As I re-read my initial post, I realize I had a pretty good handle on Myrtle’s theology, how it developed (the simplified version), and how it was expressed. After these many weeks of research and analysis, my perception of her theology has shifted in a number of ways.
As “the Mother of Unity”, and as the “heart” versus Charles’ “head”, I had viewed Myrtle as this warm and loving soul, oozing with compassion and the desire to heal the world. She was tender and yielding, accepting and sympathetic. These may, indeed, have been some of the attributes of our co-founder of Unity at times. Yet, reading and studying her letters and lectures at more depth and attempting to set aside my previous lenses, I can see much more of Myrtle’s strength and her direct, unyielding responses to communications she received. Myrtle possessed a deep passion for the Truth’s she had come to know; the One Power and Presence, God the Good, Omnipotent, Everywhere Present; the Power of Prayer and Healing.
Myrtle’s responses to requests for guidance not only focused on personal responsibility, as my original post had noted, but that responsibility was primarily to move ever closer to the Christ Consciousness within, to seek guidance there, to act from that space, and to allow the Christ Mind to express through us. Those expressions would be ones of being ~ being a loving parent, and wife, and neighbor. Through these individual shifts, Race Consciousness would be affected and the world would ultimately benefit. Myrtle taught resistance, in a sense - resist Race Consciousness beliefs and persist in the Truths each person had come to know. Do not accept a medical diagnosis just because the professional is a medical doctor, after all, they don't know everything! Trust in the divine, intuitive guidance within. The body knows what it needs to do, so praise and give attention to the body so it can properly heal. (these are paraphrases) Trust in God; Healer, Renewer, Teacher, Guide.
Myrtle taught balance, something else of which I was not aware. Pray, yes, then allow the prayer to take affect. Do not be overly anxious about the outcome. Trust. Release. In a sense, let God be God. Do the work, yes, and then allow the space for Spirit to express. Allow the human to step aside so the inner divine can have its way. There is a peace-fullness within the words and beliefs of Myrtle Fillmore.
And then there were the even more radical aspects of Myrtle’s theology that I had not been familiar with such as Regeneration, involving not only the spiritual, but the physical as well. I had not been aware of how pivotal this belief was to Myrtle and my own comfort - or discomfort - with the aspects of regeneration were tested. After all, this was Myrtle’s theology we were looking at, not how-well-does-what-I-discover-fit-for-me.
Myrtle’s theology is much clearer to me at the end of this portion of my studies and I look forward to future discoveries, more open to what I may find versus that which I just want to have personally affirmed.
Tuesday, August 26, 2014
Wednesday, August 20, 2014
Letter Critique
This week’s assignment is to critique a letter from Myrtle Fillmore, written in response to correspondence requesting guidance; to determine the presented problem and to analyze the theology employed in response to the inquiry.
I selected a letter from the end of the book, Healing Letters, within the chapter titled, “To Married People”, pages 142-143. I selected this letter for three reasons: 1) It was at the end of the book, and so one I had not studied previously, 2) Myrtle’s response is slightly contrary to responses presented previously, assumably due to the nature of the letter she received, and 3) The issues appear to involve the writer’s concern for other people, primarily her husband and children. I fall into the same dilemma occasionally of wanting to “change” or “rescue” other people, i.e., my son. Therefore, I considered the advice personally as well.
The Problem
The problem appears to be that the writer has been praying for and affirming positive thoughts for others in her life persistently, perhaps even excessively for great periods of time repeatedly, without the desired results within the other people, specifically her husband and children.
The Response
Myrtle’s theology is one of the ever-present and ever-powerful goodness of God, within all. Personal. Omnipotent. Omniscient. Omnipresent. She is very direct in the application of these Truth teachings and advises the writer that “constant repetition of words representing Truth” are unable to make any positive changes, “if they are not right at the foundation.” Myrtle explains that the writer has been declaring positive affirmations for others in her life without the others being active participants in the desired changes. This advice appears to be contradictory to other letters encouraging prayer and affirmations, but what is different, I believe, is the excess involved with this writer, perhaps to the point of an obsession with constant prayer.
The gem of the letter is towards the end, where Myrtle advises, “Now, the most helpful thing is just to give them freedom.” Yes, that part that parents often forget! Myrtle suggests that the writer stop focusing and constantly thinking about the problems her children are facing and reminds her that they have their own resources to solve them. We all have the same resources. God is everywhere and within every thing.
Myrtle ends on a gentle note, letting the writer know that it is okay to pray constantly if it helps the writer in some way, but guides her to “grasp the full value of each and every word, speak it deliberately and with assurance, and then let it rest in the soil of your mind…” Continuing to constantly repeat the words over and over is, in some ways, telling the universe that you don’t trust in the power of prayer or in the goodness of God.
This letter also reminds me of the complexity of the letters received and the value of addressing each with the particular nuance presented. Where prayer was often prescribed, this letter basically says to “pray, then stand back and trust.” (my words)
I selected a letter from the end of the book, Healing Letters, within the chapter titled, “To Married People”, pages 142-143. I selected this letter for three reasons: 1) It was at the end of the book, and so one I had not studied previously, 2) Myrtle’s response is slightly contrary to responses presented previously, assumably due to the nature of the letter she received, and 3) The issues appear to involve the writer’s concern for other people, primarily her husband and children. I fall into the same dilemma occasionally of wanting to “change” or “rescue” other people, i.e., my son. Therefore, I considered the advice personally as well.
The Problem
The problem appears to be that the writer has been praying for and affirming positive thoughts for others in her life persistently, perhaps even excessively for great periods of time repeatedly, without the desired results within the other people, specifically her husband and children.
The Response
Myrtle’s theology is one of the ever-present and ever-powerful goodness of God, within all. Personal. Omnipotent. Omniscient. Omnipresent. She is very direct in the application of these Truth teachings and advises the writer that “constant repetition of words representing Truth” are unable to make any positive changes, “if they are not right at the foundation.” Myrtle explains that the writer has been declaring positive affirmations for others in her life without the others being active participants in the desired changes. This advice appears to be contradictory to other letters encouraging prayer and affirmations, but what is different, I believe, is the excess involved with this writer, perhaps to the point of an obsession with constant prayer.
The gem of the letter is towards the end, where Myrtle advises, “Now, the most helpful thing is just to give them freedom.” Yes, that part that parents often forget! Myrtle suggests that the writer stop focusing and constantly thinking about the problems her children are facing and reminds her that they have their own resources to solve them. We all have the same resources. God is everywhere and within every thing.
Myrtle ends on a gentle note, letting the writer know that it is okay to pray constantly if it helps the writer in some way, but guides her to “grasp the full value of each and every word, speak it deliberately and with assurance, and then let it rest in the soil of your mind…” Continuing to constantly repeat the words over and over is, in some ways, telling the universe that you don’t trust in the power of prayer or in the goodness of God.
This letter also reminds me of the complexity of the letters received and the value of addressing each with the particular nuance presented. Where prayer was often prescribed, this letter basically says to “pray, then stand back and trust.” (my words)
Sunday, August 17, 2014
Myrtle - the Unity Quadrilateral - and the theology of healing
The assignment for this week is to analyze the theology of healing of Myrtle Fillmore, utilizing a schema, renamed the Unity Quadrilateral, borrowed and adapted from the United Methodist Book for Discipline. The four major components are addressed as follows:
Scripture:
Myrtle Fillmore was a Bible woman. She knew it and she quoted it. She referred to it for support and guidance, and used scripture liberally in her letters of response to those requesting help and in her lessons. In How To Let God Help You, Myrtle states that, “In the New Testament, to be healed is to be made whole.” (128) Myrtle then goes on to refer to several New Testament passages, referring to the works of Jesus.
Matthew 9:29 Then touched he their eyes, saying, According to your faith be it done unto you. (112)
John 5:6: So Jesus asked the man, "Would you like to get well? ... knew that he had been now a long time in that case , he saith unto him, Wouldest thou be made whole? (114)
Luke 17:19 And he said unto him, Arise, go thy way: thy faith hath made thee whole. (Ibid)
John 7:23: If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole. (ibid)
John 5:14: Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. (ibid)
Romans 12:2 : And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and. (114)
But Myrtle was not just a student of the New Testament, quoting the Hebrew Scriptures to support her healing theology as well:
Jeremiah 33:6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. (113)
Exodus 15:26:.. thee , which I have brought upon the Egyptians: for I am the LORD that healeth thee. (ibid)
Isaiah 58:8: Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; (ibid)
The Bible provided a solid foundation for Myrtle’s theology, both through the prophets and through the life of Jesus Christ, as way-shower.
Tradition:
It is in the area of tradition that we see Myrtle Fillmore part company with the religious doctrine of her youth, that of the Methodist religion. It appears that Myrtle knew and loved the Bible dearly. We are told that she attended the services at the Methodist church in Pagetown regularly, a requirement of her father, but never chose to join the church. We know that she took issue with the teachings of sin and damnation and that it puzzled her that her mother, loving in other areas of her life, held to a faith that appeared cruel and intolerant. Myrtle states in one of her letters included in Healing Letters, “I was very religiously trained and suffered a lot from the theology taught of a God who in truth is loving. But I am rejoicing in the doctrine of our wise and loving heavenly Father who chooses that none shall perish but that all shall have eternal life.” (pg 7)
Experience:
Communal ~ The time of Myrtle Fillmore’s youth and young adulthood was filled with change. Myrtle was 16 at the start of the Civil War and 20 years old when it ended - so she was part of the healing of the nation. Ohio was the third largest state at this time and provided over 300,000 soldiers to the Union Army. Some of the most noteworthy Generals came from this state: Ulysses S. Grant, William Tecumseh Sherman, George Armstrong Custer, George McClellan and James A. Garfield (www.sos.state.oh.us/SOS/ProfileOhioTheCivilWar). Myrtle was 21 when President Lincoln was assassinated. Her father had participated in the Underground Railroad, sympathetic to the issue of slavery. Myrtle attended a private, liberal arts college, Oberlin College, the first American institution of higher learning to accept woman and blacks. “Oberlin has been on the front lines of changing the world for almost two centuries, often serving as the prototype for progress even in the face of strong resistance.” (www.oberline.edu - homepage) Myrtle moved to Texas and became instrumental in the temperance movement. These were wild times. (The shoot-out at OK corral occurred in 1881!-www.wikipedia.org/wiki/Gunfight_at_the_O.K._Corral)
And during Myrtle and Charles’ early years together, they shared a love of the works of Ralph Waldo Emerson, America’s leader in the transcendental movement - a movement that distanced themselves from organized religion and believed in the innate goodness of humans and in all of nature. The transcendentalists believed in mans responsibility to do good and to live a good life, not out of fear of punishment, hell or damnation, but out of responsibility. These were all huge influences in the life of Myrtle Fillmore.
Personal ~ Myrtle’s experience with having her family participate in the Underground Railroad must have influenced her greatly, as did her attendance at the very liberal-for-the-times Oberlin College. To take off on her own to move to Texas for her health is another example of very personal experience of the times and in her belief in the power to heal. And while in Denison to participate in the temperance movement and later to briefly start her own school - these are actions requiring courage and strength and ones that proved to herself and others that she was capable, not frail and weak. And then much later, of course, to experience her own healing after hearing the lecturer E.B. Weeks.
Reflection:
Intellectual ~ Myrtle Fillmore was an educated woman. She had attended Oberlin College, had taught school for several years, and had opened her own school for a brief period of time. She may be called “the Heart of Unity”, but she was not without an educated and able mind. Myrtle reflected on what she had been taught religiously as a young person and questioned the teachings. The God of punishment and sin did not make sense to her. Hell and damnation did not make sense to her. Myrtle wisely rejected these teachings. They did not fit for her. Hers was a mind eager to learn and so she embraced the ideas of Ralph Waldo Emerson and of the New Thought lecturers she went to hear.
Intuitive ~ And this is where Myrtle is truly set apart. Myrtle intuitively knew that her God was not a God of punishment. She knew there was something greater and better for the children of God; ALL the children of God. She allowed herself to consider alternatives. And when she heard the words, “I am a child of God, and therefore, I do not inherit illness”, she knew she had found the answer. This was the inspiration for the healing that occurred within Myrtle and which she shared with others. Healing - wholeness - is our nature, our divine inheritance, our true expression of Spirit. And she set about to teach others the inherent power of healing within all people.
Scripture:
Myrtle Fillmore was a Bible woman. She knew it and she quoted it. She referred to it for support and guidance, and used scripture liberally in her letters of response to those requesting help and in her lessons. In How To Let God Help You, Myrtle states that, “In the New Testament, to be healed is to be made whole.” (128) Myrtle then goes on to refer to several New Testament passages, referring to the works of Jesus.
Matthew 9:29 Then touched he their eyes, saying, According to your faith be it done unto you. (112)
John 5:6: So Jesus asked the man, "Would you like to get well? ... knew that he had been now a long time in that case , he saith unto him, Wouldest thou be made whole? (114)
Luke 17:19 And he said unto him, Arise, go thy way: thy faith hath made thee whole. (Ibid)
John 7:23: If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole. (ibid)
John 5:14: Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. (ibid)
Romans 12:2 : And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and. (114)
But Myrtle was not just a student of the New Testament, quoting the Hebrew Scriptures to support her healing theology as well:
Jeremiah 33:6 Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth. (113)
Exodus 15:26:.. thee , which I have brought upon the Egyptians: for I am the LORD that healeth thee. (ibid)
Isaiah 58:8: Then shall thy light break forth as the morning, and thy healing shall spring forth speedily; (ibid)
The Bible provided a solid foundation for Myrtle’s theology, both through the prophets and through the life of Jesus Christ, as way-shower.
Tradition:
It is in the area of tradition that we see Myrtle Fillmore part company with the religious doctrine of her youth, that of the Methodist religion. It appears that Myrtle knew and loved the Bible dearly. We are told that she attended the services at the Methodist church in Pagetown regularly, a requirement of her father, but never chose to join the church. We know that she took issue with the teachings of sin and damnation and that it puzzled her that her mother, loving in other areas of her life, held to a faith that appeared cruel and intolerant. Myrtle states in one of her letters included in Healing Letters, “I was very religiously trained and suffered a lot from the theology taught of a God who in truth is loving. But I am rejoicing in the doctrine of our wise and loving heavenly Father who chooses that none shall perish but that all shall have eternal life.” (pg 7)
Experience:
Communal ~ The time of Myrtle Fillmore’s youth and young adulthood was filled with change. Myrtle was 16 at the start of the Civil War and 20 years old when it ended - so she was part of the healing of the nation. Ohio was the third largest state at this time and provided over 300,000 soldiers to the Union Army. Some of the most noteworthy Generals came from this state: Ulysses S. Grant, William Tecumseh Sherman, George Armstrong Custer, George McClellan and James A. Garfield (www.sos.state.oh.us/SOS/ProfileOhioTheCivilWar). Myrtle was 21 when President Lincoln was assassinated. Her father had participated in the Underground Railroad, sympathetic to the issue of slavery. Myrtle attended a private, liberal arts college, Oberlin College, the first American institution of higher learning to accept woman and blacks. “Oberlin has been on the front lines of changing the world for almost two centuries, often serving as the prototype for progress even in the face of strong resistance.” (www.oberline.edu - homepage) Myrtle moved to Texas and became instrumental in the temperance movement. These were wild times. (The shoot-out at OK corral occurred in 1881!-www.wikipedia.org/wiki/Gunfight_at_the_O.K._Corral)
And during Myrtle and Charles’ early years together, they shared a love of the works of Ralph Waldo Emerson, America’s leader in the transcendental movement - a movement that distanced themselves from organized religion and believed in the innate goodness of humans and in all of nature. The transcendentalists believed in mans responsibility to do good and to live a good life, not out of fear of punishment, hell or damnation, but out of responsibility. These were all huge influences in the life of Myrtle Fillmore.
Personal ~ Myrtle’s experience with having her family participate in the Underground Railroad must have influenced her greatly, as did her attendance at the very liberal-for-the-times Oberlin College. To take off on her own to move to Texas for her health is another example of very personal experience of the times and in her belief in the power to heal. And while in Denison to participate in the temperance movement and later to briefly start her own school - these are actions requiring courage and strength and ones that proved to herself and others that she was capable, not frail and weak. And then much later, of course, to experience her own healing after hearing the lecturer E.B. Weeks.
Reflection:
Intellectual ~ Myrtle Fillmore was an educated woman. She had attended Oberlin College, had taught school for several years, and had opened her own school for a brief period of time. She may be called “the Heart of Unity”, but she was not without an educated and able mind. Myrtle reflected on what she had been taught religiously as a young person and questioned the teachings. The God of punishment and sin did not make sense to her. Hell and damnation did not make sense to her. Myrtle wisely rejected these teachings. They did not fit for her. Hers was a mind eager to learn and so she embraced the ideas of Ralph Waldo Emerson and of the New Thought lecturers she went to hear.
Intuitive ~ And this is where Myrtle is truly set apart. Myrtle intuitively knew that her God was not a God of punishment. She knew there was something greater and better for the children of God; ALL the children of God. She allowed herself to consider alternatives. And when she heard the words, “I am a child of God, and therefore, I do not inherit illness”, she knew she had found the answer. This was the inspiration for the healing that occurred within Myrtle and which she shared with others. Healing - wholeness - is our nature, our divine inheritance, our true expression of Spirit. And she set about to teach others the inherent power of healing within all people.
Saturday, August 9, 2014
Fun Fillmore Facts
This week’s blog addresses questions posted by our professor, Dr. Tom, and looks at two primary ares for consideration.
First, on a scale of 1 - 10 (1 = not at all; 10= totally changes everything), how have my views of Myrtle’s theology been affected by last week’s study of her views on regeneration?
I would assign an 8.5 to how my views of Myrtle’s theology have been affected. I had previously considered Myrtle’s theology to be centered and focused on healing, both physical and spiritual, prompted by her own healing experience. From my research and the research, postings, and comments from my esteemed fellow students, I now see Myrtle’s theology expanded beyond the healing or “restorative” aspect to the deeper, broader, and more controversial/radical concept of “regeneration”. The difference between the two, in my mind, is significant. “Healing” is like placing a band aid on something and it “heals”, returning to the previous state with perhaps minor scarring or discoloration. Regeneration, in contrast, is infusing the wound with new life, revitalizing and renewing it, perhaps to an improved state, a condition even better, more alive and vibrant than before the wound occurred. And Myrtle was passionate about the importance for all humankind to become aware of and join in the shift in consciousness necessary for the world to experience regeneration vs. generation - at both the spiritual and physical aspects. This concept takes Myrtle’s “healing ministry” to several levels higher, or deeper, or more integral - dependent upon the model or visual perceived.
This reminds me of the response I would sometimes hear when inviting a congregant to the “Healing Service” my home church would hold on Wednesday nights. “But I don’t need healing”. Really?! There is no place within someone that could use healing on a spiritual or physical level? Understanding the concept of regeneration removes that mental block of “I don’t need healing”, viewing such as a stigma or not wanting to affirm the “need.” Perhaps “renewal” is a more acceptable or more readily understood term than regeneration. The Wednesday Renewal Service? The Wednesday Revitalize/Revamp/Renew Anew Service? The Wednesday Align With Christ Consciousness Service? I could have fun with this…
Which brings us to the second area for consideration ~ what suggestions might I have about resolving some of the issues with regeneration within the Unity Movement going forward?
Education is key to resolution. Therefore, exploring Myrtle’s views expressed in her letters and lectures would be key, understanding that these concepts are for thoughtful and prayerful consideration. They cannot be considered and explored if they are not presented in their fullness and richness. For example - why would a class on the theology of Myrtle Fillmore, co-founder of the Unity movement, be an elective class in a Unity seminary? Why would that not be required groundwork for every LUT and Unity minister?
The platform, the podium, the pulpit needs to come alive with the teachings of Unity, including Myrtle’s concept of regeneration, to allow congregants the opportunity to examine their own biases and barriers to spiritual and emotional growth and maturity. Christ consciousness cannot be assigned, ironed on, or tattooed ~ it is an individualized process requiring internal evaluation and expansion of existing concepts and ideas. This usually occurs through study and through the exposure to concepts differently held from our own. That means offering exciting and fresh classes and workshops on the teachings of Myrtle Fillmore, establishing on-going discussion groups infused with energy and enthusiasm, encouraging leadership and congregants to become familiar with these radical teachings and trying them on for themselves. Fillmore Philosophy (then divide Myrtle from Charles). How about designing a game or cards: Fun Fillmore Facts, which could prompt further discussion?
We have a tremendous responsibility, us future Unity leaders, in presenting Unity as purely as we can know it. Therefore, we must come to know it.
First, on a scale of 1 - 10 (1 = not at all; 10= totally changes everything), how have my views of Myrtle’s theology been affected by last week’s study of her views on regeneration?
I would assign an 8.5 to how my views of Myrtle’s theology have been affected. I had previously considered Myrtle’s theology to be centered and focused on healing, both physical and spiritual, prompted by her own healing experience. From my research and the research, postings, and comments from my esteemed fellow students, I now see Myrtle’s theology expanded beyond the healing or “restorative” aspect to the deeper, broader, and more controversial/radical concept of “regeneration”. The difference between the two, in my mind, is significant. “Healing” is like placing a band aid on something and it “heals”, returning to the previous state with perhaps minor scarring or discoloration. Regeneration, in contrast, is infusing the wound with new life, revitalizing and renewing it, perhaps to an improved state, a condition even better, more alive and vibrant than before the wound occurred. And Myrtle was passionate about the importance for all humankind to become aware of and join in the shift in consciousness necessary for the world to experience regeneration vs. generation - at both the spiritual and physical aspects. This concept takes Myrtle’s “healing ministry” to several levels higher, or deeper, or more integral - dependent upon the model or visual perceived.
This reminds me of the response I would sometimes hear when inviting a congregant to the “Healing Service” my home church would hold on Wednesday nights. “But I don’t need healing”. Really?! There is no place within someone that could use healing on a spiritual or physical level? Understanding the concept of regeneration removes that mental block of “I don’t need healing”, viewing such as a stigma or not wanting to affirm the “need.” Perhaps “renewal” is a more acceptable or more readily understood term than regeneration. The Wednesday Renewal Service? The Wednesday Revitalize/Revamp/Renew Anew Service? The Wednesday Align With Christ Consciousness Service? I could have fun with this…
Which brings us to the second area for consideration ~ what suggestions might I have about resolving some of the issues with regeneration within the Unity Movement going forward?
Education is key to resolution. Therefore, exploring Myrtle’s views expressed in her letters and lectures would be key, understanding that these concepts are for thoughtful and prayerful consideration. They cannot be considered and explored if they are not presented in their fullness and richness. For example - why would a class on the theology of Myrtle Fillmore, co-founder of the Unity movement, be an elective class in a Unity seminary? Why would that not be required groundwork for every LUT and Unity minister?
The platform, the podium, the pulpit needs to come alive with the teachings of Unity, including Myrtle’s concept of regeneration, to allow congregants the opportunity to examine their own biases and barriers to spiritual and emotional growth and maturity. Christ consciousness cannot be assigned, ironed on, or tattooed ~ it is an individualized process requiring internal evaluation and expansion of existing concepts and ideas. This usually occurs through study and through the exposure to concepts differently held from our own. That means offering exciting and fresh classes and workshops on the teachings of Myrtle Fillmore, establishing on-going discussion groups infused with energy and enthusiasm, encouraging leadership and congregants to become familiar with these radical teachings and trying them on for themselves. Fillmore Philosophy (then divide Myrtle from Charles). How about designing a game or cards: Fun Fillmore Facts, which could prompt further discussion?
We have a tremendous responsibility, us future Unity leaders, in presenting Unity as purely as we can know it. Therefore, we must come to know it.
Thursday, July 31, 2014
Myrtle and Regeneration
Our assignment this week is to examine the subject of regeneration, what it meant to Myrtle Fillmore, how she linked this belief to biblical sources, and how central this belief was to the structure of her theology and her vision of the work of Unity.
I use as my resources, Healing Letters and How to Let God Help You, the limited documentation we have which was written or dictated by Myrtle Fillmore herself.
The Gospel of John is referenced most often by Myrtle Fillmore when quoting from The Bible in her letters and lessons.
John 7:24 - Judge not according to the appearance, but judge righteous judgment. (This reference is used by Myrtle when relating to oneness with Principle, regardless of appearances.)
John 8:51 - Truly I say to you, If a man keep my word, he shall never see death.
John 15:10 - If ye keep my commandments, ye shall abide in my love. (Myrtle referenced this bible verse when claiming that Jesus demonstrated that keeping God’s commandments resulted in eternal life - no “sin, sickness, sorrow and death.” “We must let go of old beliefs in sin, sickness, and death.” Page 41, HTLGHY)
What is regeneration? In the words of Charles Fillmore, in Revealing Word, the metaphysical meaning of regeneration is “a change in which abundant spiritual life, even eternal life, is incorporated into the body.
Myrtle Fillmore used similar words. One of Myrtle Fillmore’s definitions of regeneration may be found on page 23 of How to Let God Help You. “The body, which is formed by the action of thoughts of life, love, substance, power, and intelligence in everyone, is never old. The very substance out of which the body is formed, and which nourishes and sustains it, is ever new and responsive to the thoughts of life which impress it. We know that the body is periodically renewed. We can renew and rebuild it and change its appearance by changing our thoughts and living habits.” Myrtle is teaching regeneration. The body does not need to ever age, ever die, or ever deteriorate.
Myrtle makes the statement later in this same book on page 80, “There are many now on the road to an understanding that will eradicate the belief in death so completely that their bodies will never pass through the state of physical corruption. Eventually their understanding of spiritual things will so refine the physical body that it will fade from the view …This process will in time become so common that all will look forward to it as the ultimate, and dying in the old way will be thought disgraceful.” It is not clear that the physical body which fades will actually go anywhere special or even go away from this existence, but perhaps live in such a heightened and full understanding that they cannot be seen by others.
It appears that regeneration was quite central to the theology of Myrtle Fillmore and influenced her work with Silent Unity. Her letters teem with references to not only the healing of the illness of the body, but of exceeding healing and “eradicate the belief in death”. Her letters speak of healing AND the ability to renew our bodies.
Spiritual regeneration is addressed even more prolifically, as stated within her letters and talks, On pages 22-23 of How to Let God Help You, Myrtle states, “Spirit has no age; it is eternal, as God is eternal and unchanging”.
Myrtle speaks of the ability of man to change all of creation by the change in his consciousness. She speaks of getting away from the old beliefs, the race consciousness about life and to establish “a higher vision of living.” On page 139 she states, “When once the ideal man is conceived in the mind as a possibility, and the requirements of the Law are complied with, the regeneration of mind and body is under way; then he who descended is no longer hampered by the thought of sinful flesh; he is glorified with the manifestation of divine substance of his body.”
Spirit has no age and we must let go of beliefs in death. Myrtle’s belief in regeneration was pivotal in her faith. She may not have used that specific terminology often ~ regeneration ~ but she presented the ideas, woven into her letters and her lessons. She felt an intense responsibility to share this belief and to help others discover this same power within them.
Thursday, July 24, 2014
A Myrtle-Approved Letter
Dear Mrs. Kendrick,
How wonderful that you have found a connection with Unity! I trust that you will study and continue to work with the Truth’s as taught in Unity and come into a greater understanding of all which we have come to know. Through practice of the Truth, you will know for yourself what is false and what is true. You will increase in your ability to discriminate between what is helpful and what is harmful. Ideas from the Mind of God are always good, pointing His children to lives filled with peace. In the light of understanding, we behold God’s presence everywhere. We see all people as His children and see all as one. We behold His kingdom everywhere and everything in right relation to all.
I, too, believe that all are blessed by the love of God, regardless of religious upbringing or practice of religion. We are all God’s children and all loved and enfolded in God’s care and keeping. The same Christ Spirit that was and is in Jesus is also implanted in all children of God. The world may lack spiritual understanding and we are each growing in our own understanding. Those who speak of the teachings of Jesus Christ may not fully understand those teachings. Do not worry about others, their actions, or their beliefs. We are to see the perfect image and likeness of God in all people. We are not to seek to condemn others, but to raise our own consciousness and deepen our own awareness of the Truth, as we understand it.
Regarding your shortness of breath ~ Your body is like a small child. Just as a child needs to be taught, it also needs praise and appreciation. Your body needs your attention, your love and your training. Give your body your positive thoughts and your affection. Look at your wonderful, precious body as your temple. Begin to see your body as your personal instrument of the soul. You need your body to carry out God’s plans here on earth.
I would not give much concern or attention to the thought of aging. Your body is not wearing out, for the Creator is still very much on the job. The Creator is constantly repairing and rebuilding our bodies in the pattern of perfection in which they were designed. Do not let belief in age or time enter in to the expression of or restriction of health. That is the product of error thought. So, just make up your mind that you are not going to worry about “the onslaught of old age.” You are just going to let the life and strength of God flow naturally and easily through you. Do not let the opinion of any doctor cause you to waiver in the least. God is the perfect health of HIs people and He is your perfect health. “Be still, and know that I am God.”
Study the Truths known to Unity to renew your subconsciousness. Wherever a race belief has gotten hold, or an error concept has cemented itself in your thoughts, go to work with the Truth. When you change your mental understanding, every part of your life will begin to change also. The power that created you as perfect and whole is always working to restore you to wholeness.
A new and different viewpoint is required to allow healing within your body to occur. Lift your vision beyond the appearances of poor health or difficult breathing. Lift your vision to behold God. Know that God is always providing you with light, strength, love, substance, and life. Pray for your understanding and innate and unlimited faith in God to be quickened and stirred into positive action.
Thank you for your kind gift to the work of Unity. I trust that you will continue to be blessed by the teachings and practice of the Truth in your life.
Thursday, July 17, 2014
Myrtle Fillmore's Salvation
This has been quite the dilemma, preparing for this blog post. What, actually, is the central dilemma of human existence? If only there was one and one answer only. The philosophies range from “the capacity to view himself as object and subject” to “spiritual hunger”, “the power of sin and the consequences of sin”, to “human suffering and death”, to “evil”, to “God exists…or not.” In the context of this course and in answer to the question, I choose human suffering and death as the central dilemma of human existence.
How do most traditional Christian churches solve the problem? Through salvation. www.theopedia.com defines salvation as referring “to the act of God’s grace in delivering his people from bondage to sin and condemnation, transferring them to the kingdom of his beloved Son and given them eternal life - all on the basis of what Christ accomplished in his atoning sacrifice.” Traditional Christianity offers deliverance from sin and suffering through faith in God. Salvation is the deliverance from sin and the consequences of sinning. Salvation is being saved from the consequences of sinning. Traditional Christian churches solve the problem of human suffering by emphasizing God’s salvation via accepting Jesus Christ as the Lord and Savior, thereby heaven will be the eternal reward. In this perception of heaven, one is free of all suffering and death is freedom from human suffering.
Myrtle Fillmore’s version of salvation was brilliant. From the book, Myrtle Fillmore’s Healing Letters, salvation is elaborated upon in a wide variety of ways, which makes sense, since the book is a compilation of multiple, personal letters in response to individual’s pleas for help, for guidance. The dilemma of human existence ~ of human suffering and death ~ of sin and the fear of the consequences of sinning ~ of evil ~ even of the basic question of whether or not there is a God ~ comes from the same, elemental issue: limiting, error thoughts. Therefore, the salvation being offered, the deliverance from which people need is: from limitations of race beliefs and intellectual reasons, from limiting thoughts, from doubt and fear, from “thoughts and states of mind on the material plane” (page 33), from double-mindedness, believing in evil, lack, etc., from the “mortal sense and boundaries placed by intellect” (page 72), from all error thought.
The for aspect of salvation, for what, is also presented in a wide variety of ways: for beholding God’s presence, for redeeming the human part of us (page 33), for the understanding of life and for manifestation of God’s will, for vigorous health, for unifying with God (page 15), for establishing mankind in the life, light, and freedom through love (page 58), to live life abundantly, and for eternal life - right here and right now.
Myrtle’s letters reflect salvation by what in a myriad of descriptions: Christ consciousness, the renewal of your mind (pg 7), the Jesus Christ mind, through prayer, through God, through God- mind, through the Christ idea of love.
To summarize, Myrtle Fillmore’s take on what salvation meant:
Mankind’s salvation is to be free from error thought, brought about by God consciousness, and to therefore live life abundantly ~ eternal life ~ now.
Thursday, July 10, 2014
The Christology of Myrtle Fillmore
Christology is the branch of theology dealing with the interpretation of the nature, the person, and the deeds of Jesus Christ. Our assignment, this week, is to review Chapters 4-9 of Myrtle Fillmore’s work, How To Let God Help You, and to analyze the Christology as presented in those chapters by Ms. Fillmore. This blog entry is my attempt to do just that.
The nature of Jesus Christ - - Myrtle’s writings present Jesus Christ a “fearless teacher of Truth”, living the principles he attempted to convey to his followers. He was tireless in his teaching and in his communing with God. He possessed a healing nature and shared this gift freely.
The person of Jesus Christ
From wikipedia: The Person of Christ refers to the study of the human and divine natures of Jesus Christ as they coexist within one person. There are no direct discussions in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the early days of Christianity, theologians have debated various approaches to the understanding of these natures.
Myrtle describes the person of Jesus both as “Word made flesh”, but more often as “the authority”, one with a divine understanding, stating that Jesus Christ “…knew more of God than any other who ever lived.” Myrtle did not say Jesus WAS God, but that Jesus KNEW God. She also went on to say that Jesus Christ “means Truth”, ”pure mind”, and that Jesus Christ had a “knowing God aright”. These descriptions portray very much a human, with divine insight. “His words were alive, for His mind was quickened by Spirit” was another description.
The person of Jesus Christ was differentiated by Christ Consciousness when Myrtle described “son-of-God consciousness” and when she revealed that “Jesus Christ is ever with us, and is able to handle all these over comings in the right way.” She further states, “Jesus Christ is merging His consciousness with the universal race consciousness, that we may have His presence and the light, power, life, and love which are expressing as our pattern and constant, quickening help.” This merging of consciousnesses has the effect of “raising you up out of the false beliefs and the effects of shortcomings, and helping you to abide in the pure and free Mind.”
The deeds of Jesus Christ - His teachings were his greatest deeds. Myrtle states, “he emancipated the race from the limitation of mortal parentage” as he taught continually referring to the Father of all as God. “He spent his ministry freeing mankind from delusions.” He denied the right of sensuous taste to command him and he ”demonstrated that the problems of life are within every man’s power to solve.”
“He erased the false statement…and wrote clear and bold across the board of eternity, ‘Thou shalt serve good alone.’”
“He demonstrated that sin, sickness, and death are false quantities are are no part of a correct statement of life.” He spoke of God the good and that God is all. “He demonstrated that the keeping of His Father’s commandments saved from sick, sickness, sorrow, and death.”
He demonstrated in his teachings that, by keeping His Father’s commandments, “all power was given to Him - in heaven and in earth.” Through this power, he turned water into wine, increased the loaves and fishes, had the power to make himself visible or invisible, and had the power to command fish at sea to yield to him.
Jesus taught that the kingdom of God is within you.
“Jesus Christ’s whole teaching bore upon the necessity of every man’s getting out of the sensual mind and entering into the kingdom of his Father (pure mind).”
He taught that “the devil is a lie”.
He taught that “sanctification came by denial” and tested himself through his own denials in the wilderness”.
And finally, “Jesus denied death by glorious resurrection.”
The role of Jesus Christ was as teacher and demonstrator, and Myrtle generously shared example after example of his life as a teaching ministry.
The nature of Jesus Christ - - Myrtle’s writings present Jesus Christ a “fearless teacher of Truth”, living the principles he attempted to convey to his followers. He was tireless in his teaching and in his communing with God. He possessed a healing nature and shared this gift freely.
The person of Jesus Christ
From wikipedia: The Person of Christ refers to the study of the human and divine natures of Jesus Christ as they coexist within one person. There are no direct discussions in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the early days of Christianity, theologians have debated various approaches to the understanding of these natures.
Myrtle describes the person of Jesus both as “Word made flesh”, but more often as “the authority”, one with a divine understanding, stating that Jesus Christ “…knew more of God than any other who ever lived.” Myrtle did not say Jesus WAS God, but that Jesus KNEW God. She also went on to say that Jesus Christ “means Truth”, ”pure mind”, and that Jesus Christ had a “knowing God aright”. These descriptions portray very much a human, with divine insight. “His words were alive, for His mind was quickened by Spirit” was another description.
The person of Jesus Christ was differentiated by Christ Consciousness when Myrtle described “son-of-God consciousness” and when she revealed that “Jesus Christ is ever with us, and is able to handle all these over comings in the right way.” She further states, “Jesus Christ is merging His consciousness with the universal race consciousness, that we may have His presence and the light, power, life, and love which are expressing as our pattern and constant, quickening help.” This merging of consciousnesses has the effect of “raising you up out of the false beliefs and the effects of shortcomings, and helping you to abide in the pure and free Mind.”
The deeds of Jesus Christ - His teachings were his greatest deeds. Myrtle states, “he emancipated the race from the limitation of mortal parentage” as he taught continually referring to the Father of all as God. “He spent his ministry freeing mankind from delusions.” He denied the right of sensuous taste to command him and he ”demonstrated that the problems of life are within every man’s power to solve.”
“He erased the false statement…and wrote clear and bold across the board of eternity, ‘Thou shalt serve good alone.’”
“He demonstrated that sin, sickness, and death are false quantities are are no part of a correct statement of life.” He spoke of God the good and that God is all. “He demonstrated that the keeping of His Father’s commandments saved from sick, sickness, sorrow, and death.”
He demonstrated in his teachings that, by keeping His Father’s commandments, “all power was given to Him - in heaven and in earth.” Through this power, he turned water into wine, increased the loaves and fishes, had the power to make himself visible or invisible, and had the power to command fish at sea to yield to him.
Jesus taught that the kingdom of God is within you.
“Jesus Christ’s whole teaching bore upon the necessity of every man’s getting out of the sensual mind and entering into the kingdom of his Father (pure mind).”
He taught that “the devil is a lie”.
He taught that “sanctification came by denial” and tested himself through his own denials in the wilderness”.
And finally, “Jesus denied death by glorious resurrection.”
The role of Jesus Christ was as teacher and demonstrator, and Myrtle generously shared example after example of his life as a teaching ministry.
Wednesday, July 2, 2014
Myrtle's Doctrine of God - How to Let God Help You
In the World of Mary Caroline, God is held as Father, with the appropriate third person pronouns to a male figure-head. “God - my Father and your Father…” is reflected throughout the works of Myrtle Fillmore. “We are beginning to to learn that life is our gift from the Father…” are words that were shared with confidence and assurance. Mary Caroline experienced a strong and caring father in her youth, so this representation carried no negative aspects beyond her ability to resolve. This is true for myself, also, but I understand that this representation of God as Father is troublesome for many others, so troublesome that it could prevent them from pursuing this God in their lives. For some, the idea of God as Father is punitive, as their human father was punitive, or ill-natured, as their human father was ill-natured, or worse.
(every time I cut and pasted this document from Page to this Post, the footnote numbers and footnotes disappeared. There does not appear to be a way to insert the footnotes from this format)
The representation of God as Father also strongly suggests a separate Father-God figure or essence, something separate and apart from us, although available to us. This is not the understanding I carry of God-Spirit. The practice of “naming” God as He, She, or Friend is problematic for my brain to embrace. It is, again, holding God as something separate from me, something “name-able”. I do not believe we possess the ability to fully comprehend God, so how can we “name” God beyond
G-O-D? Yes, the God described by Mary Caroline/Myrtle dwells everywhere, therefore dwells within all. However, both images are difficult to embrace at the same time. Is God separate or not? The image presented through Myrtle’s works is problematic, yet most probably a product of the time in which Myrtle lived. It was generally accepted that God was referred to as He and Him. A deviation from that custom - at that time - may have been too radical to be accepted.
There is also the subject of “…His plan for us…” Myrtle often refers to God’s plan and for us to “do His will.” This may be viewed as predestination, which is an issue for many individuals. It would be an issue for me if I felt that was the message being communicated. Myrtle goes on to explain that “the real purpose of your life is to express the creation of God…”, but the verbiage goes on to hint of God’s plan. God’s plan and God’s will are difficult concepts to wrap our heads around. Many are “turned off” by this apparent lack of free will. I do not believe that was Myrtle’s intention or her doctrine. Myrtle goes on, in Chapter Three, to describe in detail the wonders and the “greater freedom of expression” one will experience when consciously united with God Mind. Freedom and free will do not align up with predestination. Therefore, Myrtle’s doctrine of God included freedom and free will.
Life can be good and Myrtle urges seekers to unify their “spirit, soul, and body in harmonious spiritual living here and now.” Life can be good now, here on earth. We don’t have to suffer and shouldn’t suffer during our earthly life, expecting rewards after death. God is good - here and now. In our lifetime.
All quotes come from Myrtle Fillmore, How to Let God Help You (Unity Village, MO: Unity School of Christianity, 1956), 14-17.
Wednesday, June 25, 2014
Starting Point Snapshot of Mary Caroline
As a young child, Mary Caroline felt the presence of God within nature and relished her time spent in quiet exploration. Her God was a very personal God at an early age. The religious beliefs of her parents were not entirely congruent with the God she experienced. Her father was strict, and followed the doctrines of the Methodist Church, insisting his children attend services. He did not insist Mary Caroline join the Methodist Church, and was playful and kind with his children. Her mother was loving, yet persisted in her belief in a punishing God. This modeling did not prevent Mary Caroline from developing her own beliefs about a kind and loving, very present and benevolent God.
Mary Caroline’s independent and strong character was apparent in her youth when she would borrow her brother’s school books in secret and study the sciences on her own, subjects not considered appropriate for girls. She was exhibiting her thirst for knowledge, which extending beyond what was considered acceptable or proper. This radical behavior would bode well for her in later years, as she opened herself to consider aspects of God that were not mainstream; a God of wellness and healing, a God of perfection. She later developed the belief that all of God’s creatures carried within them the perfect pattern of perfection and could return to expressing that inner pattern through thoughts and prayers.
Personal responsibility was paramount in the belief system of Mary Caroline. She stressed the paramount importance of child-rearing and the creation of a supportive and nurturing environment. She consistently urged mothers to leave room for children to play, to be creative, to enjoy life within boundaries of safety. She did not believe in being overly-strict with children, but in allowing them to discover their inner talents and wisdom and succeed in their endeavors, thereby developing confidence and self-worth. Further, she encouraged mothers to create and maintain a harmonious home. Without peace and harmony in the home there would never be peace and harmony in our world. So she urged mothers to start where they had the greatest impact – within their own home. Often she suggested this work began by changing the thoughts held about their home, their spouse and their children.
Mary Caroline used this same approach, addressing one’s thoughts, when seeking solutions to health or financial issues. She taught to look for the good in every situation and to express gratitude for whatever that good was, and then watching that good grow as good, positive thoughts were consistently held. This was the expression of a benevolent God, a kind Universe, and a very personal and direct connection with the source of all Life.
The Truth’s that Mary Caroline experienced and taught were to be shared with everyone. Once someone learned the truth, it was their responsibility to share it. Action was a part of the process. She did not have tolerance for like-minded people gathering together and setting up their own, comfortable prayer group as an end goal. They were to expand their circle to include the hurting, the seeking, and to share what they had learned. God-knowledge was not to be hoarded, but to be shared openly and generously.
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