individualities, and prophesy the nature and stature of Christ, the ideal man.
A corporeal God, as often defined by lexicographers and scholastic theologians, is only an infinite finite being, an unlimited man, — a theory to me inconceivable. If the unlimited and immortal Mind could originate in a limited body, Mind would be chained to finity, and the infinite forever finite.
In this limited and lower sense God is not personal. His infinity precludes the possibility of corporeal personality. His being is individual, but not physical.
God is like Himself and like nothing else. He is universal and primitive. His character admits of no degrees of comparison. God is not part, but the whole. In His individuality I recognize the loving, divine Father-Mother God. Infinite personality must be incorporeal.
God's ways are not ours. His pity is expressed in modes above the human. His chastisements are the manifestations of Love. The sympathy of His eternal Mind is fully expressed in divine Science, which blots out all our iniquities and heals all our diseases. Human pity often brings pain.
Science supports harmony, denies suffering, and destroys it with the divinity of Truth. Whatever seems material, seems thus only to the material senses, and is but the subjective state of mortal and material thought.
Science has inaugurated the irrepressible conflict between sense and Soul. Mortal thought wars with this sense as one that beateth the air, but Science outmasters it, and ends the warfare. This proves daily that “one on God's side is a majority.”
Science defines omnipresence as universality, that which
