The Life Story of Orison Swett Marden Chapter XXIV:
A question that was frequently asked by readers of his magazine and of his books was: "What are Doctor Marden's religious views?" "Is he New Thought, Christian Science, Theosophist, Unitarian, Spiritualist?"
Dr. Marden was none of these. In his later manhood he bore no church
label, subscribed to no particular creed or religious cult. He found
good in all of them, but refused to be bound within the limits of any
He believed in the fatherhood of God and the brotherhood of man.
Christian, Jew, Muslim, Buddhist, Atheist, Agnostic, — they were to him
all God's children, and as such, his brothers.
If they were sincere in their various beliefs and made the Golden Rule their rule of
conduct, they were all traveling Godward in Marden's opinion.
One instance will show what his own idea of the practice of the
Golden Rule involves. When the controversy over Christian Science and
its founder, Mary Baker G. Eddy, was at its height, a leading New York
periodical began to publish, in monthly installments, a biography of
Her followers resented the publication, claiming that it was not a
representation of their leader, and threatened to bring suit for libel
against the publishers. Doctor Marden received many letters on the
subject and decided to throw open the pages of Success to the defenders
of Mrs. Eddy.
He was warned not to do this. It was represented to him that such a
course would antagonize readers who were opposed to Christian Science
and its founder. The editor was fully aware of this, but insisted that
"the other side" should get a fair hearing. Thereupon a short series of
articles, written by leading members of the Christian Science Church,
presenting their views on Mrs. Eddy, appeared in Success.
The expected happened. Letters from subscribers poured in on the
editor, who, they
supposed, must be a Christian Scientist, and many canceled their
subscriptions. This did not trouble him in the least. He had obeyed the
Golden Rule. That was all that mattered.
Whatever the results, he would square the editorial policy of his
magazine with his conscience, not with the cash register of the business
His views on religion, his thoughts on life, death, and the
hereafter, are outlined in the following articles from his own pen. They
were prepared only a short time before his departure for California.
The first of these, "The Rediscovery of God," which appeared in
Success in March, 1924, was written when the noted Baptist minister,
Harry Emerson Fosdick, was on trial for heresy, and the
Modernist-Fundamentalist controversy was violently agitating the
Christian Church in the United States.
The second, "The Message of Easter," an editorial for the Easter
edition of Success, was published in April, 1924, after the writer had
entered that "new and fuller life," of which he wrote with such profound
The third and last article, the last which came from his pen, "The
Great Adventure," — appeared in the December issue of the same year,
1924. It gives the impression of having been written under the very
shadow of the Great Reaper, as if the writer already saw beyond the veil
that separates Time from Eternity.
THE REDISCOVERY OF GOD
Out of the bondage of man-made creeds,
Into the Religion of Noble Deeds;
Out of sectarian bigotry,
Into the Church of Humanity!
There is nothing new or alarming in the passionate controversy over
creedal dogmas now raging in the Church. The conflict between the Old
and the New is as old as civilization. It will never cease, for it is a
condition of progress.
Every forward step on the physical plane — every discovery of
Science, — every invention for the easing of hard conditions and for the
benefit of the race in the past, — has been opposed as a dangerous
innovation and a menace to the established order.
The new thought of God and the old thought of God are as opposite as
the poles. In the dim past, for thousands of years, primitive man groped
after his God, finding him in the thunder and in the lightning, in the
earthquake and the hurricane, in droughts and in floods, in all the
mysterious forces of nature that terrify and destroy. They worshipped
him in the sun and in the moon, in the mountains and in the sea.
Later, in the development of the religious sense, the theologians
located God in a far-off heaven, as a giant man, with all of man's
passions, all of his weaknesses and prejudices, all of his hates and
bigotries. They represented man as a separate unit, thrown off by this
enlarged human God, with all vital connection with him severed.
For centuries they pictured God our Father as an absentee God, as
something entirely outside of ourselves, and held that only by certain
formal acts of pleading and supplication is it possible to get in touch
with Him, get Him to listen to our prayers, or to assist us in any way,
They called Him a just and loving God; they pictured Him as an unjust
and vengeful God, loving only his friends and hating his enemies just
as men do. They taught that human beings had been banished from his
presence because of a sin committed by their ancestor, and pictured them
at his feet, vainly begging for mercy until his only begotten Son came
down to earth and gave up his life in atonement for the sin of the first
The great Eighteenth Century divine, Jonathan Edwards, one of the
ablest and most consecrated clergymen of his day, has left us in his
sermons and writings a faithful presentation of the conception of God
held even when I was a boy. In his famous sermon, "Sinners in the Hands
of an Angry God," he says to his congregation:
"All of our strength,
our stability, our power to overcome difficulties, has grown out of our
struggles, has been developed by our apparent defeats."
- O.S. Marden
"The God that holds you over the pit of hell, much in the same way as
one holds a spider, or some other loathsome insect over the fire,
abhors you, and is dreadfully provoked; his wrath towards you burns like
fire; he looks upon you as worthy of nothing else but to be cast into
the fire; he is of purer eyes than to bear to have you in his sight; you
are ten thousand times more abominable in his eyes than the most
hateful, venomous serpent is in ours."
Picturing the horrors of hell in another sermon, "Punishment of the Wicked Unavoidable and Intolerable!" he says:
"We can conceive but little of the matter; but, to help your
conception, imagine yourself to be cast into a fiery oven, or a great
furnace, where your pain would be as much greater than that occasioned
by accidentally touching a coal of fire as the heat is greater."
"The world is a colossal university, and no matter how far removed
you may be from great institutions of learning, if you are alert and
eager to learn you can always absorb something from your environment. We
are all in God's great kindergarten, where everything is trying to
teach us its lesson."
- Orison Swett Marden
Orison Swett Marden Chapter XXIV , continued...
"Imagine also that your body were to lie there for a quarter of an
hour, full of fire, and all the while full of quick sense; what horror
would you feel at the entrance of such a furnace! And how long would
that quarter of an hour seem to you! And after you had endured it for
one minute, how overbearing would it be to you to think that you had to
endure it the other fourteen! But what would be the effect on your soul
if you knew you must lie there enduring that torment for twenty-four
"And how much greater would be the effect if you knew you must endure
it for a whole year; and how vastly greater still if you knew that you
must endure it for a thousand years! — O, then how would your hearts
sink if you knew that you must bear it forever and ever! - that there
would be no end, that, after millions of millions of ages, your torment
would be no nearer to an end, and that you never, never should be
delivered. But your torment in hell will be infinitely greater than
this illustration represents."
This was the sort of sermon I used to hear every Sunday when I was a
boy. Ministers felt it was their duty to picture in the most frightful
manner possible the horrors of eternal punishment.
Those terrible pictures of the "lake of fire" in which "lost souls"
suffered tortures forever and forever with no respite, without hope of
redemption, were burned into my very soul. Many a night, for years, I
would cry myself to sleep for fear that I had committed the unpardonable
sin, and that I, too, might burn in hell for all eternity.
The picture of the Eternity of the damned was indelibly stamped on my
mind by a favorite illustration of the theologians of that time. I
often heard our minister give it. "If," he would say, "at the moment of a
soul's entrance into hell, a little bird were to begin to carry away
our entire earth, one grain of sand at a time, to a distant planet,
trillions of miles away, when it had taken away the last grain of the
earth, the punishment of that 'lost soul' would be only beginning!"
The picture of the angry, jealous, revengeful God of the Old
Testament, who rewarded his friends and punished his enemies, was so
burnt into the Puritan consciousness, that there was no room left for
that of the New Testament, the tender, merciful, loving God, our Father,
presented to us by the Christ his Son, a God who bears no relation to
the cruel, vengeful Deity of the Old Testament.
It was the stern, relentless lawgiver, the absentee God, the God who
exacted "an eye for an eye and a tooth for a tooth" that clergymen
preached and that their congregations worshipped in fear and trembling.
Such preaching drove many people to despair of ever placating this angry
God who hurled his vengeance upon them from his distant throne,
somewhere beyond the clouds.
It was listening to sermons on everlasting punishment that caused
Robert Ingersoll, when only eight years old, to revolt against the
teachings of the Church and to question the "infallibility" of the
Bible. On one occasion, after listening to lurid descriptions of eternal
damnation, he said, "If that is God, I hate him." None but God himself
will ever know how many sensitive souls have been driven not merely out
of the Church, but away from Him, by sermons of the Jonathan Edwards
Man's religion, like himself, is an evolution. As he slowly and
painfully evolved from his primitive state, he exchanged the god of the
thunder and lightning for other gods, idols made of wood and stone, and
so on down through the ages to our own time. Only now, after centuries
of terrible suffering and wanderings in the wilderness of false beliefs,
are we beginning to rediscover the true God revealed by Christ two
thousand years ago.
So completely has our conception of God changed, even since Jonathan
Edwards preached in New England, that it would be impossible to imagine
any clergyman today getting up in his pulpit to tell intelligent,
thinking men and women, as he told his people, that "the vindictive
justice of God is a glorious attribute," and that "the glory of this
attribute appears in the everlasting destruction and ruin of the barren
and unfruitful." That "it would not become the glory of God's majesty to
show mercy to you, so sinful and vile a creature, for anything that you
have done; for such worthless and despicable things as your prayers,
and other religious performances:" — that, "he will show mercy only on
Christ's account, and that according to his sovereign pleasure, on whom
He pleases, when He pleases, and in what manner He pleases"... and that,
"He intends to magnify Himself exceedingly in sinking you down in
"Put the great emphasis on doing good living here and now, in this world, not in the next."
It was the belief in this sort of God that caused the warring sects
of Christianity to burn men at the stake, to hang, to imprison and
torture them to death, to commit all sorts of cruelties in his name for
daring to do what men everywhere in the Christian world, both clerical
and lay, are doing today, — thinking their own thoughts of God, and
refusing to subscribe to certain dogmas or ancient beliefs which their
reason and the demonstrations of science reject.
The early Christians, who got the doctrine of Christ from the lips
of the apostles who had walked with him in Galilee, had the true
conception of God and Christianity.
Their God was a God of love; their religion was a religion of love
and service, the religion of "the Fatherhood of God, the brotherhood of
man, and the leadership of Jesus Christ."
As the New Testament tells us, they heard the Word gladly, and they
lived together in the bonds of brotherly love, sharing their possessions
with one another. It was the subtlety of dogmatic theology that caused
the first dissensions in the Church.
The supreme thought of Jesus, the Son of Man and the Son of God, was
to impress upon man his divinity, his oneness with his Maker, his
greatness and his vast possibilities as a son of God, co-heir with him
to the kingdom of heaven. He tried to show his disciples that his
kingdom of heaven is not in some far distant place, but that it is
He told them that, if they would only have faith in the God power
within them, they should do even greater things than he, Jesus himself,
had done. These things, however, were not emphasized by the theologians.
They put the great emphasis on evil, or sin. This they developed into a
monster personality, — Satan, or Devil — a hideously malicious being
almost as powerful as God himself who was supposed to be forever engaged
in thwarting God's plans, and often came near doing it. They dwelt upon
the fear rather than the love of God.
They did not stress the fact that God, the kingdom of heaven, is
within us, as the Christ did, because they didn't believe it. The great
burden of their teaching was not Christianity, but theology.
Christ taught a religion of joy and gladness. There is no gloom in
it, no threat for those who do not accept his teachings. He told man how
to get peace and real happiness in this life. He put the great emphasis
on living here and now, in this world, not in the next.
The theologian taught a religion of gloom and sadness, a religion of
fear instead of love, a religion which put the great emphasis on the
future life, in the world beyond the grave. He obscured even the very
plain and simple statement of the Christ, "God is a spirit, and they
that worship Him must worship Him in spirit and in truth," and made God a
great human potentate, a mighty, stern ruler of the Dark Ages.
One of the most unfortunate things that ever happened to the
Christian world was the dropping of one of the o's out of Good, making
the word God instead of Good, which in some twenty-five different
languages always meant the same thing. Both words come from the same
root, and have the same identical meaning today. The word God has been
misinterpreted to suggest form instead of Spirit, — to teach people to
think of God as a person instead of Spirit or Principle, — the eternal
principle of good.
The different creeds in every age have built up all sorts of
meanings, shapes, forms, and attributes to fit in with the word God when
it simply means the everlasting changeless Principle of Good.
Away back in the Dark Ages, when man was steeped in superstition and
ignorance, when he was worshipping gross idols under the name of gods,
the word God suggested anything to their minds but the spirit of good.
They clothed it with all sorts of barbarous attributes associated with
Had the word Good been retained, this confused and utterly false
ideal of the Christian God could never have been substituted for the
Christ ideal, or for the simple Bible definition of God, which is Love, —
"God is Love."
It would have meant only one thing to everybody, that which is the
opposite of the bad, of all that is evil and harmful. It would have been
understood, as the synonym for all that is beneficial, glorious, sweet,
and beautiful. Its meaning could never have been distorted into the
very opposite of what it is, as the word God has been in every age; and
we should not have more than two hundred and fifty different religious
sects, as we have today.
When Christ said, "He who hath seen me hath seen the Father," he gave
the world a new picture of the Father. His own personality, his own
character, was a living interpretation of the Spirit that is God.
Who could imagine the gentle, loving Christ, the tender,
self-sacrificing "Big Brother," who was always helping somebody,
comforting the stricken and sorrowing, uplifting the fallen, bringing
peace and hope to the sinner, healing the sick, feeding the hungry,
befriending the friendless, yet wielding a power so mighty that he
raised the dead to life and made the winds and the waves obey him, — who
could imagine this gentle, this divinely beautiful, all-powerful
personality bearing any relation to the terrible God of the Old
Who could imagine the merciful Christ, of whom the prophet Isaiah
said, "A bruised reed shall he not break, and the smoking flax shall he
not quench," dividing the waters of the Red Sea to let the Israelites
pass over to the other side, and then closing the waters over the
pursuing Egyptians, who were but obeying the commands of their ruler,
Pharaoh! Who could imagine him sending terrible plagues to kill people,
to destroy their cattle and crops.
The God we worship today doesn't do things in that way. He has no
favorite children. He doesn't punish one and reward another. He judges
no one, condemns no one, punishes no one. We punish and reward ourselves, — make our own heaven or our own hell.
The universe God has created is governed by immutable laws, and
whoever breaks any of those laws suffers the consequences. Every
infringement of God's laws, every sin against the law of our own being,
brings its own punishment.
The God that Christ revealed we are rediscovering today, — a God
of infinite tenderness, beauty, and love, as well as of law and wisdom.
Everything in this world of ours that is beautiful, sweet, lovely,
and useful to man, is but an expression of Him, a symbol of his love and
wisdom. It helps us to a realization of his omnipotence, omniscience,
and omnipresence, for He is the heart of all reality. He permeates all
life. He is life. He is in us, and we in Him; "in Him we live and move
and have our being."
Every act of love and service, every grand and noble deed, every kind
and loving thought, every bit of help to our brother man, every step
forward that the race has taken is an expression of God.
Edison is right when he says that he is but the medium through which
God passes on to the world the inventions which he perfects. The same
thing is true of every useful work of man, of every great production of
The love that impels a man to lay down his life for his friend, the
self-sacrificing devotion of a mother to her child, the love and service
that Christ gave to men, — all of God, and help us to form a true
conception of his nature and attributes, — of the God that Christ
taught, — the God the world is hungering for. It wants the Christ and
not the creed, — it wants real religion, not the husks of theology.
When Darwin's great works, "The Origin of Species" and "The Descent
of Man" were published in the middle of the nineteenth century, the
theologians bitterly fought the evolutionary idea of creation. They
regarded it as an insult to the God of theological dogma. But science
has gone on adding proof upon proof of the fundamental truth of the
doctrine of evolution. It has shown the story of Creation recorded in
the strata of the earth, in the old red sandstone and other rocks, in
the fossil remains of plants and animals of past geological ages.
This record is God's own handwriting, which science has for centuries
been trying to read. It shows that instead of man and the universe
being created, fully developed, in six days, they have evolved, during
ages of time, through the laws of evolution, to their present stage of
The discovery of this wonderful Law of Evolution has given us a new
heaven and a new earth. It has given us a new and more wonderful idea
of God than we ever had before. It has given us a new and glorious idea
of man's destiny. We know now that, in the centuries ahead, man is
destined to grow infinitely farther beyond his present development than
that is beyond the primitive savage stage of his evolution. We know that
he will continually evolve toward his God, toward the Christ ideal
embodied in the injunction, "Be ye perfect, even as your Father in
heaven is perfect."
We stand today on the threshold of a New Age, — and the Church of
this New Age will be greedless. True religion, the ideal left us by the
Christ, will live on when creeds, dogmas, rituals, and religious forms
and ceremonies have passed away and are forgotten.
The creed is the husk, the Christ is the kernel of Christianity. The
religions of creeds, forms, ceremonies, and dogmas are doomed. They are
already crumbling. The passing of creeds and dogmas is one of the most
significant things in modern life.
Empty religious forms must pass, but the Christ principle — the
spirit of the Sermon on the Mount, — the heaven of the Golden Rule,
which is transforming the world, — will live on through time and
As Ella Wheeler Wilcox says:
A thousand creeds have come and gone,
But what is that to you or me?
Creeds are but branches of a tree —
The root of Love lives on and on.
And what is Love but God? And what is Christ but the incarnation of God, the one perfect revelation of God in the form of a man?
Regardless of the un-Christlike controversy raging over the question
of the Virgin birth, do not all clergymen, whether Fundamentalists or
Modernists — do not all Christians whatever their creed, whether inside
the Church, or outside of it, believe this? So why waste precious time
and energy and weaken the influence of the Church by quarreling and
bickering over points of theology? As the Reverend Thomas R. Gregory
says, "The gospel of the Galilean would long ago have been the gospel of
the world but for the scandalous divisions and spiteful quarrelings of
the Christian clergy among themselves."
Over-emphasizing the creed instead of the Christ has been the curse
of the Christian churches since the beginning. If the energy, the
ability, and the effort wasted in the past on non-essentials, quibbling
over creeds, and doctrines, and dogmas, had been spent in a truly
Christian, united effort to make people better, happier, and more
successful, the world would be a very different place today for us all.
I believe, with Dr. Charles W. Eliot, that the religion of the future
will be "that form of Christianity expressed by the formula, 'The
fatherhood of God, the brotherhood of man, and the leadership of
Jesus,'" and that "this is a form of Christianity which prefers liberty
to authority, sees neither deities nor demons in the forces and
processes of nature; deifies no human beings; is not prophetic,
sacrificial, or expiatory; relieves man from irrational terrors; relies
on reason and hope; has ministers and pastors, but no mediatorial
priests; recognizes and resists sins, wrongs, and evils; and looks death
in the face, but, dwells chiefly on goodness, life, and love."
We don't care so much today what kind of lamp our brother uses so
long as it lights his fellow-man's path and gives him light, — the light
of truth, the light of helpfulness, of service, of love, the light that
radiates from the All-Good. We don't care about the name of his lamp,
whether it is labeled Jew, or Gentile, New Thought or Divine Science,
Protestant or Catholic, Presbyterian or Baptist, Christian Science or
what not. The light, not the lamp, the Christ, not the creed, is what
the hungering world wants!
The Message Of Easter
I never go to the country in the early Spring without feeling an
impulse to uncover my head in reverence before the sublime miracle being
wrought by the Creator in nature's great laboratory. It fills me with
the same sense of awe and joy which the Evangelist tells us filled the
hearts of Mary Magdalene and "the other Mary" when, on Easter morning,
they went to the tomb where their crucified Lord had been laid, and were
told by the Angel: "He is not here, — for He is risen!"
After spending the Winter in New York, I have been thrilled, year
after year, on going to my farm on Long Island, by this annual miracle
of Spring. I can visualize it now.
The earth that for months has lain cold and dead under its winding
sheet of snow and ice has risen at the call of Spring and come to life
This is the Season of Our Resurrection, — your resurrection — and
mine! On every hand, signs of returning life are stirring. The tiny
blades of grass are lifting their heads and pointing upward to the
Author of their Being. The red buds on the maples tell me that the life
force is at work in their roots.
This great, silent force is pushing the sap up through all their
limbs, — creating materials for bud, and leaf, and blossom. It is at
work in the buds on the lilac bushes. It is at work in the orchard
trees, — in the woods and fields, — in the brooks and streams,
throughout all the World of Nature, warming it into new life and
fashioning the entrancing robes of rainbow hue and delicate perfume in
which Spring clothes our Mother Earth when she awakens from the long
death-like sleep of Winter.
Red-breasted robins, — woodpeckers, — bluebirds, — and many other
early songsters are piping their notes of joy, — and all around us the
Great Orchestra of Nature is filling the air with music. I feel at this
moment as if I were in the very presence of God, — and through my mind
are echoing the lines:
O, Earth! thou hast not any wind that blows that is not music.
Every weed of thine,
Pressed rightly, flows in aromatic wine,
And every humble hedgerow flower that blooms, and
every little brown bird that doth sing,
Holds something greater than itself and bears a living
word to every living thing:
A spirit broods amid the grass,
Vague outlines of the Everlasting Thought lie in the
melting shadows as they pass.
The touch of an Eternal Presence thrills
The fringes of the sunset and the hills.
Who that has ever witnessed the Resurrection of Nature in Spring; who
that has watched with seeing eyes and understanding heart the
stupendous miracle of swelling bud and opening blossom; who that has
seen the dead being restored to life, can doubt that there is a
beneficent God — an Omnipotent Planner, an Omniscient Artist back of the
Who can remain unmoved before the marvelousness of it all, the loving
care and wisdom with which the Mighty Designer has fitted all of its
beauties, all of the luxuriance and splendor of Nature to our own
structure, to every need of our complex being, proving to us the
interdependence and the unity of all life, the oneness of all creation?
In the awakening Voice of Spring, we seem to hear that mighty resurrection call, — "Awake, thou that sleepest!"
It is a bugle call to action. It thrills us to the very depths of our
being. Its inspiration stirs us to renewed effort, — to higher and
nobler impulses. It calls to us to open up our hearts and let in the new
life that is everywhere unfolding. The warming up of Nature is a
suggestion to us to warm up toward one another, toward every living
thing, for we are all a part of the life of God, "in whom we live, and
move, and owe our being."
The early Church showed spiritual vision and insight, as well as
great wisdom, in adapting the pagan festival in honor of the Goddess of
Spring to the great Christian festival of the Resurrection — Easter Day.
This is for us the most significant day of all the year — for, as
Spring awakens the germs of new promise, new growth, new beauty, new
life in nature, so Easter comes to us with the joyful message of a new
and fuller life.
It reminds us that death is not the end, — for, in the miracle of the Resurrection, Life has triumphed over Death!
It tells us to lay aside our mourning clothes of doubt and gloom, of
pessimism and despair, and look upward and onward. It tells us that, for
the brave and true-hearted, "life is not a losing game," but a glorious
The supreme message of the Easter Resurrection is —
That men may rise on stepping-stones
Of their dead selves to higher things.
If, like the budding trees and opening flowers of Spring, we look
upward and struggle upward, — if we live the life of faith, — and work, —
every Easter will be a rebirth.
If we face life in the right attitude, with faith instead of doubt,
optimism instead of pessimism, those things which, in our night of
sorrow and defeat, we so often think are going to shut out the sun of
peace and joy forever will prove precious experiences, stepping-stones
in our upward climb. All of our strength, our stability, our power to
overcome difficulties, has grown out of our struggles, has been
developed by our apparent defeats.
The Easter Resurrection proves to us that what seems defeat is but the opening of the door to higher, grander things.
This Resurrection of the Son of Man and the Son of God—Christ, our brother, — is the sublime proof of the Immortality of Man.
To every reader of Success of this Easter Season of 1924, I extend my greetings: — may it be your resurrection, — and mine.
The Great Adventure, The Change Called Death
Once upon a time, a butterfly just emerged from the cocoon state, was
bitterly disappointed with the sudden change which had come over it. It
could not bear to leave the old house in which it had grown to
Filled with regrets, for a long, long time it hovered around its
outgrown shell. Instead of using its wings to fly out into the beautiful
world in which it had been born to a new and fuller life, it shrank
from what was new and strange. It longed to be back in the cocoon.
The butterfly was infinitely more beautiful now. Its power of
self-expression was many times enlarged. It could get around infinitely
better; everybody admired it more, but still it mourned its old self,
its old apparel to which it had become so accustomed. It didn't feel at
home in its gorgeous new suit, the glorious colors in which it had been
We are like the butterfly. We grieve when we have to leave our old
house, — the body. We fear leaving it. We shrink from the new, unknown
life that lies beyond the chrysalis stage, — our existence here.
But why should we fear? We have had to trust a higher Power than our
own every moment of our lives. Not for one instant have we been able to
take care of ourselves without this Infinite Power, this Inscrutable
Wisdom, which keeps all of our life processes going, which gives, and
recalls life to Itself.
Now, since this Divine Power, this Infinite Wisdom takes care of us
so wonderfully up to the very point of the change we call Death, why
should we then distrust It? Why should we shrink from taking the leap in
the dark when the Father-Mother-God calls us to leap into His
If your child should stand frightened in the dark, and you should
call to it to leap into your arms, it would not fear to do so. Even
though it could not see your face, it would know your voice and would
not hesitate to jump when you called to it.
I have trusted the Infinite Power all through the seventy odd years
of my life. I will not distrust It now. Everything that has happened to
me so far has come from this Infinite Power — the Divine Providence, —
and has been for my good.
Why should I begin to distrust It at this very critical period of my life?
Why should I shrink from taking the leap in the dark when the Father calls — when He holds out his arms to me?
Why should I hesitate to change this old suit I have worn so long for a new one, better adapted to my new needs?
My Father knows what is best for me. I TRUST HIM!
Purchase The Life of Orison Swett Marden Audiobook
3 Minute | Audio Sample
When you purchase The Life Story of Orison Swett Marden audiobook, you also receive a free ebook version of this inspiring classic.
Listening to audio books are the perfect solution for the busy
leader. It's easy to learn and grow by listening to inspiring audio books during
your morning and afternoon commute; when working out at the gym or
Incorporate leadership audio books into your normal routine and make the most of each and every day.