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CSEC ON-LINE REFERENCE LIBRARY |
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ANNIE M. KNOTT, CSD
These statements will answer, at least in part, the sincere inquirer who may assume that there are no sacraments in the Christian Science church, but he will find a fuller explanation of the subject in the Lesson Sermon called "Sacrament." Here he will see how human thought has been gently led through the long night of materialism, by various symbolic observances, up to the clearer perception of the truths which these rites were intended to typify. It may be said that other religions than the Christian have had their sacraments, all of which point to the one necessity of all men, namely, to reach out for God, "if haply they might . . . find him, though he be not far from every one of us." Paul said this, and he touched the vital truth which gives the real reason for this reaching out when he added, "For in him we live, and move, and have our being." He did not hesitate to give a further reason for this divine quest, when he quoted the Greek poet who said, "For we are also his offspring." It does not seem that Christ Jesus intended to establish any outward ritual in place of the ceremonies and sacrifices of the Jewish church which were passing away, because like all law based upon a material sense of things, they "made nothing perfect," as we read in the epistle to the Hebrews, where it is added, "but the bringing in of a better hope did; by the which we draw nigh unto God." The Christian Scientist has learned by actual experience that it is not enough to draw nigh to God for a few moments of deep religious feeling, inspired largely by the thought of Jesus' betrayal and crucifixion. He finds that he must be baptized of the Holy Spirit, and so guard each thought, word, and deed in daily living that he shall not himself betray his Master for any price that the world or the flesh can offer. To do this he must realize the uplifting influence of silent and ceaseless communion with the infinite Mind, our Father in heaven. There are of course many Christian people who insist that Jesus permitted his disciples to baptize, though he himself did not, and that he established the rite which came to be known as the Lord's supper. It is possible that Jesus may have known that his followers were not ready to give up all symbolism in religion, and for this reason he may have permitted them to adopt the simple rites of baptism and the Lord's supper, although Paul says, "Christ sent me not to baptize, but to preach the gospel." Christ Jesus found in all the things about him object-lessons which helped to lift thought, even though it were slowly, to the apprehension of spiritual ideas. The washing of the disciples' feet, recorded in the thirteenth chapter of John, is a marked instance of this kind of teaching, and there are several Christian sects that practise it as a sacramental rite, for which there is at least as much authority as for baptism and the Lord's supper. What Christ Jesus did most urgently command, namely the continuance of his own healing ministry, until sin, sickness, sorrow, and death were forever destroyed, has been sadly overlooked by the Christian church since the earlier centuries of its history; but today, thanks to Mrs. Eddy's inspired teaching, it is going steadily forward. Doubt and denial on the part of religionists count for very little when men and women of standing avow firm faith in Christ's teachings because of their own healing in Christian Science. As to sacraments, these take on a higher meaning for us as we ponder the words of our textbook in the chapter on Atonement and Eucharist, especially lines 10 to 29 on page 35. Here we learn the necessity for daily partaking of the bread "which cometh down from heaven," and drinking of that wine which is "the inspiration of Love, the draught our Master drank and commended to his followers."
Christian Science Sentinel, January 30, 1915 |
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