HODERN R E F O R flE R S.

S A M W A L K E R F O S S .

The world has had re formers, men who were s te rnly jus t,Who smote the th rones of w ickedness and la id them in

the dust;Meek, tender men, made m igh ty by m a n k i n d ’s blood and

tears,■Strong men, whose words were th u n d e rb o l t s to smite the

wrong ot years.

Were all these stern re fo rmers of a breed too w eak to last?

Did all the great w rong-sm i te rs wane and perish in the past?

Did they fight a los ing ba t t le? W ere they conquered in the fray?

Why are there no re formers f ight ing in the world today?

Well, ’tis but a th ing of labe ls ; the re fo rmers have not gone,

But they’re mixing with the people w ith m is lead ing placards o n ;

For we placard them “ fan a t ic s ,” “ v is ionarie s ,” “ cranks,” and “ fools ,” —

Men denounced by clubs and chu rches , by the jo u rn a ls and the schools.

There are men who bear these p laca rds daily in the market-place,

Heroes of the ancien t lineage, k ings and saviouis of the race,

And we never see their g rea tness th ro u g h li fe’s t r iv ia l events,

But our children’s sons will read it on the ir g ran i te monuments.

ITEMS AND ID E A S .

*** A p r i l!

*** A r ie s !

*** T he H ead.

*** F ir s t m on th in th e Z odiac.

*** Ch r istia n is a t th e H ead o f th e P ro ­cession.

*** F ran k M elle r’s c a ll fo r su b s c r ib e rs to C h r i s t i a n m eets w ith a h e a r ty re sp o n se . They are com ing F a th e r A b ra h a m 100,000 more.

*** T erm s fo r tr e a tm e n ts fro m one to te n dollars per m on th . T h e se t r e a tm e n ts a re given daily fo r h e a lth , h a p p in e s s an d p ro s­perity.

*** “ T he L aw o f V ib ra t io n s ” is a bo o k le t contain ing my firs t le s so n s on I A m S cience .Sent postpaid fo r 25 c e n ts in s i lv e r o r 2 -cen t stamps.

**# A good fr ie n d sen d s a n a c ro s tic on th e name Shelton , in w h ich m u ch p ra ise is g iv e n fo me. I t is n o t m y n am e. T h e re a re b u t three le tte rs in m y n a m e —I-A-M .

*** “ W hy?” Vol. 1 , N o. 1 ; F e b ru a ry , 1899 ; m onthly, 25 cen ts a y ea r. O liv e r B ea rd s ley , Mazeppa, M inn. T h is is th e la te s t new venture in m e tap h y s ica l jo u rn a lism .

*** I ’m n o t fo rc in g C h r is t ia n on you by se n d in g you sam p le copies. I t is th e o n ly w ay I h av e o f sh o w in g you how m uch you a re m is s in g by n o t b e in g a re g u la r re a d e r o f th e paper.

*** “ N a tu ra l W ay in D ie t; o r th e P ro p e r F ood o f M a n ,” b y P ro f . L . H . A nderson . C lo th , il lu s tra te d , pp. 232 ; p rice $1.00. N a­tio n a l I n s t i tu te o f S cience , M ason ic T em ple , C h icag o , 111.

**» D o n ’t be a fra id to ta k e C h r is t ia n ou t o f th e postoffice. I ’m se n d in g i t ou t a t m y ow n risk . I f i t c a n ’t ta k e ca re o f i ts e lf le t i t p e rish . T h e re ’s n o th in g c h a rg ed a g a in s t you, m y fr ien d .

*** “ T h e F re e M an ” seem s to be g ro w in g in g ra c e a n d g re e n b a c k s s in ce i t ab so rbed th e “ N ew T h o u g h t .” I t is in m a g a z in e fo rm , m o n th ly , $1 a y ea r. C. W. C lose, 124 B irch S t., B an g o r, M aine.

**# “ T h e S e rm o n on th e M o u n t,” b y A n ­n ie R ix M ilitz . P p . 101 ; c lo th , 50 cen ts . F . M. H a r le y P u b lis h in g Co., C h icag o , 111. T h is is a sc ien tific co m m e n ta ry on th e g re a t ­e s t o f a ll th e I A m S erm ons.

“ S c ien tif ic L e sso n s in B e in g ;” S ec­o n d B ook le t o f T h re e L esso n s . B y E d ith A. M a rtin , 7220 P r in c e to n A ve., S ta t io n O, C h i­cago . P r ic e 25 c e n ts fo r each bo o k le t of th re e le sso n s, o r $1 fo r th e fu ll course of tw e lv e lessons.

*** “ T h e S u g g e s te r an d T h in k e r ,” m o n th ly , $1.00 a yea r. E d ited by R o b ert S h e e rin , M . D ., 523 S u p e rio r S t., C leveland , O hio. T h is m a g a z in e is w elcom ed to ou r e x ch an g e tab le . I t is fu ll o f good su g g e s ­tio n s a n d th o u g h ts .

*** “ P o s itiv e T h o u g h t ,” V ol. 1, No. 1. J a n u a r y , 1899; m o n th ly , tw en ty -five c e n ts a y ea r. H u g h O. P e n te c o s t, 836 W est E n d A v en u e , N ew Y ork C ity . S h a k e ! H u g h . T h e re ’s no use in a d v is in g you to hew to th e lin e ; you a lw a y s do.

W h a t do you m ean by sudden p a ss io n s of love s e t t in g one c ra z y o r in s a n e ?

I t is a n ev e ry d ay occu rrence a n d I th o u g h t everybody knew it . M an y m in d s a re u n ­b a la n c e d b jr lo v e ; love be tw een th e sex es is a c o n s ta n t cau se o f lu n acy .

*** Is i t an a c tu a l fa c t th a t th e re is such a th in g a s a s p ir itu a l w orld in h a b ite d by th e d ep a rted from th is w orld ? H ave you ever h e ld a co m m u n ica tio n w ith a n y fr ie n d w ho h a s d ep a rted th is life ?

Y es. T h e s p ir itu a l w orld is th e re a l w o r ld ; th is is th e w orld of c h a n g e s a n d shadow s. I h e a r w ords an d receive m essag es from th e “ o th e r w orld ” ev ery day .

*** A p ril is a sp len d id m o n th to b eg in tr e a tm e n ts fo r ch ron ic cond itions . I t is th e f irs t m o n th in th e Z odiac a n d th e s ig n is in th e head. I t is a good idea to ta k e a sw in g w ith th e fu ll zod iaca l year. T h e p la n e ts do h ave a n in fluence on p h y sica l cond itions.

*** W h a t do you believe ab o u t evo lu tio n ?I t is a m ovem en t o f m a tte r , a n u n fo ld in g ,

over and over a g a in , o f th e s p ir it of life in m a tte r . T h e re is no evo lu tion in S p ir it , fo r i t is th e sam e yeste rd ay , to d ay an d fo rever. M a tte r is th e p layhouse a n d w orkshop o f S p ir it .

*** P re se rv e a file o f Ch r is t ia n th is y e a r a n d you w ill find i t good re a d in g fo r a ll tim e to com e. W hen you m iss a n um ber, p o s ta l ca rd us a t once an d i t w ill be supp lied if p o s s ib le ; y e t i t is h a rd fo r u s to k eep b ack n u m b ers a lth o u g h th o u sa n d s o f e x tra s a re issued.

*** T h e p reach e rs a re now f ig h tin g am o n g th em se lv e s over C h ris tia n Science.. Som e of th em endo rse it , w h ile o th e rs denounce it. W ell, beloved b re th re n , C h ris tia n S cience h a s com e to s t a y ; th e re fo re th e so o n er you fa ll in to lin e a n d m arch w ith th e p rocession th e b e tte r fo r you.

*** R eceived, w ith co m plim en ts o f th e au th o r , “ M a rg a re t S a lisb u ry ,” a novel, bj- M ary H o llan d L ee. C loth , pp. 349; A ren a P u b lis h in g Co., C opley S q u are , B oston . T h is is a s to ry o f S o u th e rn life , befo re an d d u r in g th e w ar, w ith h y p n o tism an d o th e r occu lt e lem en ts in troduced .

*** T e ll us th e best th in g to do w hen a b ig ca la m ity b e fa lls , an d th e m ind is in an aw fu l s t ir , an d th e h e a r t b re a k in g ?

P ra c tic e th e p rin c ip le s o f C h ris tia n Science an d ca la m ity w ill n o t fa ll. R es t you r sou l in th e one T ru th o f B e in g . N o th in g can hap p en to God.

*** C an you e n lig h te n a y e a rn in g soul asto “ e n te r in g th e S ile n c e ? ”

In b ack n u m b ers o f Ch r is t ia n you w ill find a lo n g a r t ic le on th is su b jec t. T h e firs t th in g to do is to le a rn how to g e t ou t o f th e

"noise, o u t o f se lf in th e p e rso n a l sense ; an d th e n you w ill su dden ly find j 'o u rse lf in th e S ilence.

*** I f you w ere s t ru g g lin g th ro u g h th e R iv e r o f L ife , ch a in ed to a log on ly a l i t t le less w e ig h ty th a n y o u rse lf, how w ould “ m ake yo u r ow n c o n d it io n s” an sw er if th e re w as no possib le w ay to g e t free from th e lo g w ith o u t d ro w n in g y o u rse lf, bo th soul a n d body ?

I w ould fire th e log , d y n a m ite it, d raw th e s tap le , m e lt th e c h a in , o r even saw off my leg , a n d s t a r t ou t free w ith a cork leg .

2 C H R I S T I A N

*** M rs. E d d y ’s school o f C h ris tian Science m ay expect p ro secu tions , a r re s ts and a g en e ra l w a rfa re in th e cou rts. “ W h atso ­ever th o u sow est, th a t sh a ll ye also re a p .” T hey h ave been th e firs t ones to p roscribe o th e rs an d m ake law s com pelling a ll to sw ear a lleg ian ce to th e ir b a n n e r ; there fo re , lik e b eg e ts like. I f you ask freedom fo r y o u rse lf you m u st g ra n t freedom to all o thers.

*** T h o u san d s of people a re sen d in g me one d o lla r on su b sc rip tio n fo r la s t y ea r and th is y ea r. T h is is f a ir p l a y ; if I tru s t you fo r one y e a r you can tru s t m e fo r th e nex t. I am now re a p in g w h a t I sowed la s t y ea r and th e y e a r before. “ Y e sh a ll reap if you fa in t n o t.” I ’m n o t g o in g to f a in t w hile C h r i s t i a n is ru n n in g up a t th e ra te i t is now , w ith back n u m b ers d is a p p e a rin g as f a s t as th e law w ill le t us send ’em out.

*** If a ll is God o r Good, th en w ould one tak e m easures to b r in g so called c rim in a ls to ju s tice ?

Yes, i t is good to b r in g c rim in a ls to ju s tic e —good fo r th e c rim in a ls a n d good fo r society . Ig n o ran ce m u s t be en lig h ten ed , even if you have to ta k e aw ay i ts lib e r ty in o rd e r to im-

th e spoken w o rd ? ”S p eak in g it 1 T h e S ile n t W ord is he ld in th e

m in d ; b u t w hen i t is u tte red in w ords i t be­com es th e Spoken W ord. In t r e a t in g people I seldom use th e S poken W ord, b u t som e­tim es th e re is an ou tspoken ex p ressio n o f th e T ru th , w h ich I h e a r in th e S ilence . My w rit te n w ord, in a n sw e rin g le tte rs , is th e Spoken W ord, fo r i t is f irs t spoken to th e s te n o g ra p h e r an d sh e p u ts i t in to a fo rm read y fo r th e eye an d e a r o f th e p a tie n t. B u t th e S ilen t W ord does th e h ea lin g .

*** Do you th in k A dam w as a re a l m an , or only sym bolic o f th e b e g in n in g of th e race ?

I see no reason to d o u b t th a t A dam an d E ve w ere rea l h u m an b e in g s—th e firs t p a ir on th is p lan e t. T h e w rite rs o f th e N ew T es­ta m e n t reco g n ize th e m as h is to r ic a l p e rso n ­ag es , th e sam e as N oah , M oses, e tc . T h e lin e a g e of Je su s , in L uke , is tra ced to A dam . T h e re is q u ite a lesson in th is G en ea lo g y , fo r God is recogn ized as th e F a th e r o f A dam ,

j N o, A dam is n o t a k in d o f U ncle S am or I S a n ta C laus.

*** S ev era l co rre sp o n d en ts h av e a sk ed th e m e a n in g of th e le t te rs , P h . D ., S. S. D.,

p ress a lesson. A ll is good, b u t a s lo n g as j w h ich occur a f te r th e e d ito r’s nam e. T h em en th in k o therw ise they m u s t be d e a lt w ith accord ing to th e ir th o u g h t. E v il to h im w ho th in k s evil.

*** If you a re in need of a to n ic w rite to Dr. T . J . S he lton , L it t le R ock, A rk . Y ou w ill g e t a dose every m o n th fo r a y e a r fo r SOc. W rite fo r free sam p le .—W hy ?

T h e ed ito r o f “ W h y ? ” is n o t th e f irs t one to g ive m e th is k in d of no tice . A y e a r ago som e one d id th e sam e th in g , b u t n o t in th e sam e w ords. W h a t is th e re su lt ? M any persons h ave enclosed f if ty c en ts fo r a b o ttle o f m y to n ic ! O f course th e ed ito r m ean t to ad v ertise C h r i s t i a n , w hich is f ifty c e n ts a year.

P h . D. s ta n d s fo r D octor o f P h ilo so p h y , th e S. S. D. fo r D octo r o f S p ir itu a l Science.

| T h ey a re m ere ly m ile s to n es th e ed ito r passed som e y e a rs ag o in h is jo u rn e y in

[ sea rch of t r u th .—T h e F re e M an .S ay , C harlie , if th e y a re m ile s to n es w h ich

we h av e passed , w h a t sen se is th e re in p u ll­in g th em o u t o f th e g ro u n d a n d h a u lin g th em a lo n g w ith u s? I t h a s been sa id , “ A ti t le m ak es a li tt le m an g re a t a n d a g re a t m an l i t t l e .” I d ropped “ R e v .” a n d now I d rop “ D r.,” an d am b e g in n in g to feel p roud

| o f M yself. A w ake, a n d ca ll m e ea rly , b u t ! p lease ca ll m e T om .

*** W hy does H elen W ilm a n s h a v e now a , S a n ita r iu m a t h e r hom e fo r p a t ie n ts w hen

**'* If F eb ru a ry is th e P eacem ak e r w h a t you o b jec t to yo u r p a tie n ts co m in g in physi- at 1. •) TTrl ̂ ca l c o n ta c t w ith you, o r even in to you rare S ep tem ber an d M arch ? W h a t is th e

m ean in g of th e n u m b ers 14 an d 108 ?S ep tem ber is “ V irg o ,” th e V irg in ; th e

h ig h e r a tt r ib u te s of th is s ig n a re c ircu la tio n an d v ib ra tio n . M arch is “ P is c e s ,” th e P is h e s ; its h ig h e r a tt r ib u te s a re em otion an d silence. T h e science of n u m b ers ex ­ten d s o n ly from 1 to 12 an d co m b in a tio n s of th ese num bers . O ne is u n ity ; 2 com m un ity ; 3 t r in i ty ; 4 th e fam ily ; 5 th e c o v e n a n t; 6 ph y sica l life ; 7 s p ir itu a l life ; 8 r e g e n e ra ­tio n ; 9 ju d g m e n t ; 10 th e co v en an t u n d er th e la w ; 11 u n c e rta in ty ; 12 com pleteness. Y our 14 is tw ice seven , an d you r 108 is one hund red (ten tim es ten) an d e ig h t.

*** In th e “ I A m ” serm on of J a n u a ry you say , “ A n g e ls an d th e s p ir its of ju s t m en m ade perfec t, a re r e a l .” You “ ta lk w itlj m en in th e so called o th e r w orld a s easily as in th is .” You a re “ no t a s p ir i tu a lis t .” P lea se exp la in .

p resen ce rB ecause H e len W ilm a n s is g o v ern ed by h e r

ow n S p ir it , w h ile I am g o v e rn ed b y m y ow n d iv in ity . I t is a n old idea th a t you m u s t h ave

\ a m e e tin g p lace , a colony, an asso c ia tio n , con- i g re g a t io n , o rg a n iz a tio n , s a n ita r iu m , hom e j of h e a lth , o r so m e th in g o f th e k ind . T h e y a ll i do i t ; an d i f you a re n o t th o ro u g h ly ind i- j v idua lized , you w ill fa l l in to th e hy p n o tic j su g g es tio n . I t h a s c a u g h t M rs. E ddy , M rs. j W ilm an s, D r. T eed , H iram B u tle r, a n d a h u n d red le s se r lig h ts . I am rece iv in g le tte rs from w om en w ho w an t c o n tr ib u tio n s to help found hom es of tru th , e tc ., e tc. I t is u n ­sc ien tific an d th e m ere m im ic in g o f old

| m ethods. I am n o t a teac h e r, p reach e r o r | p h y sic ian a f te r th e old order. I am a m en ta l j h ea le r a n d am o m n ip re s e n t; th e re fo re I can n o t a n d w ill n o t m ake ca lls o r rece ive ca lls

I com m unicate w ith b e in g s in th e in v isib le 1 ^rom a n yone, excep t th ro u g h th o u g h t. T h e

*** T h e e d i to r o f “ T h e N a u tilu s ” knows a good th in g w h en sh e e d its it. H ere is the w ay she p u ts i t :

I rem ark ed in a n o th e r co lum n th a t “ The N a u tilu s ” is a m asco t. I t is b e tte r th a n that. I f a m a n w ill c a rry a copy o f it a ro u n d in his h ip pocke t, even if he n e v e r re a d s it, he will find it f a r ah ead of th e t r a d it io n a l po ta to to w a rd off rh e u m a tism . I t w ill w a rd off other d ise a se s a lso . I f a y o u n g m iss w ill roll it up an d w ear i t in a lo ck e t a ro u n d h e r neck it w ill p rove m ore efficacious th a n all four feet o f f ifty ra b b i ts k ille d in th e d a rk of the m oon ; o r th e l ig h t e ith e r . N a iled up over a door i t is a f a r m ore p o w erfu l m a g n e t than a ho rsesh o e fo r good luck . W orn over the h e a r t it w ill p rove a love ta l is m a n . Pasted in a y o u n g m a n ’s h a t i t w ill keep him out o f m isch ie f. K e p t on th e h a ll tab le , it will b r in g you fr ie n d s .

*** Is it good fo r u s to p o in t ou t dangers to c h ild re n ? such a s th e c reek b ack of the house. S h o u ld I te ll m y l i t t le boy of seven th a t th e re is d a n g e r if he w ad es in th e creek ? T h e re w ere sev e ra l ch ild ren d row ned there la s t sum m er.

C e r ta in ly ; i t is alwrnys sc ien tific to use good com m on sense . T e ll c h ild re n of dan­g e r in w a te r, fire, e tc .; a n d u n ti l th ey are ab le to a c t fo r th em se lv e s , you m u s t guard th em a g a in s t th e re s u lts o f th e i r ow n ignor­ance . B u t use good sense . M y p a re n ts told m e n ev e r to go n e a r th e w a te r u n ti l I learned how to sw im . T h e re s u lt is, I c a n ’t sw im ! I te ll m y b oys to sm oke, chew , d rin k , a n d go to th e dev il if th e y a re so in c lin ed ; b u t I a lso tell th em th a t i t is n o t a d e s ira b le th in g to do, a n d th a t th e y m u s t p ay th e i r ow n w ay . I w ill n o t fu rn is h a n y m oney fo r th e se th in g s . T h e re s u lt is th a t th e y a re fine, h e a lth y boys w ith no bad h a b its . D on ’t b u ild 'to o m any fences.

*** In a re c e n t a r t ic le M ary B a k e r E ddy m ak es th e fo llo w in g s t a te m e n t :

I c h a lle n g e th e w orld to d isp rove w h a t I h e reb y d ec la re . A fte r m y d isco v ery of C h r is tia n S cience I h ea led co n su m p tio n in i ts la s t s ta g e s th a t th e M. D .’s, by v e rd ic t of th e s te th o sco p e an d th e schools, d ec la red in ­cu rab le , th e lu n g s b e in g m o s tly consum ed. I healed m a lig n a n t tu b e rc u la r d ip h th e r ia and ca rio u s bones th a t could be d en ted by the fin g e r, sa v in g th em w hen th e su rg e o n ’s in­s tru m e n ts w ere ly in g on th e ta b le re ad y for th e ir am p u ta tio n . I h av e hea led a t one v is it a can ce r th a t had so ea ten th e flesh of the neck a s to expose th e ju g u la r ve in so th a t it stood ou t lik e a cord.

by te lep a th y . I t is like te lep h o n in g . W hen I te lephone, th e one w ho com m un ica tes w ith m e is in v is ib le ; a n d so th e one w ho speaks to m e by te lep a th y is in th e su n w h ile I am on th e

m an a t m y door bell is as f a r from m e as th e m an in H o n g K o n g or B erlin . I p rac tic e w h a t I p reach . T h e re is no space an d no tim e in S p ir it , a n d as a h ea le r I am S p ir it .

e a r th . T h e sp ir itu a lis t uses a m edium w ho I am as w ise a s P la to , a s b ea u tifu l as A pollo c la im s to be con tro lled by th e sp ir it o f som e ’one. I am no t u nder a n y m ore con tro l th a nw hen I am u sin g th e te lephone, and I w ill

and as versatile as S h ak esp eare; but you m ust not expect m e to bring m y corporeal

n o t p e rm it an y one, liv in g or dead, to tak e I body in to yo u r ph y sica l p resence , an d youpossession of m y body o r m ind. m u st n o t b r in g yo u r ow n body to me.

I h a v e n ’t a d oub t b u t th i s s ta te m e n t is tru e . M any h e a le rs h ave h a d th e sam e kind of success w h ile th e y w ere in th a t h ig h ex­a lta tio n of m ind . H elen W ilm a n s healed by w ord of co m m an d m en t. S he declares th a t she w as lif te d above th e sen se s in to an ex a lted c o n d itio n w h ich could n o t la s t. I say th e tim e is co m in g w hen th is e x a lta tio n will be n a tu ra liz e d . I m a in ta in th is condition now fo r m an y h o u rs each day ; b u t w hen I b eg an g iv in g tr e a tm e n ts I could o n ly rem ain in th is s ta te fo r a few m in u te s a t a time. A ll w ho w ill read th e reco rd o f Je s u s will n o te th a t H is g r e a t m irac le s w ere perform ed w hen H e w as in a p e c u lia r s ta te o f ex a lta ­tio n . T h e s to ry o f th e re su rre c tio n of L a z a ru s is in p o in t. H e p u rp o se ly rem ained aw ay fo r fo u r days, ta lk in g to th e disciples on su b lim e th em es. W hen th e w eep in g sis­te r s m e t H im th e re w as an a ffec tin g scene, in w h ich J e s u s w as v is ib ly affected . The m in d m u st be p rep a red fo r g re a t ac tio n s.

C H R I S T I A N 3

* You s ta te th a t a ll th o se w ho d ie b efo re al* th ing 's a re rev ea led sh a l l h e a r th e voice of the Sou of M an , a n d com e fo r th . Do you mean th a t ou r d ead w ill be a g a in v is ib ly an d sub s tan tia lly w ith u s ? H ow can th i s b e ? How be reb o rn ? W h ere a re th e y now ? H ow engaged in a c tiv ity o f life ?

I do no t c la im to k now a n y th in g ab o u tthis inv isib le w orld ex cep t w h a t I h av e h ea rd in the S ilence. I t is sa id o f th e S p ir i t o f T ruth , “ W h atso ev er H e h e a re th , th a t sh a ll He also sp e a k .’’ I h av e n e v e r b een to ld alie since I cam e in to th e T r u th a n d h a d th einner sense opened. T h e tr u th is confirm ed to me over an d over, in re g a rd to th e o b ­jective w orld, a n d th e re is no rea so n w hy I should doubt w h a t is sa id to m e in re g a rd to the subjective w orld . T h e so ca lled dead a re alive in form a n d body lik e u n to h u m a n be­ings; to “ com e f o r t h ” m e a n s to becom e m anifest in th e o b jec tiv e . T h e “ d ead ” w ill appear to us an d we w ill k now them .

*** Can a w ife ho ld good th o u g h ts to w ard a man who is w ill in g ly u n tru e to h e r ? O ne Mental S c ien tis t sa y s th a t i f a m an is u n tru e he m ust be le f t to h im se lf even if th e heavens fa ll. Is th a t a good id ea ?

I suppose so, if sh e u n d e rs ta n d s th e re la ­tionship betw een h e r th o u g h t a n d h e rse lf . The holding of a n y o th e r th a n good th o u g h ts will react on y o u rse lf . T h e re fo re a s a m a t­ter of self p re se rv a tio n you m u s t ho ld o n ly thoughts of good. Y our th o u g h ts a n d y o u r­self are m ore c losely b o u n d to g e th e r th a n you and your h u sb an d . In th e T r u th th e re are no h usbands , no w ives, no fa th e r s , no mothers, no ch ild ren ; th e re is th e in d iv id u a l only. W hat r ig h t h av e you to d e m a n d th a t any m an should be tru e to you ? A t th e a lta r ? Y es ; b u t a s m a n m ade th e a l t a r m an can break the a l ta r w ith o u t v io la t in g a n y law of God. T h e a l ta r is, n in e ty -n in e tim es out of a hundred , th e h a lte r . S w e e th e a rt, your w hole k in g d o m is w ith in you ; yo u r happiness does n o t d ep en d on a n y one else. No one can be u n tru e to you , fo r no one is bound to you. Y ou a re f r e e ! N o m a n can put asunder w h a t G od h a th jo in ed .

*** Can you n o t ev o lu te o u t o f th e idea th a t ev e ry th in g p e r ta in in g to a n a f te r life must be fo rtified by B ib le a u th o r ity , q u o ta ­tions and te rm s th a t w ill f a i r ly ta k e a p e r­son’s b rea th aw ay ?

Perhaps I could, b u t I d o n ’t w a n t to evo lu te m such an id io tic w ay . W hy sh o u ld one who speaks E n g lish ev o lu te aw ay fro m th e U nabridged D ic tio n a ry ? T h e B ib le is n o t a church book, a re lig io u s te x t book , a se c ta ­rian encyclopedia. I t b e lo n g s to th e race. It is a h is to ry of m a n ’s th o u g h t , a k in d o f dictionary of h u m an la n g u a g e a n d id eas °n religion, g o v e rn m e n t, philosophy^ a n d poetry. I t co n ta in s th e su b lim e s t th o u g h ts ever spoken by m en . T h e s ta te m e n ts o f ^Iruth found in th e B ib le c a n n e v e r be im ­proved upon, because th e y w ere sp o k en in the sublim e, an d th e su b lim e n e v e r p a sse s away. T he m an w ho tu r n s a w a y fro m th e wisdom of th e B ib le s im p ly b ecau se re l i­gionists have m ade a n ido l o u t o f it , is n o t "ise . T he books o f th e B ib le s ta n d o u t in their ru g g ed n ess lik e th e R ocky M o u n ta in s . v hen the S p ir it o f T ru th com es to a m an it

W,U endorse a ll o f th e T ru th in th e B ib le , all of the T ru th in th e K o ra n , a n d a ll of th e T ruth everyw here.

*.** W hen ta k in g a ride , ho rses r a n a w a y ; a b r ig h t, h ea lth y ' y o u n g w om an fe ll on a s tone , c a u s in g f r a c tu re o f th e sk u ll an d d e a th in a few h o u rs . How do you acco u n t fo r th is ? H ow could we p re v e n t th is ? W h a t th o u g h ts sh o u ld w e ho ld ? I w ish science w ould speak in p la in p ra c tic a l la n g u a g e an d n o t so am ­b ig u o u s ly .

A y e a r ago I w as d r iv in g w ith th re e lad ies w h en m y m are , a sp irite d an im a l, ra n aw ay. S h e ra n fo r one m ile w ith o u t an y le t up. I h e ld th e r e in s b u t sh e held th e b its . T h e v eh ic le w as a tw o sea ted t r a p ; in th e re a r s e a t s a t A da A . H ill a n d h e r d a u g h te r Iren e , now o f S ea B reeze, F la . T h e re w as n o t a w ord sp o k en , n o t a c ry , o r a tre m o r of fea r. W hen th e m are g o t over h e r sca re and stopped , I tu rn e d to th e lad ies a n d sa id , “ W ere you s c a re d ? ” M iss R ene answ ered , “ W hy , n o ; w e w ere g o in g a s f a s t a s she w as g o in g ; w e k e p t up w ith h e r a ll th e w a y .” I t is a s m u ch th e law fo r a ho rse to ru n a s i t is to s ta n d s t i l l ; th e law is n e ith e r good n o r bad , i t is ju s t th e law . M an is m a s te r o f th e law , b u t he d o esn ’t k now it. M ake a law u n to y o u rse lf an d you can w a lk on w a te r , co n tro l th e w in d ; in a w ord , be ru le r o v e r y o u r e n v iro n m e n t. F e a r is th e p o te n t cau se o f a ll a b n o rm a l co n d i­t i o n s ; to be fre e fro m fe a r is to be a law u n to y o u rse lf .

*** A n y b o d y w ho th in k s I am fo llo w in g in h is fo o ts te p s is s l ig h t ly off. I am m a k in g tr a c k s o f m y ow n—n u m b er s ix tra c k s , w ith so lid com m on sen se h ee ls sq u a re ly set. S h e lto n k n o w s he an d I a re o n e ; b u t he m ak es th e com m on m ascu lin e b lu n d e r o f th in k in g h e is th e one. B u t h e i s n ’t. I A m th e o n ly a n d o r ig in a l B e tsy L o is .—T h e N a u ­tilu s .

W ell, I d id th in k you h a d ev o lu ted o u t o f su ch old fa sh io n e d id io c y ! O f cou rse I am th e O ne. God, th e L o rd G od (beg y o u r p a r ­don , D e n s ie !), n ev e r w ould h av e th o u g h t o f you if i t h a d n ’t been fo r Me. I t w as m y lo n e lin e ss w h ich su g g e s te d you. I to ld th e L o rd G od th a t I co u ld n ’t keep house, m uch le s s a g a rd e n , w ith o u t you. So you see, you a re th e re s u lt o f a h y p n o tic su g g e s tio n of m in e , an d you w ere m ade ou t o f m e w h ile I w as in h y p n o tic sleep ! T h e re ! I ve g o t th e d o cu m en ts—1 Cor. 11 :8 , 9. J u s t fo r fe a r you w ould d isp u te th is docum en t, I r a n g up C e n tra l a n d asked P a u l if he w ould s ta n d by h is s ta te m e n ts , an d he an sw ered , “ O. K .” N ow , I am th e o r ig in a l O ne, b u t y u m ! y u m ! y um 1 you a re th e o th e r one—b less you, w h a t is one w ith o u t th e o th e r o n e? I f you re s ig n I ’ll q u it 1 I f you go on a s tr ik e , I w ill a rb i ­tr a te . I ’m so g lad I su g g e s te d you ! I t w as one o f m y b r ig h te s t ideas, an o rig in a l th o u g h t, w o rth y of th e g ig a n tic b ra in of H is M a je s ty , M y se lf ! H eav en s ! b u t w h a t w ould h av e becom e o f Me if I h a d n ’t th o u g h t o f Y o u ?

*** “ P le a s e be y o u r o n ly co n tr ib u to r . I a m su re no one w a n ts y o u r p lace ta k e n by an y one e ls e .”

11 h av e e n jo y ed y o u r p ap e r, an d app re- te m uch it c o n ta in s an d h a s co n ta in ed rin g th e p a s t y ea r. T h e “ old ” nam e and iz e ” to w h ich vou h av e re tu rn e d I like ich b e tte r th a n th e e n la rg ed w ith a new me, w h ich I p resu m e M rs. E d d y ob jec ted y o u r u s in g . I f sh e is th e cause o f it , sh e s u n co n sc io u sly done you a fav o r ; a s also loever, o r w h a tev e r, caused you to decide t to p u b lish m uch excep t w h a t th e s p i r i t „ c v th ro u g h Y ourself. I t is n o t p ro fit­

ab le to read lo n g a rtic le s of m an o r w om an, n o t p rom p ted by th e S p ir it, on ly by v a n ity a n d se lf conceit, w ith w hich too m an y a re fla tu le n t and g id d y .”

T h e above is a sam ple of th o u san d s o f le t­te r s s e n t me. I t is n o t a c ritic ism on m y c o n tr ib u to rs , b u t an index p o in tin g to th e tr e n d o f fe e lin g a m o n g th e read ers o f N ew T h o u g h t p u b lica tio n s . I have been a ll a lo n g th is lin e a n d can te ll th e m om ent I ta k e up a pap er, a book, o r a p am ph le t, w h e th e r i t is w o rth re a d in g o r no t. So m an y persons h av e “ ru sh e d in to p r i n t ” before th e y had a n y th in g to say , th a t i t is lik e th ra s h in g s traw over an d over an d g e t t in g a g ra in of w h ea t h e re an d there . In w rit in g m y booklet e n ti tle d “ T h e L aw o f V ib ra t io n s ,” I took th e m a n u sc rip t o f tw elve lo n g lec tu res an d cu t o u t a n d boiled dow n u n ti l th e w hole w as b u t a v e ry few w ords m ore th a n one lec tu re . I t is re a lly tw elve in one. W hy ? B ecause i t g iv es one in te lle c tu a l in d ig e s tio n to h av e to ta k e in so m an y p a g e s of m ere w ords fo r th e sake of an o ccasio n a l idea. Y ou w ill n o tice th e re p e tit io n s a n d “ v a in w ords ’ o f th o se w ho try to ed it a m e tap h y sica l w eekly . I t is th e h o u r fo r sa y in g w h a t th e S p ir it g iv e s you an d n o th in g m ore.

*** U n d er th e h ead in g “ C h r is t ia n ,” E le a ­n o r K irk , in h e r “ Id ea ” s a y s :

A co rresp o n d en t w ho h a s ev id en tly lived in a n u ltra -c o n v en tio n a l a tm o sp h ere w ishes to know w h e th e r she o u g h t to su b sc rib e to Ch r is t i

“ T h e fa c t is ,” sh e say s , “ a n e ig h b o r tak e s i t a n d len d s i t to m e. S om etim es I am v e ry m uch shocked, b u t I a lw ay s find m yself w a n tin g i t w h en th e m o n th com es round . I f m y m o th e r shou ld see th is p aper, she w ould th in k I w as c razy . I observe th a t M r. S h e l­to n ad d resses you v e ry fa m ilia r ly . Is it or is it n o t a n ice th in g fo r h im to ca ll you ‘ E le a n o r ’ in h is co lum ns ?”

I am v e ry fond of th e nam e E lean o r, an d I am g la d w hen m y fr ie n d s lik e it. I h ave n ev er h ad th e p leasu re o f se e in g th e ed ito r o f Ch r is t ia n , b u t i f ev er “ th e v ita l sp a rk of h eav en ly fla m e ” glow ed in a m a n ’s soul, i t g low s in S h e lto n ’s. H e is overflow ing w ith fu n , qu ick a t rep a rte e , a n d a lw ay s spo il­in g fo r a f ig h t. Y ou can ta k e h is p a p e r o r leave it. I t is a l l th e sam e to him .

I co n fess th a t th e f irs t copy of Ch r is t ia n th a t w as se n t m e m ade m y h a ir rise , an d it ta k e s so m e th in g o f a to rn ad o to do th a t . B u t I liked it, an d so does everybody else. I t sp eak s fo r itse lf. I t is g e tt in g b ig g e r an d b ig g e r a n d h a s a trem en d o u s c ircu la tion .

O ur co rresponden t needn t be a fra id of her m other. G ive h e r a ch an ce to read it, and sh e ’ll be a sk in g fo r sam ple copies fo r her fr ie n d s .—Ch r is t ia n , L it t le R ock, A rk .

T h e re ’s a fellow fee lin g in m y h e a r t fo r E le a n o r , because, like me, she h a te s a hypo­c rite . W hen everybody an d h is s is te r w as p itc h in g in to Ch r is t ia n , she stood up fo r m e, n o t in a p r iv a te le t te r m ark ed “ p e r­s o n a l” an d “ co n fid en tia l,” b u t r ig h t ou t in p r in t befo re th e w hole U n ited S ta te s an d the P h il lip in e s . N ow th a t Ch r is t ia n is th e g re a te s t p a p e r on e a r th (eh ? um !), I like to le t every b o d y know th a t E le a n o r is one of m y sw e e th e a r ts—an d m ay she live fo rev e r as E le a n o r , “ th e L ig h t .”

*** “ In th e ea rly p a r t o f th e su m m er a r*end w ro te to you to t r e a t m y li tt le g ir l wo an d a h a lf y ea rs old) fo r re lie f from onvu lsions. I w ish to th a n k you, an d to q i you she h a s s te a d ily im proved , a n d is ow p e rfe c tly w ell a n d as ro b u s t an d fine as ch ild could p oss ib ly b e .”

4AN 1 AH SERHON.

P o w er 1B e tte r keep on p re a c h in g pow er.W eakness h a s p rev a iled lo n g enough.T e x t : “ A nd I w ill g iv e u n to th ee th e keys

o t th e k in g d o m of heaven : an d w hatsoever thou sh a lt b in d on e a rth sh a ll be bound in h eav en : an d w h a tso ev e r thou sh a lt loose on e a rth sh a ll be loosed in heaven . T hen ch a rg ed he h is d isc ip les th a t they should te ll no m an th a t he w as Jesu s, th e C h ris t.”

W h a t h a s th is la s t sen tence to do w ith th is p rom ise of th e keys of th e k ingdom of heaven ? M uch every w a y ; b u t chiefly to te ac h you silence. W hen you g e t th e keys and beg in to unlock th e k ingdom o f heaven , i t w ill be tim e enough to te ll m en th a t you a re Jesu s, th e C hris t. I have been c ritic ised fo r affirm ing m y d iv in ity ; b u t I have no t y e t affirm ed m y C hristhood . M y d iv in ity , m y nam e, I A m th a t I A m , b e longs to m e by v ir tu e of m y b e in g ; b u t I A m n o t Jesu s , th e C hris t, u n ti l I A m a n o in ted a S av io r an d Redeem er. I A m now w o rk in g a s a M oses am ong th e slaves o f E g y p t. I A m w an d e r­in g w ith th e ch ild ren o f Is ra e l in th e w ild er­ness, a f te r h a v in g crossed th e R ed Sea. I A m d riv in g o u t th e C a a n a n ite s an d o th e r i t e s ; co n q u erin g th e P h il is t in e s an d prophe­sy in g th ro u g h th e p ro p h e ts o f Is rae l. I h ave even been a Jo h n th e B a p tis t, in th e w ilderness, b a p tiz in g th e people fo r th e re ­m ission of s i n s ; a voice in th e w ilderness say in g , “ P re p a re ye th e w ay of th e L o rd .” In all th is w ork I com e in th e nam e of Jehovah , th e I A m . B u t w hen I sh a ll have been an o in ted I w ill be Jesu s , th e C h ris t, and “ a ll pow er in heaven and in e a rth ” w ill be g iven un to m e. N ow I A m ch arg ed to keep m y peace so fa r a s C hris thood is concerned . T h u s fa r th e I A m h as proved H is p resence a s th e I A m in m an y w ays, and is s t il l d o in g H is w ork th ro u g h me ; b u t I lo n g to be Je su s , th e C h ris t. I A m p e rm itted to p roc la im to you th e fa c t th a t th e I A m is Je su s , th e C h ris t. T h e re is no one beside H im . H e w ho spoke, in th e b e g in n in g , a s th e W ord, is Je su s , th e C h ris t. God is O ne an d H is N am e is O ne. T h e seem ing ch an g e of nam e is to express d iffe ren t k in d s of w ork and d iffe ren t p h ases of ch a ra c te r. I A m Je su s , th e C h ris t, b u t th e tim e fo r a ssu m in g th is c h a ra c te r h a s n o t com e y e t ; b u t it w ill com e soon. I now hea l lik e th e I A m h ea ls th e w ounds in a tree , by slow g ro w th . B u t w hen I A m Je su s , th e C h ris t, I w ill h ea l in s ta n t ly by W ord of C om m andm ent, because I w ill im m ed ia te ly c rea te new co nd itions w ith o u t w a itin g to ch an g e old co n d itio n s by th e p rocess of g row th . I w ill h ave th e k ey s of th e k ingdom of h eaven , an d w h a t I b in d on e a rth w ill be bound in h eaven , an d w h a t I loose on e a rth w ill be loosed in heaven . I t is a law of c rea ­tio n an d deals w ith th e F ir s t C ause in s tead o f secondary causes.

D on’t be a la rm ed by w h a t m ay seem b la s ­phem y. I A m n o t sp eak in g of D r. S he lton ; he is lo n g since dead. W hen I g ave up m y own nam e, and took th e on ly nam e o f I Am , a s tra n g e th in g happened . A s I th rew aw ay m y own nam e th e I A m took i t up and as­sum ed i t H im self. T h e first le t te r I ever w rote to a p a tie n t w as s igned “ I A m , T . J . S h e lto n .” I w ro te i t by th e S p ir it , an d then w an ted to sc ra tch th e “ I A m ” out. T he

C H R I S T I A NS p ir it sa id , “ I f you sc ra tch th e I A m out, I w ill sc ra tch th e T . J . S helton ou t, a n d n o th in g w ill be le f t .” “ B u t,” I p ro tested , “ T . J . S h e lto n is no t th e I A m .” “ N o ,” sa id th e S p ir it , “ b u t I A m T . J . S h e lto n .”“ T h a t is tr u e ,” sa id I, “ fo r T . J . S h e lto n is n o th in g w ith o u t th e I A m .” “ W ell,” sa id th e S p ir it , “ tu rn ab o u t is f a i r p la y ; if you tak e m y nam e I w ill ta k e you r nam e. H en ce­fo r th I A m T . J . S h e lto n .” F ro m th a t h o u r u n ti l th is th e re h av e been th o u sa n d s a n d te n s of th o u san d s of le t te rs se n t a ll over th is e a rth signed , “ I Am , T . J . S h e lto n .” T h is is one reason w hy I h ave b een ca lm an d serene w hen a t ta c k s w ere m ade on “ T . J . S h e lto n .” I t is n o t m y n am e, a n d if H e w ho assum ed th a t nam e is n ’t ab le to defen d it, th e U n iv e rse is in chaos fo r w a n t o f a H ead . T h o u san d s of d o lla rs h ave been p u t in to th e b a n k su b je c t to th e o rder o f “ T . J . S h e lto n ,” b u t I h av e n ev e r y e t p resum ed to s ig n th a t nam e since I th re w i t aw ay . T h e one w ho took th e nam e s ig n s i t an d n am es th e sum w an ted . O nce I s ta r te d to d raw a check fo r one h u n d red d o lla rs . I w ro te “ O n e ” an d s ta r te d to m ake th e “ H ,” w hen , lik e a flash , m y f in g e rs w ro te “ T h o u s a n d .” I w as s u r­p rised , fo r ev ery m o v em en t o f th e S p ir i t is a su rp rise , no m a tte r if i t com es every m in ­u te in th e d a y ; b u t I sa id , “ A m en , i t is y o u r m oney an d y o u r b u sin ess , n o t m in e .” D ay by day , y e a r a f te r yea r, I h av e g o n e on d o in g w h a t th e I A m did in m e. I am n o th in g , fo r I g a v e m y se lf aw ay , le f t a ll, cu t off a ll, th a t th e I A m m ig h t sp eak in m e th e w ords of T ru th .

T h e re fo re , you see, I w ill n o t be a t a ll abashed , o r a la rm ed , w hen th e I A m drops th e nam e of T . J . S h e lto n an d d ec la res “ I A m Je s u s , th e C h r is t .” I te l l you th e t r u th w h en I say th a t I n ev e r h ad th e le a s t h in t th a t th is tim e w ould ever com e u n ti l I b eg an to w rite th is se rm on , a n d th e I A m th a t I A m m ade i t c le a r to me. I t is a p e rso n a l m a t te r ; th e re fo re you w ill p a rd o n m e fo r ta lk in g so m uch ab o u t m yse lf. I am re a lly sp e a k in g o f th e I A m a n d on ly seem to be w r it in g ab o u t m yse lf. I t h a s been n in e y e a rs since I h ad a n y self. T h e re is no d a n g e r o f m e p ic k in g up m y ow n p e rso n a l n am e a g a in , an d a sc r ib in g g lo ry , h o n o r o r pow er to m y­s e l f ; fo r th e nam e h a s g o n e fro m me and b e lo n g s to God. I w a n t you, w ho have been w ith m e from th e b e g in n in g of m y unfo ld- m en t, to c lea rly u n d e rs ta n d m y p osition . I t d o esn ’t m a tte r w h a t th e w orld th in k s abou t m e ; b u t you, w ho h av e fo llow ed m e in th e R eg en e ra tio n , should , fo r yo u r ow n sakes, know th a t I, th e m an , S h e lto n , th rew aw ay m y ow n nam e an d m y ow n life , an d h ave n ev er been a n y th in g since . I am n o th in g even in th e w orld of b u sin ess , y e t th e I A m tr a n s a c ts a g re a t deal o f b u s in e ss th ro u g h m y nam e, and I am d o in g a m ig h ty w ork in H is N am e. We h av e ex ch an g ed p laces ; and since I am out o f th e hells , I like th e ch an g e . I t is jo y u n sp eak ab le an d fu ll o f g lo ry .

I do n o t know th e tim es , or th e seasons. I o n ly know th a t a ll m en m u st re ach C h ris t­hood an d all th e w om en m u st becom e chu rches of th e C h ris t, fo r th e C hurch is th e B ody of C h ris t, th e T em ple of th e L iv in g God. E ach m an w ill be a C h ris t an d th e W om an w ho b e lo n g s to him w ill be h is C hurch . T h is is “ th e g re a t m y s te ry ” of w hich S t. P a u l on ly

g iv e s a h in t . “ B u t I w ould h av e you know th a t th e h ead o f ev e ry m an is C h r is t ; and th e h ead o f th e w o m an is th e m a n ; and the head o f C h ris t is G o d .” “ F o r th e m an is not of th e w om an ; b u t th e w om an is o f th e man. N e ith e r w as th e m an c re a te d fo r th e woman, b u t th e w om an fo r th e m a n .” “ N everthe­less n e ith e r is th e m a n w ith o u t th e woman, n e ith e r th e w om an w ith o u t th e m an , in the L o rd . F o r a s th e w om an is o f th e man, even so is th e m an a lso b y th e w o m a n ; but a ll th in g s o f G od .” T h e se a re b u t h in ts of a g re a t m ys te ry . T h e B ib le is a book on the “ sex q u e s t io n ;” i t is sex fro m G enesis to R ev e la tio n . B u t th e B ib le is a book of p rophecy , a n d p rophecy a n d a ll prophetic w r it in g s a re from th e p sy ch ic l ig h t an d must be in te rp re te d by th e s u n l ig h t o f fu lfillm ent. P a u l w as a p ro p h e t, a n d lik e a ll prophets saw th e fu tu re a s if i t w ere p re se n t, there­fo re he th o u g h t a ll w ould be fu lfilled in the life t im e o f th o se w ho h e a rd h is w ords. But ju s t now a t th e close o f th e N in e te e n th Cen­tu ry a re th in g s seen a n d h e a rd in th e moon­lig h t, b e g in n in g to be fu lfilled in th e clear l ig h t o f th e sun .

T h e k ey s o f th e k in g d o m o f h eav en are th e k ey s o f th e C h u rch o f C h r i s t ; fo r k ing ­dom o f h e a v e n a n d C h u rch o f C h ris t are sy n o n y m o u s. T h e T ru e C h u rch is W om an, in w hom th e b lood of th e c ro ss h a s flowed fro m th e b e g in n in g o f m o r ta lity . S h e is the L a m b s la in fro m th e fo u n d a tio n o f th e world. W om an is th e C h u rch o f th e L iv in g God, the P i l la r a n d S u p p o rt o f th e T ru th . In the N ew B ir th m a n g e ts h is re g e n e ra te d body fro m th e w om an , fo r th e C h u rch is th e Body o f th e C h r i s t ; b u t th e C h ris t is th e S avior o f th e B ody. T h e m an , in R eg e n e ra tio n , red eem s h is redeem er, an d h is red eem er re­d eem s h im by g iv in g h im a new body, like u n to th e g lo rio u s body o f th e Son o f God. I t is th e g lo rio u s re a liz a tio n of th a t w hich c o n n u b ia l love in m o r ta l i ty is b u t a s ig n and sym bol. In th e re g e n e ra tio n th e re a re no ch ild ren b o rn of w o m a n ; th e m an and w om an g ive a ll th e ir su b s ta n c e to each o ther in p e rp e tu a l v ib ra tio n s o f love. I t is two an d tw o—th e tw a in in one flesh—th ro u g h o u t th e u n iv e rse , am o n g a n g e ls a n d men. “ T h e re is no m a rry in g , o r g iv in g in m ar­r ia g e ; b u t th e y a re a s th e a n g e ls o f God in h e a v e n .” T h e a n g e ls o f God in h eav en are m ale an d fem ale (for th is is th e im ag e and lik en ess o f God), jo in ed in p a ir s by th e law of s p ir itu a l a ttra c tio n . T h e y a re jo in ed by G od, an d w h a t God jo in s to g e th e r no man can p u t a su n d er. T h e y com e to g e th e r be­cau se th ey a re m ade fo r each o th e r an d each fits th e o th e r so a s to fo rm h a rm o n y , un ity a n d love. T h is idea h a s g o n e fo r th , an d men a n d w om en h av e cau sed th em se lv e s much su ffe rin g b y tr y in g to jo in th em se lv e s to­g e th e r b e fo re th e tim e. B e s t i l l ! W h a t God jo in s to g e th e r is jo in ed w ith o u t a n y fric tio n , a n y su ffe rin g , a n y d is tu rb a n c e o f th e n a tu ra l s ta te . G od can do H is w ork in you an d for you w ith o u t c a u s in g p a in to a n y one. As soon as you a re re ad y fo r y o u r C hu rch , she w ill com e to you ; a s soon a s you a re ready fo r y o u r C h ris t, h e w ill com e to you. E v ery ­th in g w ill g e t o u t o f y o u r w ay . D o n ’t try to g e t th e re befo re th e tim e . “ A ll th in g s a re o f G od .” L e t th is be in y o u r th o u g h t a n d i t w ill g iv e you re s t an d peace. Your

C H R I S T I A N 5woman is y o u r ow n, a n d w ill be a ll th a t you can possib ly w an t. S h e w ill ta s te good to you from th e crow n o f h e r h ead to th e t ip s of her toes. S he w ill be c lo th e d w ith th e sun, an u n ch an g eab le b e in g . S h e w ill g iv e you no u rish m en t, a n d y o u r flesh w ill becom e as the flesh of a l i t t le ch ild ; a n d in p e rp e tu a l regeneration sh e w ill becom e y o u r body a n d through it you w ill co m m an d a ll life . Y ou are then th e C h ris t a n d S h e is th e C h u rch o f Christ. A ll l im ita t io n s a re rem oved an d you command all law s. T h e law o f g ra v i ta t io n obeys your th o u g h t, a n d you a sc e n d an d descend from th e h e a v e n s a t y o u r ow n w ill. There is no need of a n y o th e r so c ie ty , fo r you are to each o th e r a ll th in g s a n d e v e ry ­thing. T h is is th e p e rm a n e n t life o f w h ich this earth ly life is b u t a shadow . In th e New H eaven a n d th e N ew E a r th th e re w ill be a New M an an d a N ew W om an . T h e y will have th e k ey s o f th e k in g d o m of h eav en and live in e te rn a l b liss . T h e peace o f God which passeth a ll u n d e rs ta n d in g w ill ab ide with them . God w ill dw ell w ith th em . O ld th ings w ill p a ss aw ay , a n d b e h o ld ! a ll th ings w ill becom e N ew .

How are we to com e in to p o ssess io n of th e keys to th is k in g d o m o f h eav en . B y ab so ­lutely g iv in g up th e k in g d o m o f e a r th . T h is is not m oraliz ing , b u t sp e a k in g sc ien tif ic a lly . I have n e ith e r re lig io n n o r m o ra ls , y e t th e kingdom of heaven h a s com e v e ry n e a r to me. I have been h o n e s t a n d tru e to th e Spirit, w ithou t re g a rd to m o ra ls o r re lig io n . I have been a f te r fa c ts a n d re a d y to g iv e up every th ing fo r th e T ru th . I h av e been as honest and s incere in w h a t a re ca lled m y sins as in a n y th in g else. I w as in sea rch of a woman w ho cou ld m ee t m e on th e sam e plane of s in cere dev o tio n to th e T ru th . When my a p p e tite s a n d p a s s io n s cam e up dem anding sa tis fa c tio n , I w as a s h o n e s t in their g ra tifica tio n a s I w ou ld be in fe e d in g a hungry child. “ A ll th in g s a re o f G o d ,” a n d I let God have H is ow n w ay in m e. S te p by step I was led o u t o f th e “ p lace o f to rm e n t ” into the g lo rious l ig h t o f th e c h ild re n of God. Ido la try , th e b o w in g d ow n to fo rm s o f religion, h as so h y p n o tiz e d th e seek e rs of T ruth, th a t I had to be led in to th e w ild e r­ness to be tem p ted o f th e d ev il, b e fo re I could come in to th e K in g d o m o f R e a lity . Once more I am p e rso n a l, becau se you m u s t enter in to th is pow er a s a n in d iv id u a l. T h e Spirit w ill d rive , o r lead , each one acco rd in g to their own p ecu lia r needs. Y ou w ill com e along th e road su ited to yo u a s I h a v e fo l­lowed the only ro ad fo r me.

I have been d riv en o f th e S p ir i t n e a r ly a ll the way th ro u g h th e w ild e rn e ss . I am ju s t now b eg in n in g to be led. Y ou a re led w hen your own reason co -o p era tes w ith th e S p ir i t and the reason fo r th in g s is e x p la in ed to you. D uring th e d r iv in g you “ go i t b l in d ,” not know ing w h a t th e re s u l ts w ill be. T h is blind obedience is a f e a r fu l te s t o f fa i th . When friends, fa m ily , every b o d y th in k s you are go ing to th e dev il, i t lo o k s fo o lh a rd y fo r you to p ers is t in fo llo w in g b lin d ly th e lead- m gs of th e S p ir it . B u t th i s is th e o n ly w ay you can le a rn . T ru s t to G od, y o u r ow n God, and you w ill e n te r in to th e k in g d o m o f yo u r God. T he k ingdom o f h eav en in c lu d es th e earth , fo r you m u s t co n tro l a n d com m and

e e a fth an d i ts e n v iro n m e n t. E v e ry d e ta il

o f life is o f God, th e re fo re you m u s t su b m it to th e S p ir i t e v e ry th in g . Y ou a re n o th i n g ; you a re em p ty . G od m a n a g e s yo u r bu sin ess , y o u r v o ca tio n , y o u r v e ry life , w ith y o u r s le e p in g an d e a tin g , y o u r w ork a n d p lay , y o u r re a d in g , s tu d y , p u rs u its , p le a s u re s ; y o u r g o in g a n d y o u r co m in g , every th ing - is o rdered by th e I A m w ith in you. A t f irs t th is is a w k w ard a n d a n n o y in g , fo r you w ill in ­te r fe re w ith y o u r ow n o p in io n s , y o u r doub ts , a n d y o u r fe a rs . B u t a f te r a w h ile you w ill see th e w isdom o f i t a ll an d re jo ice in th e c e r ta in ty th a t e v e ry th in g is r ig h t and n o th in g can p o ss ib ly g o w ro n g . “ T h e h e a v e n s d ec la re th e g lo ry of G o d ; a n d th e f irm a m e n t sh o w eth H is h a n d iw o rk .” B u t th e re is n o th in g w hich b r in g s G od so n e a r a s th e d a ily le a d in g s of th e S p ir it . You k now th a t no re s p o n s ib ili ty r e s ts on y o u ; a n d in th e n a tu r e o f th e case , you k n o w th a t re s p o n s ib ili ty does n o t b e lo n g to you. Y ou do n o t know , a n d th e re fo re you c a n n o t be re sp o n sib le . Ig n o ra n c e is n ev e r in tru s te d w ith re s p o n s ib ili ty by th e w ise, an d God is w isdom . “ E x c e p t ye becom e as l i t t le c h il­d ren , y e can in now ise e n te r in to th e k in g ­dom o f h e a v e n .” J u s t a s lo n g a s you th in k you k n o w so m e th in g a n d th a t you a re som ebody , you h av e se t u p a k in g d o m o f y o u r ow n. Y ou a re an in s u rg e n t, in open reb e llio n a g a in s t th e k in g d o m o f h eaven . S w e e th e a rt , w h a t do you know o f life a n d i ts co n sequences ? Y ou a re a s ig n o ra n t o f h eav en a s a b a b e is o f e a r th . W h a t you need is a F a th e r w h o can te a c h you th e T ru th ; a T e a c h e r w ho w ill g iv e lessons, easy le sso n s , d ay a f t e r d ay u n ti l you com e in to a know ledge o f th e T ru th . S e p a ra te y o u rse lf fro m a ll o th e rs by c u t t in g off fa th e r , m o th e r , b ro th e rs , s is te rs , w ife , h u sb an d , ch ild ren , houses, la n d s , an d even y o u r own life . E e t G od, y o u r ow n S p ir it , be yo u r te ac h e r. T h e e n v iro n m e n t o f flesh, “ w ith th e a ffec tions a n d d e s ire s th e re o f ,” a re a h in d e ra n c e to y o u r u n fo ld m e n t in S p ir it . T h e re fo re th e y m u s t be cu t off b efo re you can be a d isc ip le o f th e T ru th . I t is y o u r ow n in d iv id u a l k in g d o m w hich is o f heaven . T h e e a r th ly e n v iro n m e n t is o f th e e a r th a n d is o n ly fo r a d ay a n d a n hour. Y ou a re a son o f G od, an d w hen you a re a n o in te d (C hristed) w ith th e W hole S p ir it you w ill be a C h ris t. A s th is a n o in t in g , th is C h ris t- hood, is y o u r d e s tin y , you w ill n ev e r find h a p p in e s s in a n y th in g less. Y our ow n m u st com e to you. Y o u r B eloved, th e C hurch of th e L iv in g God, m u s t ap p e a r as th e R edeem er of y o u r B ody. T h e n w ill be b ro u g h t to p a ss th e sa y in g , D ea th is sw allow ed up in v ic to ry . T h e k ey s o f th e k in g d o m b e lo n g to you.

In co n c lu s io n le t m e ca u tio n you n o t to g e t th e id ea th a t to be Je s u s , th e C h ris t, m e a n s an im ita tio n o r re p e tit io n o f Je s u s of N a z a re th . J e s u s o f N a z a re th w as th e C h ris t, th e Son o f th e L iv in g God, a n d in H im w as th e im ag e an d lik e n e ss o f th e I A m , b u t He w a s o n ly th e Seed o f th e K ingdom . F ro m th is Seed m u s t com e fo r th m a n y C h ris ts , m a n y a n o in te d ones, fo r th e I A m is ab le to fu lfill a ll o f H is p ro m ises to m en . In th e M an o f N a z a re th th e Seed w as p la n te d in th e e a r th , a n d th e R esu rrec tio n o f th is Seed in to in c o r ru p tib le flesh is a n a tu ra l consequence . T h e d ay of th e R esu rrec tio n is a t hand . T h e Id ea l w ill be m a n ife s te d in th e R eal. “ T h o se w ho a re in th e to m b s o f m o rta lity w ill h e a r th e vo ice o f th e Son o f M an an d com e f o r th .” T h e S p ir i t o f E te rn a l L ife is even now v ib r a t in g in th e h e a r ts o f m en. Im m o rta li ty is in th e a ir . M en a re th in k in g , th in k in g as th e y n ev e r th o u g h t before. W om en a re lo v in g , lo v in g a s th e y n ev e r loved befo re . M en an d w om en a re lo o k in g in to each o th e r ’s eyes a n d s a y in g , “ W hy should w e love, i f on ly fo r a d ay ?” O h, S w eet­h e a r t ! B ehold, th e B ridegroom com eth !

THE M i m e AND THE MAN.

W hy do you m ake th e c laim of d e m o n s tra ­t in g o ver d isease by try in g to u n ite G od and

j M am m on ? W hile you c laim to se t poor | su ffe re rs free , y e t you pu t them in bondage j b y y o u r te rm s. W hen C hris t healed he d id so fo r h u m a n ity ’s sa k e ; and I believe he

j sp u rn ed th e offer o f m oney fo r a n y a c t o f h is in c u r in g d isease.

S ince th e above question w ill pe rs is t in p re s e n tin g its e lf in d iffe ren t fo rm s every d ay in th e w eek, I w ill g ive it m ore space th a n i t deserves. In th e first place, if all th a t you say of Je s u s w as true , I would n o t c h a n g e m y ow n m ethods. I am no t a m im ic.I am a m an . W hy should I im ita te Je su s , o r m im ic an y o n e w ho h a s g o n e befo re me ? A m I n o t a Son o f th e L iv in g God ?

B u t w h a t you say of Je su s is no t tru e . T h e C hurch h a s g iven a c a ric a tu re o f Je su s . T h e tru e J e s u s is h idden beh in d a scarecrow se t up by th e C hurch . T h e s to ry o f Je su s , as in te rp re te d by th e C hurch , m ak es h im a com m on tra m p . I say a com m on tra m p , fo r th e y dec la re th a t he w as a c a rp e n te r —a la b o r in g m a n —w ho tram p ed th ro u g h th e co u n try p reach in g w ith o u t license o r re co g n itio n by those in au th o r ity . T h ey g iv e you an idea o f a poor m en d ican t w ho sh u n s soap an d know s n o th in g of c lean linen . I t is a co n tem p tib le c a r ic a tu re ,

; w h ich h a s filled th e w orld w ith m en d ican ts , an d tu rn e d h eav en its e lf in to a p au p e r house.

W h a t a re th e fa c ts ? J e s u s w as n o t a c a r­p en te r , b u t such a p ro m is in g son th a t th e c a rp e n te r an d h is w ife g ave h im th e v e ry b e s t t r a in in g w ith in th e i r reach , a n d m ade a ra b b i o u t o f h im . A t tw elve y e a rs o f ag e we find h im in th e tem p le te a c h in g th e te a c h e rs a n d a s to n ish in g th em w ith h is w is­dom. A t th i r ty , th e ag e p resc rib ed by law , he a ssu m ed th e d re ss an d c h a ra c te r o f a rab b i. N ow, th e d ress o f a Jew ish ra b b i, o r teac h e r, w as eq u a l to th a t o f a p rie s t in its rich n ess . I w ill n o t describe i t here , save to say th a t n e x t th e sk in w as fine w h ite linen , n e x t to th is b lu e s ilk , a n d over a ll a sca r le t tu n ic . A t th e crucifix ion th is tu n ic of Je su s w as so costly , b e in g w oven w ith o u t seam from top to bo ttom , th a t th e so ld iers c a s t lo ts fo r i t ra th e r th a n cu t i t in to fo u r p ieces an d d iv ide it w ith th e o th e r g a rm e n ts . So, you see, Je su s d id n o t m ake h im se lf a la u g h ­in g stock in good society , b u t d ressed a s be­cam e a g e n tle m a n . H e w as received a s a ra b b i, an d g iv en th a t h o n o rab le t i t le am o n g th e lea rn ed , th e rich , a n d th e n o b ility . T h e re w as n o th in g o f th e snob , th e c ran k , o r th e fa n a t ic in Jesu s . H e accepted in v i ta ­tio n s to d in n e r an d took h is d isc ip les w ith h im , o r a t le a s t chosen ones am o n g th em , an d a t a ll tim es ac ted th e p a r t of a g e n tle ­m an . O n sev e ra l occasions w e know th a t th e tw elve d isc ip le s w ere w ith h im a t d in n e r p a r t ie s g iv en by th e rich an d in f lu en tia l m en o f socie ty . Do you suppose a ra g g e d tra m p s a t a t th e se ta b le s ? W as it a tra m p w h o se fe e t w ere w ashed w ith te a r s a n d w hose h ead w as an o in ted w ith “ an a la b a s te r box o f v e ry p rec ions o in tm e n t? ” I t is sa id th a t th e p rice o f th is o in tm e n t w ould h ave b o u g h t up a w ho le cam p m e e tin g of re lig io u s m en d i­c a n ts ! No, Je su s w as a m an w ith a t i tle second on ly to th a t o f p rie s t, and he w as n o t ash am ed to w ear it. I t w as com m on fo r

6 C H R I S T I A N

teach e rs to go abou t, fo llow ed by th e ir d is­cip les (s tuden ts), an d to be received by th e reverence o f everybody . Je su s w as n o t an exception , save in th a t he chose h is s tu d en ts from am ong laboring- m en. I t w as th e ru le fo r a ra b b i to teach o n ly th e sons of rich m en. N ev erth e less , th e fo llow ers o f Jesu s, w ith th e ir M aste r, w ere received w ith a ll th e ho n o rs g iv en to o thers. T h e ti t le of ra b b i is n o t on ly g iv en to Jesu s , it is o ften supp lem en ted by “ Good M a s te r,” “ L o rd and M a s te r ,” e tc . T h e people d id n ’t fa ll dow n before Je su s because th e jr th o u g h t he w as a d iv ine b e in g , b u t because of th e ir reverence fo r h im as a teacher. A ra b b i in those days w as received w ith m ore reverence th a n a c le rg y m an in th ese days. Je su s w as w el­com ed by ru le rs o f th e syn ag o g u es , an d th e g re a te r p a r t o f h is te a c h in g w as from the p la tfo rm s of these p laces of m eeting . He had a r ig h t to teach in th e syn ag o g u es . He w as n o t k illed because he exercised th e office o f a rabb i, bu t because he claim ed to be God. I t w as the ch a ra c te r o f h is te a c h in g , an d no t th e teacher, w hich ca lled fo r th th e p ro tes ts o f those in au th o rity . T h e ra b b i w as o ften th e founder o f a school o f th o u g h t ; and th ere w ere as m an y d iffe ren t schools am ong th e Jew s in those d ay s a s th e re a re sec ts in ou r day. I know th e re is one l i t t le passag e w hich say s , “ W hence h a th th is m an th is w isdom , and these m ig h ty w o rk s? ” I t is no m a tte r how he g a in e d h is w isdom an d pow er, a ll acknow ledged h is su p e rio rity . T h e p o in t I am m ak in g is th a t it w as R ab b i Je su s an d n o t T ram p Jesus.

L e t us look a t th e m oney question . I n the th ir te e n th ch ap te r o f Jo h n we read : “ W hyw as n o t th is o in tm e n t sold fo r th ree hund red pence, an d g iv en to th e poor ? T h is he said , n o t th a t he cared fo r th e p o o r ; b u t because he w as a th ie f, an d h ad th e b ag , and bare w h a t w as pu t th e re in .” T h e g en tlem an w ho th o u g h t th e “ very p recious o in tm e n t” w as w asted on Je su s is n o t th e on ly tre a su re r o f th e C hurch w ho h a s m ade th e sam e com ­p la in t in th e sam e w ay.

In J o h n 13:29, w e re a d : “ F o r som e of them th o u g h t, because Ju d a s h ad th e b ag , th a t Je su s h ad sa id u n to h im : B uy th o se th in g s th a t we h ave need of a g a in s t th e f e a s t ; or, th a t he should g ive so m e th in g to th e poor.” T h e “ b a g ’’ w as th e p u rse con ­ta in in g th e co llec tions of m oney fo r th e use o f th e M as te r an d h is d iscip les. I t show s th a t Je su s had th e o rd e r in g of th in g s fo r th e fe a s t, th e g iv in g of a lm s to th e poor, an d th a t th e re w as p len ty of m oney fo r a ll th ese th in g s . T h is m oney w as ra ised by a g en e ra l collection . B u t n o t on ly w as Je su s supplied from th is tre a su ry , b u t th e re w ere specia l c o n tr ib u to rs from w hom he received help. L is te n a t L uke 8 :3 : “ A nd Jo a n n a , th e w ife o f C huza, H erod ’s s tew ard , an d S u san n a , a n d m an y o th ers , w hich m in is te red u n to h im o f th e ir su b s ta n c e .” T h en you m u st re ­m em ber th a t a f te r th e crucifix ion i t w as sa id : “ W hen even w as come th e re w as a rich m an of A rim a th ea , nam ed Jo sep h , w ho also h im se lf w as J e s u s ’ d isc ip le : H e w en t to P i ­la te , an d begged th e body o f Jesu s . T h en P ila te com m anded th e body to be de liv e red .” T h is m illio n a ire o f A rim a th ea w as so w ea lth y th a t he had a new tom b hew n ou t of th e solid rock, in to w hich he p u t th e body of

Je su s a f te r w rap p in g it “ in a c lean lin en c lo th .” T h is s tu d e n t an d fo llow er of Je s u s w as a m an of such co m m an d in g in fluence th a t th e R om an g o v e rn o r “ com m anded th e body to be d e liv e re d ” to h im . T h e re w as a lso N icodem us, w ho “ b ro u g h t a m ix tu re of m y rrh an d aloes, ab o u t an h u n d red pound w e ig h t.” A ll th ese sa y in g s go to show th a t Je su s d id n o t sp u rn m oney , an d th a t m oney did n o t sp u rn Je su s . H is d isc ip les w ere n o t b eg g a rs an d he w as n o t a tra m p . H is te rm s w ere n o t ex ac tly “ from one to te n do lla rs per m o n th ,” b u t th e y w ere based on th e sam e p rinc ip le . H e com m ended th e w idow fo r g iv in g h e r m ite , b u t d id n o t sp u rn th e con­tr ib u tio n s o f M rs. J o a n n a C huza, th e w ife of th e k in g ’s stew ard .

Je su s w as n o t a m im ic, o r a n im ita to r . Jo h n th e B a p tis t d ressed h im se lf up to look like E li j ah , th e p ro p h e t. H e im ita te d E li j a h ’s d ress, m a n n e r o f liv in g , a n d in tim a te d th a t he w as none o th e r th a n E li ja h com e a g a in in th e flesh. Je su s acknow ledged J o h n ’s s in c e rity a n d en th u s ia sm , b u t d id n o t e n ­dorse h is m ethods. J o h n saw in Je s u s a m an , n o t a m im ic, an d so he sa id , “ H e m u st in c rea se , b u t I m u s t d e c re a se .” Jo h n cam e like an ac to r w ho assu m es a c h a ra c te r . H e m ade no la s t in g im p ress io n . J e s u s cam e as a n in d iv id u a l, l iv in g h is ow n life in h is ow n w ay. H e fo unded a k in g d o m s t ro n g e r th a n th e g a te s o f he ll. H e is h ere y e t. W hen you see a m an p a r t in g h is h a i r in th e m iddle a n d try in g to look lik e th e p o r t r a i t o f Je su s , you m ay p u t h im dow n a s a c ra n k , a m im ic, an d n o t a s a m an . S uppose som e one shou ld d ress lik e G eorge W a sh in g to n , w ith pow ­dered w ig , a n d go fo r th to re fo rm th e p o li ti­c ian s of A m erica ? H e w ould be looked upon as a lu n a tic . L e t th e lo n g h a ire d p ro p h e ts ta k e a b a th , g e t a sh av e a n d a h a i r cu t, an d p u t on m odern c lo th es, if th e y w a n t a h e a r ­in g from th is g e n e ra tio n .

Je su s , if he w ere h e re in th e flesh , w ould w ea r c lean lin e n , good c lo th , a s ilk h a t, and p a tro n iz e th e b a rb e r . H e w ould sto p a t a f irs t c la s s h o te l, tra v e l in a P u llm a n , an d keep a b a n k accoun t. H e d id a ll th ese th in g s in p rin c ip le w hen H e w as h e re be­fo re , an d H e is th e sam e y e s te rd a y , today , a n d fo rev e r. W hen th e S p ir i t o f T ru th m a n ife s ts on e a r th , you w ill n o t find H im m im ic in g m ed ieval m a n n e rs an d a rra y in g h im se lf in th e c a s t off g a rm e n ts of th e p ast.

Y ou speak of m y p u tt in g people in bond ­ag e b y m y te rm s. B less you, m y d ea r, th e h eav ie s t yoke o f b o n d ag e on e a r th is th e h u m ilia tio n o f ta k in g so m e th in g fo r n o th in g . I ’m a m an . T h e re nev er w as a tim e w hen a boo tb lack could sh in e m y shoes w ith o u t me fe e lin g th a t I w ould free ly p e rfo rm th e sam e serv ice fo r h im if c o n d itio n s w ere ch an g ed . H e w a n ts th e n icke l an d I w a n t a s h i n e ; if he w an ted a sh in e an d I w an ted th e n icke l, i t w ould be a ll th e sam e to me. T h e ru g on w hich m y fee t re s ts w as m ade o f ra g s and se n t to m e by one w ho d id n o t h ave th e m oney to pay fo r tre a tm e n ts . D id I p u t h e r in bo n d ag e by accep tin g h e r g i f t fo r w h a t I had free ly g iv en to h e r ? N ay , I hono red h e r w om anhood ! T h e h a rn e s s on m y horse , th e ham m ock on m y porch , th e q u il ts on m y bed, p ic tu res on m y w all, even th e k n ife w ith w hich I ca rv e m y food, a re a ll to k en s fro m those w ho heed th e w ords of Je su s , “ F re e ly

ye h av e re c e iv e d : f re e ly g iv e .” A nd say, sw e e th e a r t, “ i t is m ore b le ssed to g ive than to re c e iv e .” S h a ll w e d ep riv e people of the g re a te r b le s s in g ? B u t yo u say , w hy not ju s t le t people g iv e w h a t th e y a re a m ind to g iv e w ith o u t s e t t in g a p ric e ? B ecause in th is case one w ould n e v e r know w hen the d e b t w as pa id . W h en one sen d s me a dollar, th a t is th e e n d o f i t so f a r a s th a t m onth is co ncerned . I p u t a l im it on th e rich a s well a s th e poor—n o t le ss th a n one, n o r more th a n ten d o lla rs p e r m o n th . I know th a t I g iv e a h u n d red fo ld m ore th a n I rece ive ; and I a lso know th a t w h a t I rece ive m akes me m ore ab le to g iv e . M oreover, to g iv e to a b e g g a r is s im p ly to f a s te n th e yoke of the b e g g a r th a t m u ch t ig h te r , a n d m ake it h e a v ie r an d h a rd e r . T h e m a n w ho g ives to m e w ill find th e v ib ra tio n s o f freedom and m an h o o d co u rs in g th ro u g h h is n e rv es , and h is ow n w ill com e to h im .

On th e o th e r h a n d , th e m a n w ho is not conscious o f th e f a c t t h a t w h a t he h as to g iv e is w o rth so m e th in g , re a l ly h a s n ’t much to g ive . In s te a d o f s ta n d in g in th e stree ts lik e a p au p e r , he sh o u ld s a y : “ L ad ie s andg e n tle m e n , you a re a s a b le to g iv e a s I am ; th e re fo re , i f I g iv e you m y tim e a n d a tte n ­tio n I ex p ec t you to pay' fo r i t ; n o t th a t you a re ab le to p u rc h a se th e g i f t o f G od w ith m oney , b u t th a t you a re a b le to show your g ra t i tu d e a n d th a n k s b y e n a b lin g m e to p u r­ch ase th e c o m fo rts o f m a te r ia l life , so th a t I m ay n o t be a c h a rg e on th e c h a r i ty o f an y o n e .” T h is is b u s in e ss . Do you sa y im ­p o s te rs w ill a r is e ? C e r ta in ly ; b u t w e a re n o t g o in g to s to p ra is in g -w h e a t becau se m en g am b le on th e p rice o f w h e a t ! I f a n y th in g w ill cau se m en to in v e s tig a te th e N ew T h o u g h t, it w ill be th e fa c t th a t m en a n d w om en are m a k in g m oney o u t o f it. D oes i t p ay ? T h is is th e q u es tio n o f th is u t i l i t a ­r ia n age. Y es, i t p ay s , n o t o n ly h e re a f te r b u t h e re ; n o t o n ly in th e “ S w eet B ye an d B y e ,” b u t in th e “ S w ee t B uy a n d B u y .” I t w as th e sam e w ith P a u l, b u t th is is th e w ay he la y s ’em o u t, “ I f we h av e sow n u n to you s p ir itu a l th in g s , is it a g re a t th in g i f we sh a ll re a p y o u r c a rn a l th i n g s ?” Is i t a “ G r e a t T h in g ” to p ay fo r a m a n ’s tim e a n d a t te n ­tio n ?

*** Y o u r a n sw e r to th e q u e s tio n “ W h at do you believe becom es o f th e soul a f te r d e a th ?” I do n o t u n d e rs ta n d . Y ou say : “ I t a scends to th e su n , from w hom i t cam e. T h e S p ir it sou l o r d iv in ity in u s is th e ch ild of th e s u n .” T h is a n sw e r w ould seem to im ply th a t th e L aw o f B e in g or P r in c ip le o f L ife w hom m en ca ll G od w as th e su n , w h ich is a c rea tio n fo r m a n ’s use ; m a n —m ade in the im ag e an d lik e n e ss o f God, in w hom he lives a n d m oves an d h a s h is b e in g , h is e n v iro n ­m en t.

I f th e re is a n y o th e r G od th a n l ig h t , no m an h a th seen H im ; a n d th e su n is our h ig h e s t m a n ife s ta tio n o f l ig h t . T h e sun is n o t o n ly th e source of l ig h t, b u t o f life , for in th e su n w e l i te ra lly live , m ove an d have our b e in g . T h e sun is n o t a c re a tio n . I t is th e C reato r. T h is I h av e h e a rd fro m th e S p ir it , a n d I accep t i t a s re a so n a b le and sc ien tific . O f course th e m in d of m a n h as been d raw n aw ay fro m th e G od o f D ay by th e p r ie s ts o f re lig io n . In s te a d of w o rsh ip ­in g th e su n th e y w o rsh ip th e y k now not w h a t, a k in d of in v is ib le A lm ig h ty in th e lik en ess o f m an . I w ould r a th e r w o rsh ip a w om an i f I ’m g o in g to w o rsh ip a n in d i­v idual.

7C H R I S T I A NTHE LIVING T E H P L E OF THE

LIVING GOD.

The following- le t te r is one o f m a n y re ­ceived from m en a n d w om en w ho a re an x io u s to know th e T ru th an d to com e in to i ts vibration :

N ew Y o r k , 239 W . 38th S t.My Dear B r o t h e r —I w ish you w ou ld g iv e

more defin ite te a c h in g in re g a rd to W om an as the C hurch a n d M an a s th e H ig h P r ie s t . I have had such b e a u tifu l te a c h in g on th ese themes, an d I ju d g e fro m w h a t l i t t le you publish th a t you h av e h ad th e sam e. I th in k that here we find th e sy m b o ls o f tru e M asonry, a n d th e fo rg o tte n s e c re t o f th e E ucharist. I n e v e r saw b e fo re a n y e so te r ic m eaning in th e “ b lo o d ,” o r “ w in e ,” an d “ b read ” of C h ris t. T h e “ co m m u n io n tab le” on w hich is s e t th e “ com m union cup,” and m an y o th e r te rm s , h av e acqu ired a new and s ta r t l in g s ig n if ic a n c e . I fo und , too, th a t fo rm erly th is sam e te a c h in g w as given to pup ils w h en th e y h a d becom e in itiates in th e e a r ly d a y s o f C h r is t ia n ity , but it fell in to d isu se on acco u n t o f m is re p ­resentation and abuse .

At las t the tru e c h u rc h , th e l iv in g C h u rch , is to be estab lish ed a n d filled w ith th e p re s ­ence and pow er o f th e H o ly S p ir it . G lo ry to God in th e h ig h e s t, a n d on e a r th peace and good w ill to m en . S ti l l g re a te r t r u th s are w aitin g fo r us in th e d a y s to com e. Yours in fa ith , Ca r r ie R. D a r t in g .

Mrs. D a rlin g is a w om an of c le a r th o u g h t and honest h ea rt. I cou ld te l l h e r a ll th a t I know on th is su b jec t, an d g iv e h e r w h a t she asks in th e w ay of “ m ore d e fin ite te a c h in g in regard to W om an a s th e C h u rch a n d M an as the H igh P r ie s t .” B u t w h a t sh a ll I say to thousands an d te n s o f th o u s a n d s w ho can not and w ill n o t rece ive “ d e fin ite te a c h in g in regard to w om an ?” M y h a rd e s t a n d se ­verest critics a re a m o n g w om en th em se lv e s . The v ita l o rg an s , th e v e ry life b lood of woman, is n o t to be sp o k en o f in so lem n ity , or in a n y w ay re fe rred to ex cep t w ith a sn e e r or a snicker. B u t I w ill t r y to m ak e m y'self understood.

The blood of m e n s tru a tio n (m oon sick n ess) is the blood o f life ; w ith o u t th i s sh e d d in g of blood th ere is no re m iss io n of s in , no possible chance of e s c a p in g th e d e a th p e n ­alty passed on m o r ta l m an . T h is m o n th ly flow of blood an d w a te r is a p re p a ra tio n fo r childbirth, and w ith o u t it th e r e could n o t be a child born in to th e w orld ; th e re fo re , i t is literally and tru ly th e blood o f life . W hen the ego, or sp ir it , is conce ived , th is flow of Mood and w a te r is i t s food a n d d r in k fo r th e first n ine m o n th s o f i t s h u m a n ex is ten ce .

herefore, l is te n ! E v e ry one w ho com es uito o b jec tive w orld does so b y e a tin g the flesh and d r in k in g th e b lood of a w om an.

his is no t f ig u ra tiv e speech ; i t is a l i te ra l eating of flesh a n d d r in k in g of blood. T h is

lood of the m e n s e s is th e b lood o f th e cross, cucifixion w as a fo rm o f c a p ita l p u n ish -

■uent w hich re fe rre d to , o r w as a sym bo l o f sex , hence its h u m ilia tio n . I need o n ly g iv e }ou a h in t here , fo r a ll w ho a re c lose s tu d e n ts

tlle su n ’ th e se rp e n t, a n d sex , k now th e history of th e cross.

I t is w ritten :But one o f th e so ld ie rs w ith a sp e a r

Pierced his side, an d fo r th w ith cam e th e re o u t wood and w a te r .”

Scholars and sk ep tic s h av e d iscu ssed th is , atem ent an d a s k e d : F ro m w hence cam e

ood and w a te r ? Som e h av e affirm ed th a t e w ater cam e from th e p e r ic a r d iu m , th e

m em b ran o u s sac w h ich su rro u n d s th e h e a r t ; b u t th e re is n ’t en o u g h w a te r in th is sac to a cco u n t fo r th is s t r a n g e s ta te m e n t. T h e w rite r seem s to th in k h is s ta te m e n t w ill be q u es tio n ed , fo r in th e n e x t sen ten ce he say s , “ A n d he th a t saw i t b a re reco rd , a n d h is reco rd is tru e : an d he k n o w e th th a t he s a i th tru e , th a t ye m ig h t b e liev e .” I leave th e s ta te m e n t w ith you, w ith th i s rem in d er , th a t th e b lood o f li fe (m enses) is b lood an d w a te r, a n d th a t J e s u s is th e Seed of th e W om an w ho is to b ru ise th e s e rp e n t’s head . H e w as th e S on of W o m an , p a r excellence , a n d i t is th ro u g h H im th a t W om an h a s h a d th e doors o f h e r p riso n opened.

I t is a lso w rit te n :“ I am th e liv in g b read w hich cam e dow n

from h eav en : if a n y m a n e a t o f th is b read , he sh a ll liv e fo r e v e r : an d th e b read th a t I w ill g iv e is m y flesh , w h ich I w ill g iv e fo r th e life o f th e w orld . * * * * * V erily , v e rily , I say u n to you , E x c e p t ye e a t th e flesh o f th e Son o f M an , an d d r in k h is blood, ye h av e no life in you. W hoso e a te th m y flesh , a n d d r in k e th m y blood, h a th e te rn a l l i f e ; an d I w ill ra is e h im up a t th e la s t day . F o r m y flesh is m ea t indeed , a n d m y blood is d r in k indeed . H e th a t e a te th m y flesh , an d d r in k e th m y blood, dw e lle th in m e a n d I in h im .”

T h e n ig h t b e fo re th i s blood w as sh ed Je su s m ade th is so lem n s t a te m e n t :

“ A nd a s th e y w ere e a tin g , J e s u s took b read a n d b lessed it , a n d b ra k e it , a n d g a v e i t to th e d isc ip le s , an d sa id , T a k e , e a t ; th is is m y body. A nd he took th e cup , a n d g av e th a n k s , a n d g av e i t to th em , sa y in g , D rin k ye a ll o f i t ; fo r th i s is m y blood o f th e new te s ta m e n t, w h ich is shed fo r m an y fo r th e rem iss io n of s in s .”

T h e w ords “ new te s ta m e n t ” h av e no re f­e rence to th e book w h ich w as a th o u san d y e a rs a f te rw a rd s ca lled th e N ew T e s ta m e n t; b u t to th e “ new co v e n a n t ” w h ich p rom ised e te rn a l life a n d u n iv e rsa l know ledge. You w ill find th e p rom ise of th is new co v e n a n t in th e th i r ty -f irs t c h a p te r o f Je re m ia h .

F o r tw o th o u sa n d y e a rs th e C hurch h a s b een so lem n ly e a t in g b re a d an d d rin k in g w in e in co m m em o ra tio n o f w h a t th e y ca ll th e E u c h a r is t. O ne sec t h a s even g o n e so f a r a s to d ec la re th a t th e p r ie s t h a s th e pow er to c h a n g e th e b read in to th e l i te r a l flesh and b lood o f Je su s . B u t n o n e o f th e m h av e had th e s l ig h te s t id ea th a t th e m e a n in g w as be­fo re th e i r eyes in th e b lood o f w om an. T h ey h av e g iv e n h e r a h ig h p lace in th e C hurch , b u t n o t a s h ig h a s sh e deserves. T h e y have ca lled th e m o th e r o f Je s u s th e “ M o ther of G od ,” an d in th i s th e y w ere g e t t in g close to th e tru th . T h e m o th e r o f G od is W om an, a ll w om en w ho a re m o th e rs . H ow can w om an g iv e b ir th to o th e r th a n G od w hen th e re is n o n e o th e r . “ I A m th e E o rd th y G od a n d beside m e th e re is n o n e e ls e .” W hy h av e th e p r ie s ts a n d p reach e rs fa ile d to u n d e rs ta n d th e E u c h a r is t? B ecause th ey h av e fa ile d to u n d e rs ta n d w om en ? W om an is th e g re a te s t m y s te ry on e a rth . M en a re a lm o s t u t te r s t r a n g e rs to w om an. S h e is a lw ay s a m y s te ry to m an an d to h e rse lf . Y e t th e B ib le is a sex book, a w om an book. T h e la s t book o f th e B ib le is a sym bo lica l re p re se n ta t io n of W om an. T h e re is a S c a rle t W om an (the m oon w om an) s i t t in g on a B east I

(physica l life) w h ile sh e d rin k s to d ru n k e n ­ness . A ll th e com m erce, th e b u sin ess , th e m oney of th e w orld p ay s tr ib u te to h e r and th e c ity in w hich she re ig n s . In c o n tra s t to h e r is a n o th e r W om an clo thed w ith th e su n , th e m oon b e n e a th h e r fee t, and a crow n o f tw elve s ta rs on h e r head. T he c lo s in g v erses o f th e B ib le speak o f th e “ B ride, th e L a m b ’s W ife ,” an d th e g re a t m a rria g e o f m ind to m in d in th e k in g d o m of T ru th . So, you see, th e w hole book from G enesis to R eve la tion is devo ted to th e m y s te ry o f m otherhood. W om an is th e “ lam b s la in from th e fo u n d a­tio n o f th e w o rld .” Je s u s is th e sym bol, th e re p re se n ta tio n of th is L am b o f God. H e is th e fu lfillm e n t o f a ll p rophecy , th e F i r s t a n d th e E a s t, th e A lp h a an d O m ega, th e F ir s t B orn from th e dead.

Y es, in w om an m u st be found th e “ L o s t W o rd ” of th e A n c ien t, F re e an d A ccepted M asons, th e “ S ec re t D o c trin e ” o f th e seers, a n d th e key to a ll th e m y s te rie s o f m a te r ia l life . W h en m en le a rn h o w to b u ild a n d ca re fo r th e body o f w om an, th e y w ill becom e rea l K n ig h ts o f th e T em ple o f L ife . T h ey w ill le a rn th a t in W om an m u st be fo u n d th a t “ house n o t m ade w ith h a n d s e te rn a l in th e h e a v e n s .” T h u s , you see, m an is tr a m p lin g on th e life o f h is life , an d d e filin g th e tem ple o f th e liv in g God, w h ile h is eyes a re lif te d to th e sk ies in ad o ra tio n of an im a g in a ry life . H e is filled w ith aw e over a p iece of b read , an d y e t looks on th e v e ry b lood o f life a s a n a ffa ir o f th e to ile t, a n u n c le a n n e ss of th e flesh , w h ich h a s no m ore sac red n ess th a n a n y o th e r h id d en th in g of th e c lo s e t ! Bow dow n, O foo lish m a n , befo re a p r ie s t a n d a cup of w ine , a n d go hom e a n d tr e a t y o u r w ife a s if sh e w ere th e com m onest k in d of d ir t . A n d y e t i t is w rit te n :

“ H u sb a n d s love y o u r w ives, even a s C h r is t a lso loved th e C hurch , an d g av e h im se lf fo r i t ; th a t he m ig 'h t sa n c tify it an d c leanse i t w ith th e w a sh in g of w a te r by th e W ord, th a t he m ig h t p re se n t i t to h im se lf a g lo rio u s C hurch , n o t h a v in g spo t, o r w rin k le , o r a n y such t h i n g ; b u t th a t it should be ho ly and w ith o u t b lem ish . So o u g h t m en to love th e ir w ives a s th e ir ow n bodies. H e th a t lo v e th h is w ife love th h im self. F o r no m an ev er y e t h a te d h is ow n f le s h ; b u t n o u rish e th an d c h e rish e th it , even a s th e L o rd th e C hurch : fo r we a re m em bers of h is body, o f h is flesh , a n d of h is bones. F o r th is cause sh a ll a m an leav e h is fa th e r a n d m o ther, an d sh a ll be jo in ed u n to h is w ife , an d th ey tw o sh a ll be one flesh. T h is is a g re a t m y s te ry : b u t I sp eak c o n c e rn in g C h ris t a n d th e C hurch . N ev erth e less le t every one of you in p a r t ic u la r so love h is w ife even a s h im ­se lf ; a n d th e w ife see th a t she rev e ren ce her h u sb a n d .” —E p h . 5.

T h e w rite r o f th e se w ords is n o t considered as a m an p re ju d iced in fa v o r o f w om en ; a n d y e t he p lace s h e r a s h ig h a s th e C hurch , th e B ody o f C h r i s t ! W h y sh o u ld a m an love a w om an even a s C h ris t loves th e C hurch ? B ecause sh e is th e C hurch . W hy shou ld a w om an rev eren ce a m an ? B ecause he is th e C h ris t.

T h e tru e m a rr ia g e is su b jec tiv e . I t is a G od jo in in g ; an d w h a t G od jo in s to g e th e r no m an can p u t a su n d er. T h e u n ion of m ind a n d m ind , th e co m in g to g e th e r in th e su b ­je c tiv e firs t, an d th e n an ob jec tive con junc-

C H R I S T I A N8tion w hich m akes “ th e tw a in in one fle sh .’’ T h ere is b u t one flesh, fo r th e tw o becom e one in th o u g h t ; and w here tw o a re jo in ed to g e th e r th e y m ay a sk w h a t th e y w ill an d it sh a ll be g ra n te d u n to them , fo r th ey a re the I A m , th e im ag e a n d lik en ess of God. Such a b le n d in g of m in d w ith m ind can be accom ­p lished by th e S p ir it on ly , fo r “ th e S p ir it se a rch e th a ll th in g s , yea, th e deep th in g s of G od.” In such a u n ion th e blood of th e cross becom es th e blood of l i fe ; the life of th e tw a in , an d n o t th e life of a th ird person. I t is re g e n e ra tio n , th e re su rrec tio n from th e dead. Y ou m ay w ell excla im , “ G lory to G od in th e h ig h es t an d on e a rth peace an d good w ill to m en .” I t is good w ill to wom en. S he w ill c lo the h e rse lf w ith th e sun , a n d the m oon (m enses) w ill be b en ea th h e r fee t, an d th e w hole Zodiac w ill crow n h e r head. She w ill know no tim es or seasons, no days, or m on ths, o r years . E te rn i ty w ill re ig n , and th e w a te r g iven to h e r sh a ll be in h e r a w ell o f liv in g w a te r s p r in g in g up in to e v e r la s t­in g life.

“ A nd base th in g s of th e w orld, an d th in g s w hich are despised, h a th G od c h o sen .”

W om an is th e tem ple of L i f e ; w orsh ip a t h e r sh r in e !

L e t a ll w ho th in k th is s ta n d a rd too h ig h fo r w om en tu rn th e ir eyes to th e o th e r side of th e p ic tu re . A p e rv e rted God is th e devil. W ill you look a t th e dev ils w ho come fo r th from th e body of w om an ? Look a t th e id io ts, lu n a tic s , c rim in a ls o f a ll k in d s , the deform ed in m ind and body, w ho a re com ing fo r th from th e body o f w om an lik e sw arm s of locusts in E g y p t ! I s sh e n o t p roduc ing life , a dem oniacal life , on th e e a r th ? L ike b eg e ts like. She h a s been desp ised and despoiled b y m an , an d is p rod u c in g a f te r th is k in d of th o u g h t. No w onder sh e b r in g s fo r th dea th ! W ho w ould w a n t such dev ils to live fo rev e r ? A ye, w h a t dev il w ould w an t to live fo rev e r in th e he ll in w h ich he w as born ? How can th e tem p le rem a in ho ly w hen th e w o rsh ippers a re filled w ith a ll k in d s of u n c lean n ess ? I t is im possib le to r ise above these th in g s u n ti l o u r th o u g h ts are lif te d by th e S p ir it o f T ru th in W om an. T h e F o u n ta in of L ife m u s t be m ade pu re . T h ere fo re , I say u n to you, m en m u s t love w om en w ith a su b jec tiv e love, a love of th o u g h t, o f m ind , of h ea rt. L ove w ill then b r in g fo r th love. T h is su n is r i s in g an d its l ig h t is to u c h in g th e tops of th e m o u n ta in s .

M ind you, th e re can be no such th in g a s a p e rm a n e n t perv ersio n o f G o d ; hence th e re c an n o t be a p e rm a n e n t devil. T h a n k God these ab n o rm al co n d itio n s a re b u t fo r a day an d an h o u r ! T h ey w ill a ll p a ss aw ay. B ut, O S w ee th e ra r t, i f you h av e g iv en b ir th to a N ero , a H erod, a Je sse P om eroy—if you have b ro u g h t fo r th from y o u r w om b a n d nu rsed a t yo u r b re a s ts th e v ile s t dev il in h e ll—re ­m em ber th a t you h av e a lso g iven b ir th to a Je su s C h ris t, a P la to , a S h ak esp eare 1! T he sw eetes t s in g e rs o f e a r th , th e m a s te rs of

' m usic, th e em pero rs o f a r t , th e g lo rious w om en and th e su b lim est of m en h ave ea ten y o u r flesh, d ra n k you r blood, and n o u rished th e ir bodies from th e m ilk of y o u r b re a s ts 1 I s n ’t it tim e, S w ee th ea rt, th a t we ceased fro m sym bols a n d b ro u g h t fo r th th e Son of God, th e W ord m ade in co rru p tib le flesh ? Y es, th e m usic should reach to th e h ig h es t

no te in th e song of life . T h e re m u s t be a m a rr ia g e o f S p ir it , a u n it in g o f su b jec tiv e th o u g h t, fo r th e pu rpose of m a n ife s tin g th e h ig h e s t ideal in h u m an flesh. I know th e d ay is a t h an d . “ I A m th e R esu rrec tio n an d th e L ife .” ________________ __

HISTORY REPEATING ITSELF.

T h e co n tro v ersy now g o in g on be tw een th e C h ris tia n S c ie n tis ts an d th e d ru g docto rs is fu n n y . T h e th re e schools of m ed ic ine —A llo p a th , H om eopath a n d E c le c tic —have jo ined fo rces, fo rm ed a com bine , to o u st C h ris tia n Science. B e p a tie n t, b re th re n and s is te rs , you r tim e w ill com e. I u sed to be a H om eopath , an d w as “ la rtghed to scorn ” by th e sam e fe llow s w ho a re now sn e e r in g a t C h ris tia n Science. I t w as th e sam e old la u g h w hich m ade fu n o f m y su g a r p ills , m y h ig h po tenc ies , an d m y “ lik e cu res l i k e ” th eo ry . I can a lso rem em b er w hen th e “ E c le c t ic s ” w ere looked upon as q u ack s. M oney m ak es th e m are go. J u s t go on b u ild ­in g costly tem p les an d ded ica te th em to C h ris tia n Science . Go r ig h t a lo n g h e a lin g th e people an d m a k in g m oney w ith m in d in ­s te a d of m edicine, an d you w ill soon be “ re c o g n iz e d ” by th e r e g u la r s ; a n d th e n , to re p e a t h is to ry , th e C h ris tia n S c ie n t is ts m u s t jo in w ith th e o th e rs to oppose a n y new th o u g h t w h ich m ay v e n tu re to show its head in th e fu tu re . I ’m ash am ed o f th e H om eo­p a th s fo r jo in in g in a c ru sad e a g a in s t C h ris ­tia n Science. T h e y h ave fo u g h t th e i r w ay to reco g n itio n , a n d o u g h t to rem em b er to be lib e ra l w ith o th e r s ; b u t su ch is th e h is to ry of a ll p ro g re ss . I u sed to b e lo n g to a sec t w hich ca lled a ll th e o th e r se c ts s e c ta r ia n s !

A s I sa id be fo re , i t is m oney th a t w ill cau se a c h a n g e in th e p u b lic m ind . “ M oney ta lk s 1” is a v e ry a p t s a y in g of th e p re se n t day . T h e tim e h a s com e w h en e v e ry th in g is m easu red by i ts w o rth in d o lla rs . I t w as a v e ry w ise m ove fo r C h r is tia n S c ie n t is ts to use m oney la v ish ly a n d to d em an d a good p rice fo r th e i r se rv ices. I t is th e w isdom of th is w orld ; b u t, beloved, th i s w orld is th e one in w h ich we a re now a c tin g . T h e b u ild ­in g of co s tly tem p les g iv es em p lo y m en t to th o u sa n d s of m en, an d so a t t r a c ts th e a t t e n ­tion of “ b u s in e s s ,” a n d th e A lm ig h ty D o lla r to th e people a n d th e p rin c ip le rep re se n te d by C h ris tia n Science. T h e re is n o th in g w ro n g in a ll th is , fo r i t is o f God. A lm ig h ty D o lla r is th e g e n u in e sym bol o f A lm ig h ty God.

T h e d ru g d oc to rs a ll know th a t th e p ra c ­tice o f m ed ic ine is a hum bug . T h e H om eo­p a th s h ave proved th a t a s good re s u lts—aye, m uch b e tte r re s u lts—can be o b ta in e d w ith o u t d ru g s a s w ith th e use o f d ru g s . T h e g e n u in e H om eopath d o esn ’t g ive an y m ed ic ine . H is “ h ig h a tte n u a tio n s ” c a n n o t be ca lled d ru g s . T h e g e n u in e H om eopath w ill f r a n k ly te ll you th a t th e h e a lin g pow er is n o t in th e p ills o r pow ders, b u t in th e m an w ho p resc rib es , th e m an w ho tr e a ts th e p a tie n t w ith th e pow er o f m ind . H e uses th e su g a r a s a m ean s to call th e p a t ie n t’s a tte n tio n to h im ­self. H ah n e m a n n , th e fo u n d e r o f H om eop­a th y , ta u g h t an d p rac ticed m en ta l h ea lin g . H e a lso used m ag n e tic m o v em en ts an d h y p ­n o tic su g g es tio n . So th e C h ris tia n S c ien tis t, in p re p a r in g fo r re co g n itio n a s a “ r e g u la r ,” w ill n o t h ave to go f a r ah ead of H om eopathy .

In fa c t , a ll w ho in te n d p ra c tic in g , if they h av e th e tim e , sh o u ld g ra d u a te in one of the r e g u la r sch o o ls o f m ed ic in e . W hen I say “ p ra c t ic in g ,” I r e f e r to th e g o in g aboutfrom house to h o u se v is i t in g p a t ie n ts , or permit­t in g th e m to com e in to y o u r physica l pres­ence. T h is is n o t a t a ll n e c e s s a ry ; but if you a re g o in g to im ita te d ru g doctors, arm y o u rse lf w ith a d ru g d o c to r’s d ip lom a.

M rs. E d d y h a s th is to sa y of th e Homeo­p a th ic school o f “ M e d ic in e ” :

A s a p e r t in e n t i l lu s tra t io n o f th is general su b je c t u n d e r d iscu ss io n , I w ill c ite a modern p h ase of m ed ica l p ra c tic e , nam ely , the h o m eo p a th ic sy s tem , to w h ich th e old school h a s becom e reconc iled . H ere I speak from experience . In h o m eo p a th y th e h ig h es t at­te n u a t io n s o f m ed ic in e h av e n o t an iota of th e d ru g le f t in th em , a n d th e low er a ttenua­tio n s h av e so l i t t le th a t a v ia l fu ll of the p e lle ts a re sw allow ed w ith o u t h a rm an d with­o u t ap p re c ia b le effec t, w h e rea s th e homeop­a th is t a d m in is te rs h a lf a dozen o r le s s of these sam e g lo b u les , a n d te lls you, a n d you will be lieve h im , th a t th e re w ith he h ea ls th e sick. T h is , how ever, does n o t d isp ro v e th e efficacy of th e sy s tem . I t e n h a n c e s it , fo r it identi­fies i t w ith m in d , n o t m a t te r , in th e grooves o f God, in th e h a n d s o f O m nipo tence . And say , O p e tty sc o rn e r o f th e In f in ite ! canst th o u m ock H is m ira c le s o r s c a t te r H is shade w ho “ a b id e th u n d e r th e shadow of the Al­m ig h ty ?”

T h e h o m e o p a th is t h a n d le s in h is practice, a n d is su pposed to h ea l, th e m o s t violent s ta g e s o f o rg a n ic in f la m m a to ry d isease , to s to p deco m p o sitio n , to rem ove e n te r i t is , gas­tr i t is , g a s t r a lg ia , h y p e re m ia , pneum onia, d ip h th e r ia an d o ss ific a tio n —th e effects of c a lc a reo u s s a l ts fo rm ed b y c a rb o n a te and s u lp h a te o f l im e ; a n d th e h o m eo p a th ic phy­s ic ian succeeds in h e a lin g h is cases w ithout d ru g s equally- w ith th e a llo p a th , w ho depends upon d rugs! T h e n , is m ind o r m a t te r th e in­te l l ig e n t fa c to r in p a th o lo g y ? I f m a tte r , I c h a lle n g e m a tte r to a c t a p a r t fro m m in d ; a n d if m in d , I h av e p roved b eyond cav il th a t th e a c tio n o f m in d is c u ra tiv e a n d p o te n t in p ro p o rtio n a s i t a c ts u n tram m eled by- m atte r . H ence o u r M a s te r’s sa y in g , “ T h e flesh p ro fite th n o th in g .” T h e d iffe rence betw een m e tap h y sic s in h o m eo p a th y a n d m e tap h y sics in C h ris tia n S cience co n s is ts in th is forcib le f a c t : T h e fo rm e r e n lis ts f a i th in th e p h a r­m acy of th e h u m a n m in d , a n d th e la t te r couples f a i th w ith u n d e rs ta n d in g , an d is based on th e D iv in e m ind , k n o w in g th a t th is m ind is o m n ip o ten t, is in f in ite , is a ll—hence it is th e so v e re ig n ap p ea l, a n d th e re is n o th in g th e re in to a t te n u a te . T h e m ore of th is m ind th e b e tte r fo r b o th p h y s ic ia n and p a tie n t.

O f course I w ould n o t im ita te p reachers o r p h y s ic ia n s , hence I w ill n o t “ p ra c t ic e ” lik e e ith e r. I th in k th e re is a b e t te r w ay to te ac h tr u th th a n to be a m im ic o f th e p ray er ped d le r o r th e p ill docto r. T h e re is no re li­g io n in th e Science a n d no science in re lig ion . T h e re is no m ed ic ine in th e S cience an d no sc ience in m ed ic ine . Y et, if m y p a tie n t w a n ts th e “ c o n so la tio n o f th e c h u rc h ,” or th e ca re o f th e p h y s ic ian , I do n o t object. T h e re is n ’t a n y th in g in th e w ay o f m y mind. I am lik e th e w ind th a t b lo w e th w here it p leases in sp ite o f th e w in d m ills o f m ortal m ind . I ho ld no k in d o f re lig io u s serv ices, n e ith e r do I p re sc rib e a n y k in d o f m e d ic in e ; b u t I w ill n o t a n ta g o n iz e an y body o r an y ­th in g . T h e w ord o f w isdom is th e w ord of peace. H ow ever, I am ex ceed in g ly g la d th a t C h ris tia n S c ie n t is ts a re b e in g a rre s te d and p u t in ja i l . I t w ill a d v e rtise th e p rincip le . T h e b a tt le is r a g in g a n d T ru th w ill be vic­to rious. “ A l i t t le leav e n le a v e n e th the w hole lu m p .”