CHAPTER II — ATONEMENT AND EUCHARIST
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	And they that are Christ's have crucified the flesh with the affections and lusts. — PAUL. For Christ sent me not to baptize, but to preach the gospel. — PAUL. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. — JESUS.
	Divine oneness 18-1 1 ATONEMENT is the exemplification of man's unity 18-2 with God, whereby man reflects divine Truth, Life, 18-3 3 and Love. Jesus of Nazareth taught and demonstrated 18-4 man's oneness with the Father, and for this we owe him 18-5 endless homage. His mission was both in- 18-6 6 dividual and collective. He did life's work 18-7 aright not only in justice to himself, but in mercy to 18-8 mortals,— to show them how to do theirs, but not to do 18-9 9 it for them nor to relieve them of a single responsibility. 18-10 Jesus acted boldly, against the accredited evidence of the 18-11 senses, against Pharisaical creeds and practices, and he 18-12 12 refuted all opponents with his healing power.
	Human reconciliation 18-13 The atonement of Christ reconciles man to God, not 18-14 God to man; for the divine Principle of Christ is God, 18-15 15 and how can God propitiate Himself? Christ 18-16 is Truth, which reaches no higher than itself. 18-17 The fountain can rise no higher than its source. Christ, 18-18 18 Truth, could conciliate no nature above his own, derived
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	19-1 1 from the eternal Love. It was therefore Christ's purpose 19-2 to reconcile man to God, not God to man. Love and 19-3 3 Truth are not at war with God's image and likeness. 19-4 Man cannot exceed divine Love, and so atone for him- 19-5 self. Even Christ cannot reconcile Truth to error, for 19-6 6 Truth and error are irreconcilable. Jesus aided in recon- 19-7 ciling man to God by giving man a truer sense of Love, 19-8 the divine Principle of Jesus' teachings, and this truer 19-9 9 sense of Love redeems man from the law of matter, 19-10 sin, and death by the law of Spirit,— the law of divine 19-11 Love.
	19-12 12 The Master forbore not to speak the whole truth, de- 19-13 claring precisely what would destroy sickness, sin, and 19-14 death, although his teaching set households at variance, 19-15 15 and brought to material beliefs not peace, but a 19-16 sword.
	Efficacious repentence 19-17 Every pang of repentance and suffering, every effort 19-18 18 for reform, every good thought and deed, will help us to 19-19 understand Jesus' atonement for sin and aid 19-20 its efficacy; but if the sinner continues to pray 19-21 21 and repent, sin and be sorry, he has little part in the atone- 19-22 ment,— in the at-one-ment with God,— for he lacks the 19-23 practical repentance, which reforms the heart and enables 19-24 24 man to do the will of wisdom. Those who cannot dem- 19-25 onstrate, at least in part, the divine Principle of the teach- 19-26 ings and practice of our Master have no part in God. If 19-27 27 living in disobedience to Him, we ought to feel no secur- 19-28 ity, although God is good.
	Jesus' sinless career 19-29 Jesus urged the commandment, "Thou shalt have no 19-30 30 other gods before me," which may be ren- 19-31 dered: Thou shalt have no belief of Life as 19-32 mortal; thou shalt not know evil, for there is one Life,—
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	20-1 1 even God, good. He rendered "unto Caesar the things 20-2 which are Caesar's; and unto God the things that are 20-3 3 God's." He at last paid no homage to forms of doctrine 20-4 or to theories of man, but acted and spake as he was moved, 20-5 not by spirits but by Spirit.
	20-6 6 To the ritualistic priest and hypocritical Pharisee 20-7 Jesus said, "The publicans and the harlots go into the 20-8 kingdom of God before you." Jesus' history made a 20-9 9 new calendar, which we call the Christian era; but he 20-10 established no ritualistic worship. He knew that men 20-11 can be baptized, partake of the Eucharist, support the 20-12 12 clergy, observe the Sabbath, make long prayers, and yet 20-13 be sensual and sinful.
	Perfect example 20-14 Jesus bore our infirmities; he knew the error of mortal 20-15 15 belief, and "with his stripes [the rejection of error] we are 20-16 healed." "Despised and rejected of men," 20-17 returning blessing for cursing, he taught mor- 20-18 18 tals the opposite of themselves, even the nature of God; 20-19 and when error felt the power of Truth, the scourge and 20-20 the cross awaited the great Teacher. Yet he swerved not, 20-21 21 well knowing that to obey the divine order and trust God, 20-22 saves retracing and traversing anew the path from sin to 20-23 holiness.
	Behest of the cross 20-24 24 Material belief is slow to acknowledge what the 20-25 spiritual fact implies. The truth is the centre of all 20-26 religion. It commands sure entrance into 20-27 27 the realm of Love. St. Paul wrote, "Let us 20-28 lay aside every weight, and the sin which doth so 20-29 easily beset us, and let us run with patience the race that 20-30 30 is set before us;" that is, let us put aside material self 20-31 and sense, and seek the divine Principle and Science of 20-32 all healing.
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	Moral victory 21-1 1 If Truth is overcoming error in your daily walk and 21-2 conversation, you can finally say, "I have fought a 21-3 3 good fight . . . I have kept the faith," be- 21-4 cause you are a better man. This is having 21-5 our part in the at-one-ment with Truth and Love. 21-6 6 Christians do not continue to labor and pray, expecting 21-7 because of another's goodness, suffering, and triumph, 21-8 that they shall reach his harmony and reward.
	21-9 9 If the disciple is advancing spiritually, he is striv- 21-10 ing to enter in. He constantly turns away from ma- 21-11 terial sense, and looks towards the imperishable things 21-12 12 of Spirit. If honest, he will be in earnest from the 21-13 start, and gain a little each day in the right direction, 21-14 till at last he finishes his course with joy.
	Inharmonious travellers 21-15 15 If my friends are going to Europe, while I am en 21-16 route for California, we are not journeying together. 21-17 We have separate time-tables to consult, 21-18 18 different routes to pursue. Our paths have 21-19 diverged at the very outset, and we have little oppor- 21-20 tunity to help each other. On the contrary, if my 21-21 21 friends pursue my course, we have the same railroad 21-22 guides, and our mutual interests are identical; or, if I 21-23 take up their line of travel, they help me on, and our 21-24 companionship may continue.
	Zigzag course 21-25 Being in sympathy with matter, the worldly man is at 21-26 the beck and call of error, and will be attracted thither- 21-27 27 ward. He is like a traveller going westward 21-28 for a pleasure-trip. The company is alluring21-29
	and the pleasures exciting. After following the sun for 21-30 30 six days, he turns east on the seventh, satisfied if he can 21-31 only imagine himself drifting in the right direction. By- 21-32 and-by, ashamed of his zigzag course, he would borrow
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	22-1 1 the passport of some wiser pilgrim, thinking with the aid 22-2 of this to find and follow the right road.
	Moral retrogression 22-3 3 Vibrating like a pendulum between sin and the hope 22-4 of forgiveness,— selfishness and sensuality causing con- 22-5 stant retrogression,— our moral progress will 22-6 6 be slow. Waking to Christ's demand, mortals 22-7 experience suffering. This causes them, even as drown- 22-8 ing men, to make vigorous efforts to save themselves; and 22-9 9 through Christ's precious love these efforts are crowned 22-10 with success.
	Wait for reward 22-11 "Work out your own salvation," is the demand of 22-12 12 Life and Love, for to this end God worketh with you. 22-13 "Occupy till I come!" Wait for your re- 22-14 ward, and "be not weary in well doing." If 22-15 15 your endeavors are beset by fearful odds, and you receive 22-16 no present reward, go not back to error, nor become a 22-17 sluggard in the race.
	22-18 18 When the smoke of battle clears away, you will dis- 22-19 cern the good you have done, and receive according to 22-20 your deserving. Love is not hasty to deliver us from 22-21 21 temptation, for Love means that we shall be tried and 22-22 purified.
	Deliverance not vicarious 22-23 Final deliverance from error, whereby we rejoice in 22-24 24 immortality, boundless freedom, and sinless sense, is not 22-25 reached through paths of flowers nor by pinning 22-26 one's faith without works to another's vicarious 22-27 27 effort. Whosoever believeth that wrath is righteous or 22-28 that divinity is appeased by human suffering, does not 22-29 understand God.
	Justice and substitution 22-30 30 Justice requires reformation of the sinner. Mercy 22-31 cancels the debt only when justice approves. Revenge 22-32 is inadmissible. Wrath which is only appeased is not
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	23-1 1 destroyed, but partially indulged. Wisdom and Love 23-2 may require many sacrifices of self to save us from sin. 23-3 3 One sacrifice, however great, is insufficient to 23-4 pay the debt of sin. The atonement requires 23-5 constant self-immolation on the sinner's part. That 23-6 6 God's wrath should be vented upon His beloved Son, is 23-7 divinely unnatural. Such a theory is man-made. The 23-8 atonement is a hard problem in theology, but its scien- 23-9 9 tific explanation is, that suffering is an error of sinful sense 23-10 which Truth destroys, and that eventually both sin and suf- 23-11 fering will fall at the feet of everlasting Love.
	Doctrines and faith 23-12 12 Rabbinical lore said: "He that taketh one doctrine, 23-13 firm in faith, has the Holy Ghost dwelling in him." 23-14 This preaching receives a strong rebuke in 23-15 15 the Scripture, "Faith without works is dead." 23-16 Faith, if it be mere belief, is as a pendulum swinging be- 23-17 tween nothing and something, having no fixity. Faith, 23-18 18 advanced to spiritual understanding, is the evidence gained 23-19 from Spirit, which rebukes sin of every kind and estab- 23-20 lishes the claims of God.
	Self-reliance and confidence 23-21 21 In Hebrew, Greek, Latin, and English, faith and the 23-22 words corresponding thereto have these two defini- 23-23 tions, trustfulness and trustworthiness. One 23-24 24 kind of faith trusts one's welfare to others. 23-25 Another kind of faith understands divine Love and how 23-26 to work out one's "own salvation, with fear and trem- 23-27 27 bling." "Lord, I believe; help thou mine unbelief!" 23-28 expresses the helplessness of a blind faith; whereas the 23-29 injunction, "Believe . . . and thou shalt be saved!" 23-30 30 demands self-reliant trustworthiness, which includes spir- 23-31 itual understanding and confides all to God.
	23-32 The Hebrew verb to believe means also to be firm or
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	24-1 1 to be constant. This certainly applies to Truth and Love 24-2 understood and practised. Firmness in error will never 24-3 3 save from sin, disease, and death.
	Life's healing currents 24-4 Acquaintance with the original texts, and willingness 24-5 to give up human beliefs (established by hierarchies, and 24-6 6 instigated sometimes by the worst passions of 24-7 men), open the way for Christian Science to be 24-8 understood, and make the Bible the chart of life, where 24-9 9 the buoys and healing currents of Truth are pointed 24-10 out.
	Radical changes 24-11 He to whom "the arm of the Lord" is revealed will 24-12 12 believe our report, and rise into newness of life with re- 24-13 generation. This is having part in the atone- 24-14 ment; this is the understanding, in which 24-15 15 Jesus suffered and triumphed. The time is not distant 24-16 when the ordinary theological views of atonement will 24-17 undergo a great change, — a change as radical as that 24-18 18 which has come over popular opinions in regard to pre- 24-19 destination and future punishment.
	Purpose of crucifixion 24-20 Does erudite theology regard the crucifixion of Jesus 24-21 21 chiefly as providing a ready pardon for all sinners who 24-22 ask for it and are willing to be forgiven? 24-23 Does spiritualism find Jesus' death necessary 24-24 24 only for the presentation, after death, of the material 24-25 Jesus, as a proof that spirits can return to earth? Then 24-26 we must differ from them both.
	24-27 27 The efficacy of the crucifixion lay in the practical af- 24-28 fection and goodness it demonstrated for mankind. The 24-29 truth had been lived among men; but until they saw that 24-30 30 it enabled their Master to triumph over the grave, his own 24-31 disciples could not admit such an event to be possible. 24-32 After the resurrection, even the unbelieving Thomas was
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	25-1 1 forced to acknowledge how complete was the great proof of 25-2 Truth and Love.
	True flesh and blood 25-3 3 The spiritual essence of blood is sacrifice. The effi- 25-4 cacy of Jesus' spiritual offering is infinitely greater than 25-5 can be expressed by our sense of human 25-6 6 blood. The material blood of Jesus was no 25-7 more efficacious to cleanse from sin when it was shed 25-8 upon "the accursed tree," than when it was flowing in 25-9 9 his veins as he went daily about his Father's business. 25-10 His true flesh and blood were his Life; and they truly eat 25-11 his flesh and drink his blood, who partake of that divine 25-12 12 Life.
	Effective triumph 25-13 Jesus taught the way of Life by demonstration, that 25-14 we may understand how this divine Principle heals 25-15 15 the sick, casts out error, and triumphs over 25-16 death. Jesus presented the ideal of God better 25-17 than could any man whose origin was less spiritual. By 25-18 18 his obedience to God, he demonstrated more spiritu- 25-19 ally than all others the Principle of being. Hence the 25-20 force of his admonition, "If ye love me, keep my com- 25-21 21 mandments." 25-22 Though demonstrating his control over sin and disease, 25-23 the great Teacher by no means relieved others from giving 25-24 24 the requisite proofs of their own piety. He worked for 25-25 their guidance, that they might demonstrate this power as 25-26 he did and understand its divine Principle. Implicit faith 25-27 27 in the Teacher and all the emotional love we can bestow 25-28 on him, will never alone make us imitators of him. We 25-29 must go and do likewise, else we are not improving the 25-30 30 great blessings which our Master worked and suffered to 25-31 bestow upon us. The divinity of the Christ was made 25-32 manifest in the humanity of Jesus.
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	Individual experience 26-1 1 While we adore Jesus, and the heart overflows with 26-2 gratitude for what he did for mortals, — treading alone 26-3 3 his loving pathway up to the throne of 26-4 glory, in speechless agony exploring the way 26-5 for us, — yet Jesus spares us not one individual expe- 26-6 6 rience, if we follow his commands faithfully; and all 26-7 have the cup of sorrowful effort to drink in proportion 26-8 to their demonstration of his love, till all are redeemed 26-9 9 through divine Love.
	Christ's demonstration 26-10 The Christ was the Spirit which Jesus implied in his 26-11 own statements: "I am the way, the truth, and the life;" 26-12 12 "I and my Father are one." This Christ, 26-13 or divinity of the man Jesus, was his divine 26-14 nature, the godliness which animated him. Divine Truth, 26-15 15 Life, and Love gave Jesus authority over sin, sickness, 26-16 and death. His mission was to reveal the Science of 26-17 celestial being, to prove what God is and what He does 26-18 18 for man.
	Proof in practice 26-19 A musician demonstrates the beauty of the music he 26-20 teaches in order to show the learner the way by prac- 26-21 21 tice as well as precept. Jesus' teaching and 26-22 practice of Truth involved such a sacrifice 26-23 as makes us admit its Principle to be Love. This was 26-24 24 the precious import of our Master's sinless career and 26-25 of his demonstration of power over death. He proved 26-26 by his deeds that Christian Science destroys sickness, sin, 26-27 27 and death.
	26-28 Our Master taught no mere theory, doctrine, or belief. 26-29 It was the divine Principle of all real being which he 26-30 30 taught and practised. His proof of Christianity was no 26-31 form or system of religion and worship, but Christian 26-32 Science, working out the harmony of Life and Love.
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	27-1 1 Jesus sent a message to John the Baptist, which was in- 27-2 tended to prove beyond a question that the Christ had 27-3 3 come: "Go your way, and tell John what things ye have 27-4 seen and heard; how that the blind see, the lame walk, 27-5 the lepers are cleansed, the deaf hear, the dead are raised, 27-6 6 to the poor the gospel is preached." In other words: 27-7 Tell John what the demonstration of divine power is, 27-8 and he will at once perceive that God is the power in 27-9 9 the Messianic work.
	Living temple 27-10 That Life is God, Jesus proved by his reappearance 27-11 after the crucifixion in strict accordance with his scien- 27-12 12 tific statement: "Destroy this temple [body], 27-13 and in three days I [Spirit] will raise it up." 27-14 It is as if he had said: The I — the Life, substance, 27-15 15 and intelligence of the universe — is not in matter to 27-16 be destroyed.
	27-17 Jesus' parables explain Life as never mingling with 27-18 18 sin and death. He laid the axe of Science at the root 27-19 of material knowledge, that it might be ready to cut 27-20 down the false doctrine of pantheism, — that God, or 27-21 21 Life, is in or of matter.
	Recreant disciples 27-22 Jesus sent forth seventy students at one time, but only 27-23 eleven left a desirable historic record. Tradition credits 27-24 24 him with two or three hundred other disciples 27-25 who have left no name. "Many are called, 27-26 but few are chosen." They fell away from grace because 27-27 27 they never truly understood their Master's instruction.
	27-28 Why do those who profess to follow Christ reject the 27-29 essential religion he came to establish? Jesus' persecu- 27-30 30 tors made their strongest attack upon this very point. 27-31 They endeavored to hold him at the mercy of matter and 27-32 to kill him according to certain assumed material laws.
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	Help and hindrance 28-1 1 The Pharisees claimed to know and to teach the di- 28-2 vine will, but they only hindered the success of Jesus' 28-3 3 mission. Even many of his students stood 28-4 in his way. If the Master had not taken a 28-5 student and taught the unseen verities of God, he would 28-6 6 not have been crucified. The determination to hold Spirit 28-7 in the grasp of matter is the persecutor of Truth and 28-8 Love.
	28-9 9 While respecting all that is good in the Church or out 28-10 of it, one's consecration to Christ is more on the ground 28-11 of demonstration than of profession. In conscience, we 28-12 12 cannot hold to beliefs outgrown; and by understanding 28-13 more of the divine Principle of the deathless Christ, we 28-14 are enabled to heal the sick and to triumph over sin.
	Misleading conceptions 28-15 15 Neither the origin, the character, nor the work of 28-16 Jesus was generally understood. Not a single compo- 28-17 nent part of his nature did the material 28-18 18 world measure aright. Even his righteous- 28-19 less and purity did not hinder men from saying: He 28-20 is a glutton and a friend of the impure, and Beelzebub is 28-21 21 his patron.
	Persecution prolonged 28-22 Remember, thou Christian martyr, it is enough if 28-23 thou art found worthy to unloose the sandals of thy 28-24 24 Master's feet! To suppose that persecution 28-25 for righteousness' sake belongs to the past, 28-26 and that Christianity to-day is at peace with the world 28-27 27 because it is honored by sects and societies, is to mis- 28-28 take the very nature of religion. Error repeats itself. 28-29 The trials encountered by prophet, disciple, and apostle, 28-30 30 "of whom the world was not worthy," await, in some 28-31 form, every pioneer of truth.
	Christian warfare 28-32 There is too much animal courage in society and not
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	29-1 1 sufficient moral courage. Christians must take up arms 29-2 against error at home and abroad. They must grapple 29-3 3 with sin in themselves and in others, and 29-4 continue this warfare until they have finished 29-5 their course. If they keep the faith, they will have the 29-6 6 crown of rejoicing. 29-7 Christian experience teaches faith in the right and dis- 29-8 belief in the wrong. It bids us work the more earnestly 29-9 9 in times of persecution, because then our labor is more 29-10 needed. Great is the reward of self-sacrifice, though we 29-11 may never receive it in this world.
	The Fatherhood of God 29-12 12 There is a tradition that Publius Lentulus wrote to 29-13 the authorities at Rome: "The disciples of Jesus be- 29-14 lieve him the Son of God." Those instructed 29-15 15 in Christian Science have reached the glori- 29-16 ous perception that God is the only author of man. 29-17 The Virgin-mother conceived this idea of God, and 29-18 18 gave to her ideal the name of Jesus — that is, Joshua, 29-19 or Saviour.
	Spiritual conception 29-20 The illumination of Mary's spiritual sense put to 29-21 21 silence material law and its order of generation, and 29-22