LECTURER EXPLAINS
. CHRISTIAN SCIENCE
Many Nenanaites were on hand
last night to hear Charles 1. Ohren
stein, of Syracuse, N. Y., member
of the Board of Lectureship of the
Mother Church, the First Church of
Christ, Scientist, of Boston, Mass.,
lecture on Christian Science, the
Coliseum being well filled when Miss
Luella Shaffer introduced the speak
er of the evening.
“The subject of Christian Sci
ence” Miss Shaffer explained in her
introductory remarks, “is occupying
the attention of thinking people
throughout the civilized world today
as it has never done before, simply
for the reason that it is meeting
the world's great needs in health
and in sickness by revealing again
to humanity the divine Principle
which lay at the back of what are
termed miracles in Bible history.
The Bible abounds in promises of
healing, of deliverance, of protec
tion and of blessing, yet mankind
in general finds itself ill or in bond
age to numerous beliefs and limita
tions, or again there is so much
fear of all sorts of things, and from |
all of which people can be delivered i
if they accept these promises as
true.
“Christian Science not only teach
es an abiding faith and trust in j
God's promises and laws, but also j
demonstrates and proves them, for
they are unchangeable and enduring
-* and are the same yesterday, today, j
and forever. And its students are ■
receiving so many blessings from its
teachings that they desire to spread
this good news among their fellow
men; so a Board of Lectureship of
the Mother Church, the First
Church of Christ, Scientist, in Bos
ton, was provided. And it is our
privilege to have with us tonight;
a member of this Board, who will
lecture under the auspices of the ,
Christian Science Society of Fair
banks. I take great pleasure in in
troducing to you Mr. Charles I.
Ohrenstein of Syracuse, New York.”
Mr. Ohrenstein's Address.
Probably no idea has taken pos
session of the human thought during 1
recent years like that of the need of
preparedness, safety, and efficiency;
and certainly these factors are in
dispensable for achievement or suc
cess of any kind. Every activity is
• spurred by this idea. The home, the
school, the playground, the factory',
the office,—all are aflame with it.
Preparedness, safety, efficiency may1
be said to be inscribed upon the
mental banner leading -all endeavor.
Now. let us look over history, and
find its best prepared, safest, most
efficient character. Instantly, what
name comes to the thought of all?
Just one; the name of him who was
indeed "armed and well prepared.”
armed with the sword that was the
destruction of every ill, every hard
ship, every wrong,—the sword - of
Truth that meant life, freedom,
peace, to every living thing, peace
in all trials, all circumstances, a
peace that still passes mere human
understanding; the name of one who
upon sea and land, in turmoil,
storm, stress, in contact with de- ’
pravity, contagion, sickness, calami
k ty, death demonstrated perfect safe
ty and immunity; the name of one
who assuaged all sorrows,, healed all
diseases, dispelled all sinl, fed mul-.j
titudes, stilled storms, raised the
dying and the dead; the name of I
one whose one—to his enemies—
seeming failure was but the fore
runner of the crowning achievement
of all efficiency.—the achievement
*■ of the resurrection ahd ascension,
the demonstration for all time of
immortality. Would not all in sa
cred reverence breathe just this one
name, the name Jesus of Nazareth,
Jesus the Christ?
What gave Je 'is the Christ this
supreme preparedness, safety, effi
ciency? Was it mentality, spiritu
ality, or was it m teriality, corpore
ality? Was it not his Christianity.
m and was not this Christianity his
demonstrable knowledge or Science,
that is, Christian Science. Either it .
was such knowledge or Science or it
was its opposite, ignorance, super
stition, illusive belief. Let those i
who will take this view. :
The preparedness, safety, efficien- <
cy of Jesus were the result of his 1
demonstrable knowledge, the Science '
m
’ of being which constituted his
| Christianity. This Christianity was
I no mere ceremonialism or belief. It
[was *the science of living and of
living more abundantly; the science
of health, of peace, of blessedness;
the science that made Jesus the
Savior, deliverer, redeemer; the sci
ence which he came to teach man
kind. In a word, it was the under
standing of God, the supreme power
that is all good and always with us.
GOD.
Must not we then in order to be
| Christians, to benefit by this Chris
’ tianity, gain this understanding of
; God? Must not we ask who or
what is this God of whom Jesus had
such intimate, exact knowledge or
science?
Going to this master Jew, this
master Christian, what do we learn
God is? Something different from
what was in the beginning? Not
at all.
It should be remembered that
Jesus did not write; he spoke. He
spoke to his own people, the com
mon people, who heard him gladly;
and he spoke in their tongue. The
only instance preserved to us of
what he said in that tongue is in
the words which preceded his giving
up the “ghost,” the mere semblance
of life, which he said he could lay
down and could take up again, as
he later proved. These words, all
| will remember, were “Eloi. Eloi,
lama sabachthani?” which are trans
lated. “My God, my God, why hast
thou forsaken me?” The word Eloi,
which Jesus used, is the Old Testa
ment Chaldean word for what in
English is called God. It means
strength, or power, a meaning which
is entirely devoid of anthropomorph
ism or corporeality. According to
Jesus, then, God was^his power, the
power upon which he always relied,
with which he accomplished every
thing. Nor did he leave us in the
dark as to just what this power is.
In speaking to his disciples he said,
“Cal! no man your father upon the
earth: for one is your Father, which
is in heaven.” In other words,
there is only one creator or cause,
and the universe including man is
its product, the product of Eloi, the
one and only power.
Again, speaking to the woman at
the well. Jesus said, “God is Spirit."
which wouffi certainly mean that his
power, the only power he ever used,
the true cause of all, and conse
quently the cause of only that
w'hich is true, was Spirit or Mind,
not matter of any kind or physique.
And looking at the teachings of
Jesus, looking at his words and at
his works,—words and works due to,
impelled by, emanating from this
Eloi or power. Spirit, Mind, or in
telligence,—are we not bound to
conclude that this power, Spirit,
Mind, was infinite Love, and that
this divine Love was the very life
of Jesus which nothing could de
stroy and which was able to raise
him up at the last day? This one
power then, this one Spirit, Soul, or
Mind, this one existence or Life, this
one reality or Truth, this one in
finite Love, this divine Principle,
was all that constituted the Savior
who is the same yesterday, today,
and forever, “with which is no vari
ableness, neither shadow or turn
ing,” who is with us alway. This
is just what Christian Science de
fines God to be, as will be seen
from the following passage: “God
is incorporeal, divine, supreme, in
finite Mind, Spirit, Soul, Principle.
Life, Truth, Love” (Science and
Health, p. 465).
MAN.
Not only did Jesus illustrate, not
only does Christian Science teach
what God is, but in doing this Jesus
illustrated and- Christian Science
teaches what man is.
Does not the father want the son
to be like himself, and does not a
son want to be like his father? So
true is this, that right in the begin
ning we read that “God created
man in his own image, . . . male and
female created he them.” In other
words. He created them just like
Himself. Now, how do we know what
man is like? Do we not know it
by what he expresses? Was it not
the manifestation, the expression of
the power, the Mind, the Spirit, the
Life, the Truth, and the Love, which
are altogether good, God, that made
Jesus the best prepared, the safest,
the most efficient, the most able or
powerful, the most godlike man that
ever lived? Did it not make him
so godlike that all Christendom has
called him God. worshiped him as
God? It has done this, too, not
withstanding the fact that Jesus re
buked the man for calling him, not
God, but merely good, saying,
“There is none good but one, that
is. God.” He did this because he
recognized, as no one else ever has,
that even all that he manifested of
God did not express, but only indi
cated, the infinite good that is God.
This is shown by the fact that he
expected not only the emulation of
his example by his followers, but
more,—“He that believeth on me,
the works that I do shall he do
also; and greater works than these
shall he do; because I go unto my
Father;” because I illustrate the
way, and show, as he again said,
that “the Son can do nothing of
himself, but what he seeth the
Father do: for what things soever
he doeth, these also, doeth the Son
likewise.”
THIS TEACHING SCIENTIFIC.
That this knowledge of God and
of man, the knowledge that was
taught, illustrated, and demonstrat
ed by Jesus the Christ, is Christian,
all will concede. But, it may be
asked, is it scientific?
This question can be answered,
must be answered in one way alone
—that of demonstration or proof.
It was so answered when Jesus did
his marvelous works; it was so an
swered when his disciples or stu
dents repeated these works; it was
so answered when for over two cen
turies after them their followers,
the early Christians, did these
works. It is in this way that for
the past fifty years it has been an
swered and is now being answered.
It was so answered when Mrs. Eddy,
through the spiritual illumination to
her of a Bible text,—through the
coming to her of the right idea,—
was healed; it was so answered
when she, through this true sense
of the nature, the presence, and the
power of God, healed others, and
taught them to do likewise. It was
so answered when her students,
through the presentation of her
teachings,—given to them in the
Christian Science text-book, “Sci
ence and Health with Key to the
Scriptures.” — reformed, healed,
made the abundance of good mani
fest for others, and in turn taught
them to do likewise. It was so an
swered when this reformed, healed,
regenerated, saved multitude estab
lished churches and societies of
Christ, Scientist, in every part of
the habitable globe until it is safe
to say that there is no one here
who does not know of some one
whose life, health, mode of thought,
increased usefulness, and freedom
from want and woe do not bear
witness to this. It has been so an
swered, and is being so answered
here by the fact that this lecture
is given to make these facts known;
for were it not that some few or
many in this community were so
benefited, this lecture would not,
could not be given, for there would
be no one here who would cause it
to be given. There is, therefore,
abundant proof that this Christi
anity is Science, demonstrable and
demonstrated knowledge. Neither
do thinking people deny this over
whelming proof. But the question
stilly remains, how is this accom
plished?
Unaccustomed as most people are
to any expectancy of direct help
from God, it may be said that even
after the nature of God and of the
true man is indicated there is still
skepticism as to whether the bene
fits experienced are due to God, due
to the knowledge or science of Him.
For this reason those cured by
Christian Science are assured that
they would have got well anyway,
or that they had nothing the matter
with them. Again, the favorite ex
planation is given that the drugs
which had been taken, perhaps for
years and years, without doing any
good, had just commenced to work,
and so on. If. on the other hand,
the case is one of reformation or
improved fortune, the assurance is
most promptly given that, in the
one case, the change would have oc
curred anyway, and, in the other,
that the individual’s luck had chang
ed. In other words, the vague re
ligious beliefs that people have en
tertained. the vague notions they
have had of God, and the wrong
sense they have had of man, have
made them discredit the idea that
a genuine, applicable knowledge of
God, or the Science of being, exists
or can exist. Yet Jesus said that
“with God all things are possible.”
POSSIBLE TO WHOM?
All will concede that all things
would be possible to one having
sufficient life, to one who could live
long enough, and who possessed ade
quate intelligence, power, love, and
opportunity for the accomplishment
of them. All w*ill concede that such
an one would be thoroughly pre
pared, completely safe, and abso
lutely efficient. Adam, for exam
ple, if he had lived long enough,
if he had known enough, and so on,
could have accomplished any of the
things that had been accomplished
since. But he did not, and others
have not. Experience consequently
has convinced mankind that all are
limited in every way,—limited as to \
life, and so in vitality, energy, en
durance; limited in mentality, which
means lack of perception, iniitiative,
will; limited in power, and so in
capacity and ability; limited in love, j
consequently in devotion, incentive,1
impulsion, endeavor, for it is love i
that is the incentive of all effort
and of all achievement; limited in
environment, which means opportuni
ty for the employment of capacity,
intelligence, will, and so on. Nor is
it strange that these limitations are
accepted as absolute, final; that they
are solid convictions? Are not all
taught, and do not all believe that
everything is evolved from, is due
to, or dependent on matter; that
life is organic, physical, inherent
in the body; that all the faculties
also inhere in it; that intelligence
is in the head or brain; strength,
power, capacity in muscles; love in
the heart; that environment consists
of a material world in which every
thing is again due to matter and
not to God, the primordial essence
or substance of all, in whom “we
live, and move, and have our be
ing"?
\ et, every little while some one
accomplishes something which ex
perience has shown to be impossi
ble. What happens in such a case?
A human need cries and cries until
some one is awakened to the recog
nition of the fact that there is
power enough, intelligence enough,
love enough to meet it, and that the
opportunity to do so is always at
hand. It is not the believer in but
the disbeliever in present limita
tions that transcends them, breaks
them. The transmisison of the
force of a Niagara by means of a
wire, the transmission of messages,
even of the human voice, over con
tinents and oceans without wire,
the utilization for flight of heavier
than-air machines, are sufficiently
illustrative of this. Is not this all
answer to prayer? Is it not all the
result of appeal? Appeal to what?
Appeal to the one only and last
resort; appeal to the only power
there is, intelligence, Mind.
MAN AND MANKIND.
We have seen what was the pow
er. the Life, the Mind, the whole
reality or Truth, the Love that ani
mated. enlightened, impelled, capaci
tated, and enabled the man Jesus.
We have seen that it was omnipo
tence. omniscience, God, and that
the expression of this made him the
godlike and true man that he was.
We ha\T also seen th'e kind of
power, life, mind, spirit, truth, and
love that are expressed or manifest
ed by mankind or a kind of men
We have seen that this power, life,
mind, spirit, truth, and love are all
believed to inhere in the flesh, mat
ter. Is not this true?
The man whom Jesus presented is
spiritual and spiritually minded, the
real man. The man that humanity
insists upon as real, the kind that
is really no man, is fleshly or car
nally minded. Yet Christianity teach
es that “to be carnally minded is
death; but to be spiritually minded
is life and peace. Because the car
nal mind is enmity against God:
for it is not subject to the law of
God, neither indeed can be.” To be
one kind of man, then, is to be the
son of God. To be the other kind
of man is to be like those of whom
Jesus spoke when he said, “Ye are
of your father the devil,” and the
devil he called “a murderer,” that
which is destructive, and “a liar,”
that in which there is no truth.
All Christians have certainly called
Jesus their pattern and their guide;
and he spoke of himself as “the
way. the truth, and the life.” All
Christians are also instructed. “Let
this mind be in you. which was also
in Christ Jesus.” If this teaching
be correct, should not every Chris
tion claim for himself and for oth
ers the spiritual power, intelligence,
Life, Truth, and Love which const:
tute the one true good of all, or the
one true God, infinite, eternal, in
destructible incapable of impair
ment, loss, or lack? And should
not every one disclaim a limited
material power, mind, life, truth,
love subject to disease decay, and I
Jeath? Can one be a Christian j
without claiming the former and dis
claiming the latter?
(To Be Continued.)
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27, 1919. E. L. BOOTH.
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