sh575-77


Mary Baker Eddy
Science and Health with Key to the Scriptures
p. 575 – 577.

This sacred city, described in the Apocalypse (xxi. 16) as one that “lieth foursquare” and cometh “down from God, out of heaven,” represents the light and glory of divine Science. The builder and maker of this New Jerusalem is God, as we read in the book of Hebrews; and it is “a city which hath foundations.” The description is metaphoric. Spiritual teaching must always be by symbols. Did not Jesus illustrate the truths he taught by the mustard-seed and the prodigal? Taken in its allegorical sense, the description of the city as foursquare has a profound meaning. The four sides of our city are the Word, Christ, Christianity, and divine Science; “and the gates of it shall not be shut at all by day: for there shall be no night there.” This city is wholly spiritual, as its four sides indicate.

As the Psalmist saith, “Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.” It is indeed a city of the Spirit, fair, royal, and square. Northward, its gates open to the North Star, the Word, the polar magnet of Revelation; eastward, to the star seen by the Wisemen of the Orient, who followed it to the manger of Jesus; southward, to the genial tropics, with the Southern Cross in the skies, — the Cross of Calvary, which binds human society into solemn union; westward, to the grand realization of the Golden Shore of Love and the Peaceful Sea of Harmony.

This heavenly city, lighted by the Sun of Righteousness, — this New Jerusalem, this infinite All, which to us seems hidden in the mist of remoteness, — reached St. John’s vision while yet he tabernacled with mortals.

In Revelation xxi. 22, further describing this holy city, the beloved Disciple writes: —

And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
There was no temple, — that is, no material structure in which to worship God, for He must be worshipped in spirit and in love. The word temple also means body. The Revelator was familiar with Jesus’ use of this word, as when Jesus spoke of his material body as the temple to be temporarily rebuilt (John ii. 21). What further indication need we of the real man’s incorporeality than this, that John saw heaven and earth with “no temple [body] therein”? This kingdom of God “is within you,” — is within reach of man’s consciousness here, and the spiritual idea reveals it. In divine Science, man possesses this recognition of harmony consciously in proportion to his understanding of God.

The term Lord, as used in our version of the Old Testament, is often synonymous with Jehovah, and expresses the Jewish concept, not yet elevated to deific apprehension through spiritual transfiguration. Yet the word gradually approaches a higher meaning. This human sense of Deity yields to the divine sense, even as the material sense of personality yields to the incorporeal sense of God and man as the infinite Principle and infinite idea, — as one Father with His universal family, held in the gospel of Love. The Lamb’s wife presents the unity of male and female as no longer two wedded individuals, but as two individual natures in one; and this compounded spiritual individuality reflects God as Father-Mother, not as a corporeal being. In this divinely united spiritual consciousness, there is no impediment to eternal bliss, — to the perfectibility of God’s creation.

This spiritual, holy habitation has no boundary nor limit, but its four cardinal points are: first, the Word of Life, Truth, and Love; second, the Christ, the spiritual idea of God; third, Christianity, which is the outcome of the divine Principle of the Christ-idea in Christian history; fourth, Christian Science, which to-day and forever interprets this great example and the great Exemplar. This city of our God has no need of sun or satellite, for Love is the light of it, and divine Mind is its own interpreter. All who are saved must walk in this light. Mighty potentates and dynasties will lay down their honors within the heavenly city. Its gates open towards light and glory both within and without, for all is good, and nothing can enter that city, which “defileth, . . . or maketh a lie.”

The writer’s present feeble sense of Christian Science closes with St. John’s Revelation as recorded by the great apostle, for his vision is the acme of this Science as the Bible reveals it.

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