«Разные сочинения, 1883–1896»

[pg 310]

childish pleasure of studying Truth through the senses, [1]

for this is neither the intent of my works nor possible

in Science.

Even the teachings of Jesus would be misused by sub-

stituting personality for the Christ, or the impersonal [5]

form of Truth, amplified in this age by the discovery of

Christian Science. To impersonalize scientifically the

material sense of existence—rather than cling to per-

sonality—is the lesson of to-day.

Карточка

My answer to manifold letters relative to the return

of members that have gone out of The First Church of

Christ, Scientist, in Boston, is this: While my affec-

tions plead for all and every one, and my desire is that

all shall be redeemed, I am not unmindful that the Scrip- [15]

tures enjoin, “Let all things be done decently and in

order.”

To continue one's connection with this church, or to

regain it, one must comply with the church rules. All

who desire its fellowship, and to become members of it, [20]

must send in their petitions to this effect to the Clerk

of the church; and upon a meeting being called, the

First Members will determine the action of the church

on this subject.

Переполняющие мысли

In this receding year of religious jubilee, 1894, I as [26]

an individual would cordially invite all persons who

have left our fold, together with those who never have

[pg 311]

been in it,—all who love God and keep His command- [1]

ments,—to come and unite with The Mother Church in

Boston. The true Christian Scientists will be welcomed,

greeted as brethren endeavoring to walk with us hand

in hand, as we journey to the celestial city. [5]

Also, I would extend a tender invitation to Christian

Scientists' students, those who are ready for the table of

our Lord: so, should we follow Christ's teachings; so,

bury the dead past; so, loving one another, go forth to

the full vintage-time, exemplifying what we profess. But [10]

some of the older members are not quite ready to take

this advanced step in the full spirit of that charity which

thinketh no evil; and if it be not taken thus, it is impracti-

cal, unfruitful, Soul-less.

My deepest desires and daily labors go to prove that [15]

I love my enemies and would help all to gain the abiding

consciousness of health, happiness, and heaven.

I hate no one; and love others more than they can

love me. As I now understand Christian Science, I would

as soon harm myself as another; since by breaking [20]

Christ's command, “Thou shalt love thy neighbor as

thyself,” I should lose my hope of heaven.

The works I have written on Christian Science con-

tain absolute Truth, and my necessity was to tell it;

therefore I did this even as a surgeon who wounds [25]

to heal. I was a scribe under orders; and who can

refrain from transcribing what God indites, and ought

not that one to take the cup, drink all of it, and give

thanks?

Being often reported as saying what never escaped [30]

from my lips, when rehearsing facts concerning others

who were reporting false charges, I have been sorry that

[pg 312]

I spoke at all, and wished I were wise enough to guard [1]

against that temptation. Oh, may the love that is talked,

be felt! and so lived, that when weighed in the scale of

God we be not found wanting. Love is consistent, uni-

form, sympathetic, self-sacrificing, unutterably kind; even [5]

that which lays all upon the altar, and, speechless and

alone, bears all burdens, suffers all inflictions, endures

all piercing for the sake of others, and for the kingdom

of heaven's sake.

Великий человек и его изречение

Hon. Charles Carrol Bonney, President of the World's [11]

Congress Auxiliary, in his remarks before that body,

said, “No more striking manifestation of the interposi-

tion of divine Providence in human affairs has come in

recent years, than that shown in the raising up of the [15]

body of people known as Christian Scientists, who are

called to declare the real harmony between religion and

Science, and to restore the waning faith of many in the

verities of the sacred Scriptures.”

In honest utterance of veritable history, and his own [20]

spiritual discernment, this man must have risen above

worldly schemes, human theorems or hypotheses, to

conclusions which reason too supine or misemployed

cannot fasten upon. He spake inspired; he touched a

tone of Truth that will continue to reverberate and renew [25]

its emphasis throughout the entire centuries, into the vast

forever.

[pg 313]

Слова одобрения

Editor of The Christian Science Journal:—Permit me

to say that your editorial in the August number is par

excellence.

It is a digest of good manners, morals, methods, and [5]

means. It points to the scientific spiritual molecule,

pearl, and pinnacle, that everybody needs. May the

Christlikeness it reflects rest on the dear readers, and

throw the light of penetration on the page; even as the

dawn, kindling its glories in the east, lightens earth's [10]

landscape.

I thank the contributors to The Christian Science

Journal for their jewels of thought, so adapted to the

hour, and without ill-humor or hyperbolic tumor. I

was impressed by the articles entitled “The New Pas- [15]

tor,” by Rev. Lanson P. Norcross, “The Lamp,” by

Walter Church, “The Temptation,” a poem by J. J.

Rome, etc.

The field waves its white ensign, the reapers are strong,

the rich sheaves are ripe, the storehouse is ready: pray [20]

ye therefore the God of harvest to send forth more

laborers of the excellent sort, and garner the supplies

for a world.

Церковь и школа

Humbly, and, as I believe, divinely directed, I hereby [25]

ordain the Bible, and “Science and Health with Key

to the Scriptures,” to be hereafter the only pastor of

[pg 314]

The Church of Christ, Scientist, throughout our land [1]

and in other lands.

From this date the Sunday services of our denomina-

tion shall be conducted by Readers in lieu of pastors.

Each church, or society formed for Sunday worship, [5]

shall elect two Readers: a male, and a female. One of

these individuals shall open the meeting by reading the

hymns, and chapter (or portion of the chapter) in the

Bible, lead in silent prayer, and repeat in concert with

the congregation the Lord's Prayer. Also, this First [10]

Reader shall give out any notices from the pulpit, shall

read the Scriptures indicated in the Sunday School Les-

son of the Christian Science Quarterly, and shall pro-

nounce the benediction.

The First Reader shall read from my book, “Science [15]

and Health with Key to the Scriptures,” alternately in

response to the congregation, the spiritual interpreta-

tion of the Lord's Prayer; also, shall read all the selec-

tions from Science and Health referred to in the Sunday

Lessons. [20]

The Reader of the Scriptures shall name, at each

reading, the book, chapter, and verses. The Reader of

“Science and Health with Key to the Scriptures” shall

commence by announcing the full title of this book, with

the name of its author, and add to this announcement, [25]

“the Christian Science textbook.” It is unnecessary to

repeat the title or page. This form shall also be observed

at the Communion service; the selections from both the

Bible and the Christian Science textbook shall be taken

from the Quarterly, as heretofore, and this Lesson shall [30]

be such as is adapted to that service. On the first Sunday

of each month, except Communion Sunday, a sermon

[pg 315]

shall be preached to the children, from selections taken [1]

from the Scriptures and Science and Health, especially

adapted to the occasion, and read after the manner of

the Sunday service. The children's service shall be

held on the Sunday following Communion Day. [5]

No copies from my books are allowed to be written,

and read from manuscripts, either in private or in pub-

lic assemblies, except by their author.

Christian Scientists, all over the world, who are let-

terly fit and specially spiritually fitted for teachers, can [10]

teach annually three classes only. They shall teach

from the Christian Science textbook. Each class shall

consist of not over thirty-three students, carefully selected,

and only of such as have promising proclivities toward

Christian Science. The teacher shall hold himself mor- [15]

ally obligated to look after the welfare of his students,

not only through class term, but after it; and to watch

well that they prove sound in sentiment, health, and

practical Christian Science.

Teaching Christian Science shall be no question of [20]

money, but of morals and of uplifting the race. Teachers

shall form associations for this purpose; and for the

first few years, convene as often as once in three months.

Teachers shall not silently mentally address the thought,

to handle it, nor allow their students to do thus, except [25]

the individual needing it asks for mental treatment.

They shall steadily and patiently strive to educate their

students in conformity to the unerring wisdom and law

of God, and shall enjoin upon them habitually to study

His revealed Word, the Scriptures, and “Science and [30]

Health with Key to the Scriptures.”

They shall teach their students how to defend them-

[pg 316]

selves against mental malpractice, but never to return [1]

evil for evil; never to attack the malpractitioner, but

to know the truth that makes free,—and so to be a law

not unto others, but themselves.

Класс, кафедра, ученики учеников

When will you take a class in Christian Science or [6]

speak to your church in Boston? is often asked.

I shall speak to my dear church at Boston very seldom.

The Mother Church must be self-sustained by God.

The date of a class in Christian Science should depend [10]

on the fitness of things, the tide which flows heavenward,

the hour best for the student. Until minds become less

worldly-minded, and depart farther from the primitives

of the race, and have profited up to their present capac-

ity from the written word, they are not ready for the [15]

word spoken at this date.

My juniors can tell others what they know, and turn

them slowly toward the haven. Imperative, accumula-

tive, sweet demands rest on my retirement from life's

bustle. What, then, of continual recapitulation of tired [20]

aphorisms and disappointed ethics; of patching breaches

widened the next hour; of pounding wisdom and love

into sounding brass; of warming marble and quench-

ing volcanoes! Before entering the Massachusetts Meta-

physical College, had my students achieved the point [25]

whence they could have derived most benefit from their

pupilage, to-day there would be on earth paragons of

Christianity, patterns of humility, wisdom, and might

for the world.

[pg 317]

To the students whom I have not seen that ask, “May [1]

I call you mother?” my heart replies, Yes, if you are

doing God's work. When born of Truth and Love, we

are all of one kindred.

The hour has struck for Christian Scientists to do their [5]

own work; to appreciate the signs of the times; to dem-

onstrate self-knowledge and self-government; and to

demonstrate, as this period demands, over all sin, disease,

and death. The dear ones whom I would have great

pleasure in instructing, know that the door to my teaching [10]

was shut when my College closed.

Again, it is not absolutely requisite for some people

to be taught in a class, for they can learn by spiritual

growth and by the study of what is written. Scarcely a

moiety, compared with the whole of the Scriptures and [15]

the Christian Science textbook, is yet assimilated spirit-

ually by the most faithful seekers; yet this assimilation is

indispensable to the progress of every Christian Scientist.

These considerations prompt my answers to the above

questions. Human desire is inadequate to adjust the [20]

balance on subjects of such earnest import. These

words of our Master explain this hour: “What I do

thou knowest not now; but thou shalt know hereafter.”

My sympathies are deeply enlisted for the students

of students; having already seen in many instances their [25]

talents, culture, and singleness of purpose to uplift the

race. Such students should not pay the penalty for

other people's faults; and divine Love will open the

way for them. My soul abhors injustice, and loves

mercy. St. John writes: “Whom God hath sent speaketh [30]

the words of God: for God giveth not the Spirit by meas-

ure unto him.”

[pg 318]

Мои ученики и твои ученики

Mine and thine are obsolete terms in absolute Christian [2]

Science, wherein and whereby the universal brotherhood

of man is stated and demands to be demonstrated. I have

a large affection, not alone for my students, but for thy [5]

students,—for students of the second generation. I can-

not but love some of those devoted students better than

some of mine who are less lovable or Christly. This

natural affection for goodness must go on ad libitum unto

the third and fourth and final generation of those who [10]

love God and keep His commandments. Hence the

following is an amendment of the paragraph on page 476

of “Retrospection and Introspection”:—

Any student, having received instructions in a Primary

class from me, or from a loyal student of Christian Science, [15]

and afterwards studied thoroughly “Science and Health

with Key to the Scriptures,” can enter upon the gospel

work of teaching Christian Science, and so fulfil the command

of Christ. Before entering this sacred field of labor,

the student must have studied faithfully the latest edi- [20]

tions of my works, and be a good Bible scholar and a

devout, consecrated Christian.

These are the indispensable demands on all those who

become teachers.

Невидимый грех

Two points of danger beset mankind; namely, making [26]

sin seem either too large or too little: if too large, we

[pg 319]

are in the darkness of all the ages, wherein the true sense [1]

of the unity of good and the unreality of evil is lost.

If good is God, even as God is good, then good and

evil can neither be coeval nor coequal, for God is All-in-

all. This closes the argument of aught besides Him, aught [5]

else than good.

If the sense of sin is too little, mortals are in danger

of not seeing their own belief in sin, but of seeing too

keenly their neighbor's. Then they are beset with

egotism and hypocrisy. Here Christian Scientists must [10]

be most watchful. Their habit of mental and audible

protest against the reality of sin, tends to make sin less

or more to them than to other people. They must either

be overcoming sin in themselves, or they must not lose

sight of sin; else they are self-deceived sinners of the [15]

worst sort.

Слово мудрым

Will all the dear Christian Scientists accept my tender

greetings for the forthcoming holidays, and grant me

this request,—let the present season pass without one [20]

gift to me.

Our church edifice must be built in 1894. Take thither

thy saintly offerings, and lay them in the outstretched

hand of God. The object to be won affords ample oppor-

tunity for the grandest achievement to which Christian [25]

Scientists can direct attention, and feel themselves alone

among the stars.

No doubt must intervene between the promise and

event; faith and resolve are friends to Truth; seize them,

[pg 320]

trust the divine Providence, push upward our prayer in [1]

stone,—and God will give the benediction.

Рождество

This interesting day, crowned with the history of

Truth's idea,—its earthly advent and nativity,—is [5]

especially dear to the heart of Christian Scientists; to

whom Christ's appearing in a fuller sense is so precious,

and fraught with divine benedictions for mankind.

The star that looked lovingly down on the manger of

our Lord, lends its resplendent light to this hour: the [10]

light of Truth, to cheer, guide, and bless man as he

reaches forth for the infant idea of divine perfection

dawning upon human imperfection,—that calms man's

fears, bears his burdens, beckons him on to Truth and

Love and the sweet immunity these bring from sin, sick- [15]

ness, and death.

This polar star, fixed in the heavens of divine Science,

shall be the sign of his appearing who “healeth all our

diseases;” it hath traversed night, wading through

darkness and gloom, on to glory. It doth meet the [20]

antagonism of error; addressing to dull ears and undis-

ciplined beliefs words of Truth and Life.

The star of Bethlehem is the star of Boston, high in

the zenith of Truth's domain, that looketh down on the

long night of human beliefs, to pierce the darkness and [25]

melt into dawn.

The star of Bethlehem is the light of all ages; is the

light of Love, to-day christening religion undefiled, divine

Science; giving to it a new name, and the white stone in

token of purity and permanence. [30]

[pg 321]

The wise men follow this guiding star; the watchful [1]

shepherd chants his welcome over the cradle of a great

truth, and saith, “Unto us a child is born,” whose birth

is less of a miracle than eighteen centuries ago; and “his

name shall be called Wonderful, Counsellor, The mighty [5]

God, The everlasting Father, The Prince of Peace.”

My heart is filled with joy, that each receding year sees

the steady gain of Truth's idea in Christian Science; that

each recurring year witnesses the balance adjusted more

on the side of God, the supremacy of Spirit; as shown [10]

by the triumphs of Truth over error, of health over sick-

ness, of Life over death, and of Soul over sense.

“The hour cometh, and now is, when the true wor-

shippers shall worship the Father in spirit and in truth.”

“For the law of the Spirit of life in Christ Jesus hath made [15]

me free from the law of sin and death.” “Fear not, little

flock; for it is your Father's good pleasure to give you

the kingdom.”

Press on, press on! ye sons of light,

Untiring in your holy fight, [20]

Still treading each temptation down,

And battling for a brighter crown.

Карточка

In reply to all invitations from Chicago to share the

hospitality of their beautiful homes at any time during [25]

the great wonder of the world, the World's Fair, I say,

Do not expect me. I have no desire to see or to hear

what is to be offered upon this approaching occasion.

I have a world of wisdom and Love to contemplate,

that concerns me, and you, infinitely beyond all earthly [30]

[pg 322]

expositions or exhibitions. In return for your kindness, [1]

I earnestly invite you to its contemplation with me, and

to preparation to behold it.

Послание Матери-Церкви

Beloved Brethren:—People coming from a distance [5]

expecting to hear me speak in The Mother Church,

are frequently disappointed. To avoid this, I may here-

after notify the Directors when I shall be present to

address this congregation, and the Clerk of the church

can inform correspondents. Your dual and impersonal [10]

pastor, the Bible, and “Science and Health with Key to

the Scriptures,” is with you; and the Life these give, the

Truth they illustrate, the Love they demonstrate, is

the great Shepherd that feedeth my flock, and leadeth

them “beside the still waters.” By any personal pres- [15]

ence, or word of mine, your thought must not be diverted

or diverged, your senses satisfied, or self be justified.

Therefore, beloved, my often-coming is unnecessary;

for, though I be present or absent, it is God that feed-

eth the hungry heart, that giveth grace for grace, that [20]

healeth the sick and cleanseth the sinner. For this

consummation He hath given you Christian Science,

and my past poor labors and love. He hath shown you

the amplitude of His mercy, the justice of His judgment,

the omnipotence of His love; and this, to compensate [25]

your zealous affection for seeking good, and for labor-

ing in its widening grooves from the infinitesimal to the

infinite.

[pg 323]

Глава IX. Плод Духа

Аллегория

Picture to yourself “a city set upon a hill,” a [2]

celestial city above all clouds, in serene azure and

unfathomable glory: having no temple therein, for God is

the temple thereof; nor need of the sun, neither of the [5]

moon, for God doth lighten it. Then from this sacred

summit behold a Stranger wending his way downward,

to where a few laborers in a valley at the foot of the moun-

tain are working and watching for his coming.

The descent and ascent are beset with peril, priva- [10]

tion, temptation, toil, suffering. Venomous serpents hide

among the rocks, beasts of prey prowl in the path, wolves

in sheep's clothing are ready to devour; but the Stranger

meets and masters their secret and open attacks with

serene confidence. [15]

The Stranger eventually stands in the valley at the

foot of the mountain. He saith unto the patient toilers

therein: “What do ye here? Would ye ascend the moun-

tain,—climbing its rough cliffs, hushing the hissing

serpents, taming the beasts of prey,—and bathe in its [20]

streams, rest in its cool grottos, and drink from its living

fountains? The way winds and widens in the valley;

up the hill it is straight and narrow, and few there be that

find it.”

[pg 324]

His converse with the watchers and workers in the [1]

valley closes, and he makes his way into the streets of a

city made with hands.

Pausing at the threshold of a palatial dwelling, he

knocks and waits. The door is shut. He hears the [5]

sounds of festivity and mirth; youth, manhood, and age

gayly tread the gorgeously tapestried parlors, dancing-

halls, and banquet-rooms. But a little while, and the

music is dull, the wine is unsipped, the footfalls abate,

the laughter ceases. Then from the window of this dwel- [10]

ling a face looks out, anxiously surveying him who waiteth

at the door.

Within this mortal mansion are adulterers, fornicators,

idolaters; drunkenness, witchcraft, variance, envy, emu-

lation, hatred, wrath, murder. Appetites and passions [15]

have so dimmed their sight that he alone who looks from

that dwelling, through the clearer pane of his own heart

tired of sin, can see the Stranger.

Startled beyond measure at beholding him, this mortal

inmate withdraws; but growing more and more troubled, [20]

he seeks to leave the odious company and the cruel walls,

and to find the Stranger. Stealing cautiously away from

his comrades, he departs; then turns back,—he is afraid

to go on and to meet the Stranger. So he returns to the

house, only to find the lights all wasted and the music [25]

fled. Finding no happiness within, he rushes again

into the lonely streets, seeking peace but finding none.

Naked, hungry, athirst, this time he struggles on, and

at length reaches the pleasant path of the valley at the

foot of the mountain, whence he may hopefully look for [30]

the reappearance of the Stranger, and receive his heavenly

guidance.

[pg 325]

The Stranger enters a massive carved stone mansion, [1]

and saith unto the dwellers therein, “Blessed are the

poor in spirit: for theirs is the kingdom of heaven.” But

they understand not his saying.

These are believers of different sects, and of no sect; [5]

some, so-called Christian Scientists in sheep's clothing;

and all “drunken without wine.” They have small con-

ceptions of spiritual riches, few cravings for the immortal,

but are puffed up with the applause of the world: they

have plenty of pelf, and fear not to fall upon the Stranger, [10]

seize his pearls, throw them away, and afterwards try to

kill him.

Somewhat disheartened, he patiently seeks another

dwelling,—only to find its inmates asleep at noontide!

Robust forms, with manly brow nodding on cushioned [15]

chairs, their feet resting on footstools, or, flat on their

backs, lie stretched on the floor, dreaming away the

hours. Balancing on one foot, with eyes half open,

the porter starts up in blank amazement and looks at

the Stranger, calls out, rubs his eyes,—amazed beyond [20]

measure that anybody is animated with a purpose, and

seen working for it!

They in this house are those that “provoke Him in

the wilderness, and grieve Him in the desert.” Away

from this charnel-house of the so-called living, the Stranger [25]

turns quickly, and wipes off the dust from his feet as a

testimony against sensualism in its myriad forms. As

he departs, he sees robbers finding ready ingress to that

dwelling of sleepers in the midst of murderous hordes,

without watchers and the doors unbarred! [30]

Next he enters a place of worship, and saith unto them,

“Go ye into all the world; preach the gospel, heal the

[pg 326]

sick, cast out devils, raise the dead; for the Scripture [1]

saith the law of the Spirit of life in Christ Jesus hath

made you free from the law of sin and death.” And they

cast him out.

Once more he seeks the dwelling-place of mortals and [5]

knocks loudly. The door is burst open, and sufferers

shriek for help: that house is on fire! The flames caught

in the dwelling of luxury, where the blind saw them not,

but the flesh at length did feel them; thence they spread

to the house of slumberers who heeded them not, until [10]

they became unmanageable; fed by the fat of hypocrisy

and vainglory, they consumed the next dwelling; then

crept unseen into the synagogue, licking up the blood

of martyrs and wrapping their altars in ruins. “God is a

consuming fire.” [15]

Thus are all mortals, under every hue of circumstances,

driven out of their houses of clay and, homeless wan-

derers in a beleaguered city, forced to seek the Father's

house, if they would be led to the valley and up the

mount. [20]

Seeing the wisdom of withdrawing from those who

persistently rejected him, the Stranger returned to the

valley; first, to meet with joy his own, to wash their

feet, and take them up the mountain. Well might this

heavenly messenger exclaim, “O Jerusalem, Jerusalem, [25]

thou that killest the prophets, and stonest them which

are sent unto thee,... Behold, your house is left unto

you desolate.”

Discerning in his path the penitent one who had groped

his way from the dwelling of luxury, the Stranger saith [30]

unto him, “Wherefore comest thou hither?”

He answered, “The sight of thee unveiled my sins, and

[pg 327]

turned my misnamed joys to sorrow. When I went back [1]

into the house to take something out of it, my misery

increased; so I came hither, hoping that I might follow

thee whithersoever thou goest.”

And the Stranger saith unto him, “Wilt thou climb [5]

the mountain, and take nothing of thine own with thee?”

He answered, “I will.”

“Then,” saith the Stranger, “thou hast chosen the

good part; follow me.”

Many there were who had entered the valley to specu- [10]

late in worldly policy, religion, politics, finance, and to

search for wealth and fame. These had heavy baggage

of their own, and insisted upon taking all of it with them,

which must greatly hinder their ascent.

The journey commences. The encumbered travellers [15]

halt and disagree. They stoutly belay those who, hav-

ing less baggage, ascend faster than themselves, and

betimes burden them with their own. Despairing of

gaining the summit, loaded as they are, they conclude to

stop and lay down a few of the heavy weights,—but [20]

only to take them up again, more than ever determined

not to part with their baggage.

All this time the Stranger is pointing the way, show-

ing them their folly, rebuking their pride, consoling their

afflictions, and helping them on, saying, “He that loseth [25]

his life for my sake, shall find it.”

Obstinately holding themselves back, and sore-footed,

they fall behind and lose sight of their guide; when,

stumbling and grumbling, and fighting each other, they

plunge headlong over the jagged rocks. [30]

Then he who has no baggage goes back and kindly

binds up their wounds, wipes away the blood stains, and

[pg 328]

would help them on; but suddenly the Stranger shouts, [1]

“Let them alone; they must learn from the things they

suffer. Make thine own way; and if thou strayest, listen

for the mountain-horn, and it will call thee back to the

path that goeth upward.” [5]

Dear reader, dost thou suspect that the valley is hu-

mility, that the mountain is heaven-crowned Christianity,

and the Stranger the ever-present Christ, the spiritual

idea which from the summit of bliss surveys the vale of

the flesh, to burst the bubbles of earth with a breath of [10]

heaven, and acquaint sensual mortals with the mystery

of godliness,—unchanging, unquenchable Love? Hast

not thou heard this Christ knock at the door of thine own

heart, and closed it against Truth, to “eat and drink

with the drunken”? Hast thou been driven by suffer- [15]

ing to the foot of the mount, but earth-bound, burdened

by pride, sin, and self, hast thou turned back, stumbled,

and wandered away? Or hast thou tarried in the habita-

tion of the senses, pleased and stupefied, until wakened

through the baptism of fire? [20]

He alone ascends the hill of Christian Science who

follows the Way-shower, the spiritual presence and idea

of God. Whatever obstructs the way,—causing to

stumble, fall, or faint, those mortals who are striving

to enter the path,—divine Love will remove; and up- [25]

lift the fallen and strengthen the weak. Therefore, give

up thy earth-weights; and observe the apostle's admoni-

tion, “Forgetting those things which are behind, and

reaching forth unto those which are before.” Then,

loving God supremely and thy neighbor as thyself, thou [30]

wilt safely bear thy cross up to the throne of everlasting

glory.

[pg 329]

Голоса весны

Mine is an obstinate penchant for nature in all her [2]

moods and forms, a satisfaction with whatever is hers.

And what shall this be named, a weakness, or a—

virtue? [5]

In spring, nature like a thrifty housewife sets the earth

in order; and between taking up the white carpets and

putting down the green ones, her various apartments are

dismally dirty.

Spring is my sweetheart, whose voices are sad or glad, [10]

even as the heart may be; restoring in memory the sweet

rhythm of unforgotten harmonies, or touching tenderly

its tearful tones.

Spring passes over mountain and meadow, waking up

the world; weaving the wavy grass, nursing the timid [15]

spray, stirring the soft breeze; rippling all nature in

ceaseless flow, with “breath all odor and cheek all bloom.”

Whatever else droops, spring is gay: her little feet trip

lightly on, turning up the daisies, paddling the water-

cresses, rocking the oriole's cradle; challenging the sed- [20]

entary shadows to activity, and the streams to race for the

sea. Her dainty fingers put the fur cap on pussy-willow,

paint in pink the petals of arbutus, and sweep in soft

strains her Orphean lyre. “The voice of the turtle is

heard in our land.” The snow-bird that tarried through [25]

the storm, now chirps to the breeze; the cuckoo sounds

her invisible lute, calling the feathered tribe back to their

summer homes. Old robin, though stricken to the heart

with winter's snow, prophesies of fair earth and sunny

skies. The brooklet sings melting murmurs to merry [30]

[pg 330]

meadows; the leaves clap their hands, and the winds [1]

make melody through dark pine groves.

What is the anthem of human life?

Has love ceased to moan over the new-made grave,

and, looking upward, does it patiently pray for the per- [5]

petual springtide wherein no arrow wounds the dove?

Human hope and faith should join in nature's grand har-

mony, and, if on minor key, make music in the heart.

And man, more friendly, should call his race as gently

to the springtide of Christ's dear love. St. Paul wrote, [10]

“Rejoice in the Lord always.” And why not, since man's

possibilities are infinite, bliss is eternal, and the conscious-

ness thereof is here and now?

The alders bend over the streams to shake out their

tresses in the water-mirrors; let mortals bow before the [15]

creator, and, looking through Love's transparency, behold

man in God's own image and likeness, arranging in the

beauty of holiness each budding thought. It is good to

talk with our past hours, and learn what report they

bear, and how they might have reported more spirit- [20]

ual growth. With each returning year, higher joys,

holier aims, a purer peace and diviner energy, should

freshen the fragrance of being. Nature's first and last

lessons teach man to be kind, and even pride should

sanction what our natures need. Popularity,—what is [25]

it? A mere mendicant that boasts and begs, and God

denies charity.

When gentle violet lifts its blue eye to heaven, and

crown imperial unveils its regal splendor to the sun;

when the modest grass, inhabiting the whole earth, stoops [30]

meekly before the blast; when the patient corn waits

on the elements to put forth its slender blade, construct

[pg 331]

the stalk, instruct the ear, and crown the full corn in the [1]

ear,—then, are mortals looking up, waiting on God,

and committing their way unto Him who tosses earth's

mass of wonders into their hands? When downtrodden

like the grass, did it make them humble, loving, obedi- [5]

ent, full of good odor, and cause them to wait patiently

on God for man's rich heritage,—“dominion over all

the earth”? Thus abiding in Truth, the warmth and

sunlight of prayer and praise and understanding will

ripen the fruits of Spirit, and goodness will have its spring- [10]

tide of freedom and greatness.

When the white-winged dove feeds her callow brood,

nestles them under her wings, and, in tones tremulous

with tenderness, calls them to her breast, do mortals

remember their cradle hymns, and thank God for those [15]

redemptive words from a mother's lips which taught

them the Lord's Prayer?

O gentle presence, peace and joy and power;

O Life divine, that owns each waiting hour;

Thou Love that guards the nestling's faltering flight! [20]

Keep Thou my child on upward wing to-night.

Midst the falling leaves of old-time faiths, above the

frozen crust of creed and dogma, the divine Mind-force,

filling all space and having all power, upheaves the earth.

In sacred solitude divine Science evolved nature as thought, [25]

and thought as things. This supreme potential Principle

reigns in the realm of the real, and is “God with us,”

the I am.

As mortals awake from their dream of material sen-

sation, this adorable, all-inclusive God, and all earth's [30]

hieroglyphics of Love, are understood; and infinite Mind

[pg 332]

is seen kindling the stars, rolling the worlds, reflecting [1]

all space and Life,—but not life in matter. Wisely

governing, informing the universe, this Mind is Truth,—

not laws of matter. Infinitely just, merciful, and wise,

this Mind is Love,—but not fallible love. [5]

Spring is here! and doors that closed on Christian

Science in “the long winter of our discontent,” are open

flung. Its seedtime has come to enrich earth and en-

robe man in righteousness; may its sober-suited autumn

follow with hues of heaven, ripened sheaves, and harvest [10]

songs.

«Где ты?»

In the allegory of Genesis, third chapter and ninth

verse, two mortals, walking in the cool of the day midst

the stately palms, many-hued blossoms, perfume-laden [15]

breezes, and crystal streams of the Orient, pondered the

things of man and God.

A sense of evil is supposed to have spoken, been listened

to, and afterwards to have formed an evil sense that

blinded the eyes of reason, masked with deformity the [20]

glories of revelation, and shamed the face of mortals.

What was this sense? Error versus Truth: first, a

supposition; second, a false belief; third, suffering;

fourth, death.

Is man the supposer, false believer, sufferer? [25]

Not man, but a mortal—the antipode of immortal

man. Supposing, false believing, suffering are not fac-

ulties of Mind, but are qualities of error.

The supposition is, that God and His idea are not all-

power; that there is something besides Him; that this [30]

[pg 333]

something is intelligent matter; that sin—yea, self- [1]

hood—is apart from God, where pleasure and pain,

good and evil, life and death, commingle, and are for-

ever at strife; even that every ray of Truth, of infinity,

omnipotence, omnipresence, goodness, could be absorbed [5]

in error! God cannot be obscured, and this renders error

a palpable falsity, yea, nothingness; on the basis that

black is not a color because it absorbs all the rays of

light.

The “Alpha and Omega” of Christian Science voices [10]

this question: Where do we hold intelligence to be? Is

it in both evil and good, in matter as well as Spirit?

If so, we are literally and practically denying that God,

good, is supreme, all power and presence, and are turn-

ing away from the only living and true God, to “lords [15]

many and gods many.”

Where art thou, O mortal! who turnest away from

the divine source of being,—calling on matter to work

out the problem of Mind, to aid in understanding and

securing the sweet harmonies of Spirit that relate to the [20]

universe, including man?

Paul asked: “What communion hath light with dark-

ness? And what concord hath Christ with Belial?” The

worshippers of Baal worshipped the sun. They believed

that something besides God had authority and power, [25]

could heal and bless; that God wrought through matter

—by means of that which does not reflect Him in a single

quality or quantity!—the grand realities of Mind, thus

to exemplify the power of Truth and Love.

The ancient Chaldee hung his destiny out upon the [30]

heavens; but ancient or modern Christians, instructed in

divine Science, know that the prophet better understood

[pg 334]

Him who said: “He doeth according to His will in the [1]

army of heaven, and among the inhabitants of the earth;

and none can stay His hand, or say unto Him, What doest

Thou?”

Astrology is well in its place, but this place is second- [5]

ary. Necromancy has no foundation,—in fact, no

intelligence; and the belief that it has, deceives itself.

Whatever simulates power and Truth in matter, does this

as a lie declaring itself, that mortals' faith in matter may

have the effect of power; but when the whole fabrication [10]

is found to be a lie, away goes all its supposed power and

prestige.

Why do Christian Scientists treat disease as disease,

since there is no disease?

This is done only as one gives the lie to a lie; because [15]

it is a lie, without one word of Truth in it. You must

find error to be nothing: then, and only then, do you

handle it in Science. The diabolism of suppositional

evil at work in the name of good, is a lie of the highest

degree of nothingness: just reduce this falsity to its proper [20]

denomination, and you have done with it.

How shall we treat a negation, or error—by means

of matter, or Mind? Is matter Truth? No! Then it

cannot antidote error.

Can belief destroy belief? No: understanding is re- [25]

quired to do this. By the substitution of Truth demon-

strated, Science remedies the ills of material beliefs.

Because I have uncovered evil, and dis-covered for

you divine Science, which saith, “Be not overcome of

evil, but overcome evil with good,” and you have not

loved sufficiently to understand this Golden Rule and

demonstrate the might of perfect Love that casteth out

[pg 335]

all fear, shall you turn away from this divine Principle [1]

to graven images? Remember the Scripture:—

“But and if that evil servant shall say in his heart,

My lord delayeth his coming;”

“And shall begin to smite his fellow-servants, and to [5]

eat and drink with the drunken;

“The lord of that servant shall come in a day when

he looketh not for him, and in an hour that he is not

aware of,

“And shall cut him asunder, and appoint him his por- [10]

tion with the hypocrites.”

One mercilessly assails me for opposing the subtle lie,

others charge upon me with full-fledged invective for, as

they say, having too much charity; but neither moves

me from the path made luminous by divine Love. [15]

In my public works I lay bare the ability, in belief, of

evil to break the Decalogue,—to murder, steal, commit

adultery, and so on. Those who deny my wisdom or

right to expose error, are either willing participants in

wrong, afraid of its supposed power, or ignorant of it. [20]

The notion that one is covering iniquity by asserting

its nothingness, is a fault of zealots, who, like Peter,

sleep when the Watcher bids them watch, and when the

hour of trial comes would cut off somebody's ears. Such

people say, “Would you have me get out of a burning [25]

house, or stay in it?”

I would have you already out, and know that you are

out; also, to remember the Scripture concerning those

who do evil that good may come,—“whose damnation

is just;” and that whoso departeth from divine Science, [30]

seeking power or good aside from God, has done himself

harm.

[pg 336]

Mind is supreme: Love is the master of hate; Truth, [1]

the victor over a lie. Hath not Science voiced this les-

son to you,—that evil is powerless, that a lie is never

true? It is your province to wrestle with error, to handle

the serpent and bruise its head; but you cannot, as a [5]

Christian Scientist, resort to stones and clubs,—yea, to

matter,—to kill the serpent of a material mind.

Do you love that which represents God most, His highest

idea as seen to-day? No!

Then you would hate Jesus if you saw him personally, [10]

and knew your right obligations towards him. He would

insist on the rule and demonstration of divine Science:

even that you first cast out your own dislike and hatred

of God's idea,—the beam in your own eye that hinders

your seeing clearly how to cast the mote of evil out of [15]

other eyes. You cannot demonstrate the Principle of

Christian Science and not love its idea: we gather not

grapes of thorns, nor figs of thistles.

Where art thou?

Божественная наука

What is it but another name for Christian Science, [21]

the cognomen of all true religion, the quintessence of

Christianity, that heals disease and sin and destroys

death! Part and parcel of Truth and Love, wherever

one ray of its effulgence looks in upon the heart, behold [25]

a better man, woman, or child.

Science is the fiat of divine intelligence, which, hoary

with eternity, touches time only to take away its frailty.

That it rests on everlasting foundations, the sequence

proves. [30]

[pg 337]

Have I discovered and founded at this period Chris- [1]

tian Science, that which reveals the truth of Love,—is

the question.

And how can you be certain of so momentous an

affirmative? By proving its effect on yourself to be— [5]

divine.

What is the Principle and rule of Christian Science?

Infinite query! Wonder in heaven and on earth,—

who shall say? The immaculate Son of the Blessed

has spoken of them as the Golden Rule and its Principle, [10]

God who is Love. Listen, and he illustrates the rule:

“Jesus called a little child unto him, and set him in the

midst of them, and said,... Whosoever ... shall

humble himself as this little child, the same is greatest

in the kingdom of heaven.” [15]

Harmony is heaven. Science brings out harmony;

but this harmony is not understood unless it produces a

growing affection for all good, and consequent disaffec-

tion for all evil, hypocrisy, evil-speaking, lust, envy, hate.

Where these exist, Christian Science has no sure foot- [20]

hold: they obscure its divine element, and thus seem

to extinguish it. Even the life of Jesus was belittled

and belied by personalities possessing these defacing de-

formities. Only the devout Marys, and such as lived

according to his precepts, understood the concrete char- [25]

acter of him who taught—by the wayside, in humble

homes, to itching ears and to dull disciples—the words

of Life.

The ineffable Life and light which he reflected through

divine Science is again reproduced in the character which [30]

sensualism, as heretofore, would hide or besmear. Sin

of any sort tends to hide from an individual this grand

[pg 338]

verity in Science, that the appearing of good in an in- [1]

dividual involves the disappearing of evil. He who first

brings to humanity some great good, must have gained

its height beforehand, to be able to lift others toward

it. I first proved to myself, not by “words,”—these [5]

afford no proof,—but by demonstration of Christian

Science, that its Principle is divine. All must go and do

likewise.

Faith illumined by works; the spiritual understanding

which cannot choose but to labor and love; hope hold- [10]

ing steadfastly to good in the midst of seething evil;

charity that suffereth long and is kind, but cancels not

sin until it be destroyed,—these afford the only rule I

have found which demonstrates Christian Science.

And remember, a pure faith in humanity will subject [15]

one to deception; the uses of good, to abuses from evil;

and calm strength will enrage evil. But the very heavens

shall laugh at them, and move majestically to your defense

when the armies of earth press hard upon you.

“Thou must be true thyself, [20]

If thou the truth wouldst teach;

Thy soul must overflow, if thou

Another's soul wouldst reach;

It needs the overflow of heart,

To give the lips full speech.” [25]

“Think truly, and thy thoughts

Shall the world's famine feed;

Speak truly, and each word of thine

Shall be a fruitful seed;

Live truly, and thy life shall be [30]

A great and noble creed.”

[pg 339]

Верность

If people would confine their talk to subjects that are [2]

profitable, that which St. John informs us took place

once in heaven, would happen very frequently on earth,—

silence for the space of half an hour. [5]

Experience is victor, never the vanquished; and out

of defeat comes the secret of victory. That to-morrow

starts from to-day and is one day beyond it, robes the

future with hope's rainbow hues.

In the battle of life, good is made more industrious [10]

and persistent because of the supposed activity of evil.

The elbowing of the crowd plants our feet more firmly.

In the mental collisions of mortals and the strain of in-

tellectual wrestlings, moral tension is tested, and, if it

yields not, grows stronger. The past admonishes us: [15]

with finger grim and cold it points to every mortal mistake;

or smiling saith, “Thou hast been faithful over a few

things.”

Art thou a child, and hast added one furrow to the

brow of care? Art thou a husband, and hast pierced [20]

the heart venturing its all of happiness to thy keeping?

Art thou a wife, and hast bowed the o'erburdened head

of thy husband? Hast thou a friend, and forgettest to be

grateful? Remember, that for all this thou alone canst

and must atone. Carelessly or remorselessly thou mayest [25]

have sent along the ocean of events a wave that will some

time flood thy memory, surge dolefully at the door of con-

science, and pour forth the unavailing tear.

Change and the grave may part us; the wisdom that

might have blessed the past may come too late. One [30]

[pg 340]

backward step, one relinquishment of right in an evil [1]

hour, one faithless tarrying, has torn the laurel from many

a brow and repose from many a heart. Good is never

the reward of evil, and vice versa.

There is no excellence without labor; and the time to [5]

work, is now. Only by persistent, unremitting, straight-

forward toil; by turning neither to the right nor to the

left, seeking no other pursuit or pleasure than that which

cometh from God, can you win and wear the crown of the

faithful. [10]

That law-school is not at fault which sends forth a

barrister who never brings out a brief. Why? Because

he followed agriculture instead of litigation, forsook

Blackstone for gray stone, dug into soils instead of delv-

ing into suits, raised potatoes instead of pleas, and drew [15]

up logs instead of leases. He has not been faithful over

a few things.

Is a musician made by his teacher? He makes him-

self a musician by practising what he was taught. The

conscientious are successful. They follow faithfully; [20]

through evil or through good report, they work on to the

achievement of good; by patience, they inherit the prom-

ise. Be active, and, however slow, thy success is sure:

toil is triumph; and—thou hast been faithful over a few

things. [25]

The lives of great men and women are miracles of pa-

tience and perseverance. Every luminary in the constel-

lation of human greatness, like the stars, comes out in

the darkness to shine with the reflected light of God.

Material philosophy, human ethics, scholastic theology, [30]

and physics have not sufficiently enlightened mankind.

Human wrong, sickness, sin, and death still appear in

[pg 341]

mortal belief, and they never bring out the right action [1]

of mind or body. When will the whole human race have

one God,—an undivided affection that leaves the unreal

material basis of things, for the spiritual foundation and

superstructure that is real, right, and eternal? [5]

First purify thought, then put thought into words,

and words into deeds; and after much slipping and

clambering, you will go up the scale of Science to the

second rule, and be made ruler over many things. Fidelity

finds its reward and its strength in exalted purpose. Seek- [10]

ing is not sufficient whereby to arrive at the results of

Science: you must strive; and the glory of the strife

comes of honesty and humility.

Do human hopes deceive? is joy a trembler? Then,

weary pilgrim, unloose the latchet of thy sandals; for the [15]

place whereon thou standest is sacred. By that, you may

know you are parting with a material sense of life and

happiness to win the spiritual sense of good. O learn to

lose with God! and you find Life eternal: you gain all.

To doubt this is implicit treason to divine decree. [20]

The parable of “the ten virgins” serves to illustrate

the evil of inaction and delay. This parable is drawn

from the sad history of Vesta,—a little girl of eight

years, who takes the most solemn vow of celibacy for thirty

years, and is subject to terrible torture if the lamp she [25]

tends is not replenished with oil day and night, so that the

flame never expires. The moral of the parable is pointed,

and the diction purely Oriental.

We learn from this parable that neither the cares of

this world nor the so-called pleasures or pains of mate- [30]

rial sense are adequate to plead for the neglect of spiritual

light, that must be tended to keep aglow the flame of

[pg 342]

devotion whereby to enter into the joy of divine Science [1]

demonstrated.

The foolish virgins had no oil in their lamps: their

way was material; thus they were in doubt and dark-

ness. They heeded not their sloth, their fading warmth [5]

of action; hence the steady decline of spiritual light,

until, the midnight gloom upon them, they must borrow

the better-tended lamps of the faithful. By entering

the guest-chamber of Truth, and beholding the bridal

of Life and Love, they would be wedded to a higher [10]

understanding of God. Each moment's fair expect-

ancy was to behold the bridegroom, the One “altogether

lovely.”

It was midnight: darkness profound brooded over

earth's lazy sleepers. With no oil in their lamps, no [15]

spiritual illumination to look upon him whom they had

pierced, they heard the shout, “The bridegroom cometh!”

But how could they behold him? Hear that human

cry: “Oh, lend us your oil! our lamps have gone out,—

no light! earth's fables flee, and heaven is afar [20]

off.”

The door is shut. The wise virgins had no oil to spare,

and they said to the foolish, “Go to them that sell, and

buy for yourselves.” Seek Truth, and pursue it. It should

cost you something: you are willing to pay for error [25]

and receive nothing in return; but if you pay the price of

Truth, you shall receive all.

“The children of this world are in their generation

wiser than the children of light;” they watch the market,

acquaint themselves with the etiquette of the exchange, [30]

and are ready for the next move. How much more should

we be faithful over the few things of Spirit, that are able

[pg 343]

to make us wise unto salvation! Let us watch and pray [1]

that we enter not into the temptation of ease in sin; and

let us not forget that others before us have laid upon the

altar all that we have to sacrifice, and have passed to

their reward. Too soon we cannot turn from disease [5]

in the body to find disease in the mortal mind, and its cure,

in working for God. Thought must be made better, and

human life more fruitful, for the divine energy to move

it onward and upward.

Warmed by the sunshine of Truth, watered by the [10]

heavenly dews of Love, the fruits of Christian Science

spring upward, and away from the sordid soil of self and

matter. Are we clearing the gardens of thought by up-

rooting the noxious weeds of passion, malice, envy, and

strife? Are we picking away the cold, hard pebbles of [15]

selfishness, uncovering the secrets of sin and burnishing

anew the hidden gems of Love, that their pure perfection

shall appear? Are we feeling the vernal freshness and

sunshine of enlightened faith?

The weeds of mortal mind are not always destroyed [20]

by the first uprooting; they reappear, like devastating

witch-grass, to choke the coming clover. O stupid gar-

dener! watch their reappearing, and tear them away from

their native soil, until no seedling be left to propagate—

and rot.

Among the manifold soft chimes that will fill the haunted [25]

chambers of memory, this is the sweetest: “Thou hast

been faithful!”

[pg 344]

Истинная философия и причастие

It is related of Justin Martyr that, hearing of a Pythag- [2]

orean professor of ethics, he expressed the wish to be-

come one of his disciples. “Very well,” the teacher

replied; “but have you studied music, astronomy, and [5]

geometry, and do you think it possible for you to under-

stand aught of that which leads to bliss, without hav-

ing mastered the sciences that disengage the soul from

objects of sense, so rendering it a fit habitation for

the intelligences?” On Justin's confessing that he had [10]

not studied those branches, he was dismissed by the

professor.

Alas for such a material science of life! Of what

avail would geometry be to a poor sinner struggling with

temptation, or to a man with the smallpox? [15]

Ancient and modern philosophies are spoiled by lack

of Science. They would place Soul wholly inside of body,

intelligence in matter; and from error of premise would

seek a correct conclusion. Such philosophy can never

demonstrate the Science of Life,—the Science which [20]

Paul understood when he spoke of willingness “to be

absent from the body, and present with the Lord.” Such

philosophy is far from the rules of the mighty Nazarene

Prophet. His words, living in our hearts, were these:

“Whosoever shall not receive the kingdom of God as [25]

a little child, shall in no wise enter therein.” Not through

astronomy did he point out the way to heaven and the

reign of harmony.

We need the spirit of St. Paul, when he stood on Mars'

hill at Athens, bringing Christianity for the first time [30]

[pg 345]

into Europe. The Spirit bestows spiritual gifts, God's [1]

presence and providence. St. Paul stood where Socrates

had stood four hundred years before, defending himself

against the charge of atheism; in the place where De-

mosthenes had pleaded for freedom in immortal strains [5]

of eloquence.

We need the spirit of the pious Polycarp, who, when

the proconsul said to him, “I will set the beasts upon

you, unless you yield your religion,” replied: “Let them

come; I cannot change from good to bad.” Then they [10]

bound him to the stake, set fire to the fagots, and his

pure and strong faith rose higher through the baptism

of flame.

Methinks the infidel was blind who said, “Christianity

is fit only for women and weak men;” but even infidels [15]

may disagree. Bonaparte declared, “Ever since the