statement of personality and the relation of man to God, with the demonstration that accompanied it, incensed the rabbis, and they said: “Crucify him! He maketh himself as God. What further witness need we against him?”
This Divine Science seems too much for the sinner. It exposes his nothingness. But the sooner error is reduced to its native nothingness, the sooner man's great reality will appear, and the Truth of his genuine being will be understood. The destruction of error is by no means the destruction of Truth or Life, but their virtual acknowledgment.
Absorbed in material selfhood, we discern and reflect the substance of Life, or Mind, but faintly. The denial of material selfhood aids the discernment of man's spiritual and eternal individuality. It cuts down erroneous knowledge, gained from matter, or through what is termed the evidence of the material senses.
God is perfect. If we admit no other Mind but His, we cannot have imperfect minds or bodies, and there can be no sin, sickness, or death. Getting rid of sin, through Science, is to divest it of any supposed mind, — never admitting that sin can have intelligence or power, pain or pleasure. You conquer it by denying its verity.
The foundation of evil is laid on a belief in aught save the good. This belief tends to support two opposite powers, instead of urging the claims of Truth alone. The mistake of thinking that error can be Mind, when it is really the absence of Truth, occasions the belief in the superiority of error. The belief in a personal Satan, as a distinct individual, is yielding to the conviction that he is simply a superstitious personification of evil. The
