Intimacy, and Christ and Christmas by Mary Baker Eddy - presented by Rolf A. F. Witzsche


Christ was not crucified - that doom 
Was Jesus' part; 
For Sharon's rose must bud and bloom 
In human heart.
*

*"God was manifest in the flesh." - St. Paul.
 
 


Forever present, bounteous, free, 
Christ comes in gloom; 
And aye, with grace towards you and me, 
For health makes room.
 


Christian Science Healing

 

And aye, with grace towards you and me, 
For health makes room.


 

 

The picture above is a again of a double painting. We see the spiritual idea fully developed. This is the last scene of Mary Baker Eddy as Pastor Emeritus, fully developed, standing naked as it were, before mankind, proclaiming in essence, "I am the author of the textbook, your Pastor Emeritus. There is where you will find me, and not in person, but in Spirit, knowing that the real Pastor is God, never a person. I stand before naked in this sense, though clothed with Sun. When the textbook speaks you it is not I speaking, but God, infinite Mind - Mind being reflected in consciousness - and its language is its own. Read between the lines for the Spirit of God; listen to the voice that is heard when the senses are silent.

The title of the painting above is, Christian Science Healing. One wonders if the target for healing that is indicated here is Christian Science itself, implying the healing of Christian Science. A correct perception of the Pastor Emeritus is evidently essential for expressing "the divine Principle of scientific mental healing" as Mary Baker Eddy has termed Christian Science.

The dress of the woman in the painting is loose and apparently thinly knit, with a low cut top. The resulting image comes as close to a woman standing naked before the world as anyone would dare to present in the puritan world of late 19th Century in New England. Her right hand is pointing upwards to the Morning Star and her left hand is reaching out, inviting mankind. The response in mankind is there, but its far from being spontaneous. This, however, is another scene that pertains to another element of the foursquare structure, located in another column and another half of the structure. The scene at hand pertains to the healing of Christian Science, accomplished, standing in the world supreme.

The woman the background is seen with her hands folded, but not fully, as if this was too daring. But the healing appears to be in progress there. In the normal practice of prayer the palms are tightly facing each other, which appears to be a universal practice found in many religions and times and cultures. Scientifically it would signify the acknowledgement of zero-distance between the human and the divine. In practice, some deeply rooted factors stand in the way of this closeness unfolding socially, civilly, and morally. Sex is one of the chief factors.

-
Albrecht Duerer, Praying Hands  - hands in prayer in Bangladesh

In the painting, with woman shown in prayer, the palms don't quite meet as if the woman wouldn't dare to acknowledge the full implication of what is unfolding before her very eyes. Behind her we find an uncertain background that might resemble the mass of humanity, which she evidently represents. The poem puts a challenging demand on her and on all of mankind.  It speaks of the zero-distance intimacy of the human with the divine, termed the impersonal Christ:

Christ was not crucified - that doom 
Was Jesus' part; 
For Sharon's rose must bud and bloom 
In human heart.
*

*"God was manifest in the flesh." - St. Paul.
 

The quote that Mary Baker Eddy chose for this verse - the only quote used in the poem - speaks not of 'my flesh' or 'your flesh', but simply, "the flesh." 

With her being a woman, her divine individuality is evidently female, a creative, mothering, caring, individuality - the very aspect that modern society finds itself challenged to accept fully, but can't, as if some aspects of the divine were shameful (as Adam had imagined). We see this tragedy reflected in countless way throughout history, and we also see some progress being made in overcoming the obstruction, though much of it remains hidden in secrecy

In the wide-open natural world the sexual idea is 'proudly' open, wrapped in great splendor, by which the natural world functions and prospers - without which the entire complex mothering system of high-order life would actually collapse. The very heart of the natural system is built that way, focused onto the deepest intimacy. The principle of intimacy is built into the system.

On this principle the Pastor Emeritus puts herself on the plate as fully female and fully divine - clothed with the sun - as indeed she must present herself in full honesty to be protected against the great red dragon, the king of the lie. 

In her function as The Pastor Emeritus of the Mother Church of Christ, Scientist, Mary Baker Eddy stood tall for the divine Truth and the fullness of it. - The textbook chapter that applies here is the chapter: Footsteps of Truth. Few individuals have stood on the tall, absolute divine platform honestly, and openly, and proudly, and even fewer have been honored for it. One among those, who were honored for this reason by Judy Chicago, stands out tall in the pages of history. She is the historic woman of ancient Greece, named Sappho, whom Judy Chicago has honored with a place on her Dinner Party table, a plate painted in glowing colors of wings of subtle green, blue, and lavender, and a delicate core leaning towards the red and pink. She was known as the "flower of the graces" unfolding in brilliant sunshine of Greece against the backdrop of the sparkling blue of Aegean Sea. At The Dinner Party "Sappo's name rests within a burst of color that stands for the lava burst of unimpaired female creativity," as Judy Chicago has put it.

The following is in part how Judy Chicago presents her life story.

"Sappho, the greatest lyric poet and one of the finest poets of Western Civilization, was born on the island of Lesbos in 612 B.C.. There, where the bright sun filled the air with light and the blue water sparkled, women came and went as they pleased, for they knew nothing of the changes that were taking place in other lands. Women were highly valued in Lesbos, well-educated and free to pursue their interests and develop their talents. Sappho spent most of her life on this island, where she founded a 'thiasos' - a sacred society of women who were bound by spiritual ties. 

"Each year this society participated in religious festivals that were held for women only, as ancient religions were based on the idea that she who gives birth has power of life and death. This power was expressed in music, with singing, dancing, and playing instruments considered divine arts belonging to women. Ancient rock paintings depict female musicians, and there are hundreds of myths and legends about musical activities of goddesses, priestesses, and musicians. In tribal times, woman gathered in the sacred menstrual huts they had built and welcomed their daughters' first menses with celebratory songs. Women sang as the worked in the fields and composed melodies as they wove. they crooned softly to each other to ease the pain of childbirth, and, when death struck, female musicians were summoned to mourn... But when women's authority waned, their music ceased. 

"Sappho became a renowned teacher, with many women gathering around her to learn the arts of poetry, music, and dancing. Her fame spread throughout  Greece; statues were erected in her honor; her likeness was imprinted on coins; and her poetry was thought to rival Homer's. In addition to developing new poetic structures and meters, Sappho is known for poems expressing her love of women, often in openly erotic terms. Homosexuality was then viewed as a natural imulse for both women and men. Because Sappho came from the island of Lesbos, the word 'lesbian' ans come to mean a woman who loves women. 

"This eminent woman, so celebrated in her own time, later became the object of ridicule. She was satirized and maligned by Greeks, and her love of women was distorted by Roman writers into something unfeminine and perverse. The Church made her a criminal for her eroticism and homosexuality. Fanatical monks burnt her poems, so that only a few hundred lines still survive."


Sappho

TO EVENING

by: Sappho

      O HESPERUS! Thou bringest all things home;
      All that the garish day hath scattered wide;
      The sheep, the goat, back to the welcome fold;
      Thou bring'st the child, too, to his mother's side.

 

This English translation, by William Hyde Appleton, of 'To Evening' is reprinted from Greek Poets in English Verse. Ed. William Hyde Appleton. Cambridge: The Riverside Press, 1893. - source
MORE POEMS BY SAPPHO


painting by Charles Nicolas Rafael Lafond (17741835)
"Sappho sings for Homer," 1824 Oil on canvas

The date of Homer's existence was controversial in antiquity and is no less so today. Originally placed into the 8th Century BC, over the past few decades some scholars have argued for a 7th-century date. Those who believe that the Homeric poems developed gradually over a long period of time, generally give a later date for the poems that are attributed to Homer, which according to Gregory Nagy, became fixed texts in only the 6th century, which would thereby place Homer within the period of Sappo. (See Homer )

Sappo's birth is believed to have occurred between 630 and 612 BC, and it is said that she died around 570 BC, but little is known for certain about her life. The bulk of her poetry, which was well-known and greatly admired throughout antiquity, has been lost, but her immense reputation has endured through the surviving fragments.

 

The scene in the painting for the element of Christ and Christmas that is applicable here, commissioned by Mary Baker Eddy in 1893, is again a double scene, so that only the first part applies as previously stated and shown again below. 

In this scene we see the spiritual idea fully developed, and presented under the title Christian Science Healing. But what do see indicated here? Do we see a process, or a fact? I think we see both. We see a process in which the power that lights the star at the top of the scene is channel to the death-bed of mankind where a resurrection is needed. The deathbed is located on the side of the church, and is omitted in the scene below.  This means we see a process. But we also see something else. We see an image of Christian Science that is far from being the current perception. For one thing, this scene is happening in the temple. It is also a scene in which The Pastor Emeritus is seen as standing tall and proud and effective. We see an image in which Christian Science itself is healed. In the line of progression this is therefore also the last scene of Mary Baker Eddy standing as Pastor Emeritus. We see this concept also healed.


Christian Science Healing

In this final scene The Pastor Emeritus is fully developed, standing naked as it were, before mankind. The dress is loose and apparently thinly knit, with a low cut top. The resulting image comes as close to a woman standing naked before the world as anyone would dare to present her in the puritan world of late 19th Century New England. Her right hand is pointing upwards to the Morning Star, the star of power and the fullness of God, while her left hand is reaching out to mankind as Pastor Emeritus presenting to mankind Divine Science. 

The bed that we see before her, pertaining to the second scene of the painting, is as wide as all mankind. The patient in the bed is Christianity. And the patient is sick. Though it is reluctant in its response, it is being healed. The divine idea that flows with power and causes universal healing, is no longer linked to a person, but is God's idea. 

All that man is, reflects God. The principle of power, of divine Mind being expressed, is never personal, but is universal. Likewise, true sexuality cannot be personal, if it is the divine reflection in mankind. We may deny the universal quality of the divine, and thereby make its expression a personal thing and bury the divine hue, but then we become ashamed like Adam had been ashamed when he recognized himself as being personally naked, and hid himself. Thus, the sense of sex needs to be lifted out of the cellar of the mythological realm, into the realm of divine ideas, the realm of spiritual manifests, the realm of profound reality.
(see: Sex, Brain, Intimacy, Spirituality)

The woman in the scene above stands far above the cellar, as she must. She must stand fully and proudly, self-acknowledged as a divine idea of power that supercedes her as a personal healer. All that God imparts is good.  She has no choice in this recognition, because the human mind is not a healer, and humanity is not self-created. Thus she stands before herself unencumbered and free, and likewise before the world. How else would she be able to heal in a manner that projects the fullness of the divine quality reflected in man, where all power flows from the divine Mind? 

Once, the woman, thus having healed herself, and the public perception of her is healed by her achievements, the sick will respond towards their own self-healing, with the new sense of health build on spiritual healing, becoming the norm.

There is no power apart from God. Omnipotence has all-power,
and to acknowledge any other power is to dishonor God. (S&H 228:25)

This Christ-like self-acknowledgement of society as a divine idea must necessarily also include sex into the same context as a profound aspect in human living that is essential for civilization to exist. Civilization is not possible without the Principle of Intimacy. Likewise, spiritual perception is not possible without it, because the Christ symbolizes the intimate unity between God and man that is the ultimate reality of our being. Thus, it is also the human concept of the Christ that is being healed here, in the second column. And so, sex must be included in the development of out spiritual sense. The deep corporeal intimacy that it promotes as a divine idea must be developed upwards to the highest levels towards the complete individual intimacy with the divine in its full-orbed dimension.

As the poem states:

For Sharon's rose must bud and bloom 
In human heart.
*

*"God was manifest in the flesh." - St. Paul.
 

The term, Sharon's rose, is the collective name of five different flowers growing in the underbrush of the forests of the Plain of Sharon - one of the most fertile regions of Palestine along the Mediterranean coast, a region presently occupied by the State of Israel.  

The metaphor in the poem relating to the underbrush where the Rose of Sharon is found, may also have a sexual connotation, even in the fleshly context. 


an example of the Rose of Sharon

In a very real sense, therefore, any form of sexual subjugation, including sexual self-denial, is paramount to an active denial of God, and is therefore in essence an act of 'suicide.' When the divine idea is denied, the human world dies, socially, civilly, morally, and physically.

It is interesting to note in this context that the Spanish painter Francisco Goya had an inkling of the dynamics involved, which he illustrated in his etching "This is the truth" where portrayed the truth as beautifully female, richly endowed, and profoundly sexual.

In the impersonal, divine sense, the spiritual idea of God recognizes herself not as being shrouded with what is trivial, but being clothed with the Sun - and beyond that as the scriptures point out: having the moon under her feet, and on her head a crown of twelve stars (Rev. 12:1) - the stars that Mary Baker Eddy refers to as "the stars in the crown of rejoicing" (S&H 562).


Associated elements:

Lord's Prayer: - Enable us to know, - as in heaven, so on earth, - God is omnipotent, supreme.

Textbook: Chapter 8 - Footsteps of Truth

Manual: Segment 8 - The Mother Church and Branch Churches


Part 2

Note that the painting at the top of this page, from Christ and Christmas, contains two distinct scenes and has two verses associated with them, so that for the second scene and its verse a new element applies, which however is linked to the first. 

In the case of the two-part painting, the split between the two scenes extends not only across two separate elements of the foursquare structures, but also across two columns, which are thereby linked. As noted above, the woman in the first part of the scene represents the highest human manifest of Mary Baker Eddy as The Pastor Emeritus of The Mother Church, and it also represents the healing of Christian Science fully accomplished, and with this being the highest element in the column it represents the absolute of Truth - the truth that becomes evident in all forms of healing.

The second scene of the two-part painting, which by its continuation pertains to the next column, the third column, pertains thereby also to another aspect of Mary Baker Eddy and another major focus for the healing process. 

In the third column, the apparent focus is on Mary Baker Eddy as the educator of mankind in the form of The President of the Massachusetts Metaphysical College. She started this college in 1867 with one student as a "school for Christian Science Mind-healing." The college has two functions which actually combine into one. The first function is to communicate the scientific process of the healing of disease by spiritual means in individual cases. Mary Baker Eddy fulfilled this function by teaching thousands to heal and to go out into the world to teach others. This train naturally involves the healing of Christianity as a whole where the process of Christ healing has drifted far out of sight, whereby Christianity lost its original face. The term Christianity defines a society in which the Christ, the spiritual idea of God, is the central motivator, the empowering impetus, in human living.

The split between the two columns, though linked across by the above painting, is further significant in that the split extends also across the two halves of the foursquare structure. The first of these two represents the profound spiritual force that uplifted and enriched Mary Baker Eddy's self-perception, and enabled her achievements as the discoverer and founder of Christian Science, and subsequently as the tallest concept of pastor. 

While this elevating spiritual force that moved her, enriched her being, and thereby enriched her ability to enrich the world, the concept of force is not appropriate in dealing with society. Here, the spiritual concept of power applies - not personal power, but the impersonal power of God. Thus the focus is shifted away from her being the influential force, to divine power being the active impetus for shaping and uplifting society. 

Forever present, bounteous, free, 
Christ comes in gloom; 
And aye, with grace towards you and me, 
For health makes room.

For this to happen, the process of her being the educator also has to be impersonal in nature. The resulting shift in focus is illustrated by society itself reaching up towards something that is greater than itself, as faint as the reaching-up may still be at the present stage. Nothing is forced in the scene below, or can be forced. If force was applied, even by coercion, the result would be an invasion.

The hand that 'Christianity' is reaching for in the above painting is the hand of The Pastor Emeritus, Mary Baker Eddy. But if we skip to the top of the column for this element, we find a different kind of process developing, one that Christ Jesus had recognized as a powerfully uplifting animus in his days, which might be called spiritual self-development.  At the top of the column Mary Baker Eddy retains her title as President of the Massachusetts Metaphysical College, while the college itself no longer has a teacher and no longer issues certificates. She sets up a standard thereby for people to live up to. It appears that Mary Magdalene in Jesus' time had given herself this task and had lived up to it. The details of the case don't apply here, except to note that this type of self-motivation is the effect of the power of the Christ unfolding in divine Science.

Mankind presently finds itself very much in the need of this influence, of the gentle, natural, influence of divine power. The spiritual force that guides the heart, unless it is drawn from the deepest zero-intimacy with the divine, the Christ force, tends to become a blind force that is inherently unproductive. Much of the whole world is presently sick and is locked into a financial, economic, and political breakdown crisis that threatens to unleash a new dark age. The very focus has been lost on what a human being is, what creative power is, what and economy, what a society is, even what civilization is. The power that brings healing to this sick sense has got to be the recognition of the power of Principle, Life, Love, Soul, Truth, Mind, and Spirit, but not in an esoteric sense. This non-esoteric response to what is good might have been the quality that Christ Jesus had acknowledged when he said to his host that she "loved much." (Luke 7:36-50) When he said to his host that her sins had been forgiven he didn't imply that her loving of mankind had been one of them, perhaps suggesting that it had merely lacked in scientific discipline for being more effective.

We have no record that Mary Magdalene was taught by Christ Jesus in a classroom type setting. We only have the record that she "sojourned" with him and aligned herself accordingly. When Mary Baker Eddy taught her classes she would at times send her students out during the course to go and heal someone, which apparently they all did.

We are told quite early in the Gospel of St. John that Christ Jesus was put on the spot like that, in this case for a sinister purpose to entrap him. The authorities brought a woman before him who had been caught in the act of loving another person in an unauthorized fashion, whom the law therefore condemned to death. So, how did heal the situation? He couldn't suggest that the law should be defied, but neither could he allow the woman to be killed. And so he healed the real cause for which the woman was on trial, and this cause was society's own undisciplined thinking. He requested every one of her accusers to look into their heart as human beings and determine if a crime against love had been committed. On this ground they couldn't condemn her. They dropped their accusation and walked away, themselves healed. The woman's life was spared. She might have been Mary Magdalene. - The story (John 8:1-11) has been removed from some modern versions of the Bible, so that John 8 in these versions start with verse 12.

The 'portrait' of Mary Magdalene is reflected in the 'face' of many modern and also more-distantly historic women who see themselves injured by the obstinacy in society against women as a profound divine idea.

The distant historic face that we see as an example honored at The Dinner Party is the face of Hypatia (370-415). She is a Roman scholar and philosopher living in Alexandria before its great library was destroyed. 


Hypatia as imagined in 1906

Judy Chicago writes of her:

"Unlike most of their Athenian sisters, Roman women were educated, particularly those who lived where Egyptian influence was strong. Hypatia, as a child prodigy, was tutored by the most dedicated scholars of her her day. She rapidly mastered mathematics, astronomy, and the natural sciences and became famous in these fields. Because she was an outspoken scholar and very popular as well, she was appointed head of the University of Alexandria.

"Hypatia attempted to create an intellectual reawakening of reverence for the Greek gods and goddesses. She particularly stressed the importance of the goddesses and the feminine aspect of culture, arguing that the Mother Goddess religion conferred dignity, influence, and power to women. When consulted about the unrest in Rome, she stated that Roman men had misused their women - causing the next generations to be born not through love, but through seduction and rape. This had produced violence and turmoil in the empire that could only be solved, she said, by elevating women to their former status.

"Through her eloquent teachings, Hypatia attracted both plain and cultured people to her philosophy and gradually became a political force that threatened the power of the emerging Church. Constantine had already proclaimed Christianity the State religion, but the Church had not established sole control. Hypatia was anathema to many Christians; the Bishop of Alexandria despised her, no doubt in part because she dared to preach. Silence and submission were what he expected of women, and Hypatia's stature in Alexandrian society incensed him.

"Because she had become an advisor to the government, it was difficult for the Bishop to openly attack Hypatia. Instead he organized a group of fanatical monks who waylaid her on the way to her weekly lecture at the university. Dragging her from her carriage, they pulled her limbs from the sockets, plugged out her organs, hacked her remains to pieces, and burnt them. Years later, when the great library of Alexandria was sacked, Hypatia's writings - like her body - were burnt."

 

This, to some degree, illustrates the nature of the deathbed of humanity where civilization is dying. On plate created to honor Hypatia, the four wings of the butterfly, like leaves plugged off, are shown pulled away from the central core, towards the scalloped edge of the plate and mingling with it.

The historic dark ages in Europe followed closely in the shadow of the rage that had still been an undercurrent in Hypatia's time. The dark ages had raged thereafter for a thousand years, and still do again in the present. The entire world is now being destroyed increasingly by the same kind of rage, as we have it in the destruction of industries, farming, finance, and the oceans with oil-spills that are no longer cleaned up, and the pollution of the very air we breathe with radioactive fallout from uranium weapons used in war that's already reflected in the mass-dying of bees, birds, snakes, frogs, and so on, and hundreds of millions of cases of human casualties in the form of numerous diseases.  

The nature of the modern rage was already exemplified to some degree by Virginia Woolf (1882-1941), which Judy Chicago also honors at The Dinner Party

With Virginia Woolf, a woman of our modern age, has been a delicate woman, and having been raped within the family, had been 'pried open' at it were, so that her sexuality became burden to her and the cause for mental breakdowns throughout her life. As a writer, which she had become, the thought of being discriminated against as a woman, had made her ill. Judy Chicago writes of her:

"According to Woolf's philosophy, the subjugation of women was the key to most of the social and and psychological disorders of Western Civilization. She believed that only by wedding masculine and feminine traits on personal, social, and esthetic levels could the world become sane. Her struggle to build an integrated language and to affect the world seemed hopeless in the face of fascism, which she saw as values of patriarchy gone mad. She believed that the rise of Nazism was an infantile reaction to women's demands for equal rights. Unable to maintain her sanity, in 1941 she deliberately submerged herself in a river and drowned...

"Woolf's image (referring to the plate) breaks away from the basic plate shape and - though still contained within its plate setting - is the most liberated form on the table. The 'breaking open' of the plate's structure symbolizes the breaking of the historic silence about women's lives, which can only be fully understood if women possess their own forms of expression. The luminous petals spread open to reveal her bursting center, and image of Woolf's fecund genius."

 


Virginia Stephen - Woolf

 

It is interesting to note that Mary Baker Eddy focused the applicable segment of her Church Manual, for the pertaining element here, on the subject of the "Guardianship of Church Funds." The subject of economy had evidently been deeply intertwined with the rise and fall of civilization as the causative factor thereof, especially the collapse into the dark ruled by empire, which still lingers in the modern world in the form of empire-economics (misnamed economics). Today's concept of economics is a behavior-modifying circus centered on what are called "market forces" and imagined "money values" that are constantly twisted to achieve ever-greater efficiency in the looting of society. In real terms, economics is physical, expressed by the spiritual process that is focused on meeting the human need.

It is a fact of history that the big boost of fascism that Hitler facilitated, and that Nazism that grew out of, was intentionally created and promoted by the masters of empire for economic-looting objectives, aiming at the destruction of the Soviet Union and the complete looting of Germany. As has been stated in recent years by a renowned economist of the imperial system of monetarism, that if Hjalmar Schacht, who was set up as Economics Minister in Germany, had been successful in looting Germany sufficiently,  "Hitler would not have been necessary." 

The very thought of it all makes one still ill, considering the suffering and destruction that was inflicted on this course. Virginia Woolf was sensitive to recognize this 'train' of sexually oriented despotism, and that the entire train of madness had its root in gross sexual dislocation towards extreme patriarchy. However, she was evidently unaware that this mad 'train' had been intentionally arranged at the very root of empire, for its effect.

The guardianship of the currencies of nations as a reflection of the productive and creative capacity of their society has been sadly neglected whereby fascism, the fascism of empire, has invaded the whole world with its deadly effects in the form of financial looting and destructive economics. 

Typically, the forces who stood against this trend, the trend of enthroning empire, have been swept out of the way with slander, ridicule, threats, assassination, and if need be, war. Christ Jesus one of those who stood against this growing 'river' of madness. But the last word has not been spoken. Mary Baker Eddy's college remains open, with her presiding as President, though it is presently largely unknown to exist. The irony is that the open college where no personal teaching takes place is also a college of economics, if not the only true college of economics, because in its highest sense, money, as a reflection of the principle of justice, is a divine idea. It serves the process of fair adjustment in the exchange of value. It serves no other purpose or function. And a spiritual idea reflecting the harmonizing order of divine Principle, money can no more be owned and horded as property, than God can be owned or horded as property. The value of a society's currency reflects the strength of that society's productive and creative activity. It has no intrinsic value. It reflects the value of the Christ-process in society uplifting the human self-perception, and thereby it productive and creative potential. When the perceived value of the human being in a society is at a high level, and is correspondingly acknowledged in productive and creative economic processes that uplift the general welfare of society as a whole, than this society's currency has invariably a correspondingly high value. Therefore, the real value of a currency reflects a society's attained spiritual self-perception. That's the underlying principle of economics. Anything else is secondary. It must therefore also be said that the healing of economics in a society depends absolutely on the scientific healing of its Christianity. The two cannot be separated.

The current world stands far from this. Society is not eagerly reaching out for this healing, even while its failing to do so, has suicidal consequences. When artificial value is attributed to money, a value it does not have, which is happening on a vast scale in the financial derivatives markets, which are gambling markets, fast profits are stolen from society's living in a process of horrendous 'rape' whereby its physical, social, and cultural structures are collapsing. Unemployment, crime, and homelessness are merely the frontline symptoms of this collapse into fascism, poverty, and the ultimate disintegration of nations. 

All of this is linked with the state of society's Christianity and the need for its being healed, which this entire column is dedicated to. It may be termed, "The healing of Christianity."

The applicable chapter of the textbook is short, but to the point, an in the excerpts below:

      Eternal Truth is changing the universe. As mortals drop off their mental swaddling-clothes, thought expands into expression. "Let there be light," is the perpetual demand of Truth and Love, changing chaos into order and discord into the music of the spheres. The mythical human theories of creation, anciently classified as the higher criticism, sprang from cultured scholars in Rome and in Greece, but they afforded no foundation for accurate views of creation by the divine Mind...
      The everlasting I AM is not bounded nor compressed within the narrow limits of physical humanity, nor can He be understood aright through mortal concepts. The precise form of God must be of small importance in comparison with the sublime question, What is infinite Mind or divine Love?...
      No form nor physical combination is adequate to represent infinite Love. A finite and material sense of God leads to formalism and narrowness; it chills the spirit of Christianity....      
     Man is more than a material form with a mind inside, which must escape from its environments in order to be immortal. Man reflects infinity, and this reflection is the true idea of God.
      God expresses in man the infinite idea forever developing itself, broadening and rising higher and higher from a boundless basis. Mind manifests all that exists in the infinitude of Truth. We know no more of man as the true divine image and likeness, than we know of God.
      The infinite Principle is reflected by the infinite idea and spiritual individuality, but the material so-called senses have no cognizance of either Principle or its idea. The human capacities are enlarged and perfected in proportion as humanity gains the true conception of man and God.

Next part


Associated elements:

Lord's Prayer: - Give us this day our daily bread;

Textbook: Chapter 9 - Creation

Manual: Segment 9 - Guardianship of Church Funds


lead-in: A Shine of Butterflies - Christ and Christmas Index  

related articles:
"A Shine of Rainbows"  
- Symbol of Our Heritage
-
Sex, Brain,  Intimacy, Spirituality
-
The singly powered universe
- What is God that Man is an Expression of?

- Sublime Science
- The Taj Mahal  
- Temples of India
- The Power of 56
- Morning Prayer Hymns

- related copyrights

 

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