Chapter IX: The Fruit of Spirit (2)

No tear dims his eye, nor his pinions lose power [30]
To gaze on the lark in her emerald bower—
Whenever he soareth to fashion his nest,
No vision more bright than the dream in his breast.

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The Way

The present stage of progress in Christian Science pre- [2] sents two opposite aspects,—a full-orbed promise, and a gaunt want. The need, however, is not of the letter, but the spirit. [5]

Less teaching and good healing is to-day the acme of “well done;” a healing that is not guesswork,—chronic recovery ebbing and flowing,—but instantaneous cure. This absolute demonstration of Science must be revived. To consummate this _desideratum_, mortal mind must pass [10] through three stages of growth.

First, self-knowledge. The physician must know him- self and understand the mental state of his patient. Error found out is two-thirds destroyed, and the last third pierces itself, for the remainder only stimulates and gives [15] scope to higher demonstration. To strike out right and left against the mist, never clears the vision; but to lift your head above it, is a sovereign panacea. Mental dark- ness is senseless error, neither intelligence nor power, and its victim is responsible for its supposititious presence. [20] “Cast the beam out of thine own eye.” Learn what in thine own mentality is unlike “the anointed,” and cast it out; then thou wilt discern the error in thy patient’s mind that makes his body sick, and remove it, and rest like the dove from the deluge. [25]

“Physician, heal thyself.” Let no clouds of sin gather and fall in mist and showers from thine own mental atmosphere. Hold thy gaze to the light, and the iris of faith, more beautiful than the rainbow seen from my window at the close of a balmy autumnal day, will span [30] thy heavens of thought.

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A radiant sunset, beautiful as blessings when they take [1] their flight, dilates and kindles into rest. Thus will a life corrected illumine its own atmosphere with spiritual glow and understanding.

The pent-up elements of mortal mind need no terrible [5] detonation to free them. Envy, rivalry, hate need no temporary indulgence that they be destroyed through suffering; they should be stifled from lack of air and freedom.

My students, with cultured intellects, chastened affec- [10] tions, and costly hopes, give promise of grand careers. But they must remember that the seedtime is passed, the harvest hour has come; and songs should ascend from the mount of revelation, sweeter than the sound of vintage bells. [15]

The seed of Christian Science, which when sown was “the least of all seeds,” has sprung up, borne fruit, and the birds of the air, the uplifted desires of the human heart, have lodged in its branches. Now let my faithful students carry the fruit of this tree into the rock-ribbed [20] nests of the raven’s callow brood.

The second stage of mental development is humility. This virtue triumphs over the flesh; it is the genius of Christian Science. One can never go up, until one has gone down in his own esteem. Humility is lens and [25] prism to the understanding of Mind-healing; it must be had to understand our textbook; it is indispensable to personal growth, and points out the chart of its divine Principle and rule of practice.

Cherish humility, “watch,” and “pray without ceasing,” [30] or you will miss the way of Truth and Love. Humility is no busybody: it has no moments for trafficking

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in other people’s business, no place for envy, no time for [1] idle words, vain amusements, and all the _et cetera_ of the ways and means of personal sense.

Let Christian Scientists minister to the sick; the school- room is the _dernier ressort_. Let them seek the lost sheep [5] who, having strayed from the true fold, have lost their great Shepherd and yearn to find living pastures and rest beside still waters. These long for the Christlike- ness that is above the present status of religion and be- yond the walks of common life, quite on the verge of [10] heaven. Without the cross and healing, Christianity has no central emblem, no history.

The seeds of Truth fall by the wayside, on artless listeners. They fall on stony ground and shallow soil. The fowls of the air pick them up. Much of what has [15] been sown has withered away, but what remaineth has fallen into the good and honest hearts and is bearing fruit.

The third stage of mental growth is manifested in _love_, the greatest of all stages and states of being; love that [20] is irrespective of self, rank, or following. For some time it has been clear to my thought that those students of Christian Science whose Christian characters and lives recommend them, should receive full fellowship from us, no matter who has taught them. If they have been taught [25] wrongly, they are not morally responsible for this, and need special help. They are as lambs that have sought the true fold and the great Shepherd, and strayed inno- cently; hence we should be ready and glad to help them and point the way. [30]

Divine Love is the substance of Christian Science, the basis of its demonstration, yea, its foundation and super-

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structure. Love impels good works. Love is greatly [1] needed, and must be had to mark the way in divine Science.

The student who heals by teaching and teaches by healing, will graduate under divine honors, which are [5] the only appropriate seals for Christian Science. State honors perish, and their gain is loss to the Christian Scientist. They include for him at present naught but tardy justice, hounded footsteps, false laurels. God alone is his help, his shield and great reward. He that [10] seeketh aught besides God, loseth in Life, Truth, and Love. All men shall be satisfied when they “awake in His likeness,” and they never should be until then. Hu- man pride is human weakness. Self-knowledge, humility, and love are divine strength. Christ’s vestures are put [15] on only when mortals are “washed in the blood of the Lamb;” we must walk in the way which Jesus marked out, if we would reach the heaven-crowned summit of Christian Science.

Be it understood that I do not require Christian Sci- [20] entists to stop teaching, to dissolve their organizations, or to desist from organizing churches and associations.

The Massachusetts Metaphysical College, the first and only College for teaching Christian Science Mind- healing, after accomplishing the greatest work of the [25] ages, and at the pinnacle of prosperity, is closed. Let Scientists who have grown to self-sacrifice do their present work, awaiting, with staff in hand, God’s commands.

When students have fulfilled all the good ends of [30] organization, and are convinced that by leaving the material forms thereof a higher spiritual unity is won,

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then is the time to follow the example of the _Alma Mater_. [1] Material organization is requisite in the beginning; but when it has done its work, the purely Christly method of teaching and preaching must be adopted. On the same principle, you continue the mental argument in the prac- [5] tice of Christian healing until you can cure without it instantaneously, and through Spirit alone.

St. Paul says: “When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For [10] now we see through a glass, darkly; but then face to face.” Growth is restricted by forcing humanity out of the proper channels for development, or by holding it in fetters.

For Jesus to walk the water was scientific, insomuch [15] as he was able to do this; but it is neither wisdom nor Science for poor humanity to step upon the Atlantic until we can walk on the water.

Peter’s impetuosity was rebuked. He had to learn from experience; so have we. The methods of our [20] Master were in advance of the period in which he per- sonally appeared; but his example was right, and is available at the right time. The _way_ is absolute divine Science: walk ye in it; but remember that Science is demonstrated by degrees, and our demonstration rises [25] only as we rise in the scale of being.

Science And Philosophy

Men give counsel; but they give not the wisdom to profit by it. To ask wisdom of God, is the beginning of wisdom. [30]

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Meekness, moderating human desire, inspires wisdom [1] and procures divine power. Human lives are yet un- carved,—in the rough marble, encumbered with crude, rude fragments, and awaiting the hammering, chiselling, and transfiguration from His hand. [5]

Great only as good, because fashioned divinely, were those unpretentious yet colossal characters, Paul and Jesus. Theirs were modes of mind cast in the moulds of Christian Science: Paul’s, by the supremely natural transforming power of Truth; and the character of [10] Jesus, by his original scientific sonship with God. Phi- losophy never has produced, nor can it reproduce, these stars of the first magnitude—fixed stars in the heavens of Soul. When shall earth be crowned with the true knowledge of Christ? [15]

When Christian Science has melted away the cloud of false witnesses; and the dews of divine grace, fall- ing upon the blighted flowers of fleeting joys, shall lift every thought-leaflet Spiritward; and “Israel after the flesh,” who partaketh of its own altars, shall be [20] no more,—then, “the Israel according to Spirit” shall fill earth with the divine energies, understanding, and ever-flowing tides of spiritual sensation and consciousness.

When mortal mind is silenced by the “still, small voice” [25] of Truth that regenerates philosophy and logic; and Jesus, as the true idea of Him, is heard as of yore saying to sensitive ears and dark disciples, “I came from the Father,” “Before Abraham was, I am,” coexistent and coeternal with God,—and this idea is understood,— [30] then will the earth be filled with the true knowledge of Christ. No advancing modes of human mind made

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Jesus; rather was it their subjugation, and the pure [1] heart that sees God.

When the belief in material origin, mortal mind, sen- sual conception, dissolves through self-imposed suffering, and its substances are found substanceless,—then its [5] miscalled life ends in death, and death itself is swallowed up in Life,—spiritual Life, whose myriad forms are neither material nor mortal.

When every form and mode of evil disappear to hu- man thought, and mollusk and radiate are spiritual con- [10] cepts testifying to one creator,—then, earth is full of His glory, and Christian Science has overshadowed all human philosophy, and being is understood in startling contradiction of human hypotheses; and Socrates, Plato, Kant, Locke, Berkeley, Tyndall, Darwin, and Spencer [15] sit at the feet of Jesus.

To this great end, Paul admonished, “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our [20] faith.” So shall mortals soar to final freedom, and rest from the subtlety of speculative wisdom and human woe.

God is the only Mind, and His manifestation is the spiritual universe, including man and all eternal indi- [25] viduality. God, the only substance and divine Principle of creation, is by no means a creative partner in the firm of error, named matter, or mortal mind. He elucidates His own idea, wherein Principle and idea, God and man, are not one, but are inseparable as cause and effect. If [30] one, who could say which that “one” was?

His ways are not as our ways. The divine modes

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and manifestations are not those of the material senses; [1] for instance, intelligent matter, or mortal mind, material birth, growth, and decay: they are the forever-existing realities of divine Science; wherein God and man are perfect, and man’s reason is at rest in God’s wisdom,— [5] who comprehends and reflects all real mode, form, indi- viduality, identity.

Scholastic dogma has made men blind. Christ’s _logos_ gives sight to these blind, ears to these deaf, feet to these lame,—physically, morally, spiritually. Theologians [10] make the mortal mistake of believing that God, having made _all_, made evil; but the Scriptures declare that all that He made was good. Then, was evil part and parcel of His creation?

Philosophy hypothetically regards creation as its own [15] creator, puts cause into effect, and out of nothing would create something, whose noumenon is mortal mind, with its phenomenon matter,—an evil mind already doomed, whose modes are material manifestations of evil, and that continually, until self-extinguished by [20] suffering!

Here revelation must come to the rescue of mortals, to remove this mental millstone that is dragging them downward, and refute erring reason with the spiritual cosmos and Science of Soul. We all must find shelter [25] from the storm and tempest in the tabernacle of Spirit. Truth is won through Science or suffering: O vain mor- tals! which shall it be? And suffering has no reward, except when it is necessary to prevent sin or reform the sinner. And pleasure is no crime except when it [30] strengthens the influence of bad inclinations or lessens the activities of virtue. The more nearly an erring so-

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called mind approaches purity, the more conscious it [1] becomes of its own unreality, and of the great reality of divine Mind and true happiness.

The “ego” that claims selfhood in error, and passes from molecule and monkey up to man, is no ego, but is [5] simply the supposition that the absence of good is mind and makes men,—when its greatest flatterer, identifica- tion, is piqued by Him who compensateth vanity with nothingness, dust with dust!

The mythology of evil and mortality is but the ma- [10] terial mode of a suppositional mind; while the immortal modes of Mind are spiritual, and pass through none of the changes of matter, or evil. Truth said, and said from the beginning, “Let us [Spirit] make man perfect;” and there is no other Maker: a perfect man would not desire [15] to make himself imperfect, and God is not chargeable with imperfection. His modes declare the beauty of holi- ness, and His manifold wisdom shines through the visible world in glimpses of the eternal verities. Even through the mists of mortality is seen the brightness of His [20] coming.

We must avoid the shoals of a sensual religion or philosophy that misguides reason and affection, and hold fast to the Principle of Christian Science as the Word that _is_ God, Spirit, and Truth. This Word cor- [25] rects the philosopher, confutes the astronomer, exposes the subtle sophist, and drives diviners mad. The Bible is the learned man’s masterpiece, the ignorant man’s dictionary, the wise man’s directory.

I foresee and foresay that every advancing epoch of so [30] Truth will be characterized by a more spiritual appre- hension of the Scriptures, that will show their marked

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consonance with the textbook of Christian Science Mind- [1] healing, “Science and Health with Key to the Scriptures.” Interpreting the Word in the “new tongue,” whereby the sick are healed, naturally evokes new paraphrase from the world of letters. “Wait patiently on the Lord, [5] and He will renew your strength.” In return for indi- vidual sacrifice, what a recompense to have healed, through Truth, the sick and sinful, made the public your friend, and posterity your familiar!

Christian Science refutes everything that is not a [10] postulate of the divine Principle, God. It is the soul of divine philosophy, and there is no other philosophy. It is not a search after wisdom, it _is_ wisdom: it is God’s right hand grasping the universe,—all time, space, immortality, thought, extension, cause, and effect; con- [15] stituting and governing all identity, individuality, law, and power. It stands on this Scriptural platform: that He made all that was made, and it is good, reflects the divine Mind, is governed by it; and that nothing apart from this Mind, one God, is self-created or evolves [20] the universe.

Human hypotheses predicate matter of Spirit and evil of good; hence these opposites must either cooperate or quarrel throughout time and eternity,—or until this impossible partnership is dissolved. If Spirit is the [25] lawgiver to matter, and good has the same power or modes as evil, it has the same consciousness, and there is no absolute good. This error, carried to its ultimate, would either extinguish God and His modes, or give reality and power to evil _ad infinitum_. [30]

Christian Science rends this veil of the temple of gods, and reproduces the divine philosophy of Jesus and Paul.

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This philosophy alone will bear the strain of time and [1] bring out the glories of eternity; for “other founda- tion can no man lay than that is laid,” which is Christ, Truth.

Human theories weighed in the balances of God are [5] found wanting; and their highest endeavors are to Science what a child’s love of pictures is to art. The school whose schoolmaster is not Christ, gets things wrong, and is ignorant thereof.

If Christian Science lacked the proof of its goodness [10] and utility, it would destroy itself; for it rests alone on demonstration. Its genius is right thinking and right acting, physical and moral harmony; and the secret of its success lies in supplying the universal need of better health and better men. [15]

Good health and a more spiritual religion form the common want, and this want has worked out a moral result; namely, that mortal mind is calling for what im- mortal Mind alone can supply. If the uniform moral and spiritual, as well as physical, effects of divine Science [20] were lacking, the demand would diminish; but it con- tinues, and increases, which shows the real value of Christian Science to the race. Even doctors agree that infidelity, bigotry, or sham has never met the growing wants of humanity. [25]

As a literature, Christian metaphysics is hampered by lack of proper terms in which to express what it means. As a Science, it is held back by the common ignorance of what it is and of what it does,—and more than all else, by the impostors that come in its name. To be [30] appreciated, it must be conscientiously understood and introduced.

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If the Bible and “Science and Health with Key to the [1] Scriptures” had in our schools the time or attention that human hypotheses consume, they would advance the world. True, it requires more study to understand and demonstrate what they teach than to learn the doctrine [5] of theology, philosophy, or physics, because they con- tain and offer Science, with fixed Principle, given rule, and unmistakable proof.

The Scriptures give the keynote of Christian Science from Genesis to Revelation, and this is the prolonged [10] tone: “For the Lord He is God, and there is _none beside Him_.” And because He is All-in-all, He is in nothing unlike Himself; and nothing that worketh or maketh a lie is in Him, or can be divine con- sciousness. [15]

At this date, poor jaded humanity needs to get her eyes open to a new style of imposition in the field of medicine and of religion, and to “beware of the leaven of the scribes and Pharisees,” the doctrines of men, even as Jesus admonished. From first to last, evil insists on [20] the unity of good and evil as the purpose of God; and on drugs, electricity, and animal magnetism as modes of medicine. To a greater or less extent, all mortal conclusions start from this false premise, and they necessarily culminate in sickness, sin, disease, and death. [25] Erroneous doctrines never have abated and never will abate dishonesty, self-will, envy, and lust. To destroy sin and its sequence, is the office of Christ, Truth,—ac- cording to His mode of Christian Science; and this is being done daily. [30]

The false theories whose names are legion, gilded with sophistry and what Jesus had not, namely, mere book-

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learning,—letter without law, gospel, or demonstration, [1] —have no place in Christian Science. This Science re- quires man to be honest, just, pure; to love his neighbor as himself, and to love God supremely.

Matter and evil are subjective states of error or mortal [5] mind. But Mind is immortal; and the fact of there being no mortal mind, exposes the lie of suppositional evil, showing that error is not Mind, substance, or Life. Thus, whatever is wrongfully-minded will dis- appear in the proportion that Science is understood, [10] and the reality of being—goodness and harmony—is demonstrated.

Error says that knowing all things implies the neces- sity of knowing evil, that it dishonors God to claim that He is ignorant of anything; but God says of this fruit [15] of the tree of knowledge of _both_ good and evil, “In the day that thou eatest thereof, thou shalt surely die.” If God is infinite good, He knows nothing but good; if He did know aught else, He would not be infinite. Infinite Mind knows nothing beyond Himself or Herself. To [20] good, evil is never present; for evil is a different state of consciousness. It was not against evil, but against _know-_ _ing_ evil, that God forewarned. He dwelleth in light; and in the light He sees light, and cannot see darkness. The opposite conclusion, that darkness dwelleth in light, [25] has neither precedent nor foundation in nature, in logic, or in the character of Christ.

The senses would say that whatever saves from sin, must know sin. Truth replies that God is too pure to behold iniquity; and by virtue of His ignorance of [30] that which is not, He knoweth that which _is_, and abideth in Himself, the only Life, Truth, and Love,

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—and is reflected by a universe in His own image [1] and likeness.

Even so, Father, let the light that shineth in dark- ness, and the darkness comprehendeth it not, dispel this illusion of the senses, open the eyes of the blind, and cause [5] the deaf to hear.

“Truth forever on the scaffold, Wrong forever on the throne. Yet that scaffold sways the future, and, behind the dim unknown, Standeth God within the shadow, keeping watch above His own.” LOWELL

“Take Heed!”

We regret to be obliged to say that all are not meta- physicians, or Christian Scientists, who call themselves so. Charlatanism, fraud, and malice are getting into the ranks of the good and pure, sending forth a poison [15] more deadly than the upas-tree in the eastern archi- pelago. This evil obtains in the present false teaching and false practice of the Science of treating disease through Mind. The silent address of a mental malpractitioner can only be portrayed in these words of the apostle, [20] “whisperers,” and “the poison of asps is under their tongue.”

Some of the mere puppets of the hour are playing only for money, and at a fearful stake. Others, from malice and envy, are working out the destinies of the [25] damned. But while the best, perverted, on the mortal plane may become the worst, let us not forget that the Lord reigns, and that this earth shall some time rejoice in His supreme rule,—that the tired watchmen on the

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walls of Zion, and the true Christian Scientist at the foot [1] of the mount of revelation, shall look up with shouts and thanksgiving,—that God’s law, as in divine Science, shall be finally understood; and the gospel of glad tidings bring “on earth peace, good will toward men.” [5]

The Cry Of Christmas-Tide

Metaphysics, not physics, enables us to stand erect on sublime heights, surveying the immeasurable universe of Mind, peering into the cause which governs all effects, while we are strong in the unity of God and man. There [10] is “method” in the “madness” of this system,—since madness it seems to many onlookers. This method sits serene at the portals of the temple of thought, while the leaders of materialistic schools indulge in mad antics. Metaphysical healing seeks a wisdom that is [15] higher than a rhubarb tincture or an ipecacuanha pill. This method is devout enough to trust Christ more than it does drugs.

Meekly we kneel at our Master’s feet, for even a crumb that falleth from his table. We are hungry for Love, [20] for the white-winged charity that heals and saves; we are tired of theoretic husks,—as tired as was the prodi- gal son of the carobs which he shared with the swine, to whom he fed that wholesome but unattractive food. Like him, we would find our Father’s house again— [25] the perfect and eternal Principle of man. We thirst for inspiring wine from the vine which our Father tends. We crave the privilege of saying to the sick, when their

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feebleness calls for help, “Rise and walk.” We rejoice [1] to say, in the spirit of our Master, “Stretch forth thy hand, and be whole!”

When the Pharisees saw Jesus do such deeds of mercy, they went away and took counsel how they might remove [5] him. The antagonistic spirit of evil is still abroad; but the greater spirit of Christ is also abroad,—risen from the grave-clothes of tradition and the cave of ignorance. Let the sentinels of Zion’s watch-towers shout once again, “Unto us a child is born, unto us a son is [10] given.”

In different ages the divine idea assumes different forms, according to humanity’s needs. In this age it assumes, more intelligently than ever before, the form of Christian healing. This is the babe we are to cherish. [15] This is the babe that twines its loving arms about the neck of omnipotence, and calls forth infinite care from His loving heart.

Blind Leaders

What figure is less favorable than a wolf in sheep’s [20] clothing? The braying donkey whose ears stick out is less troublesome. What manner of man is it that has discovered an improvement on Christian Science, a “met- aphysical healing” by which error destroys error, and would gather all sorts into a “national convention” by [25] the sophistry that such is the true fold for Christian heal- ers, since the good shepherd cares for all?

Yes; the _good_ Shepherd does care for all, and His first care is to separate the sheep from the goats; and

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this is among the first lessons on healing taught by our [1] great Master.

If, as the gentleman aforesaid states, large flocks of metaphysicians are wandering about without a leader, what has opened his eyes to see the need of taking them [5] out of the care of the great Shepherd, and behold the remedy, to help them by his own leadership? Is it that he can guide Christian Scientists better than they, through the guidance of our common Father, can guide them- selves? or is it that they are incapable of helping them- [10] selves thus?

I as their teacher can say, They know far more of Christian Science than he who deprecates their condition appears to, and my heart pleads for them to possess more and more of Truth and Love; but mixing all grades [15] of persons is not productive of the better sort, although he who has self-interest in this mixing is apt to pro- pose it.

Whoever desires to say, “good right, and good wrong,” has no truth to defend. It is a wise saying that “men [20] are known by their enemies.” To sympathize in any degree with error, is not to rectify it; but error always strives to unite, in a definition of purpose, with Truth, to give it buoyancy. What is under the mask, but error in borrowed plumes? [25]

“Christ And Christmas”

An Illustrated Poem

This poem and its illustrations are as hopelessly origi- nal as is “Science and Health with Key to the Scrip-

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tures.” When the latter was first issued, critics declared [1] that it was incorrect, contradictory, unscientific, unchris- tian; but those human opinions had not one feather’s weight in the scales of God. The fact remains, that the textbook of Christian Science is transforming the [5] universe.

“Christ and Christmas” voices Christian Science through song and object-lesson. In two weeks from the date of its publication in December, 1893, letters extoll- ing it were pouring in from artists and poets. A mother [10] wrote, “Looking at the pictures in your wonderful book has healed my child.”

Knowing that this book would produce a stir, I sought the judgment of sound critics familiar with the works of masters in France and Italy. From them came such [15] replies as the following: “The illustrations of your poem are truly a work of art, and the artist seems quite familiar with delineations from the old masters.” I am delighted to find “Christ and Christmas” in accord with the ancient and most distinguished artists. [20]

_The Christian Science Journal_ gives no uncertain dec- laration concerning the spirit and mission of “Christ and Christmas.”

I aimed to reproduce, with reverent touch, the modest glory of divine Science. Not by aid of foreign device [25] or environment could I copy art,—never having seen the painter’s masterpieces; but the _art_ of Christian Science, with true hue and character of the living God, is akin to its _Science_: and Science and Health gives scopes and shades to the shadows of divinity, thus im- [30] parting to humanity the true sense of meekness and might.

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One incident serves to illustrate the simple nature of [1] art.

I insisted upon placing the serpent behind the woman in the picture “Seeking and Finding.” My artist at the easel objected, as he often did, to my sense of Soul’s [5] expression through the brush; but, as usual, he finally yielded. A few days afterward, the following from Roth- erham’s translation of the New Testament was handed to me,—I had never before seen it: “And the serpent cast out of his mouth, _behind_ the woman, water as a [10] river, that he might cause her to be river-borne.” Neither material finesse, standpoint, nor perspective guides the infinite Mind and spiritual vision that should, does, guide His children.

One great master clearly delineates Christ’s appear- [15] ing in the flesh, and his healing power, as clad not in soft raiment or gorgeous apparel; and when forced out of its proper channel, as living feebly, in kings’ courts. This master’s thought presents a sketch of Christian- ity’s state, in the early part of the Christian era, as [20] homelessness in a wilderness. But in due time Chris- tianity entered into synagogues, and, as St. Mark writes, it has rich possession here, with houses and lands. In Genesis we read that God gave man do- minion over all things; and this assurance is followed [25] by Jesus’ declaration, “All power is given unto me in heaven and in earth,” and by his promise that the Christlike shall finally sit down at the right hand of the Father.

Christian Science is more than a prophet or a proph- [30] ecy: it presents not words alone, but works,—the daily demonstration of Truth and Love. Its healing and sav-

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ing power was so great a proof of Immanuel and the [1] realism of Christianity, that it caused even the publi- cans to justify God. Although clad in panoply of power, the Pharisees scorned the spirit of Christ in most of its varied manifestations. To them it was cant and carica- [5] ture,—always the opposite of what it was. Keen and alert was their indignation at whatever rebuked hypocrisy and demanded Christianity in life and religion. In view of this, Jesus said, “Wisdom is justified of all her children.” [10]

Above the fogs of sense and storms of passion, Chris- tian Science and its art will rise triumphant; ignorance, envy, and hatred—earth’s harmless thunder—pluck not their heaven-born wings. Angels, with overtures, hold charge over both, and announce their Principle and [15] idea.

It is most fitting that Christian Scientists memorize the nativity of Jesus. To him who brought a great light to all ages, and named his burdens light, homage is in- deed due,—but is bankrupt. I never looked on my [20] ideal of the face of the Nazarite Prophet; but the one illustrating my poem approximates it.

Extremists in every age either doggedly deny or fran- tically affirm what is what: one renders not unto Cæsar “the things that are Cæsar’s;” the other sees “Helen’s [25] beauty in a brow of Egypt.”

Pictures are portions of one’s ideal, but this ideal is not one’s personality. Looking behind the veil, he that perceives a semblance between the thinker and his thought on canvas, blames him not. [30]

Because my ideal of an angel is a woman without _feathers_ on her wings,—is it less artistic or less natu-

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ral? Pictures which present disordered phases of ma- [1] terial conceptions and personality blind with animality, are not my concepts of angels. What is the material ego, but the counterfeit of the spiritual?

The truest art of Christian Science is to be a Chris- [5] tian Scientist; and it demands more than a Raphael to delineate _this_ art.

The following is an extract from a letter reverting to the illustrations of “Christ and Christmas”:—

“In my last letter, I did not utter all I felt about the [10] wonderful new book you have given us. Years ago, while in Italy, I studied the old masters and their great works of art thoroughly, and so got quite an idea of what constitutes true art. Then I spent two years in Paris, devoting every moment to the study of music and [15] art.

“The first thing that impressed me in your illustra- tions was the conscientious application to detail, which is is the foundation of true art. From that, I went on to study each illustration thoroughly, and to my amazement [20] and delight I find an almost identical resemblance, in many things, to the old masters! In other words, the art is perfect.

“The hands and feet of the figures—how many times have I seen these hands and feet in Angelico’s “Jesus,” [25] or Botticelli’s “Madonna”!

“It gave me such a thrill of joy as no words can ex- press, to see produced to-day that art—the only true art—that we have identified with the old masters, and mourned as belonging to them exclusively,—a thing of [30] the past, impossible of reproduction.

“All that I can say to you, as one who gives no mean

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attention to such matters, is that the art is perfect. It [1] is the true art of the oldest, most revered, most authen- tic Italian school, revived. I use the words _most au-_ _thentic_ in the following sense: the face, figure, and drapery of Jesus, very closely resemble in detail the [5] face, figure, and drapery of that Jesus portrayed by the oldest of the old masters, and said to have been authen- tic; the face having been taken by Fra Angelico from Cæsar’s Cameo, the figure and garments from a descrip- tion, in _The Galaxy_, of a small sketch handed down [10] from the _living reality_. _Their_ productions are expres- sionless copies of an engraving cut in a stone. _Yours_ is a palpitating, living Saviour engraven on the heart. You have given us back our Jesus, and in a much better is form.” [15]

Sunrise At Pleasant View

Who shall describe the brave splendor of a November sky that this morning burst through the lattice for me, on my bed? According to terrestrial calculations, above the horizon, in the east, there rose one rod of rainbow [20] hues, crowned with an acre of eldritch ebony. Little by little this topmost pall, drooping over a deeply daz- zling sunlight, softened, grew gray, then gay, and glided into a glory of mottled marvels. Fleecy, faint, fairy blue and golden flecks came out on a background of [25] cerulean hue; while the lower lines of light kindled into gold, orange, pink, crimson, violet; and diamond, topaz, opal, garnet, turquoise, and sapphire spangled the gloom in celestial space as with the brightness of His glory. Then thought I, What are we, that He who fashions for- [30]

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ever such forms and hues of heaven, should move our [1] brush or pen to paint frail fairness or to weave a web of words that glow with gladdening gleams of God, so unapproachable, and yet so near and full of radiant relief in clouds and darkness! [5]