Part 3 (2/2)
This frail hypothesis is founded upon the basis of mate- rial and mortal evidence-only upon what the s.h.i.+fting mortal senses confirm and frail human reason accepts. [20]
The Science of Soul reverses this proposition, overturns the testimony of the five erring senses, and reveals in clearer divinity the existence of good only; that is, of G.o.d and His idea.
This postulate of divine Science only needs to be con- [25]
ceded, to afford opportunity for proof of its correctness and the clearer discernment of good.
Seek the Anglo-Saxon term for G.o.d, and you will find it to be good; then define good as G.o.d, and you will find that good is omnipotence, has all power; it fills [30]
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all s.p.a.ce, being omnipresent; hence, there is neither place [1]
nor power left for evil. Divest your thought, then, of the mortal and material view which contradicts the ever- presence and all-power of good; take in only the immor- tal facts which include these, and where will you see or [5]
feel evil, or find its existence necessary either to the origin or ultimate of good?
It is urged that, from his original state of perfec- tion, man has fallen into the imperfection that requires evil through which to develop good. Were we to [10]
admit this vague proposition, the Science of man could never be learned; for in order to learn Science, we begin with the correct statement, with harmony and its Principle; and if man has lost his Principle and its harmony, from evidences before him he is inca- [15]
pable of knowing the facts of existence and its con- comitants: therefore to him evil is as real and eternal as good, G.o.d! This awful deception is evil's umpire and empire, that good, G.o.d, understood, forcibly destroys. [20]
What appears to mortals from their standpoint to be the necessity for evil, is proven by the law of opposites to be without necessity. Good is the primitive Princi- ple of man; and evil, good's opposite, has no Principle, and is not, and cannot be, the derivative of good. [25]
Thus evil is neither a primitive nor a derivative, but is suppositional; in other words, a lie that is incapable of proof-therefore, wholly problematical.
The Science of Truth annihilates error, deprives evil of all power, and thereby destroys all error, sin, sickness, [30]
disease, and death. But the sinner is not sheltered from suffering from sin: he makes a great reality of evil, iden-
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tifies himself with it, fancies he finds pleasure in it, and [1]
will reap what he sows; hence the sinner must endure the effects of his delusion until he awakes from it.
The New Birth.
St. Paul speaks of the new birth as ”waiting for the [5]
adoption, to wit, the redemption of our body.” The great Nazarene Prophet said, ”Blessed are the pure in heart: for they shall see G.o.d.” Nothing aside from the spiritualization-yea, the highest Christianization-of thought and desire, can give the true perception of G.o.d [10]
and divine Science, that results in health, happiness, and holiness.
The new birth is not the work of a moment. It begins with moments, and goes on with years; moments of sur- render to G.o.d, of childlike trust and joyful adoption [15]
of good; moments of self-abnegation, self-consecration, heaven-born hope, and spiritual love.
Time may commence, but it cannot complete, the new birth: eternity does this; for progress is the law of infinity. Only through the sore travail of mortal mind [20]
shall soul as sense be satisfied, and man awake in His likeness. What a faith-lighted thought is this! that mortals can lay off the ”old man,” until man is found to be the image of the infinite good that we name G.o.d, and the fulness of the stature of man in Christ appears. [25]
In mortal and material man, goodness seems in em- bryo. By suffering for sin, and the gradual fading out of the mortal and material sense of man, thought is de- veloped into an infant Christianity; and, feeding at first on the milk of the Word, it drinks in the sweet revealings [30]
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of a new and more spiritual Life and Love. These nourish [1]
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