Part 19 (2/2)
ferent stages of man's recovery from sin and his en- trance into Science? Who knows how the feeble lips
[Page 101.]
are made eloquent, how hearts are inspired, how heal- [1]
ing becomes spontaneous, and how the divine Mind is understood and demonstrated? He alone knows these wonders who is departing from the thraldom of the senses and accepting spiritual truth,-that which blesses [5]
its adoption by the refinement of joy and the dismissal of sorrow.
Christian Science and the senses are at war. It is a revolutionary struggle. We already have had two in this nation; and they began and ended in a contest for [10]
the true idea, for human liberty and rights. Now cometh a third struggle; for the freedom of health, holiness, and the attainment of heaven.
The scientific sense of being which establishes har- mony, enters into no compromise with finiteness and [15]
feebleness. It undermines the foundations of mortality, of physical law, breaks their chains, and sets the captive free, opening the doors for them that are bound.
He who turns to the body for evidence, bases his con- clusions on mortality, on imperfection; but Science saith to man, ”G.o.d hath all-power.” [20]
The Science of omnipotence demonstrates but one power, and this power is good, not evil; not matter, but Mind. This virtually destroys matter and evil, in- cluding sin and disease. [25]
If G.o.d is All, and G.o.d is good, it follows that all must be good; and no other power, law, or intelligence can exist. On this proof rest premise and conclusion in Science, and the facts that disprove the evidence of the senses. [30]
G.o.d is individual Mind. This one Mind and His individuality comprise the elements of all forms and
[Page 102.]
individualities, and prophesy the nature and stature of [1]
Christ, the ideal man.
A corporeal G.o.d, as often defined by lexicographers and scholastic theologians, is only an infinite finite being, an unlimited man,-a theory to me inconceivable. If [5]
the unlimited and immortal Mind could originate in a limited body, Mind would be chained to finity, and the infinite forever finite.
In this limited and lower sense G.o.d is not personal.
His infinity precludes the possibility of corporeal person- [10]
ality. His being is individual, but not physical.
G.o.d is like Himself and like nothing else. He is uni- versal and primitive. His character admits of no degrees of comparison. G.o.d is not part, but the whole. In His individuality I recognize the loving, divine Father-Mother [15]
G.o.d. Infinite personality must be incorporeal.
G.o.d's ways are not ours. His pity is expressed in modes above the human. His chastis.e.m.e.nts are the manifestations of Love. The sympathy of His eternal Mind is fully expressed in divine Science, which blots [20]
out all our iniquities and heals all our diseases. Human pity often brings pain.
Science supports harmony, denies suffering, and de- stroys it with the divinity of Truth. Whatever seems mate- rial, seems thus only to the material senses, and is but the [25]
subjective state of mortal and material thought.
Science has inaugurated the irrepressible conflict be- tween sense and Soul. Mortal thought wars with this sense as one that beateth the air, but Science outmasters it, and ends the warfare. This proves daily that ”one [30]
on G.o.d's side is a majority.”
Science defines _omnipresence_ as universality, that which
[Page 103.]
<script>