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FOUNDED APRIL, 1883, by the Author of SCIENCE AND HEALTH

with KEY TO THE SCRIPTURES, THE REVEREND MARY BAKER G. Eudy.

SEPTIMUS J. HANNA,

CAMILLA HANNA,
EDITOR.

ASSISTANT EDITOR.
JOSEPH ARMSTRONG, BUSINESS MANAGER.

OFFICIAL ORGAN OF
The First Church OF CHRIST, SCIENTIST,

IN Boston, Mass.

THE CHRISTIAN SCIENCE PUBLISHING SOCIETY,

95 FALMOUTH STREET, Boston, Mass., U. S. A.

SEP 16 964

LIBRARY

"For the weapons of our warfare are not carnal, but mighty, through God, to

the pulling down of strong holds."

VOL. X.

APRIL, 1892.

No. 1.

THE TRANSFIGURATION.

Outline of a sermon preached in Chickering Hall, by the Pastor of the

Church of Christ (Scientist) Boston.

And after six days Jesus taketh with him Peter, and James, and John, and
leadeth them up into a high mountain apart by themselves: and he was
transfigured before them. And his raiment became shining, exceeding
white as snow; so as no fuller on earth can white them. And there appeared
unto them Elias with Moses: and they were talking with Jesus. And Peter
answered and said to Jesus, Master, it is good for us to be here: and let us
make three tabernacles; one for thee, and one for Moses, and one for Elias.
For be wist not what to say; for they were sore afraid. And there was a
cloud that overshadowed them: and a voice came out of the cloud, saying,
This is my beloved Son: hear him. And suddenly, when they had looked
round about, they saw no man any more, save Jesus on with themselves.
And as they came down from the mountain, he charged them that they
should tell po man what things they had seen, till the Son of man were risen
from the dead. Mark ix. 2-9.
*HE Transfiguration belongs to Christianity; its inter-

pretation, however, belongs to Christian-Science alone,

for nowhere save in Christian-Science can we gain the
understanding that will unfold its glories. Theology, as we
have heretofore understood that term, has never been able to
bring within our grasp the marvelous spirituality which belongs
to this subject. Human learning and speculation are utterly
inadequate to comprehend it, - in fact, any knowledge belong-
ing to the five personal senses is at a loss when attempting to
express it to men. It is holy ground on which, like Moses,
we should put our shoes from off our feet.

THE

Copyright, 1892, by National Christian Scientists' Association.

The account of the Transfiguration is given in all the synoptics (Matthew, Mark and Luke), and what is not a little surprising is, the three authors not only give the same facts, but relate them in almost precisely the same language. It is usually the case that, when called upon to tell of some event or deed in the life of the Lord Jesus, each takes his own way and style in which to give it; but in their account of this event, they seem to have lost all sense and expression of individuality, since they tell it in words which appear to be given unto them. How profound an impression it must have made on them, to take away their ordinary powers of speech, so that they are impelled to employ words which the Spirit imparts to them.

Luke does indeed mention one circumstance which escaped the notice of the others, at least to which they do not refer. He tells us that Jesus went up into a mountain to pray, and that while praying, the fashion of his countenance became altered ; thus showing that it was in this hour of Jesus' great realization of Spirit and its laws that this sublime manifestation came upon him. Mark, also, speaks of his raiment becoming white so as no fuller on earth could white it; and, while under the same spell-bound condition which held the others, he yet does impart to his account a certain artistic grace which is one of his noticeable characteristics.

Beginning our exposition at this point, let it be noticed that Jesus withdrew apart into a high mountain. What mountain was it? What useless attempts have been made to ascertain upon which particular mountain peak the Master was transfigured! The lofty, snow-capped Hermon, far to the north of the sea of Galilee, has been deemed by many to be the place where it occurred. Others again, reflecting that Jesus seldom went so far away from the abodes of men, have thought it very probable that it took place on Mount Tabor, which was in close proximity to the scenes of most of Jesus' sayings and doings. It follows, then, that no one really knows where the Transfiguration did occur.

Does this not suggest a fact of some consequence to us in estimating its lessons to the world? The disciples, in narrating the events in the life of the Master, usually tell us where these took place, and quite often the time at which they occurred; but why this expressive silence here? — a silence so profound that it would seem the Holy Spirit had guided their withholding these minor details, lest in after times men should make pilgrimages to the spot and deify what could be only an accessory

Doubtless, the Transfiguration did have a “locus”; but this is of small consequence beside the vital fact that its chief significance consisted in its taking place in the glorified consciousness of those who were exalted to be its witnesses. Let it be conceded that the Master did actually go upon some mountain elevation, as a concession to the needs of these three disciples who were still very material in their consciousness; but, suppose that some of our worldlings had been with them on that mount of transfiguration, would these same worldlings have been able to perceive what the three disciples finally saw ? Certainly not; for what can mere altitude do for one whose thought is wholly gross and material? True, our human sense does say that there is uplifting, inspiration, in being taken to high altitudes; yet, the hour will come when it will dawn upon us that to be with Christ in the Spirit, is in itself a transfiguration-mount whereon to behold all the glories of earth and of Heaven.

Proceeding a step further, notice that he takes with him only Peter, James and Jolin; while the other nine are not permitted to be the observers of their Master's exaltation. Why this omission ? Does it not seem that some slight was put on the nine; had they no cause for grievance ? From our standpoint of sense, it would certainly appear so.

It does look, on the face of it, as a case not only of favoritism, but of extreme partiality. We ourselves would be apt to bitterly resent such treatment. Two things may be said in reply:

First -- An oft quoted remark among Scientists — that he took the three who were nearest to his thought; the ones who would be most apt to see and interpret aright the true meaning of the glorious scene. In other words, he took those who had demonstrated the highest ; for to have taken

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