21that neither a genus nor a species produces its opposite. God is All, in all. What can be more than All? Noth- ing: and this is just what I call matter, nothing. Spirit,
24God, has no antecedent; and God's consequent is the spiritual cosmos. The phrase, "express image," in the common version of Hebrews i. 3, is, in the Greek Tes-
The Scriptures name God as good, and the Saxon term for God is also good. From this premise comes
30the logical conclusion that God is naturally and divinely infinite good. How, then, can this conclusion change, or be changed, to mean that good is evil, or the creator
1of evil? What can there be besides infinity? Nothing! Therefore the Science of good calls evil nothing. In
3divine Science the terms God and good, as Spirit, are synonymous. That God, good, creates evil, or aught that can result in evil, — or that Spirit creates its oppo-
6site, named matter, — are conclusions that destroy their premise and prove themselves invalid. Here is where Christian Science sticks to its text, and other systems
9of religion abandon their own logic. Here also is found the pith of the basal statement, the cardinal point in Christian Science, that matter and evil (including all
12inharmony, sin, disease, death) are unreal. Mortals accept natural science, wherein no species ever pro- duces its opposite. Then why not accept divine Sci-
15ence on this ground? since the Scriptures maintain this fact by parable and proof, asking, "Do men gather grapes of thorns, or figs of thistles?" "Doth a
18fountain send forth at the same place sweet water and bitter?"
According to reason and revelation, evil and matter
21are negation: for evil signifies the absence of good, God, though God is ever present; and matter claims some- thing besides God, when God is really All. Creation,
24evolution, or manifestation, — being in and of Spirit, Mind, and all that really is, — must be spiritual and mental. This is Science, and is susceptible of proof.
27But, say you, is a stone spiritual?