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We have made the statement that Jesus did unusual things, but that he did them on account of, or rather by virtue of, his unusual insight into and understanding of the laws whereby they could be done. His understanding of the powers of the mind and spirit was intuitive and very great. As an evidence of this were his numerous cases of healing the sick and the afflicted.
Intuitively he perceived the existence and the nature of the subjective mind, and in connection with it the tremendous powers of suggestion. Intuitively he was able to read, to diagnose the particular ailment and the cause of the ailment before him. His thought was so poised that it was energised by a subtle and peculiar spiritual power. Such confidence did his personality and his power inspire in others that he was able to an unusual degree to reach and to arouse the slumbering subconscious mind[Pg 141] of the sufferer and to arouse into action its own slumbering powers whereby the life force of the body could transcend and remould its error-ridden and error-stamped condition.
In all these cases he worked through the operation of law—it is exactly what we know of the laws of suggestion today. The remarkable cases of healing that are being accomplished here and there among us today are done unquestionably through the understanding and use of the same laws that Jesus was the supreme master of.
By virtue of his superior insight—his understanding of the laws of the mind and spirit—he was able to use them so fully and so effectively that he did in many cases eliminate the element of time in his healing ministrations. But even he was dependent in practically all cases, upon the mental cooperation of the one who would be healed. Where this was full and complete he succeeded; where it was not he failed. Such at least again and again is the statement in the accounts that we have of these facts in connection with his life and work. There were places where we are told he could do none of his mighty works on account of their unbelief, and he departed from these places and went elsewhere. Many times his question was: "Believe ye that I am able to do this?" Then: "According[Pg 142] to your faith be it unto you," and the healing was accomplished.
The laws of mental and spiritual therapeutics are identically the same today as they were in the days of Jesus and his disciples, who made the healing of sick bodies a part of their ministration. It is but fair to presume from the accounts that we have that in the early Church of the Disciples, and for well on to two hundred years after Jesus' time, the healing of the sick and the afflicted went hand in hand with the preaching and the teaching of the Kingdom. There are those who believe that it never should have been abandoned. As a well-known writer has said: "Healing is the outward and practical attestation of the power and genuineness of spiritual religion, and ought not to have dropped out of the Church." Recent sincere efforts to re-establish it in church practice, following thereby the Master's injunction, is indicative of the thought that is alive in connection with the matter today.[A] From the accounts that we have Jesus[Pg 143] seems to have engaged in works of healing more during his early than during his later ministry. He may have used it as a means to an end. On account of his great love and sympathy for the physical sufferer as well as for the moral sufferer, it is but reasonable to suppose that it was an integral part of his announced purpose—the saving of the life, of the entire life, for usefulness, for service, for happiness.
And so we have this young Galilean prophet, coming from an hitherto unknown Jewish family in the obscure little village of Nazareth, giving obedience in common with his four brothers and his sisters to his father and his mother; but by virtue of a supreme aptitude for and an irresistible call to the things of the spirit—made irresistible through his overwhelming love for the things of the spirit—he is early absorbed by the realisation of the truth that God is his father and that all men are brothers.
The thought that God is his father and that he bears a unique and filial relationship to God so possesses him that he is filled, permeated[Pg 144] with the burning desire to make this newborn message of truth and thereby of righteousness known to the world.
His own native religion, once vibrating through the souls of the prophets as the voice of God, has become so obscured, so hedged about, so killed by dogma, by ceremony, by outward observances, that it has become a mean and pitiable thing, and produces mean and pitiable conditions in the lives of his people. The institution has become so overgrown that the spirit has gone. But God finds another prophet, clearly and supremely open to His spirit, and Jesus comes as the Messiah, the Divine Son of God, the Divine Son of Man, bringing to the earth a new Dispensation. It is the message of the Divine Fatherhood of God, God whose controlling character is love, and with it the Divine sonship of man. An integral part of it is—all men are brothers.
He comes as the teacher of a new, a higher righteousness. He brings the message and he expounds the message of the Kingdom of God. All men he teaches must repent and turn from their sins, and must henceforth live in this Kingdom. It is an inner kingdom. Men shall not say: Behold it is here or it is there; for, behold, it is within you. God is your father and God longs for your acknowledgment of Him as your father; He longs for your love[Pg 145] even as He loves you. You are children of God, but you are not true Sons of God until through desire the Divine rule and life becomes supreme in your minds and hearts. It is thus that you will find the Kingdom of God. When you do, then your every act will show forth in accordance with this Divine ideal and guide, and the supreme law of conduct in your lives will be love for your neighbour, for all mankind. Through this there will then in time become actualised the Kingdom of Heaven on the earth.
He comes in no special garb, no millinery, no brass bands, no formulas, no dogmas, no organisation other than the Kingdom, to uphold and become a slave to, and in turn be absorbed by, as was the organisation that he found strangling all religion in the lives of his people and which he so bitterly condemned. What he brought was something infinitely transcending this—the Kingdom of God and His righteousness, to which all men were heirs—equal heirs—and thereby redemption from their sins, therefore salvation, the saving of their lives, would be the inevitable result of their acknowledgment of and allegiance to the Divine rule.
How he embraced all—such human sympathy—coming not to destroy but to fulfil; not to judge the world but to save the world.[Pg 146] How he loved the children! How he loved to have them about him! How he loved their simplicity, and native integrity of mind and heart! Hear him as he says: "Verily I say unto you, Whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein"; and again: "Suffer the little children to come unto me, and forbid them not; for of such is the Kingdom of God." The makers of dogma, in evolving some three hundred years later on the dogma of the inherent sinfulness and degradation of the human life and soul, could certainly find not the slightest trace of any basis for it again in these words and acts of Jesus.
