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UNITY is a hand-book of Practical Christianity and Christian Healing. It sets forth the pure doctrine of Jesus Christ direct from the fountain-head, "The Holy Spirit, who will lead you into all Truth." It is not the organ of any sect, but stands independent as an exponent of Practical Christianity, teaching the practical application in all the affairs of life of the doctrine of Jesus Christ; explaining the action of mind, and how it is the connecting link between God and man; how mind action affects the body, producing discord or harmony, sickness or health, and brings man into the understanding of Divine Law, harmony, health and peace, here and now.
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EW words in Christian thought and life
have more meaning than the inspiring word, “Father." The word was by no
new in the sense in which Jesus
used it. It is a universal term, and has been used in all ages and among many peoples to signify the highest conception of God. But it receives a new spirit in the life and teachings of Jesus. The whole life and meaning of the Christ is summed up when Jesus lifts his eyes to heaven and speaks “as no man spake," addressing God as the Father. Hence in a peculiar sense it is a Christian word. In those memorable passages in which the human side of Jesus is most clearly seen, Jesus is always reported as addressing the Father, either in a spirit of thankfulness, or in momentary despair lest the human shall not be equal to the task set by the divine. On the other hand, the idea of the divine fatherhood is central in the entire gospel teaching, in the conception of the kingdom of God as already "at hand." Thus the word has a special meaning for the struggling soul, alone in its anguish; and a meaning for every moment of social conduct, inasmuch implies the supremacy of love and the brotherhood of man.
For each one of us, however humble, however learned, it is the word “Father," with all that it implies, which keeps the thought of God from becoming vague, mystical or pantheistic. When we try to define what we mean by the idea of God, it is easy to yield to the thought that God is beyond all
definition, perhaps unknown, or “unknowable. But the word “ Father” saves one from all thi Utter that word in all reverence and humility, reali what it means to be a child of God, and God will alway mean something personal to you. It is not necessai to enlarge this thought to include all that you mea when you conceive of God as the creator of this gre universe. It is the personal, the individual relatic that is now in question. Do not hesitate, then, address the Father as if for the moment He were th God of your own heart alone, within your mo intimate life and thought. Unless the Father is thu personal for you, unless you find Him when yo worship at the altar of your own heart, you are ne likely to see Him in the lives of your fellows or i the operations of Nature.
It is this relationship which Jesus most full dwells upon in the Sermon on the Mount. Th Father is revealed within the sacred precincts of th soul. All needs have been provided for, and tru prayer discovers them. The Father is just, impartial knows the needs of each of us, knows what befall us, and rewards each man according to his works Hence the Father is not only the source of all good ness, and of all guidance, but is in a profound sens the Friend, the sustaining Presence which each sou apprehends in a direct and individual way. Th Fatherhood of God implies the individuality of man There is nothing higher, no guidance that is mor direct, ultimate, conclusive, than that which come: to the soul in the supreme moments of receptivity, o willingness to seek the Father's way, and to walk ir that way.
The first consideration is the universal Father hood, the supreme fact, the upward look, in readiness and consecration of spirit. Then follow the recognition of what the great fact means. Taken in the largest sense of the word, the conception of the Fatherhood of God, of course, means that God is the original source of the existence of all beings and hings, that all our life, power and intelligence came primarily from Him. Hence the primacy of the livine Fatherhood is the first principle of our real life. To understand this fundamental principle is to see that all men are members one of another in a purposive kingdom of ends. We are here to manifest the Father's will, fulfill His all-inclusive purpose.
But the Father is not alone the original source of our being. He is also the immediate source of our life and power day by day, and week by week. He is immanent, ever-present, in intimate relation with the soul. The divine spirit not only went forth in creative activity long ago, but is resident in all that is carrying humanity forward today. Hence it is amidst the activities of daily life that the presence of God is to be realized.
If it is literally true that there is one Father of all, then all men are without exception sons of God. The recognition of divine Fatherhood is necessarily the recognition of divine sonship. If the Father has made provision for each and all of us so that no hardship shall befall us which cannot be mastered, no temptation which we cannot master, then surely there is a part of our life that is forever divine. Hence the command, “Be ye perfect even as your Father in heaven is perfect," is to be taken in entire seriousness. Divine sonship is open to all.
There is no moment in the life of any of us when the Father's presence cannot be found. There is literally no barrier which separates us from the Father. God is not merely omnipresent — He is the very power, reality, which makes our existence possible within His presence.
On the Godward side, man must always be looked upon as a son, hence as pure, true spirit.
Yet it is still true that it is those who live by the spirit of God who are worthy to be called sons of God; "all things work together for good for those who love the Lord." There are certain conditions to be observed on man's part, otherwise the Father