human consciousness to the appeal of the Christ. And Truth can never be defeated or indefinitely ignored. In Science and Health we read this absolute assurance in the victory of Truth: "When the final physical and moral effects of Christian Science are fully apprehended, the conflict between truth and error, understanding and belief, Science and material sense, foreshadowed by the prophets and inaugurated by Jesus, will cease, and spiritual harmony reign. The lightnings and thunderbolts of error may burst and flash till the cloud is cleared and the tumult dies away in the distance. Then the raindrops of divinity refresh the earth. As St. Paul says: There remaineth therefore a rest to the people of God' (of Spirit)." Looking back at the long development of the human race and noting its advance from the dim thought-world of cave dwellers to the scientific monotheism of Christian Science, our Leader's words in Science and Health give us courage to face the fear of mankind's self-destruction. She helps us gain the conviction that peace is bound to come if we are faithful to our understanding of the Christ, thus speeding spiritualization of general human thought. Our Leader writes: "Eternal Truth is changing the universe. As mortals drop off their mental swaddling-clothes, thought expands into expression. 'Let there be light,' is the perpetual demand of Truth and Love, changing chaos into order and discord into the music of the spheres." 394 What humanity is crying for, Christian Science gives. Through it the Christ is at work in general human thought, leading it safely through the present period of mortal mind's resistance to the demands of Truth and Love toward the peace, contentment, riches, and outgoing love of spiritual maturity. 1 John 8:12: Science and Health, p. 289; 8p. 288; p. 255. The Priestly Code-"P" [Series showing the progressive unfoldment of the Christ, Truth, throughout the Scriptures] As noted in earlier articles in this Coninuity series, the first written account of the history of the Hebrew nation was apparently composed in the southern kingdom of Judah, about 850 B.C., dealing with the history of the world from its supposed creation to the conquest of Canaan. Coming from Judah, and using the name Jehovah, or more correctly Yahweh, as its primary name for Deity, it is named the J source of the Pentateuch. The second basic source, prepared in the northern kingdom of Israel, or Ephraim, about 750 B.C., and employing mainly the term Elohim for God, came to be known as E; while D is the symbol used to designate the original draft of the book of Deuteronomy, "the book of the law" (II Kings 22:8), which appeared in 621 B.C., some thirty-five years before the exile of the Jews in Babylon. The last of the four chief sources of the Pentateuch, commonly termed "P" to represent the "Priestly Code," appears to date, in its finished form, from about 500 B.C. The first three, J, E, and D, were basically the work of prophetic writers, but P was essentially the work of the priests. Moreover, while J and E are chiefly concerned with history and D with law, in this fourth source, P, we find a combination of history, law, and ritual. It is because some scholars assign the background of the preparation of this last main source, P, to the period of the Babylonian Exile, and see in it the influence of Ezekiel, that it is being introduced at this stage in the series on the Continuity of the Bible. It is not surprising to find that the ideas of Ezekiel-who, though known prinipally as a prophet, was of priestly tradi tion-have much in common with this P source of the Pentateuch. In spite of the difficulties associcated with the Exile, the writers and editors of the day apparently were working to complete the code of laws, which they saw as governing the whole life and activity of the nation, to be ready for use when at length the people would be allowed to return to Jerusalem, as was confidently expected by their spiritual leaders. Just as the writers of Deuteronomy had set down their code of laws to counteract the effects of Manasseh's evil reign, so these priestly thinkers were convinced that when the exiled Jews returned to their homeland, they would need a strong constitution by which they could reorganize. The central point of this law was visualized as being associated with the temple, its worship and its sacrifices. The national power of the people had been destroyed, and it seemed as though their only hope was to replace political power with a strong religious entity, governed by the priests. Since the plan was prepared by the priests themselves, the emphasis upon a strong priestly organization may well have been expected. One of the many stages in the literary work expressing this priestly thinking was Ezekiel's prophetic description of the form of the rebuilt temple and code of religious law found in Chapters 40 to 48 of his book. In the time when "the book of the law," the basis of Deuteronomy, appeared, it had been assumed that the temple as well as the kingdom came under the direct rule of the king. In contrast, Ezekiel's teaching shows a definite lessening in the power of "the prince" as Ezekiel calls him, who seems now to be regarded as subservient to the priests, who would hold exclusive sway over the temple (see Chapters 44-46). Then, too, Deuteronomy implied that the privileges of priesthood should be reserved for all the Levites, but Ezekiel makes the distinction that only those select Levites who were descendants of Zadok should serve as priests, for it is the Levites in general whom the prophet charges with leading the people into idolatry (see Ezek. 44:10-12) instead of maintaining their position as ministers of the Lord and thereby serving to make the nation acceptable to God. The priestly thinking evident in the work of Ezekiel also found expression in the gradual preparation and editing of the final source of the Pentateuch, P. One important component of P, which now appears in Chapters 17-26 of Leviticus, is generally referred to as the Holiness Code, and is abbreviated "H." Though this code embodies legislation which is timeless in character, it seems to have been written not long after 570 B.C., and is strongly suggestive of the style of Ezekiel. As in the last nine chapters of the book of Ezekiel, for whom the holiness of God held great awe, stress is laid in this code upon the holiness of the people as servants of a holy God. The writers and editors of P also worked to revise and combine the existing literature and to emphasize its religious significance, including in their compilation the sources now known as J, E, and D. It was at this stage that the majestic and inspiring first chapter of Genesis, in which the order of creation is seen as divine instead of material, appears to have been composed. Though in its form can be found traces of Babylonian influence, its content is far too spiritual to have been determined by Babylonian thought. When the Bible is read as a book, the many interwoven strands of truth in the Biblical pattern, coming as they do from various periods in the history of the Hebrew people, are not easy to distinguish or un ravel. However, there are certain characteristic phrases, such as, "These are the generations of," and also the long genealogical tables, which help to identify P. Precise lists, exact measurements, and chronological data make the style of P more formal than the earlier sources. Passages where much stress is laid upon Sabbath observance, sacrifice, priestly ordinances, and the ritual befitting a wellorganized hierarchy can be assumed as belonging to this source. Thus it may be seen why it is virtually impossible to rearrange the entire Bible into any detailed chronological pattern. While the strictly historical record might be separated and so arranged, it is actually only the steps in spiritual unfoldment that can be traced very effectively, and these are to be found in varying degrees in all the many sources, written at different times, under widely divergent conditions, and by many authors, some known by name but many more unknown. The value of a search into the multisource background of the Bible lies in seeking evidence of the increasing spiritual understanding as it evolves. From the primitive source J, on through E, D, and up to P, including H, can be seen the rise in thought; from the allegorical account of creation to the lofty record of the orderliness and glory of spiritual creation, in the magnificent first chapter of Genesis, as contributed by the priests. While P is responsible for much of the tiring genealogical and ritualistic detail, to its editors or redactors can also be credited improved moral and religious ideals, and stern prohibition of heathenism and idola try. The Priestly Code can share the hono of being called "the law of a holy na tion," and "the charter of the new Jewish Church." Its ideals were put into effec when the exiles returned to Palestine, and when the temple at Jerusalem was restored in the days of Ezra and Nehemiah. THOMAS L. LEISHMAN Class Instruction: An Essential and Unique Step Our Leader, Mary Baker Eddy, writes (No and Yes, p. 25): "Man outlives finite mortal definitions of himself, according to a law of 'the survival of the fittest."" And in our church organization she provided an orderly series of opportunities to help the student of Christian Science outlive and outgrow all limiting definitions of himself, to fit him with the knowledge and ability to practice Christian and scientific healing. One of the most inspiring and joy-filled opportunities so provided is class instruction from an authorized teacher of Christian Science. The conditions under which the student may avail himself of this great privilege are set out by our Leader in the Manual of The Mother Church (Articles XXVI and XXVII). In her other writings, too, there are many helpful comments on spiritual education in general and on this important step n particular. During the period of instruction profound spiritual truths of God and man are simply and clearly unfolded to the student, together with the method of their practical applicaion. These truths can uplift his thought and transform his experience. They can help him to find fulfilled in his own daily living the promise of Christ Jesus (John 10:10): “I am come that they might have life, and that they might have it more abundantly." This instruction blesses the student himself, and at the same time it enables him to make a arger contribution to the purification and leavening of human thought and society. There is another important ability the student will develop in class. He learns to recogize and silence aggressive mental suggestions better, in whatever form they are presented. Indeed, he may have to meet some of these suggestions even while he is still only conemplating class instruction. For example, there may be the suggestion that he does not really need the instruction at all because he has had several years in the Christian Science Sunday School or because he has learned all he requires from good Christian Science parents or from practitioners or from his own study of the Bible and Mrs. Eddy's writ gs. This suggestion, if accepted, would hold him back from expanding opportunities that lie ahead. He can counter it by recognizing that progress is a continuing and divine demand made upon him by the very Principle of his being, and not to be denied. Class struction is a mighty stride forward. There is no substitute for it. It is essential for very student's spiritual advancement, and it is wholly unique. And when is the time for it? In his very asking of the question the student may find is pointer to the answer. Perhaps for him the time is now, today-in the words of the prophet Ezekiel (39:8): "Behold, it is come, and it is done, saith the Lord God; this s the day whereof I have spoken." THE CHRISTIAN SCIENCE BOARD OF DIRECTORS Faith That Serves God The times demand better spiritual healing. To attain it, we shall have to gain a more enlightened faith. And this means a more unselfed desire to serve God. 1 In the seventeenth chapter of Luke, Christ Jesus answers the disciples' request, "Increase our faith." He promises first He promises first that if we have faith as a grain of mustard seed, we can tell a sycamore tree to be uprooted and planted in the sea, and it will obey. But he does not stop there. He points out that a servant is expected to obey his master. And he says, "Doth he [the master] thank that servant because he did the things that were commanded him? I trow not." And he continues, "So And he continues, "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do." 2 A study of Jesus' words tells us that the unprofitable servant in this context is one who serves God with no thought of what God will give him. He obeys God's commands because he loves Him. Although he trusts God implicitly to take care of his needs, he does not do God's work with his own needs in mind. When we are seeking healing or praying to know how to heal more effectively, the faith we need is the kind that has no anxiety about the result. In the prayer of enlightened faith we pray because we love to praise God. He is our Life, our Mind, our Love. We deny ill health because Life is All. We deny unintelligent action because Mind is the infinite One. We deny hate and fear because divine Love is ever present. In many cases our healings are delayed because we cling to the sense of self that cannot pray about anything but what ails us. This is revealed in the kind of references we seek in our study and the kind of declarations we make in our prayers. If in pain, for example, do we spend our time praying and studying about pain in the hope that the pain will go away? If so, we are not being unprofitable servants. This is not to say that a patient or practitioner should not work specifically to alleviate pain or its mental causes, but mental work that begins with the pain or focuses on it as though it were real is not wholly unselfed. When we pray the prayer of true faith, we begin with God and turn wholeheartedly to God and His idea, perfect man, not in hope for what God can do for us but in recognition of God as All and having done all. The Discoverer and Founder of Christian Science, Mary Baker Eddy, tells us in the first line on page 1 of Science and Health with Key to the Scriptures, the Christian Science textbook, "The prayer that reforms the sinner and heals the sick is an absolute faith that all things are possible to God, a spiritual understanding of Him, an unselfed love." And she concludes the page with, "Desire is prayer; and no loss can occur from trusting God with our desires, that they may be moulded and exalted before they take form in words and in deeds." A faith dulled by self-love declares frantically, and with little actual hope, that God can remove a discordant condition Faith enlightened by unselfed love confi dently acknowledges the allness of God and rejoices in the consequent nothingness o the discordant condition. uncertainties and sufferings are effective in Prayers for the healing of the world' sofar as they are prayers of spiritual under standing, of unselfed love. We may nee to trust God far enough with our desires t allow the molding and exalting of thos desires even to the point where our opin ions on vital matters and our desires cor cerning them may change. If we are n willing to trust God this far but to tru |