Editorial ANNIE M. KNOTT, CSD          At the time of the Christian era, if we are to credit the statements of some of the old writers, many of the converts to Christianity were waiting for the return of a personal Saviour and the end of the world, and it did not therefore seem so very necessary to make strenuous efforts if this were near at hand. Even some of the statements made by the apostles, if taken literally, would seem to convey this thought, in spite of the oft-repeated admonition to rise into newness of life and thus be partakers of Christ's resurrection. Since those days, as the centuries have followed each other, each successive period has echoed the plaintive cry, "Where is the promise of his coming?"          Early in the eighties, many of the most religious people in Europe, and particularly those living in England, were considering and discussing, both in public and private, this great question of the inner life.          For a few years prior to this, there had been much stir in the churches, — expressed in various ways, — a tendency towards ritualism being one of the manifestations of the new thought at work, — and many were reverently seeking to follow in the footsteps of Christ by ministering to the poor and degraded. Others were studying the Bible with new interest, striving to find in its teachings something which would give a fresh impetus to Christianity and bring the promises of the Holy Word within the comprehension of those who were really seeking for Truth. At one time thought centered mainly upon the resurrection, especially that remarkable passage in Revelation (20 :6), "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." Its possible meaning was pondered deeply, and often with the feeling that as an experience it was approaching humanity, and that all true Christians should prepare to be partakers in it.          In this country a mighty spiritual awakening had begun, working at first almost unseen, but none the less surely leavening the thought and going out through the literature of Christian Science into far distant lands. It was truly the idea of the resurrection as defined in Science and Health (p. 593), "Spiritualization of thought; a new and higher idea of immortality, or spiritual existence; material belief, yielding to spiritual understanding," and bringing to us a different, but surely clearer sense of Christ's teaching than had ever been known before.          That the teachings of Christ are so generally appealed to at this time by people of widely differing views is in itself a sure indication that truth is permeating human thought as never before in the history of humanity. It is now conceded on all hands that the brotherhood of man can only be established through obedience to the spirit of the Gospels. All great thinkers and writers have seen this, and it is today the glory of our best literature that, amidst the awful shadows of sin and sorrow, many fair pictures and tender outlines appear, illustrating the coming to humanity of the kingdom of God.          In Christian Science it is absolutely essential to individual progress that we live in the resurrection thought, and our Communion brings it before us each year with a more intense significance. A lady who had been healed by Truth visited an orthodox church at the time of their communion in company with a friend. Observing that she did not partake of the material symbols as formerly, the friend asked the reason. His reply was in substance: "The Sacrament should be observed till Christ come. Christ has come to me." As we kneel in silent spiritual communion in the Mother Church, we think upon the words of our textbook as given on page 34: "Through all the disciples beheld, they became more spiritual, and understood better what the Master had taught. His resurrection was also their resurrection. It helped them to raise themselves and others from spiritual dulness, and from blind belief in God, into the perception of infinite possibilities."          This means that we must rise above material sense, into the glorious freedom of Mind, Spirit, Soul, — into purity, unselfishness, and power. The world today needs the light of Truth, for mortal belief dwells constantly upon the thought of death, and through the attraction of fear would hold mortals down to earthiest earth. As Christian Scientists we are thankful that we have at least a partial realization of deliverance from this, that through the clear spiritual vision of our Leader we have learned that, "The belief that man has existence or mind separate from God is a dying error" (Science and Health, p. 42).          One of the old Puritans said, in quoting the 23d Psalm, "The shadow of a dog can never bite, and the shadow of a sword can never kill, and so the shadow of death can never destroy life." Let us live, then, in the light of Life, carrying out into the paths of daily duty this uplifted sense which has come to us, and let us remember the greeting of the angels on the resurrection morning, repeated by the Lord himself, "Woman, why weepest thou?" Joy, not sorrow, will then become the keynote of life, and find a fitting expression in the words of an old hymn, — A hope so great and so divine May trials well endure; And purge the soul from sense and sin, As Christ himself is pure.   Editorial by Annie M. Knott, CSD The Christian Science Journal, August, 1903

 

| Home | Library |

Copyright © 1996-2006 CSEC