Chapter II - Imposition and Demonstration
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ple of being. To the believing Rabbi and Pharisee he
ple of being. To the believing Rabbi and Pharisee he
said, "Even the publicans and harlots go into the king-
dom of heaven before you," not that he scoffed at
Christianity, but he knew there is neither Spirit, Life,
nor Truth in mere forms of religion, and that a man
can be baptized, partake of the sacrament, support the
clergy, observe the Sabbath day, and make long prayers
while yet a sensualist and hypocrite. Forms of personal
worship may not be voluntarily wrong, but involuntarily
so, inasmuch as they hinder the Spirit. To be a hypo-
crite in the science of Christianity is morally impossible,
for here Christianity is based on demonstration, or
proof, and yet many will come falsely in its name as
predicted. When God is understood, man will need
nothing besides God to make him healthy and harmo-
nious. Jesus established his church on this very un-
derstanding, and taught his followers it cast out error
and healed the sick. Instead of believing Christ a per-
son, he said, Christ is "Truth and Life," and "I and
the Father are one," thus claiming no separate Intelli-
gence, action or Life from God, and despite the perse-
cution and cross this earned from a Pharisee, he wrought
out on its Principle harmonious being.
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The question was then as now, at issue with mankind,
The question was then as now, at issue with mankind,
how did Jesus, through Christ, his God-being, heal the
sick? Jesus answered this question in the explanation
that the world rejects, when he appealed to his students,
thinking they would better understand him; and asked
"whom do men say that I am?" referring to the "I,"
that healed and cast out error, and they replied, "Some
say Elias, others Jeremias," etc.; but these men were
dead, therefore, their answer implied that some thought
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Jesus a medium controlled by the so-called "spirits" of
Jesus a medium controlled by the so-called "spirits" of
the departed. We cannot doubt the belief of medium-
ship prevailed to some extent at that time, for Herod
had before given the same definitions of Christ's heal-
ing; saying, "John the Baptist has come back, and
therefore mighty works show forth themselves in him."
That this wicked king and debauched husband should
gain no higher interpretation of the science of being
and the great work our Master did, was not surprising;
a sinner could not be supposed to comprehend this sci-
ence if the disciples understood it not fully. They
comprehended his spiritual explanations better than did
others, but the connection they had with man's physi-
cal harmony or their application to heal the sick, they
did not yet fully understand, so their Master patiently
persisted in teaching and demonstrating to them that
the Truth of being healed the sick, cast out error, and
raised the dead. This science of Life was not compre-
hended by his students, until his final demonstration,
when their great teacher stood before them the victor,
not only over sickness and sin, but over death.
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In secret yearnings to be better understood, the Mas-
In secret yearnings to be better understood, the Mas-
ter turned in confidence to Peter, saying, "But whom
say ye that I am?" This inquiry meant simply, who
or what is it that casts out error and heals the sick?
And because he turned from the other disciples' answer
and put anew the question to Peter, it plainly indicated
he disapproved the belief he was a medium as he had
before signified, saying, "I and the Father are one."
Peter's reply so unlike the others admitting He was
"Christ," Truth, that healed the sick and cast out
error, called forth the answer, "Our Father in heaven,"