Editorial ANNIE M. KNOTT, CSD          In a recent religious discussion as to what may properly be defined as skepticism, the statement was made that "If the apostolic church had made the acceptance of dogma the condition of membership, it would have excommunicated Thomas." It is not surprising if in this age of reason and scientific inquiry there are many ready to defend the position taken by Thomas in demanding evidence in support of a statement made by others, but it is surely proper to inquire as to the ultimate value of physical evidence in establishing spiritual facts. If we take the character and experiences of Thomas as typifying a common phase of human belief, we may be able to see how material sense retards progress until the Christ-wisdom illuminates such thought so that it becomes transparent enough for the light of Truth to shine through.          We find the name of this disciple among those of the twelve who were first called to the high honor of apostleship, from which we assume some degree of worthiness on his part. We next hear of him when word came of the death of Lazarus, and when the disciples questioned their Master's wisdom in going back to Judaea where his life was threatened. Again we read that when the Master told them of his approaching departure from the world, Thomas said, "Lord, we know not whither thou goest; and how can we know the way?" On this occasion Philip also betrays the same slowness of material sense to apprehend spiritual realities, when he said, "Show us the Father, and it sufficeth us." The great Teacher rebuked this dulness, and asked them if it were possible that they did not know the Father when he had been so long with them; then he turned their thought to what was always his final argument,—he pointed them to his works, and said, "The Father that dwelleth in me, he doeth the works;" and added, "Believe me for the very works' sake."          It is hardly necessary to refer to Thomas' later experience,—his refusal to credit the glad tidings of the resurrection,—except to say that, as in the case of the others, his material sense was at length compelled to yield to the overwhelming weight of testimony which proved the supremacy of Spirit and the triumph of spiritual law. In this connection the Master's loving rebuke should never be forgotten, "Blessed are they that have not seen, and yet have believed."          Christian Science has come to reinstate the Christ-teaching and work,—to reveal spiritual realities through the healing of the human mind and body. To the mortal sense these demonstrations often seem to be material or physical, when in reality they are the displacement of false material testimony by the eternal facts of being, which are based upon divine Principle. Until this is scientifically understood there is a continual demand for further physical evidence, as in the case of Thomas and some of the others, until spiritual illumination—the coming of the Holy Ghost—enables one to recognize Truth and say, "My Lord, and my God."          There are many who tarry long in the Thomas condition of thought, even after they have witnessed marvelous demonstrations of the healing power of Truth, and this is because they fail to "acquaint" themselves with divine Principle and law. They continue to look for physical evidence and base their faith upon it, thus missing the blessedness of which Jesus spoke, and which is inseparable from the consciousness of spiritual being. In Spirit, God, all is harmony, and as we learn to follow the counsel of our inspired Leader, "Look away from the body, into Truth and Love, the Principle of all happiness, harmony, and immortality" (Science and Health, p. 261 ), we by no means miss the needed proof, but gain it from the spiritual side, whence only good can come. Then like St. John we see on every hand unfolding evidence of the "new heaven and the new earth," sin, sorrow, pain, and death having passed away.   Editorial by Annie M. Knott, CSD The Christian Science Journal, February 1906

 

| Home | Library |

Copyright © 1996-2002 CSEC