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Serving New Thought is pleased to present

International New Thought Alliance's

First International New Thought Metaphysical Congress

Book page numbers, along with the number to the left of the .htm extension match the page numbers of the original books to ensure easy use in citations for research papers and books


Preface - First Convention - Address of Welcome - Thought Grafting - A Rational Positive Spiritual Philosophy - Abundant Life - Value of Social Ideals - Powers Invisible - After Christianity, What? - Mental Treatment for Communities - A Plea for Work Among School-teachers - Officers and Executive Board for 1899 - 1900 - Factions and Divisions - Law of the Good - Tried and True - Gospel of Healing - Is Mental Science Enough? - Constitution and By-laws - Divine Law - God, Freedom, and Immortality - Unity of Good - New Century's Call - Spirit of the New Thought - Individual Ideals - Contents -


calls "the religion of Jesus," as if this would prove a safe and respectable substitute for Christianity.

But what is the religion of Jesus? Out of the dim mists and silence of tradition we can hear no very certain answer to this question. When a rich young man asked Jesus what he should do to be saved, Jesus is said to have replied, "Keep the commandments" --- mentioning some very good rules of conduct. If religion is that which teaches what we must do to be saved, this reply may be taken as a statement of what is the religion of Jesus. But if this is the religion of Jesus, it is also essentially the religion of Buddha, and Confucius, and Mohammed, and Socrates, and Epictetus, and in fact of all who think rationally upon the subject of morality. Even our great skeptic, Ingersoll, indicated his satisfaction with this sort of religion. If this be the religion of Jesus, it is certainly not the religion of the churches founded in his name, and there is no valid reason for naming it Christianity --- more than for calling it Buddhism or Confucianism. The fact is, when we have discarded what is irrational and unscientific in the gospel of the New Testament, very little remains that differs in any great degree from the essence of other so-called sacred books.

Most of them are characterized by stories of so-called supernatural phenomena. The New Testament is very rich in such; and, if one-half that is recorded there be true, primitive Christianity was much more indebted to these marvelous phenomena for its remarkable progress than to anything peculiar or essentially superior in the teachings of Jesus. The sick are healed by some mysterious agency; luminous forms appear to the disciples as guides and co-workers; chains are struck from the limbs of prisoners; prison walls are shaken by invisible power, and prison cells illuminated by a mysterious light; men speak in unknown tongues, or in their native language under what seems to be a supernatural impulse. These strange phenomena certainly distinguish primitive Christianity from the ethical movements of Greece and Rome, and are so far

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