THE FOUR GOSPELS – Part 3a

by MJSmith

THE FOUR GOSPELS’ HOLY CITY MATRIX (Part 3a)

                                                                        V

                                                           THE SON OF MAN

ST. LUKE – the third living creature – the face of a man (Gabriel)

            We are in the next four tones, the tones of Christianity, which deals with ideas. These four tones deal “with the demonstration of Christianity. Here the universe of ideas is viewed in its Christ office as the dynamics of ideas. This section shows that an idea has the power to dispel invisible error through the establishment of the realm of spiritual ideas.” (Your Divinity Revealed; by Helen Wright, p. 569)  The angel Gabriel (Love), God’s divine messenger, is of major importance in this Gospel.  Love is the foundation of Christianity, true brotherhood, for “the impulsion which puts Christian Science into operation is, in Luke’s Christianity Gospel, the Christianity of universal Love in divine Science, appearing as the Christianity of Life and Love in absolute Christian Science.” (W. Gordon Brown; FGTR, p. 291)

            Gordon Brown, beginning on pages 290 and 291 of From Genesis to Revelation, presents the third Gospel of the New Testament. He writes: “Mark has the accent on the Son of God, and therefore on the motherhood [Love as Mind] of God; Luke has the accent on the Son of man, and therefore on this motherhood reflected in generic man [who is of great importance in regards to the Third advent of Christ].  In the teachings of Luke, the Son of man comes to save and to restore that which (to the senses) is lost. Renan wrote that Luke’s Gospel is the most beautiful book that has ever been written.
            “Luke, the physician [a true Christian Scientist?], is also the author of the Acts of the Apostles. The standpoint from which he writes is Christianity.  In Matthew’s Word, we see Jesus solving the problem of being according to divine order; in Mark’s Christ, we see him as the very idea, the emanation of Principle, which brings this solution to pass; in Luke’s Christianity, we see the actual working out of the solution through the restoration of individual world-consciousness to God.
            “The spiritual pattern within which Luke unfolds his story is thus the return aspect of the Christianity order of the synonymous terms for God. [The coming from aspect of the Christianity order of the seven synonyms is Principle, Mind, Soul, Spirit, Life, Truth, Love.] Because all things must at last be found in Principle, we begin, in Luke, with the tones of Life, Truth, and Love (presenting the idea of man’s individual, collective, and universal reality), and then follow the restoration of this ideal, through Spirit, Soul, Mind, to the Principle on which it is based. This means that the framework within which the work is done is: Christianity as Science (where the tones are Life, Truth, Love), Christianity as Christianity (where the tone is Spirit), Christianity as Christ (where the tone is Soul), leading to Christianity as the Word (where the tones are Mind and Principle).
            “When the human problem is thus in process of solution, the accent, as we know, is on Christian Science. But the impulsion which puts Christian Science into operation is, in Luke’s Christianity Gospel, the Christianity of universal Love in divine Science, appearing as the Christianity of Life and Love in absolute Christian Science. [My interpolations.]” Remember at the end of St. Mark that the second Mary, when entering into the sepulchre, is spoken of as the mother of Life and Love. (Found in Part 2b.)
            Brown finishes up his introduction on page 291: “In Luke, as the successor to Mark, the emphasis shifts from Christ, the (individual) head, to Christianity, the (universal) body.”  And this is why, when we come to the account of “a woman” anointing Jesus, that we are told that she anoints his feet instead of head (like as found in St. Matthew and St. Mark).

Christianity as Science – Love, Truth, Life
            The eighth minor Stargate shines its light upon the Big Dipper Keystone. This Keystone presents seven Star-Flowers of the Star of Bethlehem flower. It correlates with the chapter “Christian Science Practice.” What do the seven Star-Flowers represent in this particular tone in Luke? I think that they are the angels that speak to the shepherds in the field. Most certainly Luke is big on angels (God’s thoughts) and Gabriel (Love) plays a big part in Christianity as Science.
            “Chapter XII, ‘Christian Science Practice,’ deals with the application of this realm of ideas. It explains how a knowledge of the nature of ideas, and the coherency of ideas can be scientifically used to solve everyday problems. The textbook tells us to be a law to ourselves, not merely to use laws, but far more, to be law, law-abiding, law-obedient, law-disciplined; to be the idea of Science, expressing Mind, Spirit, Soul, Principle, Life, Truth, and Love,—to be ‘the kingdom of God within you.’ This is Science, so this chapter is Christianity reflecting Science.” (Your Divinity Revealed; by Helen Wright, p. 570)  This means that in Christian Science we are to practice the Spirit of the Law – Love.

The Big Dipper Keystone

LOVE
            “Christianity in its Science is expressed through the three terms Life, Truth, Love. The idea of ‘one Father [Life] with His universal family [Truth], held in the gospel of Love’ (S&H 577:3) is divinely imparted to human consciousness for the purpose of restoring mankind to the Father-Mother God.
            “Whereas Mark makes no reference at all to Jesus’ birth, Luke records this in a wealth of detail. And he would seem to do so through a microscopic epitome of the tones of the matrix. Four main tones make up this opening section of the text: first, the announcement of the coming of John the Baptist; secondly, the announcement of the coming of Jesus; thirdly, the birth of John; fourthly, the birth of Jesus. Thus the Word prepares the way for the Christ, even as Christianity prepares the way for Science.”[1]
            Although Brown certainly uses a quote from our Leader to apply the order he has chosen for this first section – Life, Truth, and Love – I am not so sure that St. Luke follows this order. I feel that the order is more like – Love, Truth, and Life. And I feel that it is Mother [Love] that is being represented in the first part of St. Luke.  Yes, for sure two children being born seems to represent Life, but John and Jesus are not born until the tone of Truth.  Since Gabriel, Love, is of importance in the first section then I feel that this is the major tone that St. Luke is presenting to us.  The emphasis is on the Love that is Motherhood.
            Mother. God; divine and eternal Principle; Life, Truth, and Love.” (S&H 592:16)  And as you can plainly see, Luke brings us straight to Love in his written letter to Theophilus!
            Luke 1:3, 4 explains that he is writing to Theophilus, so that “thou mightest know the certainty of those things, wherein thou hast been instructed.” Theophilus means “lover of Theos; lover of God; loved of God; love of God; longing for the divine; delight in God; friend of God.” (Metaphysical Bible Dictionary)
            God’s angelic messenger is given the name of Gabriel. Gabriel, Mary Baker Eddy tells us is Love. It is Love that tells Zacharias (“spiritual consciousness” Ibid) that Elisabeth (“God of the seven [Love]; God of the oath [the Arch of the Covenant for the rainbow]” Ibid) will have a son. It is also Love that tells Mary (“contradiction; rebellious outcry; bitter complaint; bitterness; myrrh; bitter waters; aromatic spirits” Ibid) that she will have a son. It is possible that John represents the Christ body of Christianity while Jesus represents the Christ head of Science. Does this possibly explain why John is decapitated; because John’s head (his leadership) is to be cut from his body (his church)?
            “The birth of John and the birth of Jesus are almost simultaneous. The detail is beautiful beyond words. At first Zacharias and Elisabeth are barren. We learn in Science and Health that unless we are grateful for ‘Life, Truth, and Love…we cannot conceal the ingratitude of barren lives’ (S&H 3:27). Evidently Zacharius and Elisabeth accept with gratitude the idea of infinite Life, Truth, and Love.
            “The angel Gabriel announces to Zacharias the advent of John, and this is followed by the announcement to Mary of the advent of Jesus. In due course Mary goes to visit Elisabeth. When the women meet, John leaps into life in the womb of Elisabeth the moment he is conscious of the presence of Jesus in the womb of Mary. The human leaps for joy at the presence of its own divinity, the moment this divinity comes to salute its humanity. Remember it is Mary who visits Elisabeth, not vice versa.”[2] Likewise, later during the baptism, it is once again Jesus who comes to John.
            “Elisabeth says to Mary, ‘Blessed art thou among women, and blessed the fruit of thy womb…whence is this to me, that the mother of my Lord should come to me?’ Mary responds, ‘My soul doth magnify the Lord. And my spirit hath rejoiced in God my saviour…from henceforth all generations shall call me blessed.’”[3]
            Let me back track a little before moving on. Luke 1:24 states that Elisabeth conceived and hid herself for five months. She said (verse 25), “Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.”
            Luke 1:26 makes it clear that it is in Elisabeth’s sixth month when God sends Gabriel to Mary. She is in Galilee. Galilee is symbolic of Christianity, the circle, the coming from God and return to God. Elizabeth is of Aaron’s lineage, so I have to wonder if Mary is not also related to Aaron’s lineage? If so this would explain how Jesus, James (Jesus’ brother), and Joseph (Jesus’ great uncle, Mary’s fathers younger brother) were able to be priests and rabbis. Aaron was the high priest, brother to Moses. Aaron had the only staff said to bud and bloom, up until the time of Jesse (David’s father). Then later on Joseph of Arimathaea had a rod that budded and bloomed, as the thorn tree, at Avalon.  If Mary was of the lineage of Aaron and of David (which is possible) then she could be considered to be a daughter of a fisher-king (a priest-king). The text only tells us that Joseph (Jesus’ human father-guardian) is of the house of David. Gabriel says (verse 32), “…the Lord God shall give unto him [Jesus] the throne of his father David.” So if Joseph is not Jesus’ father, then how is Jesus of his father David? The only way is if Mary was also of David, unless we have to take the message symbolically instead of literally. David means, “beloved.” To be of love or of Love means that God is Jesus’ true Father. “And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” (Verse 33)
            Mary stays with her cousin for three months and leaves before John is born. Think about this, if John recognized the Christ coming during his sixth month the next three months probably meant much to John.

TRUTH
            “In a tone of Christianity, John is born, ‘And thou, child, shalt be called the prophet of the Highest…To give knowledge of salvation unto his people by the remission of their sins,’ his father Zacharias says to him. This phrase ‘knowledge of salvation’ is, as we have already noted [earlier in Brown’s book], rendered ‘Science and Health’ in Wycliff’s translation of the Bible (02, 16:4). Today we know that the initial purpose of the Christian Science textbook is to prepare the way for the revelation of this textbook’s absolute, universal Science, which shall supersede sectarian religion.”[4]
            Material law is a product of spiritual prophecy, and prophecy dictates human history. This is why Joseph and Mary must go to Bethlehem for the census. And it is in Bethlehem (the house, consciousness, of [the woman’s] bread) that Jesus is born. St. Luke 2:2 reads: “(And this taxing was first made when Cyrenius was governor of Syria.)” Now, if you have read part 2b on St. Mark, you will remember that the man told to carry Jesus’ cross was named Simon and he was a Cyrenian. The Cyrenian and Cyrenius represent “fixed states of thought in the realm of sense, that rise up and oppose the further progress of spiritual ideas” (Metaphysical Bible Dictionary). Man, as idea, must come to realize that he is the law for this is Science. And even though mortal sense laws seem to be in control and seem to be the lawmakers it does not mean that these laws control man (idea). The opposite is true, mortal law must obey God’s law. And in the instance of Joseph following the law and going to Bethlehem for the census seems to be because of a mortal law, but it is really prophecy (God’s Law) being fulfilled.
            Above, Brown tells us that John is born in a tone of Christianity and below that Jesus is born in a tone of Science – this is clearly, with both births, a representation of Christian Science. And it is this Christian Science that we as Christian Scientists must practice. However, even though John is born in a tone of Christianity, because of his name John, also represents divine Science, the dove.  What is interesting is that those who were going to circumcise the eight day old child, are going to name the child after his father, but Elizabeth objects and gives her son the name of John.  But, they say, that there are none in her family by that name.  These men did not want to take the Mother’s command, so they looked to Zacharias.  The father who is unable to speak gets a writing tablet and writes down the name John.  When this is done Zacharias is able to speak again and he glorifies God.  Then in St. Luke 1:68-79 Zacharias prophesied, “Blessed be the Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in the house of his servant David…And thou, child, shalt be called the prophet of the Highest:  for thous shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.”
            “In a tone of Science, Jesus is born, ‘Glory to God in the highest, and on earth peace, good will toward men,’ sing the multitude of the heavenly host to shepherds who are watching for his coming. ‘And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.’”[5]
            There is no mention of any special Star in St. Luke that three wise men follow (in fact, there is no mention of the three wise men at all). There is no special Star because the constellations of the heavens are translated into God’s angelic messengers belonging to the divine infinite calculus (and the woman’s crown).  In St. Luke 2:9 we are told that an angel of the Lord came upon the shepherds. It also says that “the glory of the Lord shone round about them: and they were sore afraid.” Then in verse 10: “And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you [there is no zodiac sign to follow here]; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host [many Star-Flowers] praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the angels were gone away from them into heaven [as a Star-Flower constellation?], the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.” (Verses 11-15 [my interpolations].)
            There is an instance when Joseph and Mary must obey church law – circumcision (verse 21). And then they presented him to the Lord, according to the “law of Moses” (which is the Letter of the Law), “Every male that openeth the womb [Mother-matrix] shall be called holy to the Lord” (verse 23 [my interpolation]). They offered a sacrifice of a pair of turtledoves and two young pigeons (four flying birds of omni-activity representing Science as the Word, Science as the Christ, Science as Christianity, and Science as Science). Then, because law was obeyed, the right idea behind Simeon (spiritual understanding [the Third Degree] and spiritual perception as “hearing; hearkening; obeying; obedient; understanding; announced; reportedMetaphysical Bible Dictionary) sees Jesus, for the Holy Ghost revealed it to him that he should see the Saviour before his death (the only death is that of material organization).

LIFE
            Then there is also Anna (grace, gracious), a widowed prophet, who also is witness to (she spiritually discerns) the Christ child.
            It is also of importance that Joseph, Mary, and Jesus do not go down into Egypt in this tone, they return to Nazareth.  The reason for this is because Egypt represents the material organization of church, while Nazareth represents the Branch church, which is of the living Christ vine. In the tone of Christianity as Science we do not need to depend upon a Mother Church for protection from evil, we can stand upon our own spiritual understanding and spiritual discernment for we are of the Branch, the offshoot of Christ. Other definitions of Nazareth are “verdant [Webster’s New Collegiate Dictionary defines verdant as “to be green.” I use green to symbolize (at times) Principle and Life, but I always use it to symbolize Science itself.]; shining; splendid; observed, i. e., as a covenant; watched; guarded; defended; preserved. Nazareth typifies the commonplace mind of man, but it is a place of development, through which the Christ comes into expression.” (Metaphysical Bible Dictionary)
            “Luke alone refers to Jesus’ boyhood. He records the incident in the temple when Jesus is twelve years old. ‘Wist ye not that I must be about my Father’s [Life’s] business?’ he asks Mary and Joseph who seek him sorrowing. From the beginning of his career he must establish the fact that he belongs to one universal Father-Mother God, and not to Mary and Joseph personally.”[6] Jesus is said to be twelve years of age when this takes place. This number twelve is important, especially in this tone of Christianity as Science, for this tone is the twelfth tone of the divine infinite calculus matrix.
            Mary Baker Eddy tells us in her twelfth chapter: “Every law of matter or the body, supposed to govern man, is rendered null and void by the law of Life, God. Ignorant of our God-given rights, we submit to unjust decrees, and the bias of education enforces this slavery. Be no more willing to suffer the illusion that you are sick or that some disease is developing in the system, than you are to yield to a sinful temptation on the ground that sin has its necessities.
            “When infringing some supposed law, you say that there is danger. This fear is the danger and induces the physical effects. We cannot in reality suffer from breaking anything except a moral or spiritual law. The so-called laws of mortal belief are destroyed by the understanding that Soul is immortal, and that mortal mind cannot legislate the times, periods, and types of disease, with which mortals die. God is the lawmaker, but He is not the author of barbarous codes. In infinite Life and Love there is no sickness, sin, nor death, and the Scriptures declare that we live, move, and have our being in the infinite God.
            “Think less of the enactments of mortal mind, and you will sooner grasp man’s God-given dominion. You must understand your way out of human theories relating to health, or you will never believe that you are quite free from some ailment. The harmony and immortality of man will never be reached without the understanding that Mind is not in matter. Let us banish sickness as an outlaw, and abide by the rule of perpetual harmony, — God’s law. It is man’s moral right to annul an unjust sentence, a sentence never inflicted by divine authority.
            “Christ Jesus overruled the error which would impose penalties for trangressions of the physical laws of health; he annulled supposed laws of matter, opposed to the harmonies of Spirit, lacking divine authority and having only human approval for their sanction.” (S&H 380:32-382:4; “Christian Science Practice”)

Christianity as Christianity – Spirit

            The seventh minor Stargate shines its light upon the Sheaf of Harvested Wheat Keystone. It correlates with the eleventh chapter “Some Objections Answered.” The sheaf is a symbol of Christianity, and the fact that it is harvested wheat means that it represents Christian Science during the end times. In other posts I have mentioned before that I use to think the eleventh chapter had to do with non-Christian Scientist peoples objecting to Christian Science. But I finally realized that this chapter is speaking to all readers of the book, for it is addressing our own inner objections (our own Simon the Pharisee) that we have, and do not realize we have, toward Christian Science and our Mother – Mary Baker Eddy.
            “In Chapter XI, In ‘Some Objections Answered,’ we take a further step and see that this universe of ideas consists of an infinite relationships of ideas that form a divine coherent whole. This Chapter XI is Christianity reflecting Christianity.” (Your Divinity Revealed; by Helen Wright, p. 569)

The Sheaf of Wheat Keystone

            “The lovely section of Christianity as Christianity, impelled by the infinite as Spirit, opens with Jesus’ baptism. As in the case of Matthew and Mark, this teaches us that, through the continuous influx of spiritual understanding [Simeon], material belief [all objections to Christian Science] must be progressively repented of, until it disappears altogether.”[7]
            This section deals with the body of the true Motherhood, the real Church and its governing Principle (as Spirit).   Before the spiritual baptism of Jesus takes place St. Luke gives the names of false government that takes charge over the Christ body (the land) and the Christ head thought (within the church or temple).

THE BODY – THE LAND
            It is the “fifteenth year of the reign of Tiberius Caesar”. Tiberius Caesar is defined as: “pertaining to the Tiber [Tiber may have actually been referring to the Tibor river region in Italy.]; clear-visioned; observant; mouth; opening” (Metaphysical Bible Dictionary). This book also says, “Tiberius Caesar refers mainly to the reasoning-activity [this would be the calculus] or sense-understanding side of that which Caesar signifies. [My interpolations.]” The fact that part of the definition of Tiberius is mouth and opening, could point to a river – a stream of thought. With Caesar it is a mortal minded (Adamic) stream of thought.
            Pontius Pilate is governor of Judaea (“of Judah praise Jehovah; celebration of Jehovah; laud Jehovah; confess Jah.” [Metaphysical Bible Dictionary]). Pontius means: “of or belonging to the sea; mariner; fisherman” (Metaphysical Bible Dictionary). Pilate means “armed with a pilum; armed with a javelin; speararmed; wearing the pileus; wearing the felt cap, i. e., emblem of liberty.” (Ibid) It seems to me then that Pontious Pilate represents a sharp-minded man, but he was of the dragon’s sea (mortal mind) instead of Mary’s sea (divine Mind). So there is little praise for Jehovah within his heart. Pilate is the subjective consciousness that has taken charge over the four quarters of the objective Jewish territories (a divine infinite calculus).
            Herod (“sprung from a hero; son of a hero; hero-born; heroic” [Ibid]) is a Jew who favors Roman rule, he is the tetrarch of Galilee (“rolling; turning; a ring; a circle; a band; a circuit; rolling energy, i. e., momentum.” [Ibid]).  A tetrarch is a governor over the land and this land is divided up into four cardinal areas of land. So Herod opposes the divine infinite calculus of Christian Science. Herod, representing the Movement of religious material organization, is in favor of Romanism governing over the divine infinite calculus of the Christ mass (Christ body).  Herod tries to dominate Christianity.
            Herod’s brother Philip (“lover of horses” [Ibid]) is tetrarch of Ituraea (“land of Jetur – enclosure; encircled; nomadic; encampment; border; fence; boundary; pillar; cairn [a cairn was a pile or pyramid of rocks that were used as an altar]; rock; mountain range; that which keeps within bounds, i. e., in good order” [Ibid]) and of the region of Trachonitis (“rough; rocky; precipitous; stony; cruel” [Ibid]) which represents personal sense power, “A very strong, hard, defensive, resistant state of thought in man, whose central ruling idea is power exercised in selfish, personal reason and will, unmodified by spiritual understanding and love” (Ibid). Philip represents ecclesiastical despotic ruler ship (of a Mother Church), and he governs two out of the four quadrants. He is the mind-set that would limit the spiritual growth of the congregation (the people).  Philip tries to dominate the Word and Science.
            Finally the tetrarch of Abilene (“a plain; region of Abila; land of meadows [the Christian Field of workers]) is Lysanias (“loosening of bonds; ending of sadness; driving [the divine infinite calculus is a driver] away sorrows; The ruling thought in that which Abilene signifies at the time of one’s first, or intellectual, understanding of the Christ Truth, when one seeks to cleanse one’s thoughts and habits and to make oneself a fit conscious dwelling place for the Christ. Thus Lysanias becomes in one an aid to the ending of sadness and to the driving away of sorrow.” Abilene therefore represents a richness and a fertility of intellectual capacity through which Spirit can work to bring about in the individual a perception and acceptance of Truth” [Ibid]). So Lysanias symbolizes the first Christians who have a material organized place to worship, however, this need of material organized church or temple is only necessary in the beginning. Negatively, Lysanias is representative of those who cling to a material organized religion within a material organized church. He may loosen the bonds, but he refuses to take off the bonds.  Lysanias tries to dominate the Christ.
            These are the governors of the lands (the surface or objective thinking of a material organized Christ Temple or Christ Church). (See St. Luke 3:1)  These three governors practice the material calculus, they do not work with the divine infinite calculus.  The three governors are the outer cycle while the temple with the priests are the inner hub of activity.

THE HEAD – THE HIGH PRIESTS OF DUALISTIC THINKING
            Luke 3:2 tells us the governors (heads) of the Holy Temple. Annas and Caiaphas are the high priests. These two high priests are the hidden or subjective (inner) dualistic thought in the materialized Temple (body) of God. Annas is male energy, he is the opposite of the womanhood known as Anna representing Life (in the tone of Christianity as Science). He thinks that he represents “graciousness” but he actually persecutes the Christ head (Jesus) and later on the Christ body (disciples). He is father-in-law (or father by material law) to Caiaphas (“hallowed out; a depression”). Both men represent “a ruling religious thought force that is entirely intellectual” [Ibid]. They belong “to the religious world of forms and ceremonies, the ‘letter’ of the word, and has [have] no conception of the inner mind of Spirit.” (Ibid). In other words, these two high priests do not have any Love within; they do not understand the Spirit of the Law. Mary Baker Eddy writes, “Love alone is Life.” Today the Christian Science Board of Directors seems to rule by intellectualism (dualistic thought). They seem to be depleted of spiritual inspiration because they deny the womanhood (the prophet’s graciousness, the widow,) that is Mary Baker Eddy.  She is our High Priestess of Scientific thought – the author of Science and Health Key to the Scriptures.

            The Baptist, John (Christianity), comes into all the country about Jordan (to descend). He preaches the baptism of repentance for the remission of sins. Verses 4-6 tell us how John fulfills prophecy: “As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled [the opposite thought that Caiaphas represents], and every mountain and hills [high priest] shall be brought low; and the crooked [dishonest] shall be made straight [honest], and the rough ways [the Letter of the Law] shall be made smooth [with the Spirit of the Law]; And all flesh shall see the salvation [Science] of God.” [My interpolations.]
            John preaches to the people and gives them vital teaching.  John disapproves of Herod because “he took his brother Philip’s wife, and for all the evils which Herod had done.” (Luke 3:19)  Philip’s wife, symbolically speaking, is the Christ body (church or temple). It is the material organized “Movement” (Herod) that commits adultery via the “Mother Church” (Philip’s wife. Her name is Herodias, so she is of the same mindset as Herod.[8]). In the following verse it also mentions the fact: “Added yet this above all, that he shut up John [Christianity] in prison.” Why does Luke mention this at this point, before Jesus is even baptized by John? It is because Herod imprisons the Christian body and decapitates it from its Christ Leader (head). This is Herod’s biggest sin.
            “Christian Science ‘floods the world with the baptism of Jesus’ (‘02.5:6). That this baptism points to the spiritual translation of the whole human race is indicated when, immediately after it, Luke traces Jesus’ genealogy back through the line of Mary to ‘Adam, which was the son of God.’ What appears to the senses as the Adamic race is in truth the Son of God. Luke’s great family tree contains exactly seventy-four generations.”[9] Even though Luke does not actually mention her name at all is it possible that W. Gordon Brown says St. Luke traces Jesus’ genealogy back through the line of Mary because the names are different from some of the names found in the book of Matthew? What is important to notice is that St. Matthew begins with Abraham (in the tone of the Word as the Word during the Third Day of Soul with the Hebrew Patriarchs) and ends with Jesus (literally in the tone of Christianity as Christianity [speaking of Spirit] during the Fifth Day of Life) stating that “Abraham begat Isaac,” etc. while St. Luke begins with Jesus and ends with God stating that “Jesus is the son of Joseph,” etc. This makes me think that St. Matthew is presenting a material genealogy explanation of how the Word is made flesh (how the divine WORD is reflected as man), while St. Luke is presenting a spiritual lineage explanation of how the Christian manifested body of Jesus reflects God-Spirit (how the manifested Christ body reflects divine Mother-Spirit). I feel, since Adam is said to be the son of God, that St. Luke means that this Adam is one with his divine womanhood (Mother-God) which is Mother to the Christ-Truth. It is the woman that is given the mission (Genesis 3:16) to give birth to the Christ ideal.

Genesis 3:16 (I think that chapter three is for the three advents of Christ during the Fifth Day of Life, the Sixth Day of Truth, and the Seventh Day of Love. and verse sixteen is for the Mother-Matrix of the divine infinite calculus.): “Unto the [divine] woman [not as yet misidentified erroneously by erring mortal mind (Adam) as being Eve, mother of all material men] he said, I will greatly multiply thy sorrow [the constraining force of Mind] and thy [mental] conception; in sorrow [the constraining force of Mind] thou shalt bring forth children [“The spiritual thoughts and representatives of Life, Truth, and Love.” (S&H 582:28))]; and thy desire shall be to thy husband [the Christ-Truth], and he shall rule over thee.” [My interpolations.]

            Brown is incorrect about the number seventy-four; perhaps he miscounted. I present the names beginning with God instead of how St. Luke does it by ending with God. My pattern, I feel, represents the son coming from the Father, while Luke’s pattern represents the son going to, or the son returning to, the Father.  In the other column (with 41 names) is how St. Matthew presents Jesus lineage.  What is interesting about how I present it is that when we finish with Jesus we have a total of 77 generations, or we have Love reflecting LOVE, where the Son of God is the Son of Mother-God. “Luke’s need, in Christianity, is to show that the sole reality of the mortal Adam is Christ, the Son of God.”[10] I think it goes even further, I think that we need to understand that Adam was never separated from his divinity (his womanhood) and it is this unity of “image (man) and likeness (woman)” that brings us back to the spiritual idea presented in the first chapter of Genesis where man has dominion (governing power) over the earth (four quadrants of land).
            Now, if you were to look up the meaning of all the names below (some of them repeat) you would find out the spiritual qualities that lead us to the Christ in the Fifth Day of Life. It is not what is in DNA that is of importance in the Christ lineage (because “there is no life, truth, intelligence, nor substance in matter”) it is what is the idea behind the Christ lineage that is most important.
St. Luke-Jesus Gen.
            A woman is pregnant for forty weeks and at the beginning of the forty-first week her child is usually born. So I see the forty-one generations that St. Mathew presents as a symbol for man’s spiritual rebirth (“a man must be born a second time”). And St. Luke ends with Adam being Scientifically Translated; he no longer is recognized as a mortal Adam but as, Christ-Truth, the son of Mother-God.
            “Understanding this, Jesus overcomes Adamic and Satanic temptations. But to the thought which believes in material origin [an Adam beginning instead of a Christ beginning], such an idea is unacceptable. Personal sense precludes a prophet from being accepted in his own country [the four quadrants]. Mortal mind seeks to thrust Jesus out of his own city, and to ‘cast him down headlong’ from the brow of the hill.”[11]
            Chapter 4 begins telling us that Jesus is full of the Holy Ghost (divine Science), returned from Jordan, he was led by the Spirit into the wilderness.
            In Luke 4:2 we are reminded of St. Matthew’s Fatherhood order of begetting – “Being forty days tempted of the devil” being forty generations tempted by animal magnetism. Jesus is being reborn in the wilderness. “And in those days he did eat nothing: and when they were ended, he afterward hungered.”
            In verse 3 we return to St. Luke’s Motherhood order of being the son. For the devil says to Jesus, “If thou be the Son of God [if you are born of Spirit], command this stone that it be made bread.” [my interpolation]
            Jesus responds, “It is written, That man shall not live by bread alone, but by every word of God.” (verse 4) Here the temptation is that mortal mind is life instead of God.
            Then (in verse 5) the devil takes him up into a high mountain showing him “the whole kingdom of the world in a moment of time.” In verse 6 and 7 the one evil says, “All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine.” Here the temptation is that error is truth.
            But Jesus answers, “Get thee behind me Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” (verse 8)
            Jesus is tempted a third time when he brings Jesus to Jerusalem (the City of Peace), and places him on a pinnacle (“the highest point of development or achievement” Webster’s New Collegiate Dictionary) of the temple, and says, “If thou be the Son of God, cast thyself down from hence; For it is written, He shall give his angels charge over thee, to keep thee: And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” (verses 9 – 11) Here the error is – the love of gaining material goals is better than being the son of God.
            Jesus answers, “It is said, Thou shalt not tempt the Lord thy God.” (Verse 12)
            The devil is finished tempting him and leaves him for a season. (Verse 13)
            “And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. And he taught in their synagogues, being glorified of all.” (Verses 14 and 15) Galilee is a symbol for the divine infinite calculus.
            Then Jesus returns to Nazareth and goes into their synagogue where he reads Bible prophecy about his God-crowned mission. He is unaccepted as a prophet in his own country. Then he speaks about Elias being sent to a widow woman in Sarepta, a city of Sidon. And out of the many lepers, during the time of Eliseus the prophet, only Naaman the Syrian was cleansed.
            Then those in the synagogue were filled with wrath and they threw him out of their city. But Jesus passes through them unharmed.
            “He begins his healing ministry.”[12] He heals the man who had a spirit of an unclean devil, who says, “what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy one of God.” Jesus casts out the devil with “authority and power.”
            Then he enters Simon Peter’s house. Simon’s mother-in-law is ill with a fever and Jesus stands over her and rebuked the fever and it left her immediately, then she rose up and ministered unto them.  I think this simply means that Jesus rebuked the mother’s fear (fever).
            Again he heals those with devils and they recognize him as Christ the Son of God.
            “The miraculous draught of fishes illustrates to his first four disciples that universal humanity is already enveloped in the divine Science of man – that is, in the ‘net’ of primeval spiritual reality, which is without seam or rent.
            “The truth behind the net full of fishes leads to the healing of the man full of leprosy. The net let down into the deep and raised up again, prefigures also the healing of the man sick of the palsy, who is let down through the tiling into the midst before Jesus, and who rises up healed. That which comes forth whole from God, restores humanity whole to God.”[13]
            Jesus heals a man of leprosy (cleansing, a quality of Spirit). Then is the healing account of the man with a palsy. He is let down through the tiling. Jesus says, “Man, thy sins are forgiven thee.”
            The scribes and Pharisees reason wrongly, saying, “Who is this which speaketh blasphemies? Who can forgive sins, but God alone?”
            Jesus reads their mortal minded thoughts and responds, “What reason ye in your hearts? Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.” And instantaneously the man is healed and takes up his bed and departs to his own house, glorifying God. And they were all amazed. (Luke 5)
            After this he meets the publican Levi (who is a Levite) and tells him, “Follow me.” And Levi has him to his house for a meal, but the scribes and Pharisees are upset at this, “Why do ye eat and drink with publicans and sinners?” they ask Jesus.
            “I came not to call the righteous, but sinners to repentance.” (Luke 5:27-32)
            And they question the fact that the disciples of John and the disciples of the Pharisees fast often and make prayers but Jesus’ disciples eat and drink. Jesus says, “Can ye make the children of the bridechamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.” (Verses 33-35)
            “No man putteth a piece of a new garment upon an old, if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man also having drunk old wine straightway desireth new: for he saith, The old is better.” (Verses 36-39) If we consider that the “old” items are matter while the “new” items are ideas of Spirit then we can understand why the new cannot be placed within the old, to do so brings about spiritualism.
            In chapter 6 the disciples pluck ears of corn and eat them, “rubbing them in their hands.” So certain Pharisees say unto them, “Why do ye that which is not lawful to do on the sabbath days?”
            Jesus says, “Have ye not read so much as this, what David did, when himself was an hungered, and they which were with him; How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? That the Son of man is Lord also of the sabbath.”
            Then on another sabbath Jesus “entered into the synagogue and taught: and there was a man whose right hand was withered.” The scribes and Pharisees watch him to see if he dare violate the law by healing the man. Again Jesus reads their thoughts and he tells the man, “Rise up, and stand forth in the midst.” And the man arose and stood forth. “I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?”   Looking round at them he tells the man, “Stretch forth thy hand.” He did and it was restored whole as the other.
            And they were filled with madness; and communed one with another what they might do to Jesus.
            Luke 6:13 tells us that Jesus “called unto him his disciples: and of them he chose twelve, whom also he named apostles”. Then (verses 14-16) it names the twelve – Simon (Peter), Andrew (Simon’s brother), James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alpaeus, Simon (Zelotes), Judas (the brother of James), and Judas Iscariot (the traitor). Then Jesus does more healing.
            Beginning with verse 20, Jesus gives a great lesson on the practices of true Christianity. “And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger [after Spirit] now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich [in matter]! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. [It is better to be miserable in matter than to live comfortably in matter.
            [This next section has the Golden Rule and it tells you that you had better deal with personal sense, selfishness, pride, etc., if you do not then you love little.] “But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke [cloak] forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.” (Finished with verse 38; [my interpolations])
            What great advise this is. It is hard to accomplish these Christian deeds when we listen to personal sense and we fail to manifest divine Love.
            Jesus continues with a parable, “Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.” (verses 39-42) More often than not, what we dislike about somebody else is a trait we ourselves have or a habit we are guilty of practicing.
            In the next few verses Jesus speaks of good trees and its good fruit and corrupt trees and its evil fruit.
            In verse 46 he asks his followers why they call him Lord, if they are not going to do what he says (like with the advise he has just provided for them).
            Whoever comes to the Christ and listens and obeys is like a man that builds his house by digging a deep foundation which is laid upon the Christ-rock that is the Truth. And when a flood came the stream of water (the stream of material thoughts) beat “vehemently” upon that consciousness (house) but could not move the consciousness (house) because it was mentally founded upon the Christ-rock. But those who hear my words and do not follow them is like the man that built his house without a foundation upon the earth and the stream of false thoughts beat “vehemently” upon it and immediately it fell, and the house was in great ruin.
            In chapter 7 a Roman centurion came to Jesus, as his servant was sick and about to die. Now this centurion sends two elders of the Jews to Jesus because he feels unworthy to go to Jesus himself or to have Jesus come into his house (consciousness). He says, “but say the word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.”
            Jesus marvels at him and says, “I have not found so great faith, no, not in Israel.” And those who had been sent, and were returning from the centurion’s house, found the servant whole that had been sick.  Think back on chapter 6:46 now, and see why we must obey the Christ.
            It is in the city of Nain where Jesus raises up a dead man. Nain “Man is the proper and suitable dwelling place for and the expresser of life and Truth and substance. When the individual recognizes the abidingness of Truth, and acts on it by means of his I am (Christ), an inner quickening takes place and he is awakened [no longer dead] to a newness of life and youth throughout his being.” (Metaphysical Bible Dictionary) It is also in Nain where “a woman” anoints Jesus’ feet (later on in this same chapter).
            The dead man is the only son (one son) of a woman (the Mother) and there are many people with her when they are carrying out the husband. Jesus has compassion on her and says, “Weep not.” He touches the bier the man lays upon and he says, “Young man, I say unto thee, Arise.” The words “young man” means that Jesus recognizes the true idea of the man. It is in St. Mark where the words “young man” are mentioned several times and in St. Mark the “young man” is Jesus as spiritual idea not as a mortal man.
            The man sits up and begins to speak. Jesus delivers this “son” to his mother.
            It is interesting that in St. Luke Jesus raises a man from death before he is anointed and in St. John Jesus raises Lazarus before Mary, Lazarus’s sister, anoints him. In both St. Luke and St. John “a woman” and “Mary” anoint the feet of Jesus (unlike in St. Matthew and St. Mark “a woman” anoints Jesus’ head).
            After the young man is raised from being dead, John, the Baptist, sends two of his disciples to Jesus to ask, “Art thou he that should come? or look we for another?” Jesus heals many on that day, then he answers the two disciples, “Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me.” (Luke 7:19-23)
            “After accomplishing many individual healings (detailed also in Matthew and Mark), Jesus distinguishes between the missions of John and himself. Mary Baker Eddy says that to ‘one “born of the flesh,” …divine Science must be a discovery’ (Ret 26:22). John the Baptist is that state of thought which, being ‘born of a woman,’ discovers divine Science, but to Jesus, born of the ‘kingdom of God,’ divine Science is the subjective revelation of his own being. The least particle of Christ’s divinity is therefore greater than the whole of John’s humanity.”[14]
            In the following account there is some doubt as to if Lazarus’ sister is really Mary Magdalene. There is also doubt if the woman in Luke’s telling is even Mary Magdalene. It was a Roman Catholic priest who decided, many years after the Gospels had been written, that this unnamed woman was Mary Magdalene. Also, we know for a fact that the woman spoken of in St. Matthew, and St. Mark is likely Lazarus’ sister Mary (for sure in St. John) because all three accounts take place in Bethany. But in St. Luke’s account, as far as one can tell by reading chapter 7, the anointment takes place in Nain. “Discovery of the Science of Spirit causes us simultaneously to repent of the flesh. There follows, therefore, the story of Mary Magdalene, the penitent harlot, and the way in which she acknowledges and adores her newly discovered Christ-identity. She anoints Jesus’ feet. Mary Baker Eddy records her own discipleship in similar terms. She writes of how she too began ‘at the feet of Christ and with the numeration table of Christian Science.’ She tells how she never departed from the ‘absolute simple statement’ of the allness of Spirit and the nothingness of matter ‘all the way up to the infinite calculus of the infinite God’ – that is, up to the head of Christ (’01.22:15). Through the orderly culture of her spiritual discovery, the Magdalene typifies humanity laying down the harlot sense of self and becoming, metaphorically, the bride of the Lamb.”[15] Mary Baker Eddy does not confirm that this woman really is Mary Magdalene, for she tells us, “this woman (Mary Magdalene, as she has since been called) approached Jesus.” (S&H 362:11-12) Just because “a woman” is called “Mary Magdalene” so many years after the Gospels were written does not make it so. It is possible that the man who claimed the woman as being the Magdalene made his decision because in chapter 8 Mary Magdalene is spoken of (in verse 2), so he thought that she was probably the woman in the previous chapter. This is just a guess as to how it came to be reported that this woman is Mary Magdalene.  According to the author of The Drama of the Lost Disciples, there has been a debate whether or not Mary of Bethany is Mary Magdalene.
            Let us examine this anointing account a little closer. In this case the Simon objector is Pharisee-ism. This woman is also referred to (in St. Luke only) as “a sinner.” Pharisee means: “separated.” The Pharisees separated themselves from other men because they felt that they were special, higher minded, sanctified. If Simon, in Truth, represents spiritual understanding and Spirit is what is doing the separating, then Simon the Pharisee must practice the Spirit of the Law along with the Letter of the Law. However, in this instance Simon is not a representation of spiritual understanding or reflecting Spirit. So, when Simon fails to separate Truth from error (animal magnetism) he becomes a dangerous dagger (Iscariot).
            Simon the Pharisee is strict in carrying out the Letter of the Law and needs the Spirit of the Law to balance out his mental judgments of other men (and women). Simon’s mental objection in this account is, “This man, if a prophet, would have known who and what manner of woman this is that she is a sinner.” (Verse 38) What this Pharisee really questions is if Jesus is really a prophet. How could this same type of mentality, that still seems to exist in today’s society, accept Mary Baker Eddy “a woman” as a prophet? Simon would not accept her. This male attitude, coming from a Pharisee-ism mentality, believes the woman, Mary Baker Eddy, to be “a sinner.”
            Nain means: “proper.” Proper can mean: “absolute; correct; virtuous, respectful; fit – to harmonize with” (Webster’s New Collegiate Dictionary). It seems that the woman, however, does not fit Simon’s idea of what virtuous is. He sees her behavior as incorrect and disrespectful to himself. He is personally insulted by her presence. And he is also upset with Jesus for allowing this sinner to anoint him in the same manner that God anoints the King of Israel (as with Saul and David).
            Jesus separates Simon’s error from the Christ-Truth with a parable. Is it the one who is forgiven much or the one who is forgiven little who loves the most? The answer is that the one who is forgiven much loves the most. Jesus brings home the lesson to Simon by saying, “Her sins, which are many are forgiven; for she loved much.” Then he tells her, “Thy sins are forgiven…Thy faith hath saved thee; go in peace.” (Verses 47, 48, 50)
            It is in verse 49 that the Christ-Truth prevails: “And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?” The answer is, “It is the prophet sent from God.”

            Mary Baker Eddy writes on this topic in the Textbook (pages 362-364 [seen below without quote marks]).
            It is related in the seventh chapter of Luke’s Gospel that Jesus was once the honored guest of a certain Pharisee, by name Simon, though he was quite unlike Simon the disciple. While they were at meat, an unusual incident occurred, as if to interrupt the scene of Oriental festivity. A “strange woman” came in. Heedless of the fact that she was debarred from such a place and such society, especially under the stern rules of rabbinical law [the Letter of the Law], as positively as if she were a Hindoo pariah intruding upon the household of a high-caste Brahman, this woman (Mary Magdalene, as she has since been called) approached Jesus. According to the custom of those days, he reclined on a couch with his head towards the table and his bare feet away from it. It was therefore easy for the Magdalen to come behind the couch and reach his feet. She bore an alabaster jar containing costly and fragrant oil, — sandal oil perhaps, which is in such common use in the East. Breaking the sealed jar, she perfumed Jesus’ feet with the oil, wiping them with her long hair, which hung loosely about her shoulders, as was customary with women of her grade.
            Did Jesus spurn the woman? Did he repel her adoration? No! He regarded her compassionately. Nor was this all. Knowing what those around him were saying in their hearts, especially his host, — that they were wondering why, being a prophet, the exalted guest did not at once detect the woman’s immoral status and bid her depart, — knowing this, Jesus rebuked them with a short story or parable. He described two debtors, one for a large sum and one for a smaller, who were released from their obligations by their common creditor. “Which of them will love him most?” was the Master’s question to Simon the Pharisee; and Simon replied, “He to whom he forgave most.” Jesus approved the answer, and so brought home the lesson to all, following it with that remarkable declaration to the woman, “Thy sins are forgiven.”
            Why did he thus summarize her debt to divine Love? Had she repented and reformed, and did his insight detect this unspoken moral uprising? She bathed his feet with her tears before she anointed them with the oil. In the absence of other proofs, was her grief sufficient evidence to warrant the expectation of her repentance, reformation, and growth in wisdom? Certainly there was encouragement in the mere fact that she was showing her affection for a man of undoubted goodness and purity, who has since been rightfully regarded as the best man that ever trod this planet. Her reverence was unfeigned, and it was manifested towards one who was soon, though they knew it not, to lay down his mortal existence in behalf of all sinners, that through his word and works they might be redeemed from sensuality and sin.
            Which was the higher tribute to such ineffable affection, the hospitality of the Pharisee or the contrition of the Magdalen? This query Jesus answered by rebuking self-righteousness and declaring the absolution of the penitent. He even said that this poor woman had done what his rich entertainer had neglected to do, — wash and anoint his guest’s feet, a special sign of Oriental courtesy.
            Here is suggested a solemn question, a question indicated by one of the needs of this age. Do Christian Scientists seek Truth as Simon sought the Saviour, through material conservatism and for personal homage? Jesus told Simon that such seekers as he gave small reward in return for the spiritual purgation which came through the Messiah. If Christian Scientists are like Simon, then it must be said of them also that they love little.
            On the other hand, do they show their regard for Truth, or Christ, by their genuine repentance, by their broken hearts, expressed by meekness and human affection, as did this woman? If so, then it may be said of them, as Jesus said of the unwelcome visitor, that they indeed love much, because much is forgiven them.

 

To be continued to St. Luke Part 3b…

[1] From Genesis to Revelation; by W. Gordon Brown, p. 291; [Brown’s interpolations.]

[2] Ibid

[3] Ibid

[4] Ibid

[5] Ibid, p. 292

[6] Ibid; [My interpolation.]

[7] From Genesis to Revelation; by W. Gordon Brown, p. 292; [My interpolations.]

[8] In Roman culture a married woman would take on her husband’s name. I do not know that this is the case here because Herod is Jewish. But it is possible that Herod’s wife did take on a feminine form of his name.

[9] From Genesis to Revelation; by W. Gordon Brown, p. 292

[10] Ibid

[11] Ibid; [my interpolations]

[12] Ibid

[13] Ibid

[14] Ibid, pages 292 and 293

[15] Ibid

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