Bible Study for Saturday, February 7th, 2026

Responsibilities Of The Christian Scientist by Major William Cyprian Bridge

from the April 5, 1913 issue of the Christian Science Sentinel

It is not surprising that many of those who are moved to the acceptance of the gospel of Christian Science by some personal experience of physical healing or by some deliverance from a besetting sin against which they have hitherto striven in vain, should at first fail to realize the full import of such acceptance; and the more strikingly dramatic in its suddenness and completeness has been their deliverance from bondage, the more likely is this failure to manifest itself. The unprejudiced and earnest inquirer after the truth is, by very reason of his sincerity, in a condition to reap the full benefit of the promise, “Seek, and ye shall find;” and the pages of the Christian Science text-book set forth this glorious truth so unequivocally and so convincingly that to him who is thus ready to accept it no prolonged mental conflict is necessary before he cries in the fulness of his awakening inspiration, “Lord, I believe; help thou mine unbelief”! But the mere fact that light comes to him thus quickly often militates against the early realization on his part of all that the acceptance of this message of Truth involves, if only for the reason that, lost in contemplation of the great central fact which it enunciates, namely, man’s spiritual nature, he forgets that there is much for him to do in order to be able to demonstrate this spirituality.

Even a partial perception of all the blessedness which Christian Science offers to the world, produces in those whose consciousness is thus touched a sense of elation and enthusiasm such as no mundane experience can ever bring, and there is always the possibility that he to whom this revelation comes will yield to the temptation of being content to revel, for a time at least, in the contemplation of his newfound hope and peace rather than to ask himself: “What have I to do next? what are the duties which this revelation imposes upon me?” Not a few unconsciously stifle the inward prompting to advance along the road to heaven and harmony by yielding to the suggestion that any substantial progress is only for the privileged few, and that the generality must be content to reflect the light emanating from a select company of those who are sometimes spoken of as “advanced Scientists” rather than themselves assist in adding brilliancy to the illumination. This attitude finds direct condemnation in Mrs. Eddy’s writings, as when she says: “If honest, he [the disciple] will be in earnest from the start, and gain a little each day in the right direction, till at last he finishes his course with joy;” and again, “Final deliverance from error, is not reached through paths of flowers nor by pinning one’s faith without works to another’s vicarious effort” (Science and Health, pp. 21, 22). Experience, however, soon brings home to whoever adopts the non possumus attitude the impossibility of long continuance in it. As our Leader has said, “Progress is the law of God” (p. 233), and he who does not progress, which is equivalent to saying, does not seek to progress, is morally certain to retrogress. Indeed, as we all know, progress is today, as it always has been, the test of worth, and the reproach of unprogressiveness is one of the greatest that can be hurled at an individual or a community.

Let us, then, be up and doing.
With a heart for any fate,

is the injunction, as practical as it is poetic; and if this be accepted as a sound maxim with regard to things material, it is still more so with regard to things spiritual.

Admitting, then, that action is the first and foremost requirement in the Christian Scientist, the next and almost equally important step is to decide upon the form of action to be adopted; and here again there is plenty of opportunity for the inexperienced or the overenthusiastic beginner to make mistakes. That subtle and mischievously busy product of mortal sense called error is ever ready to suggest wrong courses and to pervert judgment, but at no time is it more likely to seek to exert its weakening influence than at that supreme crisis in the career of the individual when he awakes to a first faint realization of his birthright as the child of God.

Many who have accepted Christian Science in Principle will be able to recall the sensation of peace and joy which entered into their consciousness when the truth of Mrs. Eddy’s teaching was first revealed to them, and before a deeper study of her writings, combined with experience of the obstacles encountered in the endeavor to give practical effect to this teaching, had brought it home to them that the way to God is not along the “primrose path of dalliance.” This is not to imply that the peace and joy thus acquired are of necessity transitory, for indeed they become the permanent possession of the true worker in Christian Science, and that in an ever increasing degree. On the other hand, however, it is as little open to doubt that this exalted sense of uplift soon departs from those who, after having been shown the way, hesitate or delay to follow it, so that there are not a few who have had painful personal experience of the accuracy of the poet Whittier’s pronouncement,—

O Love divine, whose constant beam
Shines on the eyes that will not see,
And waits to bless us while we dream,
Thou leav’st us when we turn from Thee.

Happily it can be said, that the number of those who turn back after having realized, even in a slight degree, the import of the glorious tidings imparted to this privileged age by Mrs. Eddy, is comparatively small, and of these not a few are glad at a subsequent period to cry “peccavi,” and to retrace their steps.

But however well-intentioned and honestly desirous to walk aright an individual may be, he must be prepared, especially at the outset, to do battle with those insidious forms of error which would prevent his progress, either by superinducing mental and physical lethargy or by encouraging him to be contented with his present state. In order, therefore, to avoid shipwreck on the one hand against the Scylla of fear, timidity, or supineness, and on the other against the Charybdis of overconfidence and self-satisfaction, it is incumbent upon every would-be Christian Scientist to ask himself, before he embarks upon the open sea whose rocks and shoals lie hidden beyond the horizon of his limited vision: “What are the duties and responsibilities which this voyage will impose upon me, and am I capable and willing to undertake them? Am I prepared to jettison all that threatens the safety of the ship or limits her sailing powers? Have I fully realized that to call myself a Christian Scientist without at least attempting to prove by my way of life that I merit that description in some degree, is an act of dishonesty?” In short, Christian Scientists, both collectively and individually, have to understand that upon them has devolved the sublime obligation of resuscitating and reestablishing all over the earth, even unto its remotest corners, the Christianity pure and undefiled which was lived and expounded by Christ Jesus two thousand years ago; and as the Master realized that the wrong thinking which enjoyed the sanction of ages was not to be overcome by mere words, however eloquent and however inspired they might seem to be, so too must his followers of today awake to a like realization.

One does not become a Christian Scientist merely by assuming that appellation, but the undiscriminating world is apt to overlook this fact, and to presuppose that every one who bears the name is a true exponent, both in theory and in practise, of the tenets of Christian Science. If, therefore, the Christian Scientist really desires to convince his fellow men that Mrs. Eddy’s interpretation of the precepts taught by Jesus is the correct one, he must be prepared to prove that the putting of these precepts into practise in accordance with the scientific rules enunciated in that interpretation, is productive of the same beneficial results today as it was in the time of the great Teacher himself.

It is admitted on every hand, even by many who are not adherents of Christian Science, that the followers of Mrs. Eddy order their lives in accordance with a moral standard much in advance of that which satisfies the generality of their fellow men and with which the Christian church has been content, in practise if not in theory, for more than fifteen hundred years. It is the opinion of the public as voiced by the press that the adoption of this improved standard renders Christian Scientists better men, and therefore better citizens, than they were before, and at the same time engenders in them a cheerful confidence and a happy serenity such as this poor, tired, struggling world had hitherto believed to be impossible of attainment, except perhaps by the “sainted” few. In order, therefore, to impress his fellow men still further and so draw them irresistibly toward the source of all good, it is incumbent upon every individual whose name is inscribed upon the banner of Christian Science to take his part in maintaining, or rather in still further raising, this standard, and in proving that not only is it possible to put into constant practise the lofty precepts enunciated in the Sermon on the Mount, however much these may be regarded by many Christians as being too transcendental for actual fulfilment, but that by doing so he advances alike his own personal welfare and that of all mankind.

International Bible Lessons by F. E. Mason, C. S. B.

From the June 1889 issue of the Christian Science Journal

July, 1889. 1 Samuel iii. 1-14.

Lesson No. 1, July 7th. Title: Samuel called of God.

Golden Text: Then Samuel answered, speak, for thy servant heareth. 1 Sam. iii. 10. Outline: 1. Samuel called by the Lord (vers. 1-10). 2. The Lord’s message to Samuel. Prominent Thought: Samuel called to be a prophet. Digest: Samuel’s Parentage, 1 Sam. 1. 1-8; his birth, 9-20; his dedication, 21-28; his mother’s rejoicing, 1 Sam. ii. 1-11; his youth, 1226; prediction of the doom of Eli and his household, 27-36. Time: B. C, 1160. Place: Shiloh (place of rest); a place about five hours north of Bethel, where the Israelitish host had erected a temple in the days of Joshua, at the close of their war with the Canaanites.

Introduction.
The third quarter’s lessons, “Studies in Jewish history,” include the history of the origin of the Hebrew Monarchy, and its growth through the reigns of Saul, David, and Solomon, until, under the last named king, it attains its greatest power and splendor.

From anarchy (Eli’s administration) to the monarchy, (the reigns of David and Solomon) the nation advances in political power, intellectual refinement, and spiritual service.

When only a youth, Samuel was called to be a prophet (Acts iii. 24) and to succeed Eli, whose sense of divine illumination had nearly gone out. At the time of Samuel’s call the Hebrews had reached the lowest stage of apostasy. This condition is represented in Eli and his profligate offspring. Samuel was the son of Hannah and Elkanah, and was a child of prayer, (1 Sam. i.) consecrated to God from his birth, and at an early age taken to Shiloh and given in charge of the high priest. After the demise of Eli he became judge, and the acknowledged supreme ruler over Israel, — its best judge. He lifted the Hebrews from idolatry, and subsequently freed them from the Philistine yoke.

In order to intelligently follow the exegesis of the lessons, we must remember that “all is Mind,” — hence the acting and actions depicted in our lessons must be regarded as personification, and interpreted as conditions of Mind. The high priest, Eli, was the highest idea of God recognizable to the Hebrews. His light wanes; Samuel symbolizes the growth of a higher spiritual consciousness that was to come out from this state of darkness. The two profligate sons of Eli stand for the condition of mind of the high priest whose offspring they were. The Jewish temple represents the universe, God’s temple, i. e., all of the universe they could grasp.

Expository Notes. V. 1: The call of Samuel; “The child ministered,” etc. He was in the temple; he performed the duties necessary to spiritual progression; a childish thought not grown old as was Eli (Matt. xi. 25). “Word was precious” Eli was the highest type of morality, and but little divine thought flowed through him. The word was precious, because rare. “No open vision.” Communication with Jehovah had nearly ceased; there were none who could prophecy or declare the Divine will (Amos viii. 11); “A famine of hearing the words of the Lord was upon them,” because of their apostasy. The light only shone for persons here and there; it was not general. Samuel’s mother, Hannah, had felt the touch of infinite love. Through her prayer a higher idea had appeared, — an idea which was to dissipate the darkness that hung over the Hebrew nation.

Disobedience to the light they possessed prevented their receiving more, and there was no open vision. (1 Cor. i. 19-30; 2 Cor. iii. 14-18.) V. 2: “At that time”; the most depressed moment in the apostasy of the children of Israel; “Laid down in his place”; spiritual activity had gone. The creature, rather than the Creator, was worshipped; they were given over to licentiousness, greed, and idolatry — represented in the history by the profligate sons of Eli; this state of life destroyed the little consciousness of Truth they yet had. (Matt. xiii. 12.) Their corrupt idea of God had to disappear.

Vs. 3 and 4: “Eyes began to wax dim,” etc.; spiritual sight declined, became obscured, failed to receive Divine impressions, and they were becoming oblivious of Spirit as the reality of being; they were buried in the sleep of the senses, and none were awake to the call of Truth but Samuel; he instantly answered to the call of God, or Truth, “Here am I.” (Acts xiv. 16-17.) V. 5 “And he ran” etc.; he went forward quickly. We find God by obedience to our highest conception of Truth, and Samuel’s attitude of thought is represented by the phrase, “he ran”; but not knowing the Lord as yet, he went to Eli. We often look too low when the voice of Truth calls; looking to Eli that thought influences us, especially if we consider it superior to our own. “Lie down again,” was the command of Eli, who represents, not an awakening sense, but one that is indolent (verse 13); Samuel yielded to this error of Eli, and laid down, jested in the temple, content to let things remain as they were,— was in a semi-consciousness. Vs. 6, 7, 8 Again the Lord calls, and again Samuel arises and goes to Eli, and learns that the call was not from him. The call of Truth comes again and again to us before we recognize from whence it comes “Samuel did not yet know the Lord,” i. e., did not know that the Truth called him he still recognized Eli the high priest as the Divine representative; the thrice repeated obedience of Samuel revealed the fact that the call came from a higher source than from the high priest; when we turn from the highest sense physical, then God is revealed; our highest present conception of Truth points us to a still higher one, and thus we see “the Lord” in a higher sense, and abandon the previous concept. V. 10: “And the Lord came and stood,” etc.; obedience to the highest sense of good brings us into the presence of Divine Principle; the revelation of Truth dawns, and the riddles of the past are solved. V. 11: In the presence of Truth we discern the error, and the consummation thereof; “Truth and its opposite appear at the same time;” to know the error is to destroy it; the Divine presence discloses to Samuel the corruption in the temple, and he becomes judge because of this disclosure; every morning Samuel had opened the doors of the temple, and every evening he had lit the temple lamp; henceforth he was to open the portals of a holier temple and to manifest the light of Soul. V. 12: The fulfilment of the prophecy is declared in the next lesson (chap, iv.); error destroys itself. V. 13: “His house forever;” all in the same habitation of thought will forever meet the fate here denounced against Eli: Which he knoweth,” Luke xii. 47; accessory to the crime of his sons, Eli was equally guilty with them; he had the authority yet he reproved them not. V. 14: So thoroughly had the corruption represented by Eli and his sons become infiltrated in the thought of the entire people that mere sacrifice was inadequate to blot out the sin wrought in the temple; Heb. x. 4-10; Ps. li. 16; Isaiah xxii. 14.

Lesson No. 2. July 14.

The sorrowful death of Eli. 1 Sam. iv. 1-18.

Golden Text: His sons made themselves vile, and he restrained them not. 1 Sam. iii. 13. Outline: 1. Israel’s defeat (verses 1-11). 2. Eli’s death (verses 12-18). Prominent Thought: Threatened punishment inflicted on Israel and the house of Eli. Digest: Sins of Eli’s sons, 1 Sam. ii. 12-17; Eli’s impotency, 22-25; warning, 27-36; threatened punishment, 1 Sam. iii. 11-18; execution of punishment, 1 Sam. iv. 1-22; a child left to himself, Prov. xxix. 1-15; we reap what we sow. Gal. iv. 1-18. Time: Two years later than the previous lesson. Samuel about thirty years of age, the age when Jesus commenced his crusade against the prince of darkness of this world. Place: Shiloh, Ebenezer, (stone of help,) Aphek, (strength,) the fortress.

Introduction: This lesson depicts the downfall of Eli’s house; the affliction of the tabernacle; the loss of the sacred ark. The Philistines ruled with an iron hand; the people, influenced by the profligacy of Eli’s sons, held the worship of God in contempt; yet under the leadership of the God-anointed Samuel they had begun to rise from this state of degradation.

Intervening History: On the morning following Samuel’s interview with the Lord, described in the close of last lesson, he “opened the doors of the house of the Lord,” (1 Sam. iii. 15,) that is, disclosed his vision. He “hid nothing.” Because of this frankness, “Samuel grew and the Lord was with him,” (19) “And the Lord appeared again in Shiloh through Samuel.” (21.)

The Lesson.— V. 1: Samuel is not mentioned in the lesson except in this verse, “And the word of Samuel came to all Israel,” that is, the thought of Samuel was diffused among the Israelites; but they depended on their own strength and were defeated by the enemy; so in our own experience, the light of Truth reveals our foes to us, and we seek to destroy them. V. 2: Error, as it is intensified when we seek to destroy it, assumes larger proportions, the power we ascribe to evil, and our sense of impotency defeat us; this fact is represented in the statement that the Israelitish host had not strength sufficient to rout the enemy. V. 3: Like Eve we may lay our own reflections and errors to God, Gen. iv. 1. The man Eve “got from God” turned out to be a murderer; the observance of outward forms will not subdue our enemies in the desire to have the ark accompany them we see the germ of which the ceremonial rites of Judaism were the later development (Matt, xxiii. 25); but outward show does not protect us from evil; parading our sense of goodness before the world is detrimental, pharisaical. V. 4. Secret of defeat,— diversion of mind; the profligate sons of Eli were there, Matt. vi. 24. Vs. 5 and 6: Mesmerism and its effects; Israel shouts, and the Philistines heard and understood; superstitious belief in the presence of symbol. Vs. 7 and 8: At first the Philistines fear; the victorious hope of the children of Israel produces on them, momentarily, the effect of terror; the thought of good (God) weakens evil; it recognizes the supremacy of Truth and exclaims, “Woe unto us,” etc. V. 9: Revival of strength, renewal of hatred and hostility; an influx of evil is often yielded to; error repeats its expressions even to its maturity. V. 10: Aggravated expression of evil, under which the Israelites could not stand, Ps. lxxviii. 60-64. V. 11: Their sense of dependence is taken from them; error is slain; it was in the spiritual sense a victory instead of — as seen in the letter — a defeat; the profligate sons of Eli were slain; our highest sense of goodness is taken from us when we yield to error, and “Error urged to its final limit is self destroyed” (Science and Health). V. 12: “Benjamin”; “A physical belief” (Science and Health, p. 529,) informs us of disaster and defeat; a herald of woe who should not be credited; “Clothes rent, earth on head,” environments fragmentary, material. V. 13: Eli (high priest) came down from his place in the temple; “By the wayside”; “watching” for evil reports; “his heart trembled for the ark of God”; anticipating defeat this thought permeated and demoralized the whole army; he expected defeat (17), Job iii, 25. “All the city cried out,”— mesmerism. Vs. 14 and 15: Eli, the highest sense of Truth, finally hears of it; from the lowest to the highest the reports of defeat are believed; “What meaneth the noise,” etc.; inquiring of evil, reveals evil; quickly comes the response; old in the erroneous belief; the mental vision is obscured. Vs. 16 and 17: Persistent inquiry into error produces grief and loss; everything is taken from us through belief; evil brings no hope, nothing but disaster. V. 18 Error strips us of our highest sense of goodness and displaces us; it strips us of all hope and with this loss we are overcome; death is the result of sin; we fall from our material position and topple over; “old” and materialistic beliefs weigh us down with their “heavy” burdens; “Christ’s yoke is easy and his burden light,” “Error is a suicide.”

Lesson No. 3. July 21.

Samuel the Reformer. 1 Sam. vii. 1-12.

Golden Text: Cease to do evil; learn to do well. — Isa. i. 16, 17; Theme: Israel’s reformation (verses 1-6); Israel’s deliverance (verses 7-12). Digest: Samuel’s reformation and deliverance of Israel; Time: Twenty years later than last lesson; Samuel about fifty years old.

Introduction.— The possession of the captured ark caused the Philistines untold misery, and at last they sent it back. It was not returned to Shiloh but deposited in the house of Abinadab in Kirjathjearim, where it remained for many years. During this period Samuel, who had long been known as a prophet, continued his efforts to arouse the people to a higher sense of existence, and to awaken them to a sense of God and His watchful care. So slow was the nation in spiritual advancement that their deliverance was delayed twenty years. These years were the darkest in Israel’s history, both politically and religiously. The tabernacle seems to have been dismantled, and the ark was in a private house. The people sank into gross idolatry, but Samuel grew in strength and at last he was ready to lead the nation. He had become its highest sense of goodness.

The Lesson.— V. 1 Return of the ark and renewed consecration to God. Abinadab a higher, guarding thought; his offspring, a protecting thought; sorrow for past transgressions is an emotion in the right direction; a desire for the Lord; like the prodigal they came to themselves,— to Samuel’s thought; they could not reach this thought before this awakening. V. 3: Now Samuel’s voice is heard: “Samuel spake”; the higher sense reveals the false gods, and demands their abandonment; it directs from the visible to the invisible, and speaks to the “heart”; that with the high understanding comes the sense of deliverance and freedom; John iv. 24; Matt. vi. 24; Ex. xx. 3-6. V. 4: Compliance with the thought of goodness; heeding the “still, small voice”; a complete turning to Jehovah; a united thought; led by higher influence; approximation to One Mind; a thought of union coupled with a sense of divine communion; Mizpeh, (hill) elevation of thought Ps. 1. 15; Ps. xci. 15; Jer. xxxiii. 3. V. 6: Realization of above thought; following Samuel’s admonitions; “water,” symbol of purity, which follows obedience to higher thoughts; united in thought, there came an outpouring of their hearts to God; they had “come to themselves,” that is, they came to God; “We have sinned,” etc. Luke xv. 18; Samuel was in this state acknowledged as judge; this was the highest thought, installed in the place of ruler. V. 7: Aggravation of error precedes its doom; “The Lord’s” etc., a higher sense of evil to come, because of a higher sense of Truth; “When the children of Israel heard it,” etc.; from the foundation of sickness, sin, and death; old beliefs returning to be met scientifically; a higher expression of goodness arouses a more attenuated sense of evil. Destruction of idols (4) called out a more intense expression of evil; “Lord’s.” V. 8: “And the children of Israel said to Samuel,” etc.; direct communication with the higher idea, and with a consciousness of protection finding God through highest idea (Samuel); John xiv. 6. V. 9: Sacrifice, the first demand of Spirit; sacrifice of life, substance, and intelligence in matter, turns our thoughts heavenward, and we are heard; Luke xv. 20; James v. 16. V. 10: Error confronts us the instant we struggle with the senses for mastery; “The Lord thundered” etc.; the Divine consciousness, not self, meets the enemy; their previous battles had been fought by self and without Samuel, now the Lord thundered, etc. V. 11: Truth pursues error to its extermination, leaving no germ of discord. V. 12: A perpetual consciousness of victory to all who have God on their side, remains to cheer heavenly pilgrims home.

Lesson 4. July 28.

Israel asking for a king.— 1 Sam. viii. 4-20.

Golden Text: Nevertheless the people refused to obey the voice of Samuel, and they said, Nay; but we will have a king over us; 1 Sam. viii. 19. Theme: Israel’s perverse demand for a king. Digest: Demand for a king (verses 4, 5); Jehovah’s answer (verses 6-9); Samuel’s warning (verses 10-18); Israel’s reply (verses 19, 20). Time: B. C. 1095.

Introduction.— Philistines’ oppression at an end; the cities and districts captured by the foe recovered; twenty years of national security followed, under Samuel’s administration as chief magistrate of the nation; in his old age he delegated part of his authority to his two sons, Joel and Abijah (see 1 Sam. viii. 1-3); the official corruption of his sons coupled with his age, and probably the threatening attitude of the Philistines who were again gaining supremacy, induced the elders to petition to Samuel for a king.

Vs. 4 and 5: The Israelites saw the Philistines increasing in power, hence their leader decreased; they leaned on the physical Samuel; our sense of evil increases as that of Truth decreases; this also sows evil as the offspring of Samuel’s thought; he had grown old and weak to them; they desired a king, like other nations; holding our leaders in disrepute turns us from them; our highest idea of Truth is lost. Vs. 6, 7, and 8: Their desire was for a secular monarch; once before they had attempted the same thing, and the outcome was disastrous (Judges ix. 22); the same thought, although dormant for upwards of one hundred years, showed itself again; the disposition to change when one is satisfactorily grounded is a feature of mortal mind too little noticed; Samuel’s sons were not profligates, but arbitrary and venial; this is what they found fault with; distrust was the real cause of their demand, and “their hearts were turned away from God”; they desired to be like the nations around them; turning from God (1 John ii. 11); longing for the flesh pots of Egypt; Samuel “prayed unto the Lord.” He would not “lean unto his own understanding”; he asked and received advice; they did not want God, and begged for independence; they were proud and looked for examples in other nations; Heb. iv. 12;Jer. ii. 13; God did not turn them away, they turned themselves. V. 9: Their desire granted; their prayer answered; the prayer of the Sadducees was answered, “Depart from our coast,” and Jesus departed; the prayer of the devils was answered, “Send us into the swine,” and into the swine they went; they would have to see their mistake through suffering; “Protest unto them”; they are warned of the evil which will befall them for their apostasy; this was their opportunity to turn back; wilfully they pushed forward despite Samuel’s entreaty. Vs. 10-19: Bondage to the unreal king; Gen. xli. 40 “Only in the throne will I be greater than thou”; Pharaoh’s words to Joseph; only as we let error rule over us will it possess any power. In this bondage we see the tyranny of mortal mind; mankind will be enslaved to a material potentate; Samuel tells them that though they call to God He will not hear them, while they are in that condition. Vs. 19, 20: “Nevertheless the people refused,” etc.; rejection of Truth brings spiritual penury; the wish “to be like others” brings sin and suffering; Rom. xii. 2; when depraved humanity will have its own way it must suffer the consequences.

A Rule for Motives and Acts

Neither animosity nor mere personal attachment should impel the motives or acts of the members of The Mother Church. In Science, divine Love alone governs man; and a Christian Scientist reflects the sweet amenities of Love, in rebuking sin, in true brotherliness, charitableness, and forgiveness. The members of this Church should daily watch and pray to be delivered from all evil, from prophesying, judging, condemning, counseling, influencing or being influenced erroneously.

Church Manual, Article VIII, Sect. 1

The offspring of heavenly-minded parents inherit more intellect, better balanced minds, and sounder constitutions.

from Science and Health with Key to the Scriptures, by Mary Baker Eddy, page 61

The Progressive Revelation Of The Immaculate Concept by Sue Harper Mims

From the May 1908 issue of The Christian Science Journal

IN mercy to mortals, Love’s unfoldings of the truth come gradually to the understanding. When the spiritual senses are opened to discern this orderly process, statements of this truth are more easily accepted and assimilated. During the centuries many religionists have unreasoningly accepted the immaculate conception, resurrection, and ascension of Jesus, even though these events seemed to contradict all other human experience, but to-day the questioning spirit is aroused, and these essential and fundamental doctrines are being seriously undermined in the secret chambers of theological thought, so that there are frequent outbreaks of public confession of disbelief in them. To the faithful student of the Bible it is helpful to see that throughout the Scriptures the highest proof of the truth of man’s divine origin is clearly shadowed forth. In six conspicuous instances we find that faith in an unseen power or creator has progressively revealed the superiority of spiritual law, as it has risen above and annulled asserted material laws of “birth, maturity, and decay” (Science and Health, p. 244).

Early in the sacred records we have a glimpse of a priest, Melchisedec, “without father, without mother,… having neither beginning of days, nor end of life,” who is referred to in Genesis, and also by the writer of the Epistle to the Hebrews. This writer says that “after the similitude of Melchisedec there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life.” This was exemplified in the virgin birth of Jesus.

The first assertion of dominion over the material law of birth is found in the history of Abraham. This patriarch, who had obeyed the call of Spirit to come out from his old environment, “not knowing whither he went,” was cheered and quickened by the assurance that in his seed should all the nations of the earth be blessed; and yet in spite of this pledge he found himself in his advancing years still childless. Nevertheless his faith in divine Principle was strong, and when in the eventide of that lovely Eastern day, and also the seeming eventide of mortal life, the angels, in the guise of three unknown visitants, suddenly appeared at the door of his tent and announced to him that the time had come for the fulfilment of the promise, of this long-expected event,—the birth of an heir,—he gave them a most hospitable reception, and the glad annunciation awakened in him neither surprise nor incredulity, though the aged Sara was unable to believe. More bound, perhaps, by belief in the material law, she laughed in derision that such a thing should be. To-day this “spirit of unbelief” still laughs at the assertion of the higher law, which rises superior to and annuls a lower sense of law.

This beautiful oriental incident points to the annulment of the asserted law of age limitation, and the writer of the Epistle to the Hebrews thus alludes to it: “Through faith also Sara herself received strength to conceive seed,… when she was past age;” and of Abraham, “Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude.” In the Glossary of Science and Health (p. 579), Mrs. Eddy defines Abraham as “Fidelity; faith in the divine Life and in the eternal Principle of being.”

Next in the orderly unfoldment of truth respecting man’s deathless, spiritual origin, is the narrative of Manoah’s wife, the mother of Samson. The entire environment and setting of this event is very beautiful. It seems that “the children of Israel did evil again in the sight of the Lord,” and for forty years they were delivered into the hand of the Philistines. In this sad emergency “the angel of the Lord appeared” unto the wife of Manoah, who was barren, and announced to her that she should “bear a son,” and commanded that she drink no wine nor strong drink nor eat any unclean thing, for “the child shall be a Nazarite… and he shall begin to deliver Israel out of the hand of the Philistines.” This commendation of holy living before the advent of the child recalls the admonition of our Leader, that the period of gestation should “have the sanctity of virginity” (Science and Health, p. 62). Again, as Manoah’s wife sat under the blue sky, in the harvest fields, the angel, or message from God, appeared to her. She called her husband, and together they listened to the strange message, and united in desire to obey every direction for the well-being of the expected heir. This angel, or “nameless, incorporeal impartation” (Science and Health, p. 309) from divine Love, whose majesty filled them with awe, refused to partake of their simple hospitality, and after doing many wonderful things in their sight, vanished in a flame of fire, commanding them to give glory to God only. We are all familiar with the events of Samson’s life, his achievements in overcoming the Philistines. His parents’ higher and purer concept of spiritual law and man’s origin was demonstrated in the power that ever accompanies the ascending thought of purity and consecration.

A third instance of the power of prayer and of the invisible source of being, is found in the life of Hannah, who, looking away from materiality to God, prayed Him in passionate. pleading that He would grant her a child, to remove her reproach of barrenness. Her grief attracted the attention of the priest Eli, who said to her, “Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him.” In fulfilment of this sacred promise, even before Samuel’s birth Hannah consecrated her child to the service of God—and we all remember the touching incident of how the child Samuel heard the angelic voice, and how strong, pure, and beautiful was his character in after years.

Another step in this advancing revelation presents the far-seeing vision of Isaiah, who doubtless understood the deeper meaning of these events, for he counseled: “Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?” Then in glad rejoicing: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.” This prophetic concept was realized in due time.

A fifth progressive step is the annunciation by the angel, of the birth of John, to the aged Zacharias and Elizabeth. Zacharias was stricken dumb because he doubted the heavenly message which told of the birth of him who was to be the forerunner of Christ Jesus. John came preaching the gospel of repentance, and under his ministry many turned away from the elaborate ceremonial of the Jewish church, accepting in its stead the simple rite of water baptism which prefigured the baptism of the Holy Ghost.

As a crowning event in this progressive revelation, the angel Gabriel announces to the virgin Mary that she will bear the long-foretold Messiah. The gentle Mary accepts the blessed benediction and privilege, and in the birth of Jesus the human sense of fatherhood is entirely eliminated. Science and Health refers to Jesus as “the highest human corporeal concept of the divine idea” (Science and Health, p. 589). He appeared as the mediator between flesh and Spirit, God and man. His resurrection and ascension were based on his immaculate conception. His demonstration points to man’s deathless heritage as a son of God—and to those “that love his appearing,” the Christ comes without sin (or flesh) to reveal the ideal man, without earthly father or mother.

As the consummate annunciation of human history, in the 10th chapter of Revelation a majestic voice from heaven commands, “Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.” Thus is proffered to mankind the revelation of divine Science. Further in the fulness of revelation, we read, “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:… And she brought forth a man child, who was to rule all nations with a rod of iron.”

This declaration of the full stature of the man child— the divine ideal—as the offspring of the Father-Mother God, forever inseparable from the divine Principle—this seventh and wholly scientific statement of spiritual Being and true idealism—is the divine leaven that is working a mighty revolution in human consciousness to-day. Above the din, the storm of conflict, on the highest peak of spiritual vision and attainment stands our revered Leader, declaring again for the new birth,—the appearing of the Christ-idea in every human consciousness. Of old the Master said, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” The divine idea is without earthly father or mother, and in Science and Health (p. 577) we read that this “spiritual individuality reflects God as Father-Mother, not as a corporeal being.”

It is the practical working of this divine idea, or idealism, as revealed in Christian Science, to which Paul refers when he writes, “For we all… beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” “This spiritual ideal, “a priest for ever after the order of Melchisedec… without [human] father, without mother, … having neither beginning of days nor end of life,” is now, and forever taking away the sins of the world, ministering the truth of Be-ing—the bread of Life and the wine of heaven—to the famishing children of men.

To begin rightly is to end rightly.

from Science and Health with Key to the Scriptures, by Mary Baker Eddy, page 262

Humility is lens and 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.

from Miscellaneous Writings, by Mary Baker Eddy, page 356

Religious Items

from the February 19, 1903 issue of the Christian Science Sentinel

REV. H. A. Bridgman says in The Congregationalist and Christian World: “All these four men [Cain, Samson, Eli, and Saul] were made aware in their lifetime of their folly and their failure. It is sometimes thought that outward tokens of success blind the victim of temptation to his own failure and keep the world, also, ignorant of what he truly is. But it is not so. As Professor Griggs has recently said in his lecture on Dante: “To be what you really are and to be conscious of it—that is all the hell a man needs in this world or in any other.’ A man’s conscience keeps him from being fooled by himself, and in the long run the world rates a man for what he is and for nothing more.”

If you impute motives, and pretend to read hearts others will do the same towards you. A hard and censorious behavior is sure to provoke reprisals. Those around you will pick up the peck measure you have been using, and measure your corn with it. You do not object to men forming a fair opinion of your character, neither are you forbidden to do the same towards them, but as you would object to their sitting in judgment on you, do not sit in judgment upon them.

3. 505
Spirit imparts the understanding which uplifts consciousness and leads into all truth.

“The Man In The Arena” by Theodore Roosevelt

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.

176 — WATCH lest you believe that the demonstrations of younger students often exceed those of more advanced metaphysicians, as though less faith and understanding in a student could accomplish more than a greater amount of the same quality.

When a student is tempted to yield to discouragement, because physical discords do not seem to disappear as easily as they did in earlier stages of his career in Science, let him remember that it is easier to neutralize the acid in a glass of lemonade with sugar, than it is to extract the acid completely, by the process of distillation.

The early demonstrations of a student usually go no further than to render harmless the effects of fear, by filling thought with Truth and Love. It is not difficult to quiet fear with Love, and thus bring about the elimination of the physical effects of such fear; but progress requires students to take up the more difficult task of using the power of demonstration to destroy material belief in all its phases. The outward results of this more advanced effort may seem slower in coming, but such effort does not simply bring a temporary alleviation of error; it destroys it forever.

500 Watching Points by Gilbert Carpenter

Golden Text: Deuteronomy 4 : 36
“Out of heaven he made thee to hear his voice, that he might instruct thee.”

Samuel 8:7
7 And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.

Man is properly self-governed only when he is guided rightly and governed by his Maker, divine Truth and Love.

from Science and Health with Key to the Scriptures, by Mary Baker Eddy, page 106

I Corinthians 2:12
12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
13 Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

Psalm 99 : 5, 6
5 Exalt ye the LORD our God, and worship at his footstool; for he is holy.
6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

Stand porter at the door of thought.

from Science and Health with Key to the Scriptures, by Mary Baker Eddy, page 392

John 17:15
I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

S&H, p. 89:20-21
Spirit, God, is heard when the senses are silent.