Proof of true Christianity through the ages

Having read up to the end of Romans Chapter 6, something reminds me of the chapter "Some Objections Answered" in Science and Health with Key to the Scriptures (Mary Baker Eddy), beginning p. 362.  Both Paul and Mrs. Eddy had to contend with much criticism and many objections.  One wonders if the criticism and objections were similar; and if they remain similar in our time – in the year 2015.

This matter of history repeating itself, or continuing in a wrong direction, is handled in an interesting manner by Jill Gooding in her Shared Reflections Lecture Prophecy and Healing Today. (See pull-out from the January 2015 issue of The Christian Science Journal.)

In speaking of the change that came about in the Christian church at about 250 AD, she says: "But about 250 AD the early church began to shift the focus from Jesus’ teachings – the Christ, Truth, he taught – to a worship of the man, Jesus.  Also, the bishops of the early Church wanted to establish a bigger and more powerful church; and in order to get more members they compromised standards and allowed in elements of paganism and idolatry."

Ah!  It is all in the proof!  “Proof is essential to a due estimate of this subject.”  We find this statement early on in the chapter "Some Objections Answered" (362:11-12).  A student of Christian Science can relate to that statement, but what about Paul’s students?  He must have been teaching them that Christianity included, or rather was based on, works.  And those works must have included healing.  How could one live the truths of the Sermon on the Mount without healing, I ask myself?

Referring back to Jill Gooding’s lecture, I found “In the early Christian era, up until 300 years after Jesus’ resurrection, historians recorded many remarkable cases of healing, similar to Christ Jesus’ healings.”  (That sentence precedes the one already quoted.)

One is reminded that, “Faith without works is dead” (James 2:26).  So Paul’s emphasis on faith must come back to that truth.  What is the point of Christianity if it is not practical?

Thinking again, after perusing Chapter 7:  I wonder if the substance of this epistle was composed in one session, or if it is the development of Paul’s thought over a period of hours, days, even?  (I find that as I begin to type something, other ideas come to mind which can lead in fresh directions.  It can be thrilling!)  Paul has talked about sin for a while, but in Chapter 7 we find that remarkable passage which includes, “The good that I would I do not: but the evil which I would not, that I do;” with verses 14-25 developing the idea.  Paul was impersonalising evil.

Glorious Chapter 8!  We recognise almost every verse as familiar from Bible Lessons and references in articles in the Christian Science periodicals.  Paul brings Spirit to the fore: “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (8:2); “For as many as are led by the Spirit of God, they are the sons of God” (8:14); “The Spirit itself beareth witness with our spirit, that we are the children of God” (8:16).  The capitalised word Spirit is used 19 times in this chapter, mostly in giving Christ Jesus as the supreme example of life in and of Spirit.

Joyce Voysey

Ed. I love Eddy's definition of Christianity in Retrospection and Introspection: "I named it Christian, because it is compassionate, helpful, and spiritual" p. 25:10 - 11. Also I see she adds: "Spirit I called the reality; and matter, the unreality" (25: 18).