Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.
Genesis 19:17










Volume 2, Number 1
The Christian Science Standard


Mary Baker Eddy writes in Science and Health with Key to the Scriptures (pages 226, 227): "The voice of God in behalf of the African slave was still echoing in our land, when the voice of the herald of this new crusade sounded the keynote of universal freedom, asking a fuller acknowledgment of the rights of man as a Son of God, demanding that the fetters of sin, sickness, and death be stricken from the human mind and that its freedom be won, not through human warfare, not with bayonet and blood, but through Christ's divine Science."

This "new crusade" is not fanciful imagery of Mrs. Eddy's imagination used for the purpose of ornamenting her writings. Rather this crusade is every bit as real and momentous as the crusade just then concluded,—the American Civil War.

This new crusade is encompassed in the "Elias rescue operation" referred to in the July, 1990 (page 7), issue to help humanity world-wide to reach Christ's kingdom, the "New Jerusalem;" to escape from a self-destructing world, through scientific translation, as taught and prophesied by Christ Jesus.

To get a better idea of the meaning of a crusade we turn to our old school histories. In the year 1071 the fierce Seljukian Turks captured Jerusalem from the tolerant Saracens and began a cruel persecution of the Christians who inhabited the land and the Christian pilgrims who came from all parts of Europe. These Seljukians began to move into Europe and threatened all Christendom. An appeal for assistance was sent to the then head of the Christian world, Pope Urban at Rome. A council was called at Clermont, France, in 1095, and there on the 26th of November the pope made his great speech urging his hearers to undertake a crusade to rescue the Holy Land. It is said no speech in history has ever had greater results. History claims it is one of the most important speeches ever made. Present were more than two hundred bishops and archbishops, four thousand ecclesiastics, and tens of thousands of the laity. The council held its sitting in the great square of Clermont which was soon filled with an immense crowd. The pontiff began:

"Nation beloved by God, it is in your courage that the Christian church has placed its hope; it is because I am well acquainted with your piety and your bravery, that I have crossed the Alps, and am come to preach the word of God in these countries. You have not forgotten that the land you inhabit has been invaded by the Saracens, and that but for the exploits of Charles Martel and Charlemagne, France would have received the laws of Mohammed. Recall, without ceasing, to your minds the danger and the glory of your fathers; led by heroes whose names should never die, they delivered your country, they saved the West from shameful slavery. More noble triumphs await you, under the guidance of the God of armies; you will deliver Europe and Asia; you will save the city of Jesus Christ,—that Jerusalem which was chosen by the Lord, and from whence the law is come to us."

Urban proceeded to arouse their sentiments. When he spoke of the captivity and the misfortunes of Jerusalem, the whole assembly was dissolved in tears; when he described the tyranny and the perfidy of the infidels, the warriors who listened to him clutched their swords, and swore in their hearts to avenge the cause of the Christians. Urban redoubled their enthusiasm by announcing that God had chosen them to accomplish his designs.

I will not seek to dry the tears which images so painful for a Christian, for a minister of religion, for the common father of the faithful, must draw from you. Let us weep, my brethren, let us weep over the errors which have armed the anger of God against us; let us weep over the captivity of the holy city! But evil be to us, if, in our sterile pity we longer leave the heritage of the Lord in the hands of the impious! Why should we taste here a moments repose whilst the children of Jesus Christ live in the midst of torments, and the queen of cities groans in chains?

Christian warriors, who seek without end for vain pretexts for war, rejoice, for you have today found true ones. You who have been so often the terror of your fellow-citizens, go and fight against the barbarians, go and fight for the deliverance of the holy places; you who sell for vile pay the strength of your arms to the fury of others, armed with the sword of the Maccabees, go and merit an eternal reward. ... This is the moment to prove that you are animated by a true courage; this is the moment in which you may expiate so many violences committed in the bosom of peace, so many victories purchased at the expense of justice and humanity. ... I speak to you with harshness, because my ministry obliges me to do so: Soldiers of hell, become soldiers of the living God! When Jesus Christ summons you to his defence, let no base affections detain you in your homes; see nothing but the shame and the evils perpetrated against the Christians; listen to nothing but the groans of Jerusalem, and remember well what the Lord hath said to you: 'He who loves his father and his mother more than me, is not worthy of me; whoever will abandon his house or his father, or his mother, or his wife, or his children, or his inheritance, for the sake of my name, shall be recompensed a hundredfold and possess life eternal.'

At these words the multitudes displayed an enthusiasm that human eloquence had never before inspired. The assembly rose in one mass as one man, and answered him with a unanimous cry:—"It is the will of God! It is the will of God!"

"Yes, without doubt, it is the will of God," continued Urban. "You today see the accomplishment of the word of our Saviour, who promised to be in the midst of the faithful, when assembled in his name; it is He who has dictated to you the words that I have heard. Let them be your war-cry, and let them announce everywhere the presence of the God of armies."

On finishing these words, Urban exhibited to the assembled Christians, the sign of their redemption. "It is Christ himself," he said to them, "who issues from his tomb, and presents to you his cross; it will be the sign raised among the nations, which is to gather together again the dispersed children of Israel. Wear it upon your shoulders and upon your breasts; let it shine upon your arms and upon your standards; it will be to you the surety of victory; it will unceasingly remind you that Christ died for you, and that it is your duty to die for him."

The barons and knights who heard the exhortations of Urban, all took a solemn oath to avenge the cause of Jesus Christ; they forgot their private quarrels, and even they who were at actual war had no longer any enemies than the Turks. All the faithful promised to respect the decrees of the council, and decorated their garments with a red cross. From that time, all who engaged to combat the infidels were termed 'Bearers of the Cross,' and the holy war took the name of Crusade. From the Latin word "crux" comes their name of "crusader." Seven hundred years before, Constantine had seen this sign in the sky with the words: "In Hoc Signo Vinces,"—in this sign you will be victorious—and had all his soldiers place the emblem of the cross on their helmets and shields. It was a sign of the surety of victory.

In August 1096 the crusaders set out for Jerusalem, and after nine months of travel, much privation, and hard fought battles, they entered Jerusalem in June 1097.

At Chickering Hall, Boston, Sunday, July 4th, 1886, following the sermon by the Christian Science pastor, Rev. Wm. I. Gill, Mrs. Eddy addressed her followers:

Never was there a more solemn and imperious call than God makes to us all, right here, for fervent devotion and an absolute consecration to the greatest and holiest of all causes. The hour is come. The great battle of Armageddon is upon us. The powers of evil are leagued together in secret conspiracy against the Lord and against His Christ, as expressed and operative in Christian Science. Large numbers, in desperate malice, are engaged day and night in organizing action against us. Their feeling and purpose are deadly, and they have sworn enmity against the lives of our standard-bearers.

What will you do about it? Will you be equally in earnest for the truth? Will you doff your lavender-kid zeal, and become real and consecrated warriors? Will you give yourselves wholly and irrevocably to the great work of establishing the truth, the gospel, and the Science which are necessary to the salvation of the world from error, sin, disease, and death? Answer at once and practically, and answer aright! (Christian Science Journal, August, 1886, page 116. Cf. also Miscellaneous Writings, page 177)

She states here that the long prophesied battle of Armageddon is now upon us and that Christian Scientists are the God-appointed warriors called to fight this battle. Although it necessarily involves all mankind, this battle is being fought by Christian Scientists, as indicated by her words: "as expressed and operative in Christian Science"; and that the "salvation of the world" will not—cannot—occur without Christian Science.

The Interpreter's Dictionary of the Bible explains "Armageddon" in part: "It is to be noted, moreover, that the battle said to take place on this spot is clearly one of ideologies (the gospel [Godspell] versus the 'badspell,' God's truth opposed to Satan's error)—cf., e.g., the 'prophesying' of the two witnesses in Rev. 11:4 ff; the fact that Satan fights by means of 'demonic spirits' which issue from the mouth of the dragon, beast, and false prophet in Rev. 16:12-16, and that in the coordinate passage at Rev. 19:11-16 the 'Word of God,' who leads the forces of righteousness, wields as his weapon a 'sharp sword' issuing from his mouth (vs. 15)." (Vol. I, page 227)

This period of the battle of Armageddon referred to in Scripture is directly related, in practically all cross-references, to the end of the world; that is, such references as "the day of the Lord," or "the day of judgment," or "the wrath to come," the "battle of Armageddon," etc. In Scofield Reference Bible these references are regularly cross-referenced with Revelation 19:11-21.

In her address at the National Convention in Chicago, June 13, 1888, Mrs. Eddy stated: "Christian Science and the senses are at war. It is a revolutionary struggle. We already have had two in this nation; and they began and ended in a contest for the true idea, for human liberty and rights. Now cometh a third struggle; for the freedom of health, holiness, and the attainment of heaven." (Miscellaneous Writings, page 101. The Christian Science Journal, August, 1888, page 219)

Mrs. Eddy defines "New Jerusalem" in Science and Health as: "Divine Science; the spiritual facts and harmony of the universe; the kingdom of heaven, or reign of harmony." (592:18) This is the Jerusalem which our Leader's crusaders are to fight for and attain.

To successfully reach this objective the crusaders must have a clear understanding how two key spiritual concepts have developed in Christian history.

Perhaps the most significant advance in church doctrine in the Protestant separation from medieval Christianity during the Reformation was the defining of God as contained in "The Augsburg Confession" in A.D. 1530, which read in part: "... there is one divine essence which is called and is God, eternal, without body, indivisible (without parts), of infinite power, wisdom, goodness, the Creator and preserver of all things, visible and invisible; ..." (Philip Schaff Creeds of Christendom in 3 volumes; New York: Harper & Brothers. 1890 Vol. 3, page 7)

The first English protestant articles of faith, "The Thirty-Nine Articles of Religion of the Church of England" adopted in 1562 (four years after the accession of Queen Elizabeth), reads in part: "There is but one living and true God, everlasting, without body, parts, or passions, of infinite power, wisdom, and goodness, the maker and preserver of all things both visible and invisible. ..." (Ibid. page 487)

Subsequently, in the "Westminster Confession of Faith," published in 1647, this article was expanded to read: "There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin, and who will by no means clear the guilty. ..." (Ibid. page 606)

Footnoting the above, to give the Scriptural authority for the words "without body, parts," are cited Deut. 4:15, 16; John 4:24; Luke 24:39; and for "passions" is given Acts 14:11, 15.

While this reformed doctrine acknowledged and avowed belief in an incorporeal, bodiless God, the views entertained by English Protestant Christendom, in the centuries since its adoption four hundred years ago, tend heavily toward anthropomorphism.

Nevertheless, this was a tremendous advance over the medieval traditional Christianity of southern Europe, which reformulated their doctrines in the "Canons and Dogmatic Decrees of the Council of Trent" in 1563, and thereafter these two distinct forms of Christianity moved separately.

And what was the result of this acceptance of God as incorporeal, and the freedom to read the Bible?

The historian J. R. Green graphically sets forth in his History of the English People (New York: Harper & Bros. 1894) the marvelous relation which the Bible at that time, and this advanced doctrine defining God, sustained to the country:—"No greater moral change ever passed over a nation. England became the people of a book and that book was the Bible. It was as yet, the one English book that was familiar to every Englishman; it was read at churches and read at home, and everywhere its words, as they fell on ears which custom had not deadened to their force or beauty, kindled a startling enthusiasm. ...

"No history, no romance, no poetry, save the little-known verses of Chaucer, existed for any practical purpose in the English tongue when the Bible was ordered to be set up in churches. Sunday after Sunday, day after day, the crowds that gathered round Bonner's Bibles in the nave of St. Paul's, or the family group that hung on the words of the Geneva Bible in the devotional exercises at home, were leavened with a new literature. Legend and annals, war song and psalm, State roll and biography, the mighty voices of prophets, the parables of the Evangelists, stories of mission journeys, of perils by the sea and among the heathen, philosophic arguments, apocalyptic visions, all were flung broadcast over minds unoccupied for the most part by any rival learning. . .

"But far greater than its effects upon literature or social phase was the effect of the Bible on the character of the people at large. . . The whole moral effect which is produced nowadays by the religious newspaper, the tract, the essay, the lecture, the missionary report, the sermon, was then produced by the Bible alone. And its effect in this way, however dispassionately we examine it, was simply amazing. The whole temper of the nation was changed. A new conception of life and of man superseded the old. A new moral and religious impulse spread through every class. ...

Christian Scientists know that their religion is emphatic in stressing the importance of the incorporeality of God. However, Mrs. Annie M. Knott, C.S.D., a personal student of Mary Baker Eddy, writes editorially: "Humanity has been slowly yielding up the belief in a corporeal God, ..." (Christian Science Sentinel, Volume XVI, page 371, January 10, 1914). There is a great need for understanding this fact of the slow yield.

Even though some denominations of Protestant Christendom accept academically the fact that God is "without body, parts, or passions," human thought is slow to yield to this fact of God's incorporeality. The good results of doing so were realized, however, in the great advancements which came to the nation of England,—the progress and development in all areas of life,—at the time of the Reformation and with the overwhelming acceptance of the Book—the English Bible. There is no higher level of living than in a nation which has become a church-nation.

The reason that Christendom is slow to yield to the fact of God's incorporeality is because it believes man to be corporeal, and made in the image and likeness of God. Mankind cannot truly and completely avow its belief in God's incorporeality while believing man to be corporeal. If thought is slow to yield to the incorporeality of God, it seems even slower to yield to the acceptance of man's incorporeality. Yet this is what Christian Science teaches and the time has come to demonstrate this fact.

Despite the allegory in the second chapter of Genesis where it is narrated that man was made of the dust of the ground, Jesus and Paul condemned this lie and proved its falsity.

With the advent of Jesus of Nazareth a higher thought of man as spiritual and existing outside the flesh was attained. In Matthew we read: "Therefore I say unto you, Take no thought for your life [body], what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?" (Matt. 6:25) And Luke tells us: "And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person [body] of any, but teachest the way of God truly." (Luke 20:21)

"He overcame the world, the flesh [body], and all error, thus proving their nothingness. He wrought a full salvation from sin, sickness and death. We need 'Christ, and him crucified.' We must have trials and self-denials, as well as joys and victories, until all error is destroyed." (Science and Health 39:4) During his three year mission Jesus showed his followers that we cannot attain the transfiguration and our salvation until we crucify the flesh, in accord with his example. As Paul says, we must "mortify the deeds of the body." (Rom. 8:13)

Mrs. Eddy writes: "Had Jesus believed that Lazarus had lived ... in his body, the Master would have stood on the same plane of belief as those who buried the body, and he could not have resuscitated it." (S&H 75:16) She also writes: "Entirely separate from the belief and dream of material living, is the Life divine, revealing spiritual understanding and the consciousness of man's dominion over the whole earth." (S&H 14:25-28) As said Jesus: "Render unto Caesar the things that are Caesar's; and unto God the things that are God's." The person (body) of man, which Jesus did not accept, was not of God but entirely separate.

Mrs. Eddy also states: "It is contrary to Christian Science to suppose that life is either material or organically spiritual." (Science and Health 83:21-22)

According to Mrs. Eddy's words about Lazarus, every treatment given by Jesus would have to be from the standpoint that no one ever lives in his or her body. He "mortified" the belief in Adam, and a man or woman made from the dust of the ground.

The cross of Jesus was the sacrificing of the material body. At the time of the Protestant Reformation the manner in which the Holy Communion was administered changed. In the medieval Christian church of southern Europe the celebration of Holy Communion claims that when Christ Jesus broke bread, and gave it to his disciples with the words, "Take, eat, this is my body," that there occurred a miraculous change by which the bread was altered in substance into the literal body of Christ. They call this occurrence "transubstantiation" which is defined as "the change, by and at the consecration of the elements in the Eucharist, of the substance of the bread and wine into the body and blood of Christ, only the appearance of the bread and wine remaining; also, the doctrine that such a change occurs." (Webster)

The Protestant Church of England and northern Europe, on the other hand, at the time of the Reformation discarded the medieval belief and acknowledged and avowed that "the bread broken represented his body so soon to be broken on the cross." (Popular and Critical Bible Encyclopedia. Chicago: Howard Severance Co. 1911. Page 1078)

Protestant Christianity recognized the breaking of bread to mean that his body was to be broken BY THE CROSS; that is, "to be present with the Lord," he had "to be absent from the body"! He was requiring his followers to eat—to partake of—his broken body, his INCORPOREALITY. They had to do this individually for themselves in order to enter his Kingdom. No one can enter the Kingdom of Heaven without the Eucharist and Baptism, the two sacraments of Christ, in their spiritual significance.

Christ Jesus was the Son of the incorporeal God; not of the Lord God who mythically made man in a fleshly body. We have to break this myth for ourselves.

Paul writes to the Galatians: "And they that are Christ's have crucified the flesh with the affections and lusts." (Gal. 5:24)

To the Romans: "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Romans 6:6)

Also to the Romans: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending His own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." (Romans 8:1-17)

And also to the Romans Paul writes: "I beseech therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12, 1, 2)

"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me." (Gal. 2:20)

It might be asked why Jesus raised Lazarus from the dead if he did not believe Lazarus had ever lived in the body? In Luke 13 we are given a clear explanation. "The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem." (31-33)

Jesus and his followers do not "perish [die] out of Jerusalem," they are perfected out of it; that is, they rise spiritually out of the belief of life in matter, of "body, parts, or passions." This is achieved as one "casts out devils" and does "cures" both for himself and for others. We do not reach his kingdom by dying, but by transfiguring, or transforming—changing our thinking from the standpoint of material sense and the corporeality of man to a clear apprehension of our incorporeality as in the first chapter of Genesis. The healing of the sick and the raising of the dead is for this purpose alone, and not to extend the enjoyment of materiality. It is for the purpose of laying off the body formed of the dust of the ground by the Lord God, and rising to the perception of our true spiritual identity as the incorporeal image and likeness of God.

Jesus emphasized to his followers that there can be no transfiguration or salvation until each crucifies for himself the flesh, according to the example he gave. Paul does not hesitate to tell us that we must "mortify the deeds of the body." (Romans 8:13).

As England accepted the Bible and acknowledged the incorporeality of God and became a church-nation, so the original New England colonies of America were founded by a church and were constituted as a church-nation. Is it not logical to expect that the United States will accept Science and Health with Key to the Scriptures by Mary Baker Eddy, acknowledge the incorporeality of man, and complete its destiny as a church-nation? As this is accomplished, Christendom in America will return to the spiritual teachings and simplicity of life in primitive Christianity; the present quest for material "life enrichment" will be discarded and the church take its place.

At the time Jesus departed his disciples had interpreted his teaching to mean that he would return in their life time, and following his second advent, the world would come to an end. It is well to consider what this meant to their way of thinking and their lifestyle. Did this not make them readily responsive to the teaching of God as a Spirit, and of man as incorporeal? Not wars or rumors of wars would serve to bring about this mental and spiritual result then, nor has it today. Apparently nothing short of world termination can serve to cause mankind to turn away from corporeality. Jesus evidently knew this.

Although the teachings of primitive Christianity have been and are being taught in Christian Science, thought does not readily accept them. The threat of atomic war or any other similar catastrophe does not hasten or spur mankind, or Christian Scientists, to seek the God who is infinite Spirit or to seek man's incorporeality. American Christendom may not quickly or readily yield to the fact of man's incorporeality, but persuaders are closing in.

"Global warming" is rapidly intensifying say some physical scientists and is not subject to "correction," due not only to gases in the stratosphere which have become residual, but also due to holes in the ozone layer, one of which is several thousand miles in diameter, and also to the population explosion with a daily increase of approximately 250,000 births over the death rate. Because of this condition, some physical scientists also believe that the Bible prophecies concerning the end of the world are in the process of fulfillment. Mary Baker Eddy stated her prophecy that the world would come to an end about the year 2100. (Cf. Standard, April, 1990, page 7)

One wonders why Jesus permitted his disciples to believe he would return and the world come to an end during their lifetime. Undoubtedly the attitude of thought imbued with that conviction produces the greatest level of spiritual endeavor and spirituality. It was that attitude of thought which preserved the original spiritual language of his teaching. Had he said he would return in 2000 years it is most likely there would be no New Testament, surely not the one we have today.

When it became apparent that his return, and the end of the world, were to be delayed, many variant interpretations of his teachings arose in Christendom in the form of denominations. Church historian, Robert Peel, indicates in Years of Authority, that even Christian Science has not been immune to the tendency towards variant interpretations. Despite this fact, Christian Science is a science and can be subject to only one method in its teaching (explanation). As Mrs. Eddy writes: "Those who depart from this method forfeit their claims to belong to its school..." (Science and Health 112:5-7)

As the self-destruction of the world becomes more evident to present day Christendom the various interpretations of the teachings of Christ Jesus will yield to the scientific interpretation found only in Christian Science. Until that time no disaster, no wars or rumors of wars, no earthquake, famine, or pestilence will shake off divergent or variant interpretations of the teachings of Christ Jesus, or Mary Baker Eddy,—only the stark evidence of the coming end of the world. This is the same attitude of thought which inspired the early Christians; that produced our inspired gospels and the letters of Paul.

It is the original teaching of Christ Jesus and Mary Baker Eddy that will be the saviour of humanity. As John the Baptist asked: "Who hath warned you to flee from the wrath to come?"

A recent television newscast, one of many such announcements of late in the media, reported the disappearing of large numbers of animal and wildlife species. One segment from the Cincinnati Zoo stated that "frogs, toads, and salamanders" were disappearing all over the world (not just in some areas such as smokestack regions or places of man-made pollution). The zoo was not able to maintain properly their section on the frog specie. Other species of wildlife were shown at the zoo which can no longer be replaced because of specie extinction. These are not disappearing because of man hunting them, but because of invisible changes developing in the environment worldwide.

The answer to this is found in the Scriptures and in the teachings of Christian Science. "The spiritual status is urging its highest demands on mortals, and material history is drawing to a close." (No and Yes 45:25-27)

Mrs. Eddy also writes: "The mist of materialism will vanish as we approach spirituality, the realm of reality; cleanse our lives in Christ's righteousness; bathe in the baptism of Spirit, and awake in His likeness." (Miscellaneous Writings 30:29)

At times of reformation there are conflicting opinions and strong persecutions. We are now in such a time of reform. Dr. Schaff, states: "The heroic spirit of the Reformers in those trying times found its noblest expression in the words and tune of Luther's immortal battle-song, based on Psalm xlvi.:

'A tower of strength our God is still,
A mighty shield and weapon;
He'll help us clear from all the ill
That hath us now o'ertaken. ...

'And though they take our life—
Goods, honor, children, wife—
Yet is their profit small;
These things shall vanish all—
The City of God remaineth.'"


Siquis habet aurem, audiat.—Joannis Apocalypsis XIII.9

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