|
CSEC ON-LINE REFERENCE LIBRARY |
|
of the Immaculate Concept SUE HARPER MIMS, CSD
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. Today 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 farseeing 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 today. 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 Being — the bread of Life and the wine of heaven — to the famishing children of men.
by Sue Harper Mims, CSD The Christian Science Journal, May, 1908 |
Copyright
© 1996-2011 CSEC