There is apparently a lot of emotionalism stirred in recent days, owing to the opening of the movie, "The Passion of the Christ". It seems important that while the movie may be lauded as "powerful" and profound", we still keep in mind that the story remains, in fact, but a "hint", and the "belief" presented still needs to be "reversed". As the culture seems involved with the "controversy" and "popularity" of the movie, it's important that we not get so involved as to overlook the "spiritual reality" that it "hints at".

"Material sense defines all things materially, and has a finite sense of the infinite." (S&H 208:2-4)

In the age of "advanced technology, from the "space station", "controlling robots on other planets", to "hand-held video cell phones",- in light of the above passage, it seems less amazing to me that apparently quite a number of people - by virtue of education, tradition, and 'habit' - are unwittingly willing to worship a "God" who "sends His only begotten Son" to be brutally tortured and murdered, so that He-(God) may be reconciled to the whole race of humans that He-(God) "cursed" - because 2 people - thousands of years ago - did something that He not only had to know they were going to do, but is responsible for providing - not only the "capacity and inclination to be tempted", but also the very "temptation" of the tree itself! Since He obviously "laid the blame", why is it that He couldn't just change His Mind and forgive, instead of having his Son murdered to make Himself feel better? "THIS" makes sense?! To take the human story, as it is often told, "literally", would seriously miss the "hint".

So, how does one see the crucifixion in the light of Christian Science?

To begin with, it's helpful to appreciate that the story toward the end of each Gospel is not isolated from the rest of the teachings in the Gospels. Starting with the "Garden", it is important to remember that Jesus knew the "Lord's Prayer". In Science, we consider the stanza "Thy Will be done", to be one of acknowledgement and affirmation of the established Fact, rather than "hopeful petition" for a future event. So when Jesus says, "nevertheless not my will, but Thine, be done." (Luke 22:42), in the Garden, is it different? Is he implying that he has a "will" that could be an alternative to the Divine? That God's omnipotence required a person's permission before It could be "All-in-all"? Is he really suggesting that suffering is not only possible, but that it is Divinely sanctioned for the Innocent to suffer for the guilty? Or, is he rather, insisting that all initiative and power is exclusively with the Truth of Being, and that man is to subject to what appear to be "human" or "material events" - whether calling themselves "myself" or others"?

It is important to recall that when asked about "sin", Jesus replied, "Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him." (John 9:3) So perhaps the familiar notion that "he died for our sins", may be called into question . . .

When the disciples were confronted with the appearance of life-threatening danger, he revealed, "It is I; be not afraid." (John 6:20) That is, he revealed that the one "I AM" was actually the only true Nature, Quality and Substance of all being and experience, instead of and despite the appearances to the contrary. And, most specifically, he taught, "The time is fulfilled, and the kingdom of God is at hand:" (Mark 1:15 )

So, basically, what distinguishes the familiar religious notions about the crucifixion and resurrection and the teachings of Christian Science? Essentially, it's all in the presuppositions . . . those, most specifically, related to the nature of God, Life, Christ and Man.

To begin with, "Christ" is a term familiar to religious thought, and so has been "carried over" in an effort to sustain "familiar surroundings" in the "new territory" of Science. "Christ" has frequently been associated with the person of Jesus, almost as if it is his last name. Whereas in Science, Christ is the term for what is true concerning man instead of and entirely despite the personal sense impressions.

A clear example of how "awkward" the subject of the Christ may be, can be seen in the paragraph from "Science and Health":

"Christ came to destroy the belief of sin. The God-principle is omnipresent and omnipotent. God is everywhere, and nothing apart from Him is present or has power. Christ is the ideal Truth, that comes to heal sickness and sin through Christian Science, and attributes all power to God. Jesus is the name of the man who, more than all other men, has presented Christ, the true idea of God, healing the sick and the sinning and destroying the power of death. Jesus is the human man, and Christ is the divine idea; hence the duality of Jesus the Christ." (S&H 473:6-17)

"The Christ came" followed by "The God-principle is omnipresent and omnipotent" ...how is it that which is omnipresent could "arrive"? "God is everywhere, nothing apart from Him is present or has power." Then what is "the Christ" "doing"? . . . and the "kicker": "Jesus is the human man, and Christ is the divine idea; hence the duality of Jesus the Christ." Very strongly implying that there are "two". . . This passage is an excellent reminder of how, just as the Bible must be, so also the Textbook must be studied as a whole, and especially how a "cursory review" will not lend any insight, but foster the unwitting acknowledgement of contradictory notions.

However, appreciating the concept of "Christ, the true idea of God", clarifies things immensely. As the "true Idea of God", it becomes synonymous with the scientific definition of "Man". It has the character of presenting the experience of the functioning Presence of God apparently seen through the lens of human thought. The term Christ implies the Divine capacity for Self- manifestation, the power of Self-evidence.

This means that the Presence of the Christ is not the "result of" nor "response to" "bad human behavior". The purpose of the Christ is not related to the improvement of humans, but rather, disproving the notion that Life ever was human.

As God in infinite, active Self-expression, Christ has "no quality underived from Deity", therefore, only what we know of God may be acknowledged as true of the Christ. "he that hath seen me hath seen the Father;" (John 14:9)

In traditional theology, the crucifixion story tends to strongly reinforce the notion that "suffering" is natural, and salutary - it is seen as a "virtue", a form of a "coin of the realm" in terms of how one may "enter the Kingdom of Heaven" - and is accepted as an integral part of "God's Plan". It presupposes that the torture and murder of a person may have a "spiritual effect" for other persons even 2,000 years later.

The entirety of "human history" - including the "Gospel stories" must be recognized in the context of Mrs. Eddy's reminder in "Retrospection and Introspection": "The human history needs to be revised, and the material record expunged." (R&I 22:1-2) We "revise" that history by beginning with a higher understanding of the term "Christ".

"There is but one Christ. And from everlasting to everlasting this Christ is never absent." (Mess. '00 7:18-19)

"To carry out his holy purpose, he must be oblivious of human self." (MW 162:28-29)

"That Life is God, Jesus proved by his reappearance after the crucifixion in strict accordance with his scientific statement: "Destroy this temple [body], and in three days I [Spirit] will raise it up." It is as if he had said: The I _ the Life, substance, and intelligence of the universe _ is not in matter to be destroyed." (S&H 27:10-16)

The "oneness and allness of Divine Love" precludes the possibility of there ever having been such an actuality as "human history" or even a "human present". All must be seen in the light of: "The verity of Mind shows conclusively how it is that matter seems to be, but is not. Divine Science, rising above physical theories, excludes matter, resolves things into thoughts, and replaces the objects of material sense with spiritual ideas." (S&H 123:11-15)

A frequent metaphor relating to the Christ is "Light". Using this, we may also gain a higher perspective of the popular terms like "redemption" and "salvation". "Redemption" could then be seen as what happens when the Light is shining - that which was "cold", becomes "warm". It is the inevi evidence of the functioning presence of light. It refers to that upon which light would shine - that which is not identified with the light. "Salvation" IS related to identification. It is as light is "saved" from "dark". The possibility of the experience of its absence is totally precluded by the evidence of its Presence. As an experience of the light, and since it is the nature and characteristic of the light to be universal and indivisible, "salvation" is universal, indivisible, which means "individual". It is the inevi characteristic of the light and not an independent function performed by "parts" at any given time. Or, using another metaphor, "redemption" and "salvation" could be seen to be like the characteristics of water known as "buoyancy" and "wetness". Buoyancy is experienced by something "in", but not "of" the water, whereas, "wet" is the characteristic of water which "saves" it from "dry". Therefore, from this perspective, we appreciate that "salvation" is Divine, not human; Eternal, not temporal; Universal, not partial nor located. And "redemption" applies to that false sense of man that is dropped in the Presence of the understanding that Man is, not shall be, "perfect and eternal". (S&H 471:3-4)

The purpose of the crucifixion was not to save a world of humans that God did not create, nor redeem a man that does not exist.

Christ is "the Idea of God" - Divine Self-understanding.

"All consciousness is Mind; and Mind is God, _an infinite, and not a finite consciousness. This consciousness is reflected in individual consciousness, or man, whose source is infinite Mind. There is no really finite mind, no finite consciousness. There is no material substance, for Spirit is all that endureth, and hence is the only substance. There is, can be, no evil mind, because Mind is God. God and His ideas _ that is, God and the universe _constitute all that exists. Man, as God's offspring, must be spiritual, perfect, eternal." (Unity of Good 24: 12-21)

"real consciousness is cognizant only of the things of God. (S&H 276:10-11)

"I am ever-conscious Life, and thus I conquer death; for to be ever conscious of Life is to be never conscious of death. I am All. A knowledge of aught beside Myself is impossible." (Unity of Good 18:23- 26)

"All that really exists is the divine Mind and its idea, and in this Mind the entire being is found harmonious and eternal." (S&H 151:26- 28

"The realization that all in harmony is unreal brings objects and thoughts into human view in their true light, and presents them as beautiful and immortal." (S&H 276:12-14)

So as we consider the crucifixion in its "true light", we must keep in mind: "Jesus' true and conscious being never left heaven for earth. It abode forever above, even while mortals believed it was here." (No & Yes 36:6-8)

The acknowledgment of this Fact goes a long way toward the recognition that it is now equally true for everyone. And, conversely, the lack of recognition serves to inhibit the understanding of any of the teachings of Jesus or Christian Science in general.

One way of looking at the appearance of what seemed a destructive activity which did not, in the end, result in destruction is recalling another familiar Bible story - that is, the story of Moses and the "burning bush". It is a good example of how "turning aside" from the personal perspective grants one the view that, what appeared initially as "something bad happening", was, in fact, the very Presence of the understanding that "the place whereon thou standest [is] holy ground." (Exodus 3:5). That is NOT to say "a person" - or even a "spiritual idea" - is standing on "a very special spot" - but all that is actually present is the Wholeness of Being, the "Adorable One". It is very much as Mrs. Eddy said: "Jesus beheld in Science the perfect man, who appeared to him where sinning mortal man appears to mortals. In this perfect man the Savior saw God's own likeness, and this correct view of man healed the sick. Thus Jesus taught that the kingdom of God is intact, universal, and that man is pure and holy." (S&H 476-7:32-5)

It isn't that "Holy Ground" is "because of" a "burning bush" - or that Life is demonstrated as Immortal and Eternal "because of" the crucifixion - but rather, at the very moment and in the very place where it seemed a person was being killed, the "correct view" reveals that: "As defined by Jesus, Life had no beginning; nor was it the result of organization, or of an infusion of power into matter. To him, Life was Spirit. Truth, defiant of error or matter, is Science, dispelling a false sense and leading man into the true sense of selfhood and Godhood; wherein the mortal does not develop the immortal, nor the material the spiritual, but wherein true manhood and womanhood go forth in the radiance of eternal being and its perfections, unchanged and unchangeable." (Unity of Good 42-3:21-2)

"Temporal things are the thoughts of mortals and are the unreal, being the opposite of the real or the spiritual and eternal." (S&H 337:26-28) "The verity of Mind shows conclusively how it is that matter seems to be, but is not. Divine Science, rising above physical theories, excludes matter, resolves things into thoughts, and replaces the objects of material sense with spiritual ideas." (S&H 123:11-15)

To human sense, the "crucifixion" was a physical event in time. "Metaphysics resolves things into thoughts, and exchanges the objects of sense for the ideas of Soul." (S&H 269:14-16). It does not MAKE anything INTO an "Idea of Soul", but instead appreciates that all that, in fact, had EVER taken place was: "Mind as dispelling a false sense and giving the true sense of itself, God, and the universe; wherein the mortal evolves not the immortal, nor does the material ultimate in the spiritual; wherein man is coexistent with Mind, and is the recognized reflection of infinite Life and Love." (MW 190:4-10)

"His persecutors said mockingly, "Save thyself, and come down from the cross." This was the very thing he was doing, coming down from the cross, saving himself after the manner that he had taught, by the law of Spirit's supremacy;" (Unity of Good 58:6-10) "Spirit's supremacy" demonstrates "I AM not there" - I AM not in matter to be nailed to a cross. And Spirit's demonstration is not according to human expectations, nor subject to personal interpretation.

"God's law is in three words, "I am All;" and this perfect law is ever present to rebuke any claim of another law." (No & Yes 30:11-13) Given God's Infinity and Eternality, we may "expand" on that to include "I AM All, Here, Now." Who = "I" - precludes he, she and they What = "AM" - precludes "was" or "will be", precludes "human doing" and "historical event". Where = "Here" - precludes "there". When = "Now" - precludes "then" How much = "All" - precludes "some", "many", "parts".

It would be a grave mistake to believe that we are "students of Christian Science" struggling to become more Christ-like through the redemption of the "son of man".

"You can never demonstrate spirituality until you declare yourself to be immortal and understand that you are so. Christian Science is absolute; it is neither behind the point of perfection nor advancing towards it; it is at this point and must be practiced therefrom. Unless you fully perceive that you are the child of God, hence perfect, you have no Principle to demonstrate and no rule for its demonstration. By this I do not mean that mortals are the children of God, _far from it. In practicing Christian Science you must state its Principle correctly, or you forfeit your ability to demonstrate it." (MY 242:3-14)

"Even the teachings of Jesus would be misused by substituting personality for the Christ, or the impersonal form of Truth, amplified in this age by the discovery of Christian Science. To impersonalize scientifically the material sense of existence _ rather than cling to personality _ is the lesson of to-day. (MW 310:4-9)

So, as there is the ongoing discussion of the movie and the familiar descriptions of Easter, let us "Let this mind be in you, which was also in Christ Jesus:" (Philippians 2:5) and, rather than be caught up in the emotionalism, we may also ask: "What things?" (Luke 24:19)

With ALL Blessings Michael ):->