurately the force of the blow, and the violence of the mental resistance to Christian Science is but an indication of its adequacy, which is to be anticipated and understood.
Maintaining as it does an attitude of unswerving loyalty to the Scriptures, and to all fundamental teaching of historic Christianity, the criticism to which our faith is subjected strikingly reveals the altogether unwarranted consideration which to-day, as in our Lord's time, is given to creeds and dogmas, and while most intelligent men of all schools unhesitatingly concede that neither uniformity nor conformity in these things is essential to salvation, yet so wrought are they into the warp and woof of our every-day thinking, and so far have they shaped and conditioned religious activities, that to question their value or authority, is to awaken an outcry which would suggest that the very foundations of faith were imperiled. Surely, though slowly, the world is awakening to a broader, more wholesome and progressive view, but meantime he whose convictions run athwart even these appendages of Christianity, which are but man-made and incidental, is subject to condemnation with the atheist and the defamer. It is ours to recognize these existing conditions and fully meet them with a display of the highest degree of circumspection and inoffensiveness. With what patient self-possession, what silent endurance of misjudgment and misrepresentation, what unfailing kindness, gentleness, wisdom, and tact should we "handle" the situation and demonstrate that humble superiority to detraction which rendered our Lord's life so unique, and which is being reflected so strikingly in the bearing of our Leader, the Rev. Mary Baker Eddy.
More offensive perhaps than all else, to contented conservatism, is that assertiveness of Truth which imposes upon men the ideal of a more unselfish and spiritual life. Its Representatives are looked upon as constituting a "more holier than thou" caste, and accused, not infrequently, of entertaining a pretentious and insufferable conceit.
And just here a marked contrast between human judgment in things it ranks secular and things sacred, becomes conspicuous. When a physicist announces the discovery of some new law or fact in the ordering of nature, he is permitted to speak in terms which are either wholly indifferent to ruling ideas, or which simply trample upon the glory of their investiture and authority. Indeed, the more destructive to the old, the more certain and generous the welcome to the new, if it stands the test of demonstration; and natural scientists not only expect but covet this order of things. In speaking of his own investigations, an eminent philosophic writer has recently said: "I bring no gold with me unless some part of my work can bear the test of the most fiery trial. Let the' dross suffer, let the teaching be tried wholly without mercy;" and in this he but voices the content and readiness with which all such investigators anticipate the retirement and disuse of the old, when a new, which is more adequate, is found.
On the other hand, though good people have for years been praying earnestly for increased spiritual illumination and endowment, it has often happened, when one ventured to say their prayers were answered and a clearer, more practical and effective apprehension of Truth was demonstrably present, that the herald has been subjected to prompt excommunication, without even a formal attempt to verify, by legitimate tests, the truth of his assertions. All this is most incongruous and unfortunate, but we do well to adjust our course and conduct to the fact by the exhibition of a full complement of self-possession, humility, and love.
As professed Christian Scientists we declare the supremacy of the spiritual, the nothingness of the material; that God is All-in-all, the ever-presence which removes every occasion of anxiety and fear; that we are indeed brothers, and that divine Love alone should govern us in our every relation and activity. We declare that we are the legitimate channels for the manifestation of the life, and love, and supremacy of God, Good, and that it is our privilege and duty to continue, both consciously and unconsciously (impersonally), the healing and redemptive work of the Master. We declare that the things of this life, the gratification of material sense, can afford no real joy or pleasure, and that to know and reflect God is the supreme end and satisfaction of our being.
Now if we but frame this splendid ideal and averment, and place it over against our daily performance, our imperfect demonstration of Truth, we shall be able to realize the legitimacy and inevitableness of the criticism to which we are subject, and have a very practical means of estimating the constancy and the amount of thoughtfulness, modesty, consistency, and good-sense which we are called on to exhibit. To come short in these things is to invite a swift condemnation for ourselves, which is our wholesome penalty, and to excite a prejudice and contempt of incalculable disadvantage to the Cause we have undertaken to represent.
Criticism of our imperfect exhibition is by no means to be deplored. It is an evidence of the very encouraging fact that men are sick and tired of religious pretence. They are not tired of Christ, or of any real good, but they have no respect for the "show without substance" which characterizes so much religious profession, and our frequent discoveries that no small part of the criticism to which Christian Science is subject, is directly traceable to the superficial apprehension and indiscretion of its well meaning representatives, should be a constant stimulus to thoughtfulness and wise reserve. Mrs. Stowe added a pertinent chapter to "Paley's Evidences" when she declared that the crowning assurance of the divine origin of Christianity is to be found in its persistent hold upon the world, despite the inconsistency and unworthiness of its exponents.
When we realize what a sun-burst of light and truth has come to us, and how much restless and afflicted humanity needs, and in its heart longs for, the peace and comfort which the understanding of Divine Science alone can bestow, we shall not fail to be on our guard lest through our faultiness some struggling heart be turned aside and miss the way to its highest good.
"What I say unto you, I say unto all, Watch." Heeding this our motto for every moment and occasion, we may forget all the past, save its lessons, and "press toward the mark for the prize of the high calling of God in Christ Jesus." Daily companionship with these words of our Leader will help us greatly in our endeavor:—
"A real Christian Scientist is a marvel, a miracle in the universe of mortal mind. With selfless love, he inscribes on the heart of humanity and transcribes on the page of reality, the living, palpable presence—the might and majesty!—of goodness. He lives for all mankind, and honors his Creator" (Miscellaneous Writings, p. 294).
"Let us be faithful in pointing the way through Christ, as we understand it; but yet us also be careful never to 'judge unrighteous judgment,' or condemn rashly. 'Whosoever shall smite thee on thy right cheek, turn to him the other also' " (Science and Health, p. 441).
