Unity of Good, by Mary Baker Eddy
Books by Mary Baker Eddy

The Deep Things of God
page 359

The Deep Things of God

   Science reverses the evidence of the senses in theology,
on the same principle that it does in astronomy.
Popular theology makes God tributary to man, coming at
human call; whereas the reverse is true in Science.  Men
must approach God reverently, doing their own work in
obedience to divine law, if they would fulfil the intended
harmony of being.
   The principle of music knows nothing of discord.  God
is harmony's selfhood.  His universal laws, His unchangeableness,
are not infringed in ethics any more than in
music.  To Him there is no moral inharmony; as we shall
learn, proportionately as we gain the true understanding
of Deity.  If God could be conscious of sin, His infinite
power would straightway reduce the universe to chaos.
   If God has any real knowledge of sin, sickness, and
death, they must be eternal; since He is, in the very
fibre of His being, "without beginning of years or end of
days."  If God knows that which is not permanent, it
follows that He knows something which He must learn
to unknow, for the benefit of our race.
   Such a view would bring us upon an outworn theological

UN 14

platform, which contains such planks as the divine repentance,
and the belief that God must one day do His
work over again, because it was not at first done
   Can it be seriously held, by any thinker, that long after
God made the universe, - earth, man, animals, plants,
the sun, the moon, and "the stars also," - He should so
gain wisdom and power from past experience that He
could vastly improve upon His own previous work, - as
Burgess, the boatbuilder, remedies in the Volunteer the
shortcomings of the Puritan's model?
   Christians are commanded to grow in grace.  Was it
necessary for God to grow in grace, that He might rectify
His spiritual universe?
   The Jehovah of limited Hebrew faith might need
repentance, because His created children proved sinful;
but the New Testament tells us of "the Father of lights,
with whom is no variableness, neither shadow of turning."
God is not the shifting vane on the spire, but the
corner-stone of living rock, firmer than everlasting hills.
   As God is Mind, if this Mind is familiar with evil, all
cannot be good therein.  Our infinite model would be
taken away.  What is in eternal Mind must be reflected
in man, Mind's image.  How then could man escape, or
hope to escape, from a knowledge which is everlasting in
his creator?
   God never said that man would become better by learning
to distinguish evil from good, - but the contrary, that

UN 15

by this knowledge, by man's first disobedience, came
"death into the world, and all our woe."
   "Shall mortal man be more just than God?" asks the
poet-patriarch.  May men rid themselves of an incubus
which God never can throw off?  Do mortals know more
than God, that they may declare Him absolutely cognizant
of sin?
   God created all things, and pronounced them good.
Was evil among these good things?  Man is God's child
and image.  If God knows evil, so must man, or the likeness
is incomplete, the image marred.
   If man must be destroyed by the knowledge of evil,
then his destruction comes through the very knowledge
caught from God, and the creature is punished for his
likeness to his creator.
   God is commonly called the sinless, and man the sinful;
but if the thought of sin could be possible in Deity, would

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