The Glenwood post., 1915-11-06

Which y unlike God, sAd to place hin
ref wholly under the hv Of GeA.
HA11aIAL LUB
Thus, again judged by this sane test
Of sedlikeness, what shall Ne cay Sf
material life, being, Law, or beliefs In
Mind there can be no matter. fhe
concepts of Mind and matter mentally
exclude each other. If God is Mind,
and this is the teaching which, pro-
ceeding from Christian Science, is eoa-
SANITY finding more general accept
ance, then there is no matter in God,
and that which is not in the divise
Mind cannot issue from it, hence mat
ter is unlike God, and in the last analy.
sis is unreal, untrue, and non essential,
as far as the absolute truth of being is
concerned. Mrs. Eddy has therefore
followed out this reasoning to its log
icsl conclusion by declaring that "nst-
ter il an error of statement (Sciencc
and Health, p. 277.)
This method Of detecting truth from
error il the modus operandi by which
humanity can disengage itself from the
grasp of evil. One by one it can take
OF the fpgers of false belief that have
seized it, and hold it in subjection. Il
any one haunted by sinl Then make
the test. Ask the question, Is sin god
like, like God! Far be it from US to
admit any such supposition. Whatever
sin may pretend to be, it cannot for IN
instant be admitted as of divine origin:
and il not Of Gsd's creation or mads
in His similitude, sin is intrinsically
unreal, untrue, and non-essential. More
over, il that be the case, then the sin
ner can be reformed and the sin for
given; that is, sin can be made unreal,
reduced to its native nothingness. Th.re
is hope for the sinner if sin is unreal;
otherwise there is no hope, and he ;s
doomed to perpetual bondage to . sup
Posedly real entity.
s1oE1nas
"1s any sick among you,' and il his
sickness inevitable, Is it of divine ori.
gin, supported by divine law and an as-
tablished necessity! II you wish 70
know definitely whether sickness is
real, true, and essential, apply the test
once more and ask the question, 1,
sickness like God, godlike! One can
hardly venture to answer in the af.
firmative, for that would imply that
sickness can lodge in the divine Mind
and become . part Of the thinking, op-
GRAFTON, or expression of that Mind.
Sickness cannot issue from that Mind
unless it is there already; and if it is
there, then God can think it. The ad-
mission that sickness il real would ere
ate vicious circle from which there
is no escape except through the simple,
scientific reasoning that sickness, being
unlike God, is unreal, untrue, and nom
essential.
Thus it is possible to measure with
scientific accuracy the exact nature Of
every experience that comes to human
ity, such rs accidents, losses, enmities,
false pretenses, evil predictions, proph-
ecies, and threats. Are these expert
enes essential Are they truey Are
they real in the absolute sense! If
they are real, they must partake of
the nature of God. Now an accident
cannot issue from the divine Mind, be-
cause that Mind contains only law, Or
der, harmony, invariableness, regular
ity. 1t is impossible to associate in
fraction of law with the divine Mind;
therefore any such infraction must be
classified IS = belief apart from God.
An accident cannot claim to be like
God, godlike, but must be relegated to
the realm Of the unreal, untrue, and non-
essential, and its supposed consequences
must follow it into unreality.
Then if material medicine predicts
the progress Of disease rs inevitable
and the doom of man as sealed, must
this prediction be counted as true OF
untrue, real or unreal! Surely the 6i-
vine Mind predicts NO evil of its own
creation. God, who made all that was
made, and saw that it was every
good, does not doom His own man to
decay, dissolution, and death. 1t fol-
lows that such predictions, generally
designated rs laws of disease, have 70
divine origin and can be set aside with
out doing violence to divine DEGREES
The spiritual understanding of this ~
once frees humanity from the dread of