Volume 1, Number 3
The Christian Science Standard


In our past issue of the Standard some significant details of the early Christian Church were given which are to be developed in this issue. One of the peculiarities of the early church was that it embraced the whole life of its members. To them, the Kingdom of Heaven, or New Jerusalem, was the only thing worth troubling about. Jesus had taught them that the end of the world was to come after his Second Advent. They believed his return would occur in their lifetime. Because, as they believed, the world was soon to end, worldly possessions lost their value. To flee this planet and reach His kingdom was the imperative. They were literally pilgrims on earth, whose home is heaven.

In his book Megatrends 2000, John Naisbitt writes: "We stand at the dawn of a new era. ... (page 11)

"We cannot understand the megatrends of the 1990's without acknowledging the metaphorical and spiritual significance of the millennium. ... On a secular level the millennium has come to mean a golden age in human history, a time to close the door on the past and embark upon a new era. (page 13, 14)

"As we move toward this extraordinary date, the mythology of the millennium, consciously or not, is reengaging us. Some Christian fundamentalists have warned their flocks to prepare for the literal Second Coming of Christ. On the opposite end of the religious spectrum, a wide assortment of metaphysical and occult groups, today's populist religions, are predicting the earth will undergo some sort of cataclysmic shift around the year 2000. Headlines about global warming and holes in the ozone layer convince many the time is at hand. ... The year 2000 is not just a new century but a religious experience. ..." (page 14)

"Today's fundamentalists," states Megatrends 2000, "expect a literal millennium—hellfire, brimstone, and all-right out of the Bible. The New Age millennium is more high tech; some groups predict spaceships will rescue the chosen few before the final cataclysm. ...

"The end of the world theme will reemerge again and again as we approach the millennium. Preacher Hal Lindsey's The Late Great Planet Earth, with 25 million copies in print worldwide, connects the fulfillment of biblical prophecies of the end of the world to present-day events. ...

"From the early Christians to the [present time], people have been trying to figure out when the millennium would arrive, how it could be predicted, how much time they had left, and what they should do to prepare." (pages 284, 285)

In his discussion with his disciples on the Mount of Olives, three days before his crucifixion, as recorded in Matthew, chapter 24, Jesus reviewed again his teaching on the coming destruction of Jerusalem and the end of the world. This Olivet Discourse is found also in Mark, chapter 13, and Luke 21:5-38. Commentaries tell us that in the account given in Luke Jesus not only discusses (1) the coming end of the world, but also foretells (2) the siege of Jerusalem by Titus, which took place A.D. 70 when the city and its population were destroyed. "But that siege [A.D. 70] and its horrors but adumbrate the final siege at the end of this age..." (Scofield Reference Bible, unrevised edition, page 1106)

We know what Jesus taught his disciples regarding the end of the world, from his Olivet Discourse, recorded in the three gospels mentioned above. In addition, however, his disciple Peter tells us what view Jesus held as to the manner of the end. He writes: "This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: That ye may be mindful of the words which were spoken before by the holy prophets [Old Testament], and of the commandment of us the apostles of the Lord and Saviour: Knowing this first, that there shall come in the last days scoffers, walking after their own lusts. And saying. Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise [of the coming judgment], as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

"But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the lonqsuffering of our Lord is salvation. ..." (II Peter 3:1-15) This was the teaching of Christ Jesus to the apostles as is stated in verse 2. It is the same message as that of St. John the Baptist which will be discussed in more detail further on.


Jesus in this discussion told his disciples: "Ye shall hear of wars and rumors of wars: see that ye be not troubled: for these things must needs come to pass; but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines and earthquakes in divers places. But all these things are the beginning of travail. Then shall they deliver you up unto tribulation, and shall kill you: and ye shall be hated of all the nations for my name's sake. And then shall many stumble, and shall deliver up one another, and shall hate one another. And many false prophets shall arise, and shall lead many astray. And because iniquity shall be multiplied, the love of the many shall wax cold. But he that endureth to the end, the same shall be saved. And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come." (Harmony of the Gospels, Stevens and Burton, p. 186) (Matt. 24:7-14) The end will not come until the gospel is preached throughout the world and all will have had the opportunity to be "saved."


Christianity, including many Christian Scientists, have long expected the manifestation of the millennial estate described in Isaiah and Revelation (Isa. 11:6-9; 65:17-25; 66:22; Rev. 20:4-6). They generally interpret these passages as describing an earthly condition of bliss and happiness lasting one thousand years. This interpretation is so universal as to constitute a Christian doctrine.

According to the Popular and Critical Bible Encyclopedia (Samuel Fallows, Editor, Chicago: Howard-Severence Co. 1911. 3 Vols.), this is a Jewish concept, originating before the first advent of Christ and having taken root in Christian thought. "As the world was made in six days, and as, according to Psalms 90:4 'a thousand years is as one day' in the sight of God, so it has been thought the world would continue in the condition in which it had been for 6000 years; and as the Sabbath is a day of rest, so will the seventh period of a thousand years consist of this millennial kingdom, as the close of the whole earthly state. This period [the period following the six thousand years] was conceived by the Jews as a sort of golden age to the earth, and every one formed such a picture of it as agreed with his own disposition, and with the views concerning the highest felicity which were dictated by the degree of intellectual and moral culture to which he had attained.' With many these views were very low, being confined to sensual delights, while others entertained better and more pure conceptions of that happy time." (Page 1163)

The millennium, however, is that state referred to in Isaiah 65:17-5 as a realm of perpetual blessedness, when "the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord."

This view of an earthly, material golden age constitutes a barrier preventing people from making the effort to escape the "horrors" of the "day of the Lord." It omits the fact that Isaiah said the millennial state would occur after the establishment of the new heavens and the new earth.

These millennial references indicate that after "six thousand years since Adam" there is to come about some significant change in the human situation which will forever alter the course of human history. Along this line of thought we find the following interesting reference in Science and Health, where Mary Baker Eddy writes: "The twelfth chapter of the Apocalypse, or Revelation of St. John, has a special suggestiveness in connection with the nineteenth century. In the opening of the sixth seal, typical of six thousand years since Adam, the distinctive feature has reference to the present age." (559:32) The date of Adam given by Scofield is B.C. 4004. Six thousand years brings us to A.D. 1996. Thus, by 1996 we should expect to see the undeniable evidence of this change referred to in the Popular and Critical Bible Encyclopedia as "the close of the whole earthly state."

On page 514 of Science and Health in the paragraph subtitled "Qualities of thought," Mrs. Eddy plainly indicates that the millennial state is spiritual, not material, and explains by quoting the well known passage from Isaiah (11:6-9) that he is describing a spiritual state of thought,—"the individuality created by God," and not the material millennial Utopia found in popular Christian thought.

Mrs. Eddy explains the millennium as a process, not a material state or realm in these words from Miscellany 239:27:—"The millennium is a state and stage of mental advancement, going on since ever time was. Its impetus, accelerated by the advent of Christian Science, is marked, and will increase till all men shall know Him (divine Love) from the least to the greatest, and one God and the brotherhood of man shall be known and acknowledged throughout the earth."

That Mrs. Eddy did not believe the millennium to be a material Utopia is further confirmed in her statement in Science and Health 110:32, where she states: "No analogy exists between the vague hypotheses of agnosticism, pantheism, theosophy, spiritualism, or millenarianism [i.e., "belief in the millennium of Christian prophecy"—Webster, 3rd New International] and the demonstrable truths of Christian Science; and I find the will, or sensuous reason of the human mind, to be opposed to the divine Mind as expressed through divine Science."

The words and works of Jesus and his followers confirm the fact that the millennium is actually a process by which we are to gain access to the Kingdom of Heaven. This is the kingdom of heaven about which Jesus preached throughout his three year ministry. This is the reign of Christ which is to eventually rule all nations,—the new heaven and new earth—when "the first heaven and the first earth [are] passed away," as St. John writes in Revelation 21:1.

Jesus had undoubtedly grown up with the concerns of the people of Judea—that the pagan Roman occupation was extremely oppressive to the religious Jews and that they were seeking ways of deliverance. Their only hope seemed to be in the advent of a deliverer in the form of the oft prophesied and long awaited Messiah. Jesus' early years had been obviously around the synagogue and its teachers, since at the age of 12 years he was found in the temple at Jerusalem "sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers." (Luke 2:46, 47) He was familiar with the writings of the Old Testament Scripture and their prophecies.

All of the teachings of Jesus were aimed at bringing his students and hearers out of the world and into his kingdom. His parables usually began with the words: "the kingdom of heaven is like unto" and so on, and of his healing work he said, "But if I cast out devils by the spirit of God, then the kingdom of God is come unto you." (Matthew 12:28) His healing work was not merely to repair matter, but to open thought to his kingdom. It was to lift thought above the world into his kingdom.

May not this be the same process whereby the human race, like Elijah, escapes a doomed world in "chariots of fire [light, i.e., transfiguration]," and not in "spaceships" as suggested in Megatrends 2000?


As with Jesus and his disciples, the followers of Mary Baker Eddy must necessarily accept the actual, not mere figurative, end of the world. Mrs. Eddy writes: "Let the Word have free course and be glorified. The people clamor to leave cradle and swaddling-clothes. The spiritual status is urging its highest demands on mortals, and material history is drawing to a close." (No and Yes 45:24-27)

Mrs. Eddy not only accepted the prophecies of the Old and New Testaments concerning the end of the world, but added her revelation to these. In her home at Pleasant View, Concord, New Hampshire, she taught the members of her household staff a "divinity course." The notes of one of the students in that course were privately printed in hardback in 1933. The title page reads: "Notes on the Course in Divinity Given by Mary Baker Eddy, The Discoverer and Founder of Christian Science, and Author of its Textbook, Science and Health with Key to the Scriptures, at Her Home, Pleasant View, Concord, New Hampshire, During the Years Nineteen Hundred Three, Nineteen Hundred Four, and Nineteen Hundred Seven; Recorded by Lida Fitzpatrick, C.S.D. and others." Mrs. Fitzpatrick was an authorized teacher of Christian Science in Cleveland, Ohio. Her notes under date of February 23, 1904, quoting Mrs. Eddy, read in part: "In the year twenty-one hundred I think will be the end [of the world]. Then Christian Scientists will have held crime in check as the book (Science and Health) says. At that time either [the people in] the world will be saved through universal salvation, or those who now are working against us [i.e. those who will not be saved by the Christ Science] will burn up as the physical scientists say the world will be burned up, by volcanic action; we know what they call volcanic action is mortal mind destroying itself. All must learn they cannot sin and escape punishment, as they think they can. ... Those who work out now will be saved; ... all the woes Jeremiah predicted will come to pass. God is making demands upon us. (Do not mention this prophecy.)" (page 38-39)

Science and Health throws light on "the end of the world" process and what will undoubtedly cause a mass turning to Christian Science. We read: "Love will finally mark the hour of harmony, and spiritualization will follow, for Love is Spirit. Before error is wholly destroyed, there will be interruptions of the general material routine. Earth will become dreary and desolate, but summer and winter, seedtime and harvest (though in changed forms), will continue unto the end,—until the final spiritualization of all things. 'The darkest hour precedes the dawn.'

"This material world is even now becoming the arena for conflicting forces. On one side there will be discord and dismay; on the other side there will be Science and peace. The breaking up of material beliefs may seem to be famine and pestilence, want and woe, sin, sickness, and death, which assume new phases until their nothingness appears. These disturbances will continue until the end of error, when all discord will be swallowed up in spiritual Truth. ...

"As this consummation draws nearer, he who has shaped his course in accordance with divine Science will endure to the end. ... Those who discern Christian Science will hold crime in check. They will aid in the ejection of error. They will maintain law and order, and cheerfully await the certainty of ultimate perfection. ... 'He uttered His voice, the earth melted.' This Scripture indicates that all matter will disappear before the supremacy of Spirit." (Science and Health 96, 97)

All loyal Christian Scientists accept Science and Health as divinely inspired. We find nothing in any of Mrs. Eddy's recorded statements implying that anything in Science and Health is meaningless, extraneous, or frivolous. The time has come for each of her loyal followers to ponder the important points quoted above and give due consideration to their application to our times.

Our Leader predicts that in this century,—that is, within the next ten years,—in the United States, Christendom will be classified as Christian Scientists, "if the lives of Christian Scientists attest their fidelity to Truth." (Pulpit and Press 22:9) How can this occur without the degree of commitment of the early followers of Jesus, the primitive church and the workers who first followed our Leader? Is there possibly some agent developing in this decade that will cause Americans to radically depart from materialism and embrace Christian Science? Mrs. Eddy places the responsibility for the fulfillment of this prophecy squarely on the shoulders of individual Christian Scientists. Is it not dereliction of duty to rely on others to fulfill our Leader's prophecy?

Our God and soldiers we alike adore
Ev'n at the brink of danger; not before:
After deliverance, both are alike requited,
Our God's forgotten, and our soldiers slighted.
— Frances Quarles 1635

Mrs. Eddy further writes: "It is undoubtedly true that Christian Science is destined to become the one and the only religion and therapeutics on this planet." (Miscellany 266:29-2)

What will cause the inhabitants of this planet in the twenty-first century to turn to Christian Science? Certainly not the present conditions in the Christian Science Movement.

In the book of Malachi we have his prophecies of the future coming of Christ in two distinct advents. In chapter 3, verses 1 through 6, is the prophecy of the First Advent. In chapter 4, verses 1 through 6, is his prophecy of the Second Advent:—also, verse 1 describes the judgment that is to occur after the Second Coming,—the destruction of the world by fire. Verse 2 describes the Second Coming as a Sun of righteousness rising and possessing "healing" in its "wings" (rays).

Verse 5 of chapter 4, states: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." Properly translated with English idiom it should read: "Behold, I will send you a prophet Elijah ..." Elijah is a type for all time. It is in this sense that Jesus understood it (See Matt. 11:14; 17:11, 12; also Luke 1:17). (Cf. Dummelow, p. 615) The Jews interpreted Malachi to mean that the actual Elijah would return and prepare the way for the Messiah who would defeat their enemies and set up a great millennial kingdom in Palestine, and that they would rule the world from Jerusalem. They did not accept the meaning of Malachi that there would be two advents as well as two Elijah-type messengers.

The spiritual attitude of the early Christians in regard to the end of the world is better understood as one contemplates the work and mission of John the Baptist. We know from the gospels that John was a child of promise and that he was born in a city of Judah (Cf. Luke 1), when his parents were old. Both of his parents were descendants of priestly families and his mother was related to the mother of Jesus. He had deeply religious interests and was familiar with the writings of the Old Testament prophets. He saw himself as fulfilling prophecy and said: "I am the voice of one crying in the wilderness. Make straight the way of the Lord, as said the prophet Esaias [Isaiah 40:3-8]." (John 1 :23)

When we look at the prophecy in Malachi we see that the special message of this messenger was to warn the world of the great judgment—the end of the world—and prepare the race for salvation. The words of Malachi are: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord., whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who shall abide the day of his coming? and who shall stand when he appeareth for he is like a refiner's fire, and like fullers' soap." (Mal. 3:1, 2) [Scofield's Reference Bible here cross-references "day of his coming" with Malachi 4:1]

John knew he was the forerunner of the Messiah, and that the deliverance of the Jews and of the whole world was not a military victory over their national enemies, but a spiritual victory over "the world, the flesh, and the devil." (Matt. 3:1, 2) What was this voice crying in the wilderness? And what was its message? The first recorded words of John were: "Repent ye: for the kingdom of heaven is at hand." (Matt. 3:1, 2) And his other cry: "O, generation of vipers, who hath warned you to flee from the wrath to come?" (Matt. 3:6-8) In the desert where John had been living, often there were grass fires. Many insects may be burned up, but the wise vipers flee and are seen moving ahead to escape the flames. As Hastings' Dictionary of the Bible (page 474) states it: "... He [John the Baptist] heard God's voice in nature as well as in His word: as he brooded on the signs of the times, the barren trees of the desert, fit only for burning, and the vipers fleeing before the flaming scrub, became emblems of the nation's peril and lent colour to his warnings of impending wrath." Also, The Interpreter's Bible explains this passage: "In Luke 3:7 all the hearers were a 'brood of vipers' who fled like snakes from a field ... on fire." (Vol. 7, page 264) One cannot fail to see John's message in his reference to the fleeing vipers—it can have no other meaning than the world is coming to its end by fire. (See S&H 515:5)

Malachi, in chapter 4, presents the Second Advent of Christ, together with the second Elijah-type messenger who this time was to serve, not as a forerunner, but as a "Restorer" and is directly involved in the events associated with the end of the world. The words of Malachi are: "He shall turn the heart of the fathers to the children, and the heart of the children to their fathers." The commentary states: "the 'fathers' are the patriarchs and prophets of Israel, the 'children' are their degenerate descendants who have alienated the heart of 'their fathers' by their disobedience to their godly precepts. The preaching of John [Elijah-type number two] will turn the heart of the children to imitate their just (i.e. pious) ancestors, and thus the heart of their ancestors, now alienated, will be turned to them in love and approbation." (Dummelow 738)

Thus we have Elijah [Elias] as a type of the forerunner to the First Advent, warning Israel "to flee the wrath to come." And at the Second Advent this "Elijah-type" ministers to the regathered Israel and all the world, aiding them in fleeing the wrath.

In chapter 4, Malachi foresees the Second Coming of Christ in the rising of the Sun of righteousness. Scofield's Reference Bible (unrevised edition) refers this "Sun" to Genesis 1:16, as signifying the "greater light" in the two advents of Christ. Prior to the Second Advent "the sun is not seen, but there is light. Christ is that light (John 1:4, 5, 9), but 'shineth in darkness,' comprehended only by faith. As 'Sun of righteousness' He will dispel all darkness. ... The 'lesser light,' the moon, reflecting the light of the unseen sun," is the state of the world prior to the Second Coming. (Scofield page 4)

As Jesus and his three disciples were coming down from the mount of Transfiguration, about nine months before his crucifixion, we read in Matthew, "And his disciples asked him, saying, Why then say the scribes that Elias [Elijah] must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist." (17:10-13)

Scofield's footnote—page 1023—states: "All the passages must be construed together (Matt. 17:10-13; 11:14; Mark 9:11, 12, 13; Luke 1:17; Mal. 3:1; 4:5, 6). (1) Christ confirms the specific and still unfulfilled prophecy of Mal. 4:5, 6: 'Elias shall truly first come and restore all things.' Here as in Malachi, the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah, are kept distinct. (2) But John the Baptist had come already, and with a ministry so completely in the spirit and power of Elijah's future ministry (Luke 1:17) that in an adumbrative and typical sense it could be said: 'Elias is come already.' Cf. Matt. 10:40; Philemon 12, 17, where the same thought of identification, while yet preserving personal distinction, occurs (cf. John 1:27)."

As mentioned in our previous issue, page 4, members tend to believe that existing church governments and attitudes are those which were passed down from their founders. "Constantine found the episcopal form of government over the churches already existing with its roots in the past; and in adopting Christianity as the religion of the empire, he adopted that ecclesiastical form of church government. What then had become of the form of government which we find in the New Testament?" Likewise, today we may perhaps presume that the attitude of Christians toward their religion is similar to that of the apostles. The fact is, however, that a distinct change of attitude grew up in Christendom during the Middle Ages.

It is understandable that the life style of the early Christians was dedicated to their religion and to spiritual growth, and that material things had no strong appeal. This manner of thought and life continued for centuries. Eventually, a change came to Christendom at the time of the Reformation, and in the Renaissance, or "new birth." A Florida secondary school textbook presents the change in lifestyle that came to Christendom as follows: "... Lord Bacon wrote a book on the necessity of gathering facts and observing phenomena in order to find out the secrets of nature 'for the glory of God and the relief of man's estate.' He complained that men made no progress because they asked no questions of nature. The great inventions of the compass, gunpowder, and printing had been made, he said, by chance. If men would only ask questions of nature they would get answers that would transform the world. Thus he opened the way for the discovery of the world of nature, inaugurating a movement that has lasted to our time. The walls of the stuffy room in which they had been living were suddenly opened, disclosing an immense prospect."

"The Discovery of Man. The effects of this new birth were not confined to the expansion of the material environment of the human race or the mental enlargement that accompanied it. The greatest discovery of the Renaissance was not printing, or America, or the law that governs the stars in their courses. It was man himself. For centuries men had thought of the world as an evil place, at best a place of preparation for the hereafter. If you are taking a railway journey and find it necessary to change trains at a wretched little junction, you may disregard the discomforts of the wait between trains because you know that soon you will be on your way to your destination. To the Middle Ages this life was but a way-station in the passing of the soul to eternity. To the Renaissance the transforming idea came that the way-station had possibilities. There was much beauty about. Man could make something of his time while on the road to heaven. It was possible to live, not merely to wait; to think of improving the present, not to fix all his thoughts on his destination.

"For this infinite curiosity about the far distant regions, manifested in the journeys of explorers and the investigations of astronomers and other scientists, extended also to the intellectual and emotional life of men. Men also wrote of the ideal courtier, the man who was to win a career in the service of the state. He was to have an education that trained every side of his character. He was to be expert in horsemanship and all athletic sports, in music and art. Skill in conversation and ability to tell a good story were not overlooked. He was to be schooled in poetry and, indeed, to write poems for circulation in manuscript among his friends. Statesmanship he was to learn through travel to foreign courts, conversing with wise counselors, observing manners and customs and studying the details of foreign policy so that he might advise his prince. Above all, he was to be a man of learning. Honest work was exalted. ... Living conditions became safer and more comfortable. In place of gloomy castles and wretched hovels, homes for men and women were to be found....

"If the Elizabethans had lived only for getting and spending, we should not be greatly interested in their story. What gives value to the story is that the world of man, to them, meant his emotional and spiritual world as well as material possessions and that there were interpreters of this new curiosity about life. Marlowe thought it fine 'to be a king, and ride in triumph through Persepolis,' but he also said that emperors and kings are obeyed only in their provinces, while the kingdom of the mind is of infinite extent. He spoke of the soul 'still climbing after knowledge infinite,' just as Shakespeare speaks of man's infinite possibilities, making him like a god." (Greenlaw and Miles, Literature and Life, Book Four; New York: Scott, Foresman and Co., 1924. page 99)

Through these developments the advanced nations of Europe and in America departed from their "agricultural era" into the "industrial," and recently they have entered upon the new "high tech" or "information" era, only soon to pass into another, as yet unknown, stage of development. As Christian Scientists, however, we know, or should, what that coming era is to be. George Gilder, in his book Microcosm, (New York: Simon and Schuster, 1989) states: "The central event of the twentieth century is the overthrow of matter. In technology, economics, and the politics of nations, wealth in the form of physical resources is steadily declining in value and significance. The powers of mind are everywhere ascendant over the brute force of things." (page 17) It is not difficult to reason out that if the twentieth century is the period of the overthrow of matter, the twenty-first century must mean the end of matter and the reign of Spirit.

The central theme in the life of Moses was the deliverance of the Children of Israel from Egyptian bondage by leading them out of the land of the Pharaohs and bringing them into Canaan. An even greater call is now upon the human race for a universal salvation from a planet that is about to undergo divine judgment. Do not Christian Scientists today have a parallel responsibility in the events which are developing as a result of the Second Coming? Are we not called on to engage in the greatest rescue operation in history? Christian Science as taught by Mrs. Eddy is not a religion established for the pursuit of mere worldly pleasure but to establish the Kingdom of Heaven in individual consciousness. The mission of Christ Jesus was to save the world,—the human race,—by bringing humanity safely into his kingdom. He was not saving the world by making possible a materially healthy pursuit of worldly happiness,—"eating, drinking, marrying and giving in marriage."

To anyone who is imbued with this prophetic vision of the judgment of the world, it is apparent that material possessions and luxuries would be of diminishing value! Go forth in hope!

Go forth in might!
To all your nobler self be true,
That coming times may see in you
The vanguard of the hosts of light.
Sentinel XIX, page 483

To the ignorant materialist the twenty-first century will be one of doom and gloom, but to those who shaped their course in accordance with divine Science it is bright with the promise of the new heavens and new earth.


Our Church is committed to pursue, under the leadership of Mary Baker Eddy, the purpose and role of the Elijah-type at the Second Advent, that is, to "restore all things." Just as St. John the Baptist appeared in the fulfillment of prophecy for the First Advent, so we are assured that our mission at the Second is of vital necessity to the Bible promises, as "vanguard of the hosts of light."

Our Leader writes (Science and Health 566:12): "As the children of Israel were guided triumphantly through the Red Sea, the dark ebbing and flowing tides of human fear,—as they were led through the wilderness, walking wearily through the great desert of human hopes, and anticipating the promised joy,—so shall the spiritual idea guide all right desires in their passage from sense to Soul, from a material sense of existence to the spiritual, up to the glory prepared for them who love God.

Stately Science pauses not, but moves before them, a pillar of cloud by day and of fire by night, leading to divine heights. "If we remember the beautiful description which Sir Walter Scott puts into the mouth of Rebecca the Jewess in the story of Ivanhoe,—

When Israel, of the Lord beloved.
Out of the land of bondage came,
Her fathers' God before her moved,
An awful guide, in smoke and flame,—

we may also offer the prayer which concludes the same hymn,—

And oh, when stoops on Judah's path
In shade and storm the frequent night.
Be Thou, longsuffering, slow to wrath,
A burning and a shining light!"
* * *

"Pilgrim on earth, thy home is heaven; stranger, thou art the guest of God." (Science and Health 254:31)

* * *

Veniet autem sicut fur in nocte dies ille Domini.—II Petri 3:10

Stanley C. Larkin, Editor

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