ments and awaken the man's dormant sense of moral obligation, and by degrees he will learn the nothingness of the pleasures of human sense and the grandeur and bliss of a spiritual sense, which silences the material or corporeal. Then he not only will be saved, but is saved;”[1] “He who is All, understands All. He can have no knowledge or inference but His own consciousness.”[2] As to these quotations notice that she says that reason is the “most active human faculty,” that is, the faculty least under the limitations of material sense and time; that it can lead one to the “spiritual sense” which brings salvation; and that since God does not have such knowledge as “inference" or discursive reasoning it must be an inferior kind of mentality.
I cannot refrain from pointing out again the hopeless inconsistency that we have here in the metaphysics of Christian Science. “Human reason” is inferior knowledge and is therefore not a quality of “immortal Mind.” It belongs then to “mortal mind.” But how can “mortal mind” be spoken of as having a faculty that is “most active” or that awakens “man's dormant sense of moral obligation” or that teaches him by degrees “the grandeur and bliss of a spiritual sense?” How can unreality lead to reality? How can darkness bring us to light?
The same inconsistency exists in her doctrine of faith. After saying that error is the
