Questions and Answers on Christian Science

as prepared by Gilbert C. Carpenter, Jr., C.S.B.
Committee on Publication for Rhode Island

These Questions and Answers were furnished with the kind permission of the Christian Science Board of Directors

Copyright 1932
Newport County Sentinel
Tiverton, R. I.




Table of Contents






Introductory Note

In the Newport County Sentinel for May 28, 1931, there appeared the following announcement:

“Questions welcomed by the Christian Science Committee on Publication. This paper desires to announce that soon it will run a series of questions and answers pertaining to Christian Science. Vexed questions regarding this religion and the life of its Founder, Mary Baker Eddy, will be welcomed by the editor, and the answers which will appear in our columns will be prepared by the Christian Science Committee on Publication for Rhode Island.”

In the issue of June 4, 1931, there appeared the following editorial:

Whys and Wherefores of Christian Science

The rise and progress of Christian Science during the past 30 years has been one of the most remarkable developments of the religious world. From small and seemingly unimportant beginnings, and even scoffed at by some thoughtless though well-intentioned people, it has developed into a most important factor in the religious thought and practice of the world to-day.

We have an impression that a Christian Science lecturer stated that every week during the past year has seen a new Christian Science church dedicated. For a form of worship dating only a few years back that seems an amazing record, especially in view of the fact that some of the old creeds are said to have actually lost in membership in the past few years.

And one of the most remarkable factors in the case is the intense loyalty and devotion of Christian Scientists toward their Church and Leader. The Mother Church in Boston and the tomb in a Cambridge cemetery of Mrs. Eddy, the Discoverer and Founder of Christian Science, are veritable shrines to which thousands of pilgrims from near and far come to pay tribute every week in the year.

The Sentinel has heard so many people ask during the past year or two, “What is there in Christian Science to attract so many people, and hold them so steadfastly when they accept that form of religious belief?” that we determined some time ago to try to find out the facts in the case for the benefit of our readers. Hence our announcement last week that our readers could ask questions and we would endeavor to get authoritative answers from leaders of Christian Science. We believe that large numbers of our readers will be intensely interested in the result.

The following twenty-five Questions and Answers on Christian Science appeared in The Newport County Sentinel from June Fourth to November nineteenth, nineteen hundred and thirty-one.




Question 1

Did Mrs. Eddy Owe an Unacknowledged Debt to Quimby?

In the Providence Journal for April 22, 1931, under the daily feature, “A Woman’s Philosophy,” by Ruth Cameron, appeared the following: “There is a certain form of selfishness that almost always defeats its own end—the selfishness of the people who are never willing to share credit for any achievement.

“I have just been reading a book about a woman who has a great achievement to her credit. There seems to be little doubt that she was greatly inspired in her early years by one of her teachers and she herself admitted it then. But later she denied absolutely that she had had any inspiration or help from him. Had she given this credit she would still have left glory enough for any man or woman. But the denying of it brought controversy, and discredit in the minds of many people, down on her head.” Does Miss Cameron refer to Mary Baker Eddy and Mr. Quimby? If so, is there any truth in the above criticism?

No matter to whom Miss Cameron might have referred, nevertheless, loyalty to all true reformers throughout history would require a correction of her implication, since she impugns the unselfish purpose which must inspire all great reformers who expect to accomplish for the race anything of lasting value. Is it conceivable that a truly great reformer would harbor throughout his term of service, a leaning toward the emoluments and glory which his work would bring to him if it was successful? Can selfishness be the concomitant of unselfishness? Is it not an axiom that no one can be a true reformer animated by a love for humanity and the desire to bless mankind, and at the same time seek the notoriety of place and power? Would not the desire for human rewards gradually undermine any reformer’s effort to bless the race? As a matter of fact, from the standpoint of the reformer, the greatest obstacle to the furtherance of his work is the interference of unwelcome appreciation thrust upon him by the admiring world, which judges only by results as to where to bestow its praise. Then, when its attention is called to the circuitous paths by which those results were obtained, the results are forgotten, and the world assumes the role of a critical judge if, perchance, these paths do not coincide with what it thinks they should be.

How can an unselfish desire to bless mankind ever be joined to any desire for personal glory or self-aggrandizement? The real reformers in the world’s history have not sought human glory, nor the doubtful greatness of fame, but have had it thrust upon them. In fact, most people agree that little genuine good can be accomplished in the world by any individual, unless his entire motive for so doing is the desire to bless others, and not for personal benefits. True worth carries its own reward, and the fickle plaudits of the world are a poor substitute for the abiding consciousness of the good accomplished.

Mary Baker Eddy, the Discoverer and Founder of Christian Science, did not seek place and power. Her wish was to be let alone so that in peace and quiet she might labor to bring about a world-wide redemption from sin, sickness, and death. Her innate modesty and freedom from desire for personal aggrandizement is attested by all who knew her, and no one else is competent to judge.

The effort of the world to show its appreciation to the reformer is usually so costly to his peace of mind that he would avoid, if possible, such interference. Furthermore, skepticism and jealousy usually break through such appreciation in an attempt to rob a truly great reformer of right recognition for accomplishment; but in the long run they can never succeed in doing so since, when the clouds of misconception lift, results shine forth so that “By their fruits ye shall know them”—fruits which justify the footsteps of the pioneer. The temporary misstatements regarding Jesus’ character, that he was a winebibber and a friend of sinners, might have been effectual at the time they were uttered, in keeping timid people from investigating for themselves the true nature of the Master and of his teachings, but untruths can never stand against the purifying influence of time; the only loser is the one who permits the false notions and opinions of others to rob him of what otherwise might become a great blessing.

To-day the world recognizes the unselfish motives of Abraham Lincoln. Yet he was shot by a man who committed the deed under the delusion that the world would be well rid of such a tyrant. In the light of our present knowledge of Lincoln, it is hardly credible. This smoke-screen was cast over his character by those whose jealousy and self-interest were not taken into consideration by Lincoln in his little-understood policy of uniting and blessing the entire nation.

The Wright brothers are rightly named as the inventors of the heavier-than-air flying machine. Yet experiments were made by many others, who conceived of such a possibility, and yet had not the skill to execute these conceptions. Progressive ideas have been in vogue as long as man has existed; yet the inventor and discoverer of anything new is hailed as such when he is the first one able to demonstrate the theory and to make it practical.

Records show that for centuries before the advent of Jesus of Nazareth there were individuals who healed the sick through prayer and who caught glorious glimpses of Truth. Yet this does not in any way rob Jesus of the honor of being the founder of our Christian faith, of being the first to heal the sick according to an understood Principle, and of being able to impart his method to others.

To-day those who read Mrs. Eddy’s works find that she claims no originality for her discovery; at all times she turns thought to the only true originator of the Science of Mind-healing, and the first true exponent of the Science of Life, Jesus, the Christ. Therefore, Mrs. Eddy, in omitting to recognize any of the various individuals with whom she came in contact during her life, who had caught glimpses of the possibilities of mental healing, without being able to understand the Principle by which this healing might be accomplished, or without being able to make it comprehensible to others, simply turns the whole attention of students to her infallible teacher, Christ Jesus.

Mrs. Eddy knew that if she pointed the world to any other source for her teaching than the Master, it would mean, not that she might lose some personal glory or credit, but that the world might fail to realize that the entire truth needful for man’s salvation and redemption is to be found in the teachings of the Master, as set forth in the Scriptures.

The necromancers of Egypt were able to counterfeit many of the miracles wrought by Moses. Yet they were recorded in the Bible merely to illustrate the fact that, while these miracles, so-called, uncovered a phenomenon of the human mind, still they had no value as against the certain results of Moses, who alone was guided by the Mind of God. So, unless one can judge from the standpoint of cause rather than effect, he is not capable of recognizing inspiration as against invention, nor of asserting that invention has been of assistance to inspiration except to teach it what to avoid.

In her Message for 1901 Mrs. Eddy gives to her students the following admonition, which is so significant in showing forth the underlying motive which governed her life: “Follow your Leader only so far as she follows Christ.” So Mrs. Eddy was not a follower of Quimby; she was not a follower of Emerson; she was a follower of Jesus Christ. She did not desire nor seek self-aggrandizement. All she endeavored to do was to turn thought to the teachings of the Master, and hence she opposed every attempt to delude the public into believing that she had gained part of her revelation from one person and part from another. Mrs. Eddy desired the whole world to know that she gained her all from the Master, and that anyone who went to this same source might gain the same truth.

Christian Scientists believe that no religious teaching which is so revolutionary in its character as Christian Science, and which repudiates the entire evidence of the material senses, could have had its origin in human invention. If Christian Science is true, it must have been a revelation from God; and this is exactly what Mrs. Eddy claims for it. Hence, how could credit be given to any human source?

In the early days of Christian Science, when it was seen that it must be founded on the rock of Truth, every effort was made to forestall the attempts of its enemies to prove that it was founded on the sand, either of delusion or dishonesty. Time has revealed that Christian Science is not founded on delusion, and the Biblical rule, “Doth a fountain send forth at the same place sweet water and bitter?” will disprove the claim that Mrs. Eddy, whose sole purpose was to bless mankind, was dishonest in that she stole her ideas from others. In Miscellany (page 303), Mrs. Eddy writes, “Christian Scientists have no quarrel with Protestants, Catholics, or any other sect. Christian Scientists need to be understood as following the divine Principle—God, Love—and not imagined to be unscientific worshippers of a human being.” “What I am remains to be proved by the good I do. We need much humility, wisdom, and love to perform the functions of foreshadowing and foretasting heaven within us. This glory is molten in the furnace of affliction.”




Question 2

Christian Science and the Financial Depression

What is the attitude of Christian Science toward the financial depression which this country has had?

The first commandment of the Mosaic Decalogue is, “Thou shalt have no other gods before me.” Unfortunately, however, the god of the business world is money. Yet this is but the natural result of the belief on the part of mortal man that through his own unaided effort he must labor to support himself, his family, and if possible, to accumulate a substantial balance to take care of him in sickness, or which he can leave to his children who may not be able to look out for themselves.

Thus the reason is plain why man becomes panic-stricken the moment anything threatens his income or principal. In this state he is apt to lose his sound common sense as well as his business acumen. The word which best expresses his mental condition is fear.

Christian Science accepts the teaching of the Master as found in Matthew 6:33, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” In other words, if a man turns away from the temptation to spend the best years of his life in the effort to accumulate a reserve against a rainy day, to the realization that the only real and permanent supply of all things which he needs has its source in the divine Mind, and that as God’s child he has perpetual access to this infinite source, then his sense of the importance of material possessions will gradually diminish, as will his fear of their possible loss; his recognition of the importance of having that same Mind which was also in Christ Jesus will increase, until no material loss will produce depression, but will only serve to point to the fact that his hold upon the spiritual source of all good needs to be strengthened; when this is done no loss will occur.

This teaching is a reminder of the fable of the man who owned a goose that laid golden eggs. The man who possesses such a goose, feeds it, and takes care of it, never need fear any lack of a daily supply of golden eggs; in Christian Science the goose has its correlative in man’s spiritual understanding of God as his infinite supply of all good.

Thus Christian Science teaches that the best years of a man’s life can be most profitably spent in seeking to become acquainted with this divine source from which all blessings flow. This does not mean that in this human experience man may not have to work to support his family, to be industrious, or to endeavor to excel in whatever he undertakes; it does mean that man must regain his understanding of the spiritual and scientific relationship which exists between God and man. It is really the difference between the boy who earns his way through college in order to gain a good education, and the one who merely works around the college to get his living. So unless man’s spiritual understanding of God is improving and being utilized, then his struggle to exist is as futile as would be the daily feeding of a horse which was never taken from the stable and put to work.

Therefore, the attitude of Christian Science toward this financial crisis is much the same as is its attitude toward sickness of the body. Rightly understood, these inharmonious conditions merely serve to point to the fact that man’s real lack is mental and not physical; is a belief of lack; is a lack of the true understanding of God, a lack to which he is usually blind when in health and prosperity.

So the elimination of fear and the overcoming of greed,—which in the last analysis is merely the pursuit of more than a man needs, and is usually at the expense of others,—if overcome scientifically, would cause normal business conditions to remain unchanged; this would also teach man that only as he keeps in mind a desire for the welfare and success of all, can he be successful. Then would man learn the lesson taught by financial depression.

In her work Miscellaneous Writings, Mary Baker Eddy, the Discoverer and Founder of Christian Science, gives the scientific remedy for lack when she writes, “The Psalmist saith: ‘He shall give his angels charge over thee.’ God gives you His spiritual ideas, and in turn, they give you daily supplies. Never ask for to-morrow: it is enough that divine Love is an ever-present help; and if you wait, never doubting, you will have all you need every moment” (page 306).




Question 3

Do Christian Scientists Worship Mrs. Eddy?

Why are Christian Scientists tempted to worship Mrs. Eddy and to make a shrine of both her home in Brookline and of her tomb at Mt. Auburn?

The tendency toward hero worship is almost universal in human thought. The newspapers recognize this tendency and cater to it by recording the daily doings of those who, through wealth and social position, are envied and worshiped by the great mass who are not as fortunately situated.

Children manifest this proclivity at an early age, selecting some one to idealize and to place on a pedestal. The same human inclination is seen in a post-mortem appreciation of those who gained no recognition while alive.

It is but natural that this human idiosyncrasy should creep into the ranks of Christian Scientists and take the form of an extravagant and ignorant attitude of mind toward the Discoverer and Founder of Christian Science; but it is the exception and not the rule. It is apt to be simply the first welling up of gratitude in the minds of those who have been blessed by Mrs. Eddy’s discovery. Later, sober thought turns such gratitude into constructive channels.

If Lindbergh had not made his historic flight across the Atlantic ocean, few people might ever have heard of him. Yet, if he had not made it, he would still be the same dependable, far-seeing, intelligent citizen which he is known to be to-day. It is but natural that hero worship should follow spectacular achievement; but the inconsistency and unfairness of this attitude of mind lies in the fact that the man who makes the same attempt, who has the same courage and is equally far-sighted, might fail, and receive no acclaim, merely because of some unforeseen interference, such as a change in the weather.

But there is no call for hero worship in the case of Mary Baker Eddy. She made no spectacular achievement dependent on fortuitous circumstances. She did nothing to call forth the adulation of the ignorant. Her whole life was simply the exemplification of the fact that she discovered the spiritual possibilities in man, which, when developed, would enable him to be taught of God. Then Mrs. Eddy practiced what she preached, developed her own spiritual receptivity, and gave to the world the results of what she was taught in this way.

Hence, Mrs. Eddy’s achievements call only for the deepest appreciation on the part of those who know of her untiring service, her singleness of purpose, and the extraordinary selflessness of her life.

The guns of jealousy and envy are trained on anyone who rises above the self-seeking of the average mortal, to try to bring him back to earth. True appreciation based on self-evident good is never harmful; but the moment it becomes hero worship, there is awakened in human thought a determination to pull such a one down from his exalted position, and people will move heaven and earth to try to find something upon which destructive propaganda can be based.

The history of all great men and women proves this to be the fact. Hero worship has its origin in an unrestrained and ignorant enthusiasm. Then, when the individual is exalted to a too great degree, people say to themselves, “No one could have been as perfect as that”; the pendulum swings the other way, and the result is an effort to belittle the one who has been so exalted. This is illustrated in the case of our beloved Lincoln and the books now being published, which have for their express purpose the depicting of his life in an unfavorable light.

Mrs. Eddy’s own life was a perfect illustration of what she taught, namely, the unfoldment of the human footsteps, the trials, and the persistent toil which must constitute the effort of every mortal to throw off the old man and to establish within himself the new. Thus it may be seen why it is so necessary for all Christian Scientists to study and to understand Mrs. Eddy’s life through her own writings and her biographies, such as those written by Miss Sibyl Wilbur and Rev. Lyman P. Powell, because underneath her human experiences may be seen the struggle to establish the unerring guidance of the divine Mind. So if Mrs. Eddy’s biography is read from this standpoint, and not simply as a story which depicts a lifetime of human facts, it will then become the unfoldment of the path each one must tread, will help to point to the errors besetting the way and how to overcome them; it will also teach the importance of including our neighbor in our effort to gain our own salvation.

The criticism that Christian Scientists worship Mrs. Eddy and pay tribute to her as if her home and grave were shrines, arises because some students, through an indulgence in mental inactivity, allow themselves to gain a personal gratification through worshiping Mrs. Eddy, and continue to let this human tendency obsess thought.

On the other hand, the student of Christian Science who prayerfully and lovingly endeavors to understand and follow what Mrs. Eddy has given the world through her writings, and strives to comprehend the fears, the temptations, and the struggles which preceded her attainment of that wonderful at-one-ment with God; that holy peace which she experienced in ever-increasing degree; and the divine wisdom which put her so far above the rest of the world, expresses a true appreciation of Mrs. Eddy and can be said to have the only right mental attitude toward the Discoverer and Founder of Christian Science.

Mrs. Eddy’s own attitude toward anything which even hinted at personal worship is shown by the following sentence from a notice sent to the Christian Science Board of Directors on the occasion of the dedication of the Extension of The Mother Church in Boston in 1906, “Now is the time to throttle the lie that students worship me or that I claim their homage” (Miscellany, page 26). Later she wrote, “In time of religious or scientific prosperity, certain individuals are inclined to cling to the personality of its leader. This state of mind is sickly; it is a contagion—a mental malady, which must be met and overcome. Why? Because it would dethrone the First Commandment, Thou shalt have one God. If God is one and God is Person, then Person is infinite; and there is no personal worship, for God is divine Principle, Love” (ibid., page 116).




Question 4

Loving One’s Neighbor Amid the World’s Suffering

Are Christian Scientists consistent when they preach the doctrine of loving their neighbor as themselves, and yet seem to find so much personal joy in the midst of world-wide sickness, sorrow, and want? If I truly love someone can I be happy, knowing that he is miserable?

If I were cast away on a desert island with a number of other survivors, and if from my position as a lookout I should see a vessel approaching to rescue not only myself, but everybody else, would I not rejoice? Furthermore, would not this rejoicing be evidence to the rest that such a rescue was at hand?

Even from the human standpoint, if I should express a sympathetic sorrow over the suffering of a loved one, would that not imply that I considered his trouble incurable? On the other hand, if I truly believed that adequate and positive help was available, I would rejoice and would help my friend to rejoice.

In the book of Acts we read that while Paul and Silas were incarcerated in jail, and hence were in a situation which would cause most men to succumb to a sense of hopelessness and depression, they rejoiced and sang praises unto God; they understood that God was at hand to help them, and their ability to maintain their consciousness of the presence of God and of the supremacy of His power,—which enabled them to express joy,—brought them not only their mental freedom, but their bodily freedom as well, an escape which never could have been accomplished without divine help.

No genuine Christian Scientist should ever be happy simply because any material conditions seem harmonious, any more than he should be unhappy because of the opposite. He understands the true nature of this two-sided mortal picture, namely, that both sides are valueless; the painful side because it produces discouragement, despondency, and fear; the pleasant side because it puts man to sleep, makes him satisfied with that which is merely temporary, and turns his thought away from the great work of life, the attaining of a true knowledge of God in which he may trust. True happiness must necessarily come from the knowledge that the divine power has been unfolded to man and is a present help in trouble, a revelation which is practical, and not a mere theory or a blind faith unsupported by evidence.

Thus the joyousness and happiness which Christian Scientists manifest is not the expression of a contentment which comes from physical health and prosperity. It is the natural result of their having gained some perception of the protection, the power, and the all-embracing love of God, which, while unseen to the material senses, nevertheless is becoming to them a reality which will eventually bring about the salvation of the whole race from sickness, sin, and death.

The student of Christian Science also rejoices because he recognizes that a man possesses the ability to hold this spiritual consciousness of the presence of God, no matter how severely the storm may roar without; and that as long as he lets his thought dwell in the secret place of the most High, he can never fail to abide under the shadow of the Almighty.

The Bible is full of commands to rejoice; yet it inculcates the teaching, “Thou shalt love thy neighbor as thyself.” Hence we can infer that, as Jesus states in Luke 10:20, we should “rejoice not, that the spirits are subject unto [us]; but rather rejoice, because [our] names are written in heaven.” In other words, it is not a personal rejoicing in which we should indulge, due to the freedom we have gained as individuals, but because we have learned the process of overcoming sin, sickness, and death; and also because we have gained an understanding of God which can be unfolded to mankind and which provides a definite and perfect solution of how to escape from this finite sense of existence into a permanent and eternal sense of life, which is forever the birthright of all men as sons of God.

At one time a well-known actor embraced Christian Science. His comments on his conversion were very interesting because he said that he had no religious inclinations, but was drawn to Christian Science largely because he saw that Christian Scientists were happy while he was not.

This actor stated that the members of the theatrical profession were human beings like anybody else, who were simply earning their living by doing what they considered themselves best fitted to do; and every successful actor gains enough insight into human nature to enable him to detect instinctively, even in the matter of religion, whether a man is sincere or merely playing a part. He pointed out that this makes him critical and more determined to have a religion that is a matter of daily results and not simply of profession.

He said that when he came in contact with Christian Scientists and saw their happy faces, he knew that this happiness was not put on, that it was not the smile of the actor who tries to convince his audience that he enjoys the labor of trying to amuse. He realized that he had come in contact with something real, something which even a grievous loss or calamity could not break through for long. So he said that he wanted this calmness and peace of mind for himself.

This actor did not criticize Christian Scientists because they were happy, while he was discontented and unhappy. To him this happiness was the proof that they had discovered the universal rule for all true peace and happiness. This brought him hope and finally a similar realization within himself.

There are those in whom the happiness of the Christian Scientist seems to produce antagonism and opposition, as though in this world where there is so much suffering and discord, no one has a right to be happy. But this is only because it is not appreciated and understood that the reason for the happiness of the Christian Scientist is not because of what he has, but because of what he is leaving behind; it is not because of individual blessings so much as it is because he sees the eventual end to all that is discordant; to all that separates man from God; to all ignorance and superstition; to all hatred and fear. He knows that a sure and satisfactory reward which will never end nor change awaits the one who, having learned the solution to the problem of life, works with a determination, which cannot be broken down, for the sure attainment of that glorious scriptural commendation, “Well done, good and faithful servant; enter thou into the joy of thy Lord.”




Question 5

Why Does the Sentinel Run This Column?

Why is The Newport County Sentinel conducting this series of questions and answers on Christian Science? Is it their hope to proselyte the readers of the paper?

Everyone is entitled to an unbiased and undistorted presentation of subjects which concern the universal good. Debates have for their purpose the bringing out of both sides of a question in order that an impartial decision may be made; where no debate is feasible, prejudice and misinformation are apt to have the floor among persons who have a tendency to be stubborn and narrow-minded.

Therefore, the questions and answers on Christian Science in this paper are intended to offer those who are familiar with the subject in question the opportunity to present the facts, not for the sake of proselyting, but in order to give the uninformed the chance to discover what Christian Science really teaches. Their use of these facts then becomes their own business.

Prejudice, blind and unreasoning, is perhaps the greatest obstacle to growth and progress that there is. The most useful labor-saving machinery has been barred until the prejudice against it has been overcome, a thing which often takes years to do.

It is not difficult to create prejudice in the minds of people against the very thing which might do them the most good. Furthermore, when once this prejudice has been created, people seem totally unaware that they have been influenced, and this is what makes it so difficult to convince a man that his mind is not free.

How often the career of some public servant has been arrested through prejudice deliberately and maliciously created against him, when perhaps his talents might have been of great value to the community! We have even seen nations incited to go to war against each other, through a definite campaign of propaganda, the purpose of which was brought about by creating prejudice.

Hence, when it is seen how easily prejudice is created, and, when once formed, how it retards the development of the individual holding it, shutting him off from that which might be of life-long value to him, it will be readily acknowledged that it is a step in the right direction when a newspaper is willing to run a series of questions and answers, hoping to give practical instruction regarding the insidious nature of prejudice and how the individual may protect himself from being controlled by it, as well as to open the way for the reader to gain an understanding of this important present-day religion in its true import.

It should be the duty of every organ which reaches the attention of the public to impersonally destroy prejudice in every direction in order to release the human mind from the bondage of this deterring influence, whether thoughtless or induced, and also to warn people that they must keep awake mentally in order to protect themselves against being swayed by those having an unseen motive. Then unbiased thought will be able to judge all matters according to their true merits, and freedom of thought will be the rule rather than the exception.

Once a month the following By-law, to be found in the Church Manual by Mary Baker Eddy, is read from the pulpit of every Church of Christ, Scientists. This is done to refresh the minds of the congregation in regard to a temptation which ever awaits the unwary. It is called “A Rule for Motives and Acts.” “Neither animosity nor mere personal attachment should impel the motives or acts of the members of The Mother Church. In Science, divine Love alone governs man; and a Christian Scientist reflects the sweet amenities of Love, in rebuking sin, in true brotherliness, charitableness, and forgiveness. The members of this Church should daily watch and pray to be delivered from all evil, from prophesying, judging, condemning, counseling, influencing or being influenced erroneously.”

We know a wealthy woman, broad-minded and intelligent, who enjoys doing her own thinking. She had never had Christian Science brought to her attention; but when her children were young, she decided that she wanted them to have the very best of care. So she made a thorough investigation in the city of Boston of the various methods of treatment for children when they were ill. As a result she decided to employ Christian Science. Her reasons for this decision were that her investigation proved that it produced far less fear in the minds of children which might later rise up to darken their thought, and also that it healed them more rapidly and effectually, and with less pain, than any other method she had investigated.

The results of this mother’s decision were entirely satisfactory to her. Yet it was some time later before she realized that Christian Science was anything more than a very efficient method of healing. Then she accepted it as her religion. We mention this case as a rather rare illustration of someone whose thought was so free from prejudice that she could make an unbiased investigation, which resulted in a rich blessing to her family.

An Obstacle

by Charlotte Gilman

I was climbing up a mountain-path
With many things to do,
Important business of my own,
And other people’s too,
When I ran against a Prejudice
That quite cut off the view.

My work was such as could not wait,
My path quite clearly showed,
My strength and time were limited,
I carried quite a load,
And there that hulking Prejudice
Sat all across the road.

So I spoke to him politely,
For he was huge and high,
And begged that he would move a bit
And let me travel by—
He smiled, but as for moving!—
He didn’t even try.

Then I flew into a passion,
I danced and howled and swore,
I pelted and belabored him
Till I was stiff and sore;
He got as mad as I did—
But he sat there as before.

So I sat before him helpless,
In an ecstasy of woe—
The mountain mists were rising fast,
The sun was sinking slow—
When a sudden inspiration came,
As sudden winds do blow.

I took my hat, I took my stick,
My load I settled fair,
I approached that awful incubus
With an absent-minded air—
And I walked directly through him,
As if he wasn’t there!

By permission




Question 6

Did Mrs. Eddy Plagiarize the Writings of Others?

There seems to be ground for the criticism that, to some extent, Mary Baker Eddy plagiarized the writings of others. Is this true or not?

Everybody knows the old saying, “There is nothing new under the sun.” If everything that has been written or said from the beginning of time were recorded, would not we all be plagiarists, if by that is meant one who uses the same combination of words which has been used by another?

Yet the courts of the land recognize as plagiarism the appropriating of ideas as well as words or sentences. Hence, the question arises whether it would be plagiarism for one to use the same combination of words that has been used by another, with an entirely different thought behind them. Is it not the thought behind words which gives them their meaning? Otherwise an accurate copy of a great painting would have the same inspiration and hence, the same value, as the original—but it never does. The reverse of this would be equally true to illustrate the point in question.

Mary Baker Eddy was an avid reader of the best literature. At one time she said to a reporter, “I will tell you the books and writers that I have loved best. They are Young’s Night Thoughts, Alexander Pope’s poems, Felicia Hemans’ poems, Ruskin’s works, Robert Browning’s poetry, Elizabeth Barrett Browning’s poetry, Ralph Waldo Emerson’s poetry and essays and Amos Bronson Alcott’s works.” (Quoted from My Life and Memories by Joseph I. C. Clarke).

Perhaps what Alfred Ainger wrote of Charles Lamb in his introduction to The Essays of Elia might apply to some extent to Mrs. Eddy. In referring to Lamb’s favorite books, Singer wrote, “Of these springs Lamb had drunk so deeply that his mind was saturated with them . . . He is rich in quotations, and in my notes I have succeeded in tracing most of them to their source. But besides those avowedly introduced as such, his style is full of quotations held—if the expression may be allowed—in solution. One feels, rather than recognizes, that a phrase or idiom or turn of expression is an echo of something that one has heard or read before. Yet such is the use made of his material, that a charm is added by the very fact that we are thus continually renewing our experience of an older day . . . He takes homely and familiar things, and makes them fresh and beautiful.”

Thus Mrs. Eddy’s mind was full of beautiful thoughts and ideas which had impressed themselves upon her. Yet when she dipped into the well of her mind and used some turn of expression which perhaps had been used before, we can rest assured that never had these expressions been used to elucidate the spiritual facts of being as Mrs. Eddy used them.

When Mrs. Eddy discovered Christian Science, one of the greatest problems which confronted her was the necessity to expound her doctrine clearly through the feeble medium of words. As she writes on page 349 of the Christian Science textbook, Science and Health with Key to the Scriptures, “The chief difficulty in conveying the teachings of divine Science accurately to human thought lies in this, that like all other languages, English is inadequate to the expression of spiritual conceptions and propositions, because one is obliged to use material terms in dealing with spiritual ideas.”

It is significant that the charge of plagiarism has never been brought against Mrs. Eddy for any of the contents of Science and Health, which is Mrs. Eddy’s main work in setting forth the doctrine of Christian Science. Hardly a combination of words or sentences contained in this book has ever been traced to any other author, except the phrase, Christian Science; and the following statement will show that, although Mrs. Eddy was not the very first one to employ this phrase, yet the significance which she gives it, as being the true knowledge of the Christ in its application to all the needs of man, makes her use of it original.

If God created all, He must include all true knowledge. Hence, religion should embody both Science and Christianity, and the true interpretation of science should be found in religion and the true understanding of religion should be found in science. Therefore, Christian Science is the logical term which best expresses the uniting of these two elements, the separating of which has caused so much confusion.

From this it is plain that this term is as necessary to denominate true religion as is the term God to designate the Supreme Being. Yet the term God is used by Christian sects to express many different conceptions of Him. In like manner, the term Christian Science, if it was employed by anyone prior to Mrs. Eddy’s discovery, was used to express conceptions which were as incorrect as the many misconceptions which are attached to the term God. But only the one who presented the Science of Christianity correctly, with proof, and according to the teachings of Christ, would be entitled to the use of this phrase.

If there are any instances in Mrs. Eddy’s writings where she took dead statements, truisms, or prosaics and gave them life by applying them to the things of God rather than to the things of man, can that rightly be called plagiarism? As a matter of fact, instances of this nature are very few. As far as Mrs. Eddy’s ideas are concerned, those who are familiar with both her writings and the motives which governed her, know that no one can justly accuse her of appropriating any ideas except those which she derived from the Bible, for which she gives due credit.

The underlying conception of plagiarism is the act of someone with more or less limited mentality, endeavoring to gain recognition and renown by substituting other people’s ideas for his own and cleverly altering them so as to deceive people into believing that they originated with him.

All truly prolific and original writers have either intentionally or unconsciously embodied in their writings current expressions and phrases. But because of the fecundity of their thinking, they have not been charged with plagiarism. Even Ralph Waldo Emerson wrote, “It has come to be practically a sort of rule in literature that a man, having once shown himself capable of original writing, is entitled thenceforth to steal from writings of others at discretion.” Although this defence of Mrs. Eddy is not based on the accusation that she stole deliberately from others, yet such was her acknowledged originality and prolificness of ideas that she would be entitled to be placed in Emerson’s classification.

To the world the word mind means the human or individual thinking of man. To the Christian Scientist it means God or the divine Mind to be reflected by man. It is the same word used with two very different meanings. So revelators of the future, who have attained through the correct study of Science and Health with Key to the Scriptures, the fulfilment of the Biblical prophecy, “And they shall be all taught of God” (John 6:45), may record what they are thus taught, trusting its higher or divine meanings to save them from the charge of plagiarism, because they have used old bottles in which to preserve the new wine.




Question 7

Is Healing the Sick a Religious or Merely a Material Matter?

In the same issue of the Providence Journal there appeared the following statements, the first being by a minister of the gospel and the second by an eminent physician: The minister said, “The power of Christian faith in effecting the well-being of the body is too well established to admit question.” The doctor said, “Medical science and the medical profession are the only genuinely authorized agencies through which the healing of disease should be practiced.”

These gentlemen included Christian Science in their articles from which the above statements were quoted. One linked it with “faith-cure” and the other, with “mesmerism” and “suggestion.”

These divergent views of two eminent men cause me to ask the following question: Healing the sick seems to me to be purely a material process since it has to do mainly with man’s body. Hence, why does Christian Science teach that it constitutes a necessary part of man’s religious attainment and understanding?

See Mark 16:15-18. Here Jesus states, “These signs shall follow them that believe.” What constitutes a sign? Surely it is that which points the way rather than that which marks the journey’s end. So we can infer that Jesus did not instruct us that it was a part of our religion to endeavor to heal the sick solely for the sake of relieving mankind of their physical discomfort. In other words, when he spoke of the healings as signs, he indicated that such results were not the end and aim of his ministry, nor of ours as his followers. Yet he taught that healing the sick was a definite and necessary sign which all those who travel the heavenly road need and must have as their guide, to assure them that they are on the right path.

Sometimes a point of this kind can be clarified by a homely illustration. If a peddler should come to your door selling a cleaner for rugs, he might endeavor to convince you of the value of his product by cleaning a small portion of one of your rugs. If you were pleased with the result, this might lead you to purchase his preparation, because his miniature performance had led you to the recognition that if you took up the work where he had left off, you would soon have every rug in your house as clean as the sample surface, providing, of course, that you followed his directions faithfully.

Jesus healed every kind of disease, not through drugs or material remedies, but through the power of the divine Mind. Thus he proved that if the discords, malformations, and diseases of those who came to him for healing could be eradicated through the power of God acting through scientific prayer, then a more universal application of this same divine power would be efficacious in the removing of the errors of the whole world.

In any religion which contains a particle of truth, the destruction of error and falsity, or the purification of man, must go hand in hand with the unfolding and uncovering of man’s spiritual possibilities. Thus, when, in the above portion of Scripture, the Master gives as the basis of the world’s religious activities the command, “Go ye into all the world, and preach the gospel to every creature,” and follows it with the assertion, “And these signs shall follow them that believe,” he simply unites the teaching of the process by which man may attain the demonstration of the divine Mind to the obligation laid upon man to use this divine power to destroy, not a portion of, but the entire mass of human error.

From this we deduce that the healing of any one case of disease is merely a finger pointing to the process by which all evil can be eliminated, through the attainment of the divine Mind as Jesus attained it, and the utilization of it as he utilized it.

It is easily seen how foolish it would be for the peddler to clean a small portion of one rug, unless you were to take up the work at that point and carry it through to completion. In like manner Christian Science declares that it would accomplish little toward man’s final spiritual freedom simply to employ the power of God to heal men and women of their physical ills, and leave the great mass of error, sin, and death untouched. On the other hand, when physical healing, which is brought about scientifically through prayer, is properly understood in all its implications, it becomes the sign which brings infinite hope to discouraged humanity, and says, “This is the way; walk ye in it. Apply the same process which heals the sick through the power of God, to every error which mars the escutcheon of your Christlikeness, and you will inaugurate a spiritual purification which will finally bring to light the very image of God.”

In answer to the question, “Is healing the sick the whole of Science?” Mary Baker Eddy, the Discoverer and Founder of Christian Science, answered, “Healing physical sickness is the smallest part of Christian Science. It is only the bugle-call to thought and action, in the higher range of infinite goodness. The emphatic purpose of Christian Science is the healing of sin.” Rudimental Divine Science (page 2).




Question 8

Mrs. Eddy’s Continuing Authority Under the Church Manual

Mary Baker Eddy must have realized that she could not remain on earth forever to be the head of her church. Therefore, was it not an indication that she was not at all times governed by divine wisdom, when, in her code of laws called the Church Manual, she left the requirement in many places that her consent or approval must be gained before her church could take action on vital matters, thus apparently rendering the Manual inoperative as a whole?

In the last verse in Matthew, Jesus said to his disciples, “ . . . lo, I am with you alway, even unto the end of the world.” Did Jesus mean that he would be with them forever as a human being to guide them and counsel them? Surely what he really meant was that the Christ, or the divine Spirit, which animated him, would always be with them as the Comforter to lead and support them.

At one time the realization that Mrs. Eddy would not be with her church personally to guide its destiny for many more years caused the effort to be made to get her to remove from the Manual this requirement for her consent or approval. Her refusal to do this indicated that she realized that the same spirit of God which had governed her when she approved or consented in matters pertaining to her church, must remain with her church always, if the church was to be governed by Principle instead of personality, by the divine Mind instead of human will; Mrs. Eddy knew that this alone would insure the success of her church, since only as the Christian Science Church is governed by the divine Mind can it develop and grow properly.

Hence, it was this spiritual consciousness which Mrs. Eddy possessed and manifested in such a marked degree that she utilized in governing her church. When a vexed matter was brought to her requiring her approval, it was this spiritual consciousness alone which gave it. Thus, the requirement for this same approval, which she left in her Manual, rightly demands that this same Christly spirit should be with us always, and should suggest and approve every act of the Christian Scientist, in connection with the church organization as well as in his own life, if the claim of Christian Scientists, that they understand how to have the same Mind that was in Christ Jesus, is to be substantiated.

Mrs. Eddy must have had such a thought in mind when she wrote in her work, Miscellaneous Writings (page 135), “You may be looking to see me in my accustomed place with you, but this you must no longer expect . . . I am still with you on the field of battle, taking forward marches, broader and higher views, and with the hope that you will follow . . . You can well afford to give me up, since you have in my last revised edition of Science and Health your teacher and guide.”




Question 9

Good Nature, Anger, and the Teachings of Christian Science

I am a Catholic and I work for a Christian Science family. While I have been with this family, I have never seen any of its members show any irritation, or allow anything to arouse their anger or disturb their peace of mind. Why can’t I say as much for other families where I have worked who belong to other churches? Is this good nature a part of the teachings of Christian Science?

Recently an author who is metaphysically inclined, published an adventure story which included an incident of a man traveling in Thibet. He was set upon by a band of men and tortured. The narrative brought out the fact that these men understood enough of the action of human thought to know that, if through this maltreatment they could irritate this man, and arouse in him a feeling of hatred toward them because of the injustice of their cruel treatment, then this would open the way for them to get control of his mind, in order to influence him in a wrong direction.

But the victim in this case also understood this malicious purpose to such a degree that he struggled to preserve the integrity of his thought by holding a sense of love toward his persecutors. Finding himself unequal to this task, he endeavored to pity the poor wretches; this he was able to do and succeeded in this way in protecting his thought from any invasion, and hence, saved himself from coming under the control of any adverse influence.

Christian Science teaches its followers to master the temptation to give way to anger, irritation, hatred, and the like, on the basis of Jesus’ statement in the tenth chapter of Matthew: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”

Christian Scientists know that if they indulge in indignation, irritation, resentment, etc., they are like a walled city which is harboring a traitor who at any moment may unlock the gates and betray the whole city to the enemy. For this reason they take up arms against anything which would tend to disturb their peace of mind. They have learned the danger of yielding to these propensities because they know that thereby their thoughts are opened to those things which, if one could foresee, he would never willingly permit to enter. They also know that if they indulge in thinking of their neighbor as being deficient, sensual, sinful, selfish, arrogant, and the like, this is an offense against him, because it contributes toward keeping him separated from God.

Then when the world learns the penalty it pays for yielding to wrong thinking, irritated thinking, critical thinking, resentful thinking,—namely, that thereby thought is opened to the entrance of sin, sickness, and suffering,—it will recognize why it is part of the religion of Christian Science, and of the self-protection of the Christian Scientist, to watch perpetually against the temptation to indulge in that which reacts so harmfully on mind and body.

Jesus’ experience on the cross illustrates this point. Jesus loved humanity and his heart yearned to bless and to do good to all. Yet when he was on the cross and said, “Father, forgive them; for they know not what they do,” he had a definite object in view in thus expressing a prayer of forgiveness. This statement is the evidence that he recognized the temptation to feel aggrieved at the unjust treatment which he was receiving. Jesus knew that the only way he could make this supreme demonstration was by keeping his thought so confidently and calmly poised, that nothing could enter it to deter his mighty accomplishment.

Hence, the divine wisdom which the Master displayed, in handling with love and forgiveness the injustice of those who reviled and persecuted him, when he had done them nothing but good, and his effort to neutralize with a compassionate sense the temptation to give way to righteous indignation, constitute a spiritual teaching which no one on earth can afford to ignore.

In Miscellaneous Writings by Mary Baker Eddy, we find on page 224 the following statement: “We should remember that the world is wide; that there are a thousand million different human wills, opinions, ambitions, tastes, and loves; that each person has a different history, constitution, culture, character, from all the rest; that human life is the work, the play, the ceaseless action and reaction upon each other of these different atoms. Then, we should go forth into life with the smallest expectations, but with the largest patience; with a keen relish for and appreciation of everything beautiful, great, and good, but with a temper so genial that the friction of the world shall not wear upon our sensibilities; with an equanimity so settled that no passing breath nor accidental disturbance shall agitate or ruffle it; with a charity broad enough to cover the whole world’s evil, and sweet enough to neutralize what is bitter in it,—determined not to be offended when no wrong is meant, nor even when it is, unless the offense be against God.”




Question 10

If There Is No Death, Why Did Mrs. Eddy Die?

It is quite apparent to those who have read Mary Baker Eddy’s works that she taught that there is no death. If she wrote through inspiration and lived what she taught to others, why did she die?

What authority have we for believing that anyone could continue to live indefinitely in this material state? Even Jesus passed out of it, despite the fact that he was seen after his death for a time by his disciples and some others.

There is a book of fiction which sets forth the character of a wandering Jew who could not die; he lived on, century after century, in this human sense of life. The story is ghastly in its import and in a measure helps to set forth the unsatisfactory and unscientific nature of a continued existence in the flesh.

If an inventor should claim that the planet Mars was inhabited and should devise some means of transportation, who could tell after he left the earth whether he arrived? Would it be possible for him to give any proof of his success or failure which would convince those on earth? Even if there were those who were able to accompany him part way and determine that perhaps he arrived at his destination, on their return to earth would their testimony be accepted or believed by the majority of people?

The Bible tells us that there were only a comparatively small number of people who saw Jesus after his resurrection. This proves that the ability to recognize the next step, after the human termination of a life devoted to spiritual attainment, requires a spiritual apprehension and appreciation on the part of those who have grown to a place where they are capable of understanding and so perceiving the spiritual denouement.

Jesus selected his disciples and trained them with special reference to his own resurrection. He informed them of what was going to take place, and spiritually educated them to look for it, because it was the greatest and most important lesson for the world to understand. He knew that those left behind must bear testimony for posterity.

Therefore, if there had been no one prepared to expect this experience of Jesus, if there had been no one sufficiently spiritually minded to perceive the Master after his death and burial, what would have been the answer to this same question concerning the man who best understood Life as God: why did he die?

When someone, following out the possibility of Jesus’ teachings, overcomes what is called death, rather than fulfills without resistance his human destiny, in order for the world to become aware of this great event two elements must be in concord: first, the individual making such a demonstration; and second, those who are sufficiently spiritually minded who, watching for this experience, perceive it, and bear testimony to an incredulous world. If either of these are lacking, the world can never know how practical and possible of demonstration to-day are the teachings of the Master relating to the overcoming of death.

If there had been students who had enough spiritual apprehension to have been able to bear testimony that Mrs. Eddy’s experience in passing on was different from the passing of the majority, would the world have accepted their statement? Yet, every Christian Scientist should know that the same spiritual attainments which enabled Mrs. Eddy to heal those physical ills, which represent the footsteps leading to death, as well as to establish a great Cause on the basis of divine guidance, must have enabled her to mitigate to a great degree the power of death in her own experience. In I. Corinthians Paul writes, “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sin is the law.” Certainly Mrs. Eddy taught and demonstrated the overcoming of the law of mortal belief, which means eventual freedom from sin; but if such overcoming does not include the pangs of birth and the domination of death, then are we without hope in the world.

There is no evidence to prove that Jesus taught that man could live perpetually in the flesh, especially when he definitely set forth life’s problem as the overcoming of the flesh.

If Mary Baker Eddy were still present with us in the flesh, what would that prove? Yet if the solution of the problem of life is not to continue living forever in the flesh, what did the questioner expect would happen to Mrs. Eddy if she had made what would be called a complete demonstration?

It is possible for a furnace fire to go out either because it is smothered by too much coal, or because all the coal has been burned. In the same way may there not be two possible ways to conclude this human sense of existence: one of which comes of a great sense of fear which causes man to pass on before the end of his labors; the other, which comes when man has completed his life’s work and is ready to go on to a higher state of existence?

Most thinking people feel that there must be a difference between the death of a good man and the death of a bad man. Yet as far as any human evidence goes, this experience is the same for all. There were two thieves crucified with Jesus; hence, had it not been for the testimony of those, who because they were sufficiently spiritually enlightened, were capable of bearing witness to Jesus’ resurrection from the dead, all the evidence which would have been left to the world would have been that he died exactly as did the thieves.

No Christian Scientist cherishes the hope or expectation of lingering in a human state of existence after he has made the demonstration to throw it off. It is also his conviction that the experience of a Christian Scientist who has prayerfully, lovingly, and faithfully demonstrated the truths which he has been taught, and which he has come to know are true from his own spiritual conviction, is vastly different when he leaves this human sense than that of the sinner or the one whose whole life has been an indulgence in selfish pursuits.

The Bible declares, “I shall be satisfied, when I awake, with thy likeness.” Surely man will be satisfied when, because he has sought, he has found; because he has knocked, to him has been opened the true understanding of the solution of the problem of how to work out of the temporary into the permanent, and how to escape from sickness, sin, and death into the eternal peace, happiness, and wholeness, which man will enjoy as he regains his sonship with God, through having the same Mind which was also in Christ Jesus.

Such a one requires no proof of a continuous life in the flesh as a result of the demonstration to overcome the flesh; and the confidence which comes to him when he has made a reality of the things of the Spirit, makes the things of the flesh so lacking in power and reality that all fear is wiped away.

Then the only consistent question which should be asked is not whether man will pass through the portal called death, but whether in the few short years of this human life, it is possible to gain such a knowledge and understanding of the power of the divine Mind that it can overcome the flesh and all fear; and the answer to this question is yes. This is because just as light chases away the darkness, so spiritual understanding unfolds and uncovers the deception and illusion of the claim that opposes itself to God in holding man in bondage, and man is set free, because this bondage was never real but only the result of delusion. Jesus in his brief experience demonstrated this to be true.

The passing of Mary Baker Eddy was not untimely. It was evident that she had finished her work; she left nothing undone, so far as anyone has been able to determine. Therefore, why question her experience? She has gone to higher labors and to a glorious and more exalted sense of being.

On page 40 of Unity of Good Mrs. Eddy writes, “To say that you and I, as mortals, will not enter this dark shadow of material sense, called death, is to assert what we have not proved; but man in Science never dies. Material sense, or the belief of life in matter, must perish, in order to prove man deathless. As Truth supersedes error, and bears the fruits of love, this understanding of Truth subordinates the belief in death, and demonstrates Life as imperative in the divine order of being.”




Question 11

Christian Science and Organized Charity

Christian Scientists have much to say about their interest in humanity and their desire to help all mankind; yet the Christian Science organization maintains no missionary society, and surely individual Christian Scientists are not outstanding as organizers of ways and means to help the poor. Without intending to be critical I would like to ask if this apparent lack of interest in relieving the suffering which comes from poverty by any organized effort of Christian Scientists, or by systematically supporting charitable organizations, is consistent with their teaching, either as a church or as individuals?

Christian Science teaches that incorrect thinking is the underlying cause of all sickness, discord, and sin; it is the result of man’s belief that he is separated from God; to it can be traced both poverty and the sense of irresponsibility which precedes it. Our jails are full of wrong thinkers.

If this doctrine is true, then the greatest charity, the greatest good to the greatest number, would be the effort to eliminate the world’s wrong thinking as the cause of man’s inharmony. This can only be done through right thinking.

As the real man is naturally a right thinker, the way to restore right thinking must be through the elimination of wrong thinking; but without the understanding of the causes of wrong thinking and their consequent destruction, man’s effort to attain right thinking would be an impossible task. On those who have this spiritual understanding, the charitable obligation is laid to help the world to attain the scientific right thinking which is the true foundation of health, happiness, and harmony.

Wherever it is evident that the giving of material things will actually help and not merely cause a continuation of the sense of lack, you will find Christian Scientists endeavoring to do their part in alleviating those unforeseen emergencies which temporarily need help; yet, the Christian Scientist places no great emphasis on this work, as compared with the greater work of teaching mankind the process of destroying the underlying cause of their poverty.

In the thirteenth chapter of Luke, Jesus speaks of the leaven which a woman took and hid in three measures of meal, till the whole was leavened. Students of Christian Science believe that one interpretation of this leaven refers to the unseen, unknown, unheralded, and, hence, unappreciated effort made by Christian Scientists in the world of thought to leaven the lump of wrong thinking. Although they receive little credit for this humanitarian labor, nevertheless they have the inner satisfaction of believing that this work is efficacious in removing the main cause of the distress in the world.

Christian Scientists believe that the attempt to heal mankind of poverty and lack by giving them money, or food and clothing, is no more effectual than would be the effort to heal a man of the appetite for liquor by depriving him of it.

It is but fair to state that, while it is understood in Christian Science that disease is a condition which must be treated as an error in thought, to be overcome through the divine Mind, yet Christian Scientists do not rob their patients of any comfort which the loving care of a nurse might give them, apart from medicine or surgery. By the same token they would not turn away from the hungry man, and fail to relieve him in the way he needs assistance at the moment, until the cause of his trouble had been overcome.

Yet, in order to understand the activities of the members of this faith along charitable lines, it must be recognized that Christian Science places the greatest emphasis on cause and the importance of handling error at its fountain head.

The quick response of the Christian Science organization in sending help to those suffering, as the result of some great disaster, is too well known to require comment; yet, it proves that even though Christian Science emphasizes the amputation of the cause of man’s lack and distress, nevertheless its teachings do not prevent its followers from offering to do all they can to provide temporary aid where it is needed. But in giving this aid Christian Scientists are not thereby released from the greater obligation to continue with the more permanently effectual process of replacing the limited mind, with its limited results, for the divine Mind and its perpetually harmonious blessings,—a process which Christian Science teaches, and which can be understood and practiced by anyone who has the sincerity and desire to attain it.

On page ix of the preface to Miscellaneous Writings by Mary Baker Eddy we find the following apothegm quoted as suiting her sense of doing good: “The noblest charity is to prevent a man from accepting charity; and the best alms are to show and to enable a man to dispense with alms.”




Question 12

“Everything Is All Right”: A Moving Picture’s Version of Christian Science

Recently a moving picture depicted a man in great financial and family difficulties. A friend urged him to declare, “Everything is all right.” He found this a difficult thing to do in the face of the opposite evidence, but finally he was able to say it. Then in a short time all his problems were solved. Did not this moving picture set forth the method of Christian Science?

During the war between Russia and Japan, shells were sent to the front which were filled with sawdust instead of powder. These shells appeared to be genuine, and fitted the guns; but they were useless because they had no explosive power.

At times a Christian Scientist might make the declaration, “Everything is all right,” in order to help to quiet his fear, and one with a superficial understanding of the subject might believe that there was some value in merely making this statement and that it constituted the method of Christian Science; yet as a mere statement it is an empty shell.

On the other hand, when man has gained the understanding and conviction that God is at the helm and is the only power, then he can rest in the calm assurance that everything is all right, even though the evidence at the time may not support this declaration; this brings results.

But when a man declares that everything is all right, although he believes that there exists a power which successfully copes with the laws of God and overrules His harmonious control over His own universe, then this statement is deceptive because it is not a proper expression of the attitude of mind of the one making this declaration.

The emphasis of what the Bible declares in Proverbs concerning man, “For as he thinketh in his heart, so is he,” indicates that it is not what a man says but what he thinks that is either constructive or destructive. Yet, because Truth has no opposite, the destructiveness of wrong thinking is not literally a scientific fact. The efficacy of man’s thoughts, when he is thinking correctly, is never due to his own right thinking, but comes from the fact that right thinking is the mental attitude which reflects the divine Mind, the only source of power; it is similar to a trolley-pole that supplies the car with the power of locomotion, light, and heat, because it is connected with the feed-wire. On the other hand, wrong thinking is a negative state which isolates individual thought from God or the power of Mind. It is the trolley-pole which has slipped off the feed-wire. Yet, as far as effect is concerned, the negative state of not reflecting spiritual power, which in Christian Science is called false belief, is as disastrous in its results as if a power opposite to God really existed. It might be compared to the effect on this planet should the actinic qualities of the sun fail to reach it.

To the ignorant man it sounds like a very simple doctrine to know the truth and to have the truth make you free, as Jesus states in the eighth chapter of John. It would be a simple doctrine if one could produce the harmonious results simply by saying, “Everything is all right.”

Bur really to know the truth, really to understand the operation of the law of God so that one can make the statement, relating to the presence of harmony, backed up by the comprehension that this waking dream, when weighed in the balance with the eternal realities of immortality, is not real—whereas the spiritual universe, which slowly unfolds to man as his thought turns toward the contemplation of the things of God, is real—requires persistence, concentration, and courage. Such a declaration must be based on a faith and understanding which enables one to maintain mentally that which he knows and has demonstrated to be true, even when the weight of material evidence floods in to drive thought from its seemingly secure position on the side of God and attempts to force him to admit the reality of those things which, because God did not make them, cannot be included in the conception of a universe which is entirely good.

In the eighth chapter of Luke we read that the daughter of Jairus died. When Jesus went into the house where she lay he said, “She is not dead, but sleepeth.” This statement, which implied that everything was all right, when obviously it was not, was evidence that Jesus recognized this girl’s human experience as a part of a waking dream which had no effect upon the underlying fixedness of spiritual life and harmony.

Unless Jesus had known that false belief, and not Truth, had crowded out the sense of life from this young girl and that his statement of Truth, based on this knowledge, would dissipate the material evidence and life would again be manifested, then the declaration, “She is not dead,” would have had no proof and would have resulted only in misunderstanding and confusion. It is evident, therefore, that this declaration was the expression of Jesus’ developed spiritual understanding built up by previous demonstration.

It is Rockefeller’s great fortune which gives him the right to say, “I am rich,” which a bankrupt man does not have. In the same way it was Jesus’ spiritual understanding and knowledge of the facts which gave him the authority to declare, “She is not dead,” which a spiritually empty man would not have had. It is the Christian Scientist’s recognition of the spiritual reality of all things, which has come to him through consecrated study and demonstration, which gives him the right to say, “Everything is all right,” when this same statement would be foolish when made by one devoid of this spiritual understanding.

Mary Baker Eddy had this distinction in mind when she wrote in the Christian Science textbook, Science and Health with Key to the Scriptures, on page 460, “If Christian healing is abused by mere smatterers in Science, it becomes a tedious mischief-maker. Instead of scientifically effecting a cure, it starts a petty crossfire over every cripple and invalid, buffeting them with the superficial and cold assertion, ‘Nothing ails you.’”

Christian Science is gradually establishing in the minds of people the great fact that all inharmony of mind and body is delusion; that when man awakens to the realities contained in the divine Mind, which becomes real to him when he accepts this Mind as the only source of his thinking, then all the truth taught by Christ Jesus and revealed by Mrs. Eddy will be seen as the only logical, effectual, and demonstrable teaching; that then the perjured evidence given by belief to be manifested through the material senses will cease and thought, directed by Truth or God, will reproduce the spiritual evidence as the externalized kingdom of heaven, an eternal verity now and forever, here and everywhere.




Question 13

What Does Mrs. Eddy Mean by “Temporary Means”?

In Mrs. Eddy’s book, Science and Health, she writes, “If Christian Scientists ever fail to receive aid from other scientists,—their brethren upon whom they may call,—God will still guide them into the right use of temporary and eternal means.” Is it true that by “temporary means” Mrs. Eddy refers to medical aid, as some aver?

A student of Mrs. Eddy’s writings would not ask such a question, because even a casual reading of Science and Health shows that Mrs. Eddy never departs from the fundamental proposition of Christian Science that “All is Mind, there is no matter.” Any student of Christian Science who has ever accepted the interpretation of the above- quoted phrase as meaning that Mrs. Eddy advocated material aid, has discovered that such a concession brings about a gradual disintegration which finally destroys his power to heal the sick scientifically through the power of Mind alone.

Christian Scientists who have acquired a faith in God under the training of their former church affiliations, know that even though it may be merely a blind faith, nevertheless at times it is helpful in sustaining their thought through a dark hour and in alleviating fear. Yet, this faith is only a temporary means which buoys up hope until they can attain the scientific method which is embodied in the understanding of the Science of Being, which effectually destroys all that is unlike good.

Thus, Christian Science teaches that faith is a temporary means, which eventually must be superseded by understanding. It is temporary because it only serves to sustain man until his understanding of God has been developed sufficiently to enable him to handle error and destroy it.

On pages 167 and 297 of Science and Health, Mrs. Eddy writes, “If we rise no higher than blind faith, the Science of healing is not attained, and Soul-existence, in the place of sense-existence, is not comprehended.” “Faith is higher and more spiritual than belief. It is a chrysalis state of human thought, in which spiritual evidence, contradicting the testimony of material sense, begins to appear, and Truth, the ever-present, is becoming understood.” “Until belief becomes faith, and faith becomes spiritual understanding, human thought has little relation to the actual or divine.”

So the student of Christian Science is taught that even though he may get into a difficulty where his own understanding is so darkened that he is obliged to call on another Christian Scientist for help, and fails to receive such help, still he will be guided to put into use a simple, childlike faith in God, which will protect and preserve him until he is able to regain that understanding which teaches him the true relationship between the things of the flesh and the things of the Spirit. This understanding brings to light the reality of the one and the consequent unreality of the other, eliminates all that is not real, and leaves him wholly under the law of God, the law which invariably produces health.

Thus, Christian Scientists interpret “temporary means” to be some phase of human thought before it has gained spiritual understanding, such as a childlike faith or trust in God which is always temporary; they never feel that Mrs. Eddy consistently inculcates in her teachings an absolute reliance on God in time of trouble, and then, at one point, drops down from this high standard to permit or advocate the use of material means.

It is possible that when Mrs. Eddy wrote the above statement, she was garnering from her own experience. For many years she sought relief through various methods of healing, until God led her into the right use of temporary means, or the relief and encouragement which a blind faith in God gives to one, until the understanding of the scientific healing method, which is effectual and permanent, and comes from the spiritual perception of God as divine Principle, was finally unfolded to her.

Thus, Mrs. Eddy, while fruitlessly searching for help through material and humanly mental means, was divinely led to the right use of temporary means which became the light in the darkness, tiding her over to the place where true divine Science took the place of mere faith, and a permanent and scientific healing was established.

In her work, Unity of Good, on pages 3 and 4, Mrs. Eddy writes, “God is All-in-all. Hence He is in Himself only, in His own nature and character, and is perfect being, or consciousness.” “Now this self-same God is our helper. He pities us. He has mercy upon us, and guides every event of our careers. He is near to them who adore Him.” “To gain a temporary consciousness of God’s law is to feel, in a certain finite human sense, that God comes to us and pities us; but the attainment of the understanding of His presence, through the Science of God, destroys our sense of imperfection, or of His absence, through a diviner sense that God is all true consciousness; and this convinces us that, as we get still nearer Him, we must forever lose our own consciousness of error.”




Question 14

Contagious Disease and the Law

Is it not possible for me to be exposed to some contagious disease in a public conveyance due to the fact that Christian Scientists do not believe in disease, and hence, to be consistent, they must ignore symptoms in themselves and in others of which I would be afraid?

At a trial which was brought against Christian Science by the medical profession in Rhode Island, over thirty years ago, this identical question was asked by the Attorney General. (See State v. Walter E. Mylod, C. Q. 384). At that time the court was satisfied with the answer to this question, as it was to all others brought up in this case, and handed down a decision in favor of the defendant. In this brief article we will try to give an answer to this question which will be understandable.

There is a definite movement in medical thought toward the theory that criminal tendencies in men and women can be traced to physiological causes, and hence, can be corrected by surgery or medical treatment. If such a theory should become established, it would revolutionize the present mode of treating criminals. Yet, it would still be necessary to maintain public institutions and jails for the incarceration of such marauders as constitute a definite menace to society.

The revelation of Christian Science, substantiated by positive proof, has given the world a new insight into the cause of disease, showing it to be mental rather than physical. This interpretation calls for an entirely different treatment based on the action of the divine Mind rather than on materia medica and drugs. Yet, as long as people manifest the symptoms of so-called contagious disease, it will be necessary to take certain precautions, for which the law provides, to protect the community.

Thus, even though Christian Scientists understand this advanced spiritual diagnosis and treatment of disease and are able to apply it successfully, still they take just as much care to obey the law and to protect the community, which has not accepted the Christian Science standpoint regarding disease and its cure, as those who still cling to the old diagnosis and medical method of treatment.

Christian Science shows that the spread of disease is caused by fear rather than by personal contact. For this reason Christian Scientists would do all the law required to isolate contagious disease, if for no other reason than to help to give people a feeling of security, by quieting their fear. Thus, they have a two-fold reason for compliance with all just health measures which relate to contagion: first, because Christian Science teaches its adherents to be law-abiding citizens; second, because this obedience to civil law is one way to help to protect the public from fear.

But in their effort to prevent fear, Christian Scientists do not stop at this point. They also refrain from talking about disease and its symptoms and endeavor at all times to manifest a cheerful and hopeful attitude of mind. The Cause of Christian Science as a whole follows out this teaching by publishing an international daily newspaper called The Christian Science Monitor, which makes a practice of not only publishing constructive news, but also of eliminating from its columns all news which might unnecessarily spread fear.

If the contention of Christian Science is true, that fear fans the flame of the belief in disease, how inconsistent Christian Scientists would be, as well as inconsiderate of others, to disobey the laws of the land by allowing patients suffering with contagious disease to mingle with their fellow-men, especially when the laws relating to such cases are valuable in protecting public thought from fear.

The public press could do much to assist the law in this direction by handling the subject of disease in such a way that timid people would not be frightened.

The best argument, however, that Christian Scientists can bring, in answer to the above question, is that as far as can be ascertained, no epidemic has ever been spread or continued because of the treatment of a contagious disease through the agency of Christian Science.

Mrs. Eddy’s views on this question are set forth in the following statements which are taken from pages 220 and 222 of The First Church of Christ, Scientist and Miscellany: “Whatever changes come to this century or to any epoch, we may safely submit to the providence of God, to common justice, to the maintenance of individual rights, and to governmental usages. This statement should be so interpreted as to apply, on the basis of Christian Science, to the reporting of a contagious case to the proper authorities when the law so requires. When Jesus was questioned concerning obedience to human law, he replied: ‘Render to Caesar the things that are Caesar’s’ even while you render ‘to God the things that are God’s’. I believe in obeying the laws of the land. I practice and teach this obedience since justice is the moral signification of law.” “Mankind will be God-governed in proportion as God’s government becomes apparent, the Golden Rule utilized, and the rights of man and the liberty of conscience held sacred. Meanwhile, they who name the name of Christian Science will assist in the holding of crime in check, will aid the ejection of error, will maintain law and order, and will cheerfully await the end—justice and judgment.”




Question 15

Why So Much Said About Animal Magnetism?

Why does Christian Science make such an ado about Animal Magnetism? Has not the world managed to get along for a good many centuries without knowing anything about such a bugaboo?

The teaching of Christian Science in this respect may be illustrated by a man, the windows of whose house are covered with boards, so that they are safe from the depredations of small boys throwing stones; but his house is in darkness. Then when he begins to remove the boards in order to let in light he is confronted with the problem of protecting his windows. His neighbors might ask why the man was suddenly so concerned about the boys in the neighborhood; he had never been so concerned before and yet he seemed to get along safely. The answer is obvious: he got along safely but he had no light.

Christian Science teaches that the effort on man’s part to open his thought to receive the light of Truth, involves the necessity for understanding the operation of evil, a necessity which does not exist in this direction for man until he undertakes the work of gaining more understanding of God. Then comes the necessity for guarding his thought against the stone-throwers.

It is a necessity for man in all walks of life that the moment he possesses anything of value he must learn to protect it. Then why would not this rule apply to spiritual matters? Why criticize Mary Baker Eddy for employing the phrase animal magnetism to describe the action of that which would conspire to rob man of his new-found knowledge of God?

In a field which is shut off from the sun by a tent, seeds of both wheat and tares lie dormant. When this barrier is removed, however, not only are the seeds of wheat left free to germinate, but those of the tares as well. Hence, there develops the necessity for the farmer to understand the habits and germinating processes of both. Unless he knows how to identify the tares, in endeavoring to destroy them he may destroy some of the wheat; unless he understands the nature and origin of the weeds, he will be unable to eliminate them permanently.

In Matthew 24:42, 43, Jesus says, “Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.”

Here the Master links up man’s effort to receive the true knowledge of God with the necessity for protection. The sentry who climbs the ramparts of the fort in order to do his duty is exposed to the fire of the enemy; but he is also the first one who, because of his exalted position, sees the detachment marching to the rescue of the fort.

So Christian Science lays great stress on gaining a proper understanding of the operation of evil, since through the exposure of evil Truth is thereby released, and man’s natural understanding of good is made possible.

It is a pity that the Discoverer and Founder of Christian Science, Mary Baker Eddy, should be so misunderstood, not only in regard to her teachings about animal magnetism, but also in the handling of it in her own personal experience; for the fruit of her revelation and demonstration is undoubtedly good—hence, the tree itself must be good. Therefore, the effort and attempt to separate the tree from its fruit by calling one faulty and the other sound, would, if successful, once more veil the revelation of Truth.

Much of the criticism of Mrs. Eddy in this respect is based on the fact that in her written works she declares that animal magnetism is powerless, is a negation which man should neither honor nor fear. Yet the facts about her personal experiences and some of her own earlier works indicate that at times animal magnetism was a serious problem.

This seeming inconsistency is understood by Christian Scientists in this way: no one would ordinarily be afraid of a little sparrow. Yet, if a man were endeavoring to cross Niagara Falls on a tight rope, one inquisitive sparrow might cause him to lose his balance.

Mary Baker Eddy had revealed to her the fact that the enemy of Truth, which she denominated malicious animal magnetism, was devoid of power or force; hence, it was nothing to fear. Through this understanding animal magnetism was reduced merely to temptation. But Mrs. Eddy also discovered that, as temptation, its danger increased in proportion to man’s failure to recognize it as temptation.

Thus the apparent harmlessness of the sparrow makes it more of a menace to the tight rope walker than would be a violent tempest, which, because of its preliminary threatenings, would warn him to postpone his attempt.

Therefore, when an experienced tight rope walker finds a novice who is preparing himself for this feat, he is more insistent upon awakening the neophyte to the necessity for protecting himself from the sparrows, than from the greater deterrents, the nature of which is obvious.

This is succinctly stated by George Bernard Shaw when he writes, “Nothing that is admittedly and unmistakably horrible matters very much because it frightens people into seeking a remedy; the serious horrors are those which seem entirely respectable and normal to respectable and normal men.”

This same incisive wisdom is found in the old fable of the sun and the wind contesting for supremacy. As a criterion they selected the removal from a certain man of his greatcoat. The wind used its force; the man wrapped his mantle of protection more securely about him. Then the sun shone upon him with pleasant warmth; at once he took off his protection.

So Mrs. Eddy, as a messenger of good, recognized that it was her greatest task to preserve her mental balance. She found that her greatest enemies in this regard were those unrecognized conditions which were evil only because, if permitted to hold sway, they were so disastrous in their effect.

Because Mrs. Eddy realized that the heavenly homesick all over the world were looking to her for spiritual help, and that only as her thought was free from all worldliness and open to the reception of the unadulterated spiritual Truth which comes from God alone, could she give it to them, therefore, the exposing of the claims of animal magnetism became to her of the utmost importance. She knew also that no man can hope to attain the understanding of God unless he can be aroused to the importance of emptying himself of all worldly diversions and attractions,—those human demands which seem so important and necessary,—which war against spirituality.

Hence, in spite of the criticism which came from a misunderstanding of the fact that her spiritual unfoldment robbed evil of power, and encouraged a mental alertness which recognized temptation as that which would turn thought aside from its spiritual receptiveness, Mrs. Eddy persisted in teaching that even the lesser pearls, which seem so valuable, unless they are disposed of, will prevent man from obtaining the pearl of great price—that perfect manifestation of God which is the sure evidence of his at-one-ment with Him.




Question 16

Christian Science and New Thought

Is it asking too much to request you to give some comments on New Thought in your column? Many people seem to feel that there is very little difference between it and Christian Science; yet if you suggest this to a Christian Scientist he vigorously denies it. This seems to me to be a bit biased. Would it not show a better spirit to acknowledge the good that New Thought is doing, even if it differs in some minor respects from the system founded by Mrs. Mary Baker Eddy?

In the ninth chapter of Mark we read, “And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.”

Throughout the Old Testament there are recorded miracles of healing; yet, Jesus was the first to establish the scientific Principle by which these miracles were performed and to make it possible for others to acquaint themselves with the process, thereby enabling any sincere student to perform in a measure the same mighty works in the same way.

Mary Baker Eddy realized that this vital part of Jesus’ teaching had been neglected and lost sight of; therefore, when at a time of great need this spiritual Principle was revealed to her, she dedicated her subsequent labors to the task of reviving this teaching of the Master and making it practical and available to all.

On page 37 of the Christian Science textbook, Science and Health with Key to the Scriptures, we read: “When will Jesus’ professed followers learn to emulate him in all his ways and to imitate his mighty works?” “It is possible,—yea, it is the duty and privilege of every child, man, and woman,—to follow in some degree the example of the Master by the demonstration of Truth and Life, of health and holiness.”

At this point it becomes necessary to answer the question: what are the characteristics by which one may detect whether a system of mind-healing is founded after the similitude of “the pattern shewed to thee in the mount?” The following line of argument will serve to show how this query is answered in Christian Science.

Most Christian sects use the term God to denote the Supreme Being; yet, to each denomination this word suggests qualities and conceptions according to its individual teaching. To some it means a blind force; to others it brings to mind a mental picture of a man on a throne; to some this man is kind and just in his judgments; to others he is harsh and to be feared.

In Science and Health, on page 465, Mrs. Eddy gives the following definition for God: “God is incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love.”

One outstanding feature of this definition is the fact that it makes impossible the personalizing or the humanizing of God, while describing Him as the only power and the underlying Cause of all that really exists.

Christian Scientists recognize their great need of such a scientific definition, due to the many erroneous notions and misconceptions which have attached themselves to the term God and, when man endeavors to utilize this name for the Supreme Being, rise up to limit thought and prayer.

These same statements apply to the term mind, which is so greatly misunderstood and misused. To the Christian Scientist, Mind is God, but as this term is used in the common parlance of humanity, it merely denotes a limited and false conception of this infinite Mind. Yet, this is the Mind “which was also in Christ Jesus,” and through which he performed all his mighty works.

This leads to the conclusion that because any certain system of mind-healing asserts that it employs the divine Mind, or the power of God, whereby to perform its healing and regenerative works, this does not make such an assertion true. It is possible for one to claim to be using the divine Mind and yet actually be using the human mind, glorifying it, and endeavoring to give it a power for good which it does not possess.

This conclusion is drawn not to condemn nor to make any comparisons between one or another of the different schools of mind-healing which have their sincere adherents. It is simply intended to state the possibility and then to leave to each individual his right to judge and choose for himself.

Jesus said, “By their fruits ye shall know them.” In other words, if anyone wishes to determine whether a system claiming to use the divine Mind is actually doing so, or merely employing the doubtful action of the human mind or will, he can best do it by observing the effect of treatment on such individuals as accept it.

The real truth and source of power of any religious teaching is to be recognized by the good it does; yet, because God is Mind, the effect upon the thinking of an individual is a more important symptom by which to judge than the effect upon his health, prosperity, or action.

This is simply another way of saying that one must judge by cause rather than effect. All people agree that thinking is the cause of action. If thinking is correct, action must be. Christian Science also teaches that man’s bodily conditions are simply the effect of his thinking.

Therefore, what are the fruits one must look for in determining whether such results as are noted in the individual’s thought and life are brought about through the action of the divine rather than human power?

Is an increasing sense of physical well-being and prosperity a sufficient criterion? Is happiness or contentment alone sufficient evidence and fruitage?

Christian Science answers this question by declaring that it is sure evidence that the power of the divine Mind is at work, rather than the human mind, when you see an ever-increasing number of persons turning away from the lure of the material senses in the form of pleasure and gratification, in order to engage actively in the effort to gain a true understanding of God, not only because of the great spiritual good this will bring to them as individuals, but also because, through an unselfish love for their neighbor, they desire to do their part in bringing to the whole world that spiritual understanding which cannot fail to cause the kingdom of heaven to draw nigh. In other words, the fruitage must be not only individual, but cumulative and extending. Those who receive the blessing must not only manifest it forth in their own life, but pass on to others a correct, demonstrable understanding of God. Do we not see an example of this in Jesus’ understanding of God as being the ultimate and cumulative fruitage which had its inception in David’s correct assimilation of Truth?

Christian Science also declares that only the action of divine power could impel sincere men and women to turn away from deductions, opinions, and wisdom, which are purely human,—all of which tend to retain materiality which wars against spirituality,—and with a determination to wait on the Lord, to make no moves unless they feel that infinite wisdom impels them, and to put forth nothing as being wisdom unless they are certain that it proceeds from the divine Mind alone.

Such signs, and such alone, will enable the individual to determine whether any system is vainly endeavoring to operate the mind of man to impossible issues, or whether it is utilizing the Mind of God to the sure accomplishment of spiritual good.

On page 337 of Miscellaneous Writings Mrs. Eddy writes: “Have I discovered and founded at this period Christian Science, that which reveals the truth of Love,—is the question. And how can you be certain of so momentous an affirmative? By proving its effect on yourself to be—divine.”




Question 17

Why Does Science and Health Seem Illogical to Some?

I read a letter in the Pawtucket Times in which a man said he had read the famous textbook, Science and Health, and that he had never yet encountered anything in literature so devoid of reason. Why is it that intelligent and intellectual men and women insist that this book by Mary Baker Eddy is illogical, obscure, contradictory, and verbose; yet Christian Scientists state that to them it is clear, concise, easy to understand, and scientific? I would also like to have some explanation of why Mrs. Eddy teaches the nothingness of matter. Even if such a contrary-to-experience belief were true, why should anyone incorporate it into a religious system?

Last spring an experience took place which may help to elucidate this point. The call came for an address on Christian Science to be given before a group of students attending Pembroke College in Brown University. With the help of their teacher, who is an ordained minister of the gospel and who conducts classes in the philosophy of religion, they formulated questions on Christian Science which from their standpoint were considered practically unanswerable.

From our standpoint, however, these questions were not difficult to answer, and to those Christian Scientists who heard or read the answers they seemed clear, comprehensive, and adequate.

Yet the professor and most of the pupils were not convinced by the answers, and still consider the questions unanswerable.

Why did the same answers seem clear and conclusive to one group and inadequate and evasive to another?

Perhaps the best way to explain this difficult point is to state that Christian Science teaches that every man possesses what is termed a spiritual sense, which is capable of being developed and used.

Those who listen to Walter Damrosch radiocast his enjoyable concerts each week during the winter months, recognize that he possesses a musically developed comprehension whereby he is able to understand the messages which the different composers have endeavored to convey through the medium of harmonious sound; this is something which the uninstructed are incapable of doing; yet, if they were given the right education and opportunity to develop their musical appreciation, they might easily approximate that of Mr. Damrosch.

In like manner, Christian Science declares that every man has a spiritual sense which comes from his Father, God, and which is the only medium through which he can take cognizance of spiritual things.

St. Paul says, “But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”

In other words, man can never come into a true knowledge of God unless he develops his spiritual sense. As Mrs. Eddy writes on page 481 of Science and Health, “Material sense never helps mortals to understand Spirit, God. Through spiritual sense only, man comprehends and loves Deity.”

This explains why the students in Pembroke College did not grasp the true import of the answers which were supplied to their questions. This explains why men and women of intellectual attainments, but who have never developed their spiritual sense, are puzzled by the contents of Science and Health, and call it devoid of reason.

In the 18th chapter of Matthew, Jesus says: “For the Son of man is come to save that which was lost.” Perhaps Jesus refers to man’s spiritual sense—his ability to comprehend the things of Spirit. Yet Christian Science teaches that man’s true knowledge of God has not been lost but merely lost sight of.

This point can be better understood by referring to our grandmother who was in the habit of pushing her spectacles high on her forehead when she was not using them, and later hunting for them all over the house. She would hunt until someone pointed out to her the fact that she had not lost her glasses, but that she had merely lost sight of them. Yet, during this interval, if she had wanted to read an important letter, she would have been unable to do it.

So, in accordance with Jesus’ statement as quoted above, Christian Science teaches that it is the Son of man, or the true understanding and recognition of man as the perfect son of God, that enables him to find this spiritual sense which he believes he has lost; and, when man has regained it, he is able not only to comprehend God but also the truth about himself as well, namely, that he is God’s perfect reflection.

Hence, when man has developed this spiritual sense, not only does Science and Health become understandable and practical to him, but the Bible yields up its treasures and becomes an open book.

This does not imply that any sincere seeker may not read Science and Health and be blessed by it, because, with the spiritual unfoldment that a study of it brings, is also included a teaching which will enable a man to develop his spiritual receptiveness, which finally will enable him to comprehend the deep things of God which were revealed to Mrs. Eddy.

Therefore, the reason why Science and Health seems so obscure to many is that they attempt to understand it from the standpoint of their human intellect instead of approaching it from the standpoint of a little child; this was the symbol that Jesus used to describe that attitude of mind which he insisted was so important to the eventual attainment of the kingdom of heaven and must mean mind’s primitive simplicity before being cluttered with human theories.

In teaching man how to develop his spiritual sense, Christian Scientists find that part of the process which puzzles him is the necessity for turning away from and doubting the evidence of his material senses. This point needs careful and wise explanation, since the misunderstanding of it is what has given rise in public thought to the criticism in connection with Mrs. Eddy’s teachings of the nothingness of matter, as part of the religious tenets of her church.

Recently some experiments have been conducted to determine the reliability of the testimony of first-hand witnesses in cases of accidents and the like. For purposes of their experiments these investigators caused a group of perhaps a dozen people to witness a pseudo-accident and then directed them to write down, independently of each other, exactly what they saw take place. These separate reports were found to be so contradictory that the experiment is arousing much controversy, since it seems to challenge to a remarkable degree the reliability of man’s material vision, and brings up the question whether in court so much should be allowed to hinge, by way of a decision, on the testimony of eye-witnesses, even though these witnesses are people of unquestioned veracity.

We are all familiar with the fact that much of the evidence of our senses is not reliable. Astronomy proves that in relation to our planet the sun stands still, despite the fact that it appears to the eyes to move. But, in Christian Science, the most important reason for setting aside this testimony as untrustworthy is because it gives no correct evidence regarding the most important fact of life, namely, the existence of God.

In the sermon on the Mount, Jesus says, “But, thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.” In Christian Science, prayer is the silent, mental effort to attune thought to God, thus providing a proper channel for the entrance of divine power into the affairs of man—which so sadly need the help that only God can give; but, in order to do this, the door must be shut on material evidence as real. Otherwise, man will be unable to acknowledge the things of God as real, which is the process that brings immortality to light.

This is what Mrs. Eddy is teaching her followers when she tells them to make nothing of the things of matter and to question the reality of the testimony of the material senses. Thus we can see the close connection this process has with true prayer and religion. To see a thing with the eyes and yet be able mentally to shut the door on it, is the gist of this teaching. In other words, if you are endeavoring to make God and His creation real to you, you must make all that proceeds from a human origin unreal. But of course it requires definite teaching and demonstration in order for man to be able to shut his mental door on the things of the flesh, which, because of their imperfection, cannot be the creations of God who made all things.

When Jesus came to the tomb of Lazarus, he recognized Lazarus as an undying manifestation of God. He did this through his developed spiritual sense, which required him to shut the door on all material evidence, not only on that which was embodied in the picture of sorrow, loss, and death, which his eyes beheld, but also in his own human love for Lazarus as a friend. Yet, if Jesus had been unable to do this, he could not have resurrected his friend from the tomb.

The countless numbers of people who have been healed of all manner of disease through Christian Science, illustrate the great benefit to man of learning how to turn away from the evidence of the material senses as being real or true, and shutting the door upon it, in order that through his spiritual senses he may recognize man as God created him, perfect and eternal, subject only to the laws of God.

Therefore, when the student of the things of God is able to go into his closet and shut the door on all wrong thinking and material evidence, and develop his spiritual sense,—his divine nature and ability to take on the things of the Spirit as the only realities,—he will find Science and Health and the Bible to contain indeed the great facts of being; then, in studying them he can with certainty bear testimony with St. John that his hands have handled the Word of Life (John I:I).




Question 18

Why Do Christian Scientists Charge for Treatment?

Why do Christian Scientists charge for treatments? If they are real followers of Christ, what authority have they for putting a price on healing the sick when Jesus’ work was done gratuitously?

There exists a public-spirited organization that owns a hall which it permits to be used for any worthy object free of charge. Yet, when someone applies for the hall, he finds he must pay the janitor’s fee and the cost of lighting.

If the Christian Science organization should devise a scheme whereby the living expenses of practitioners were paid from the church funds, this would enable them to do their work gratuitously and then this criticism of charging for treatment could not be brought.

As a matter of fact, the above suggestion would be seriously considered by the Christian Science organization, were it not for the fact that it would rob the patient of the blessing which comes from making a suitable recompense for value received.

In Miscellaneous Writings, on page 300, Mary Baker Eddy writes, “Christian Science demonstrates that the patient who pays whatever he is able to pay for being healed, is more apt to recover than he who withholds a slight equivalent for health.”

On page 216 of Miscellany Mrs. Eddy also writes, “Till Christian Scientists give all their time to spiritual things, live without eating, and obtain their money from a fish’s mouth, they must earn it in order to help mankind with it.” “The law and the gospel,—

Christian, civil, and educational means,—manufacture, agriculture, tariff, and revenue subsist on demand and supply, regulated by a government currency, by which each is provided for and maintained. What, then, can a man do with truth and without a cent to sustain it? Either his life must be a miracle that frightens people, or his truth not worth a cent.

I am acquainted with a man who gave up a large salary and a brilliant business future to become a Christian Science practitioner. With his entire time taken up with this practice it could only result in a large financial loss.

This man was highly successful in healing all manner of disease and gave his entire time to this profession. Yet, never was he able to accumulate any financial reserve or to live on any larger scale than that which would be called comfortable. What would he have done if it were not right for practitioners to ask a modest fee?

All Christian Science practitioners give their services, and give them freely, to those who are unable to pay. At the same time their material obligations must be taken care of in order that their time may be free to do this blessed work.

The work of a Christian Science practitioner is blessed because he never takes a patient with the thought merely of relieving him of his physical ills. A practitioner knows that through affliction a man is brought to the place where he is most ready to have unfolded to him the fundamental reasons for unhappiness, dissatisfaction, and suffering, and to learn the remedy. So it would be a crime for the Christian Science practitioner to fail to take advantage of such an opportunity to present the only permanent and satisfactory ideals for thinking and living, which is the real spiritual blessing which Christian Science bestows upon the open-minded.

Once a critic of Christian Science said that if Mrs. Eddy’s arguments were sound, namely, that the patient who was willing to pay for the treatment was more apt to recover than the one who was not, then why not raise the fee to a large amount and so increase the patient’s chances for recovery.

Although such an argument is fallacious, still it does bring up an interesting and important fact, namely, that throughout the whole range of Christian Science activity there are few emoluments so large that anyone would be tempted to seek any position merely for the salary that accompanies it.

The reason for this is that, in her great wisdom, Mrs. Eddy realized that the moment monetary considerations became sufficient to tempt people to seek and accept office apart from an unselfish desire to serve, this would open the way for ignorance and unworthiness to characterize officeholders.

Few people would be tempted to take up the work of a Christian Science practitioner because of the financial returns involved in such work. This is because the income is apt to be irregular; the amount of charity work is great; and also the requirement is that one be ready twenty-four hours in the day to answer the call of the sick.

Thus love for the neighbor and devotion to the Cause are the only motives which could inspire the majority who enter this sacred work.

But the satisfaction of spiritual growth, the peace of mind, the consciousness of an ability to help to relieve mankind of its woe and to point the way to heaven, bring to the credit side of the practitioner’s ledger a spiritual gain which causes him to find the work he does for the Cause of Christian Science and for humanity to be the most spiritually profitable, the most satisfying, and the most glorious labor there is.

Mrs. Eddy describes it on page 364 of Miscellaneous Writings as follows: “In return for individual sacrifice, what a recompense to have healed, through Truth, the sick and sinful, made the public your friend, and posterity your familiar!”




Question 19

The Joy of Studying Christian Science

Every Christian Scientist I have ever met seems to derive a deep satisfaction from the study of the Bible in connection with Science and Health by Mrs. Eddy. Yet I never have been told of any discipline exercised by the Christian Science organization which makes such study compulsory. Will you please explain how this church manages to inculcate such a love for the study of religion that its members voluntarily spend a goodly part of each day in such study and research?

The college of to-day is the arena for the ancient struggle between athletics and academics. Athletics tend to rouse such an interest and enthusiasm in the minds of the students that the real purpose of attending college, namely, to engage in serious study, is often partially lost sight of.

In like manner, the world offers so much by way of distracting influence and excitement that open-minded youth is tempted to postpone a serious contemplation of the things of good, and disillusioned age considers the remaining span of life too brief in which to accomplish any definite results toward attaining the kingdom of heaven.

In order to counteract the lure of sports, college authorities endeavor to keep before the minds of students the importance of education, and, if possible, to create a joy in intellectual pursuits. But it is difficult to take the average student and show him how to enjoy studying with the same relish with which he participates in athletics, because the results of athletic prowess are immediate, whereas the rewards of intellectual attainment are often delayed.

The same applies to religion. The reward of spiritual study and effort seem to lie so far in the future that in order to bring man to see the importance of a present spiritual attainment, it is necessary to invoke the aid of fear as well as duty, which is one of fear’s children.

Thus, when Mary Baker Eddy appeared in the course of history, she found that the average man and woman approached the subject of religion and its study more from the standpoint of solemn duty, which he or she owed to God and man, than from that of desire; she found that the churches fostered this attitude of mind and endeavored to create a membership of students through such means.

Hence, one of the radical departures from established modes and methods, inaugurated by Mrs. Eddy, was a teaching whereby students were brought to the study and contemplation of the things of God, not so much by setting forth the necessity for so doing as an obligation and duty, as by making it such a happy, such a desirable, satisfying, and interesting thing to do that no artificial pressure, or church discipline, making it compulsory, was necessary to keep Christian Scientists persistently active in the work of studying the Scriptures.

Christian Science gives its followers a spiritual outlook that is attended by such confidence, such joy, such peace, that nothing which the world has to offer can successfully compete with it.

At this point an inquirer may ask, “Then what is the secret of this joy and confidence which Christian Science brings to its followers that makes the study of it so absorbing and satisfying to every individual member?”

This question is as difficult to answer as would be the inquiry of a person with an undeveloped musical sense who asks a musician to tell him the secret of his deep enjoyment in listening to a Bach fugue played by some great symphony orchestra.

No answer would be satisfactory unless in some way the man with no musical training could be given an actual taste of the joy and satisfaction that the musician feels, a thing which could not be done until the inquirer had developed, at least to some degree, his latent power of musical appreciation.

In the same way, although nothing a Christian Scientist could say would be self-explanatory, yet he might point out the path which leads to the understanding of God as divine Principle, Mind, Life, Truth, Love, and of the perfection of the ideal man as God’s reflection; he might show that when the Christian Scientist recognizes and understands that there is but one Mind, God, and that he reflects that one Mind, then the happiness, satisfaction, and intense love for God is something which pours into man perpetually, rather than being something that he attains through human reasoning, or drives himself to think or believe; he might assert that, because a faithful study of Science and Health unfolds a logical understanding of the treasures concealed in the Bible that fills him with joy, hence, the desire to assimilate and demonstrate the teachings contained in these two interwoven books never leaves him.

Yet, the inquirer might ask, “But how about the beginner who has not yet attained this higher satisfaction? What prevents his interest from flagging?”

There is a twofold joy which beginners in Christian Science experience: first, they feel an inward satisfaction which comes from the Christian Science teaching concerning the perfection of God and man, which appeals to reason and is subject to proof; second, they gain an outward joy which comes from better health and association with people who abstain from talking about themselves, their diseases, or their operations.

This latter state of mind, which brings relief from the fear of disease, gives to those who experience it a new measure of joy in life which is temporarily satisfying; but this is not the real and permanent satisfaction which comes when men have attained the ability to receive the inpouring of infinite good, of infinite Truth, of infinite Love, and the confidence which is such a reality to the Christian Scientist that, no matter how severe his human experiences may be, he never loses the consciousness of it—in fact, it is more real to him than the evidence of his five physical senses.

Because the Master taught wholly in parables, he showed the futility of endeavoring to describe a state of mind which is a foretaste of heaven, to those who have never had such an experience. Yet, the ultimate proof of the truth of Mrs. Eddy’s teachings, as to how man may attain a true knowledge of God and perpetual access to Him, as well as the secret of the joy which is so intense that just one taste of it impels Christian Scientists to endeavor with all their heart to gain more of it, are to be found in what flows in from Spirit to those who, through an understanding of the teachings of Christian Science, have developed a spiritually receptive quality of mind which, when Jesus wished to describe in symbol, he said, “Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.”

Mary Baker Eddy describes this divine state of thought, on page 76 of Science and Health with Key to the Scriptures, as follows: “The sinless joy,—the perfect harmony and immortality of Life, possessing unlimited divine beauty and goodness without a single bodily pleasure or pain,—constitutes the only veritable, indestructible man, whose being is spiritual. This state of existence is scientific and intact,—a perfection discernible only by those who have the final understanding of Christ in divine Science.”




Question 20

Uniting the Preaching of the Gospel With Healing

Some of our most progressive clergymen see no special importance in uniting the preaching of the gospel and the healing of the sick; yet, Christian Science seems to unite these two in such a way that, according to its teaching, one is inoperative without the other. Does Christian Science present logical reasons for such a doctrine?

The first and most important reason Christian Science gives for uniting these two is that Jesus Christ, the Founder of the gospel, united them. He commanded his followers to go into all the world to preach the gospel of the kingdom, and to heal the sick. See Matthew 10:7, 8. Then he spoke of healing as the sign which should follow them that believe.

Another reason for the uniting of healing the sick and preaching the gospel may be deduced from a couplet attributed to Rabelais:

“The devil was sick—the devil a monk would be.

The devil was well—the devil a monk was he.”

The teaching of this little verse is illustrated by the following incident: One of our prominent clergymen, author of many books, and a shining light in the denomination of which his church is a thriving branch, had a wealthy member in his congregation whose son became a Christian Science practitioner and also first reader in the local Branch Church of Christ, Scientist.

At one time this minister referred to this Christian Scientist as follows: “He puts it all over me in one way. When a member of his congregation is sick he calls on him and, while he is healing his body, he is pumping him full of spirituality; but when a member of my congregation is sick and hence, more ripe for the reception of spirituality than at any other time, he goes to a doctor, and usually I do not see him again until he is well, and so I have lost a golden opportunity.”

The minister recognized that sickness provided the receptive soil into which the gospel could be preached with great effectiveness, and that it would increase his spiritual value to the congregation if, as a minister, he possessed the understanding of how to heal the sick. Within a short time, however, he published a book in which he condemned Christian Science. Yet, Christian Science is the only modern source from which the simple knowledge of spiritual healing as taught by the Master, can be gained; for over half a century it has been put to the broadest practical test and has proven its worth.

It is said that the most godless sailor will get down on his knees and pray to God, under the pressure of fear produced by the presence of great danger, such as in a tempest. In the same way, sickness brings to man the appreciation of his own inability to cope with many of the problems of life, and he is ready to say as did Peter in the storm, “Lord, save me.”

How can the understanding of the Science of Life which preaches the gospel be separated from the same understanding which heals the sick? Man’s helplessness in times of danger shows the importance of gaining such an understanding, in preparation for the trials that come to every mortal. Eleventh-hour conversion, or expecting strength in times of weakness by the neglectful or lazy-minded, is illustrated by Jesus in the parable of the five foolish virgins who had no oil in their lamps; this was neither humanly wise nor divinely forehanded.

Christian Science owes its present effectiveness to the insistence upon right thinking which its textbook, Science and Health with Key to the Scriptures, inculcates; and by right thinking, it means scientific right thinking, which Saint Paul describes in his letter to the Philippians when he said, “Let this mind be in you, which was also in Christ Jesus.” Christian Science teaches that the mind in this case is not the mind of any individual, but the one Mind, the Mind that is God, that Jesus claimed and unfolded to man.

In the New Testament we find very little record of the private life of the Master, except that he was a man of great tenderness and love, of great unselfishness, and whose greatest personal service, apart from the education of his disciples, was in giving help to those who needed him most.

But the Gospels lay stress on the fact that the Master was endeavoring to think as God thinks, or, in other words, to let the divine intelligence and wisdom govern his thoughts, instead of being swayed by the opinions and notions which result from the evidence of the material senses.

This can be assumed from his statement to John, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just,” and also “For I have not spoken of myself: but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.”

Jesus went so far as to affirm that a wrong-thinker is as much a sinner as is the wrong-doer when he stated, “Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

If this new-old conception of jealous thinking, lustful thinking, of disobedient thinking, of selfish thinking, and the like, as sin, is true,—and to say that it is not, would be to depart from Jesus’ teaching,—then all churches would do well to emphasize this conception of sin and to exhort man to struggle to purify and correct his thinking, and to awake to the subtleties and temptations of this form of sin which flourishes because it is so hidden. Then it will be found that, because the right-thinker is always the right-doer, there is little need of concern about effect when cause has been corrected.

This brings us to the teaching of Christian Science which traces disease as well as sin to wrong thinking. It states that the error, sickness, and discord which appear in the world are the direct effect of human or incorrect thinking. Hence as man’s ability increases to see the universe as God sees it, instead of viewing it from the standpoint of ignorance and limitation, the new heaven and the new earth will appear.

Therefore, in Christian Science, healing is the outward evidence that the light of truth is chasing away humanity’s darkness. It is similar to removing a pair of blue spectacles from the eyes of a man who has been wearing them so long that his color-sense is no longer reliable.

Hence, healing is the proof that if materiality, or error, appears in the conclusion, or body, it must exist in the premise, or mind; therefore, it must be destroyed in the mind in order to be eliminated from body. So, as this materiality is eliminated from man’s thinking, the result will be the present evidence of the new heaven and earth which exist here and now to him whose vision is spiritually clear enough to perceive them.

This shows why the healing of the sick, or the manifestation of outward health and harmony, must go hand in hand with preaching the gospel, the spiritual purification of man’s thinking—because this evidence is the outward proof of the correctness of this latter process.

As an illustration of this, let us take the case of a man who was over seventy years old. He was afflicted with chronic asthma, a condition which the physicians declared was incurable. This man was so arbitrary and dictatorial in his home that his family hardly dared to speak when he was present and his absence was a tremendous relief.

Through his suffering, he was finally driven to seek help from Christian Science, and a practitioner of this faith was called to see him. This practitioner, realizing that the cause of all visible effect was mental, proceeded to change this man’s thought by substituting God’s idea of man for man’s idea of man. The result was that not only was this man completely healed of the asthma, but his very nature was changed, becoming so loving and considerate that it never ceased to seem a miracle to his family.

This incident helps to show the indissoluble relationship between preaching the gospel and healing the sick; one being cause, the other being effect; one being the spiritual process, the other being the fruit of this process, which provides man with the necessary evidence to determine whether the preaching of the gospel has been practiced according to the standard inaugurated by Jesus.




Question 21

Why Christian Science Emphasizes Physical Healing

It is difficult for the layman to understand why Christian Science lays such stress on physical healing, if it is man’s soul that must be saved. Will you please give some light on this point in your answer column.

If God is Spirit, or Mind, as the Bible teaches, and is the Creator of all that really exists, then all things are the manifestation of this one infinite Mind. But if at this point we wish to uphold the consistency of the Biblical statement, “And God saw every thing that he had made, and, behold, it was very good,” we must declare that God did not create the discord or inharmony which we find around us, nor is He the author of the upheavals in this human universe.

Then, in order to account for such evils, we must believe that man, having been given dominion over the lesser order of creation, must have lowered the standard of Mind and let a humanized, limited, and false conception adulterate his sense of the purity and perfection of this divine Mind, or First Cause. Hence, it is this humanized conception for which man is responsible, that we see externalized in this material world.

Then it follows that if any individual desires to reverse this process and begins to improve his conception of mind,—endeavors to take it out of the realm of man, put it back into the realm of God, and strives to eliminate all limitation and falsity in order to recognize its harmony and perfection,—surely, as he makes this correction in cause, it will be made manifest in effect.

This compels the inference that if man should carry this improvement in his conception of mind far enough, give up his personal and limited sense of it and take on the true idea of Mind as God, wherein man as the highest idea of God reflects Him, then the new heaven and earth would become visible to such a one here and now.

Thus, Christian Science teaches that this new heaven and earth is not something which man will attain by waiting, by a failure to overcome death, or by a human optimism based on man’s hope in God’s goodness. Man will have his part in this ultimate attainment when he makes the definite effort to bring it about through his own spiritual regeneration, which carries with it a spiritual or correct perception, and in doing his best to bring about this same regeneration in others.

This leads up to the fundamental proposition that if man has gained some understanding of the modus of this mental purification, and has put it into practice to some degree, the first evidence and proof of this fact to appear, or be manifested, will be the healing of sickness.

If a man in public office embarks on a crusade to stamp out crime, if he understands the best methods for so doing and is successful in putting them into operation, then the first evidence which will appear to the public will be the gradual disappearance of the more obvious forms of vice.

In the same way, the student of Christian Science is required to present the proof of healing in order to convince himself and others that through his study of this religion he is gaining that spiritual understanding which, if developed to its logical conclusion, will result in a complete mental purification; the result of this final demonstration will be the elimination of the outward evidence of not only sickness, but sin, death, and discord of every name and nature.

On page 6 of Rudimental Divine Science, Mary Baker Eddy writes, “The proof of what you apprehend, in the simplest definite and absolute form of healing, can alone answer this question of how much you understand of Christian Science Mind-healing. Not that all healing is Science, by any means; but that the simplest case, healed in Science, is as demonstrably scientific, in a small degree, as the most difficult case so treated.”

Again, on page 10 of this same work she writes, “Disease is a thing of thought manifested on the body; and fear is the procurator of the thought which causes sickness and suffering. Remove this fear by the true sense that God is Love,—and that Love punishes nothing but sin,—and the patient can then look up to the loving God, and know that He afflicted not willingly the children of men, who are punished because of disobedience to His spiritual law. His law of Truth, when obeyed, removes every erroneous physical and mental state.”

Therefore, healing the sick scientifically, according to Christian Science, is the outward evidence that the mind or soul of man is being purified or spiritualized, which is the process of salvation.




Question 22

Calvin Frye’s Diary

If Calvin Frye was such a devoted follower of Mary Baker Eddy and her teachings that he was willing to devote over twenty-five years of his life to aid her in establishing the cause of Christian Science on its present basis, how did he come to write such things as those published this year in one of the leading magazines and purported to be excerpts from his diary?

It is a known fact that Mr. Frye performed the multifold duties which fell to him as Mrs. Eddy’s secretary in a splendid way, inspired not only by an unselfish love for the Cause of Christian Science which he represented and served, but also by a great loyalty to Mrs. Eddy whom he supported and aided in every way that he could.

On the other hand, those who lived in Mrs. Eddy’s home in various capacities, who are still with us, testify that Mr. Frye was placed in an extremely difficult position, cut off as he was by necessity from those harmless relaxations which all men enjoy in some form, and which would have helped to ease the strain of his daily effort and struggle, as Mrs. Eddy’s secretary, to keep pace with her indefatigable labors.

Therefore, it is not surprising that occasionally he was overtaken by a sense of despondency, as were many of Mrs. Eddy’s students when at times they contemplated the great spiritual distance between themselves and their Leader.

The excerpts from his diary, referred to above, indicate that in such moods Mr. Frye found a certain relief in writing down that which expressed this occasional morbidity. This can be inferred, because evidently he recorded very little about the joy that sustained him, which came as the result of victories won at tremendous odds, as well as of seeing the upbuilding of the great structure of Christian Science, a building which continued without interruption throughout his entire term of service and was the direct result of Mrs. Eddy’s ceaseless efforts and struggles.

Christian Science is built on triumphs over temptations, be they physical or moral, and Mrs. Eddy’s life and experience, as set forth to the public today, show more clearly than ever before the remarkable sustaining power that her faith and understanding brought into view. Mrs. Eddy founded the great system known as Christian Science and then guided its destinies until it was established on a firm basis. Throughout this period Mrs. Eddy manifested increasing mental powers—an ability to think clearly and logically; her mind was active and spiritually powerful. She was able to be at her post of duty day after day unhampered by the so-called natural claims of human age and weakness.

When struggles are contrasted with attainment; when weakness is shown to be followed by strength; discouragement by higher spiritual insight; when through the stripes of one it is revealed that thousands are healed,—all of which can be said to be true of genuine reformers from Jesus’ time on, and was true of Mrs. Eddy,—then writings which set forth such facts will be constructive, because they place before those without hope the possibility of freedom, and to the weary traveler a blazed trail to his destination.

But when a magazine, which has many thousands of subscribers and an international reputation, prints under the guise of important findings, the jottings of a disturbed mind, with the obvious intention of putting Mary Baker Eddy in an unfavorable light and of belittling her nameless struggles to bless humanity, by showing it how to destroy fear, and to gain that spiritual oneness with God that all religiously thoughtful people desire to attain, what possible good can come of it; especially when countless numbers of people revere the name of Mrs. Eddy, and rightly so, because through her discovery they have found release from sorrow and pain, and found the path which will lead them into the promised land?

On page 297 of Miscellany there appears a letter by Mary Baker Eddy in which she gives permission to have circulated her life story as written by Sibyl Wilbur. The following statement appears in this letter: “I briefly declare that nothing has occurred in my life’s experience which, if correctly narrated and understood, could injure me; and not a little is already reported of the good accomplished therein, the self-sacrifice, etc., that has distinguished all my working years.”

All those who knew Calvin Frye can testify to his unselfish love for the Cause of Christian Science, his devotion and loyalty to Mrs Eddy, his appreciation of every victory won, and joy at every new evidence of the growth of the Cause. Mr. Frye was no prisoner in Mrs. Eddy’s home. He could have resigned at any time. Then how much does the short record of disturbance and discouragement in his diary weigh in the balance, as against the priceless privilege of having an important part in establishing the Cause of Christian Science,—a privilege that no one appreciated more than Mr. Frye and that kept him zealously working for this object in Mrs. Eddy’s home for twenty-eight years? Such a record is not to be found on the scribbled page. His life was the greatest argument to counteract even what his pencil feebly and hysterically declared, a life of such devotion that all Christian Scientists who were privileged to know of his labors for Mrs. Eddy and the Cause, feel for his memory an undying gratitude that leaves far behind the mistakes and errors which were the natural result of his being occasionally off-guard.

The argument is set forth in the world to-day that our present experience of hard times is largely a state of thought. Writers, lecturers, broadcasters, therefore, have been endeavoring to set forth optimism to destroy pessimism, hope to replace despair, confidence to neutralize timidity, etc. Hence, why not strengthen every portion of public thought, and let our reputable magazines be as careful of what they feed it as is a mother feeding her growing babe? Whether it be in regard to religion, business, or health, let such periodicals make it their rule never to attempt to stampede thought with fear, to inject into it a sense of limitation, to dose it with despair or discouragement, or to attempt to undermine the faith of thousands of persons with unwarranted inference. Then unfailing hope will keep unbarred the door to true progress, permanent prosperity, and health, which are the expectation of the sons of God.




Question 23

Telling a Sick Man He Is Not Sick

How can a Christian Scientist tell a man who manifests the symptoms of sickness that he is not sick, and yet tell the truth?

Christian Scientists find no authority either in the Bible, or in Science and Health with Key to the Scriptures, by Mary Baker Eddy, for anyone to say to a sick man or woman, “You are not sick,” if this statement is made separated from the chain of logic of which it would be one link. Under such circumstances it is liable to perplex the patient, and merely serve to confuse the issue.

On page 460 of Science and Health Mrs. Eddy writes, “If Christian healing is abused by mere smatterers in Science, it becomes a tedious mischief-maker. Instead of scientifically effecting a cure, it starts a petty crossfire over every cripple and invalid, buffeting them with the superficial and cold assertion, ‘Nothing ails you’.”

On the other hand, when, in the chain of scientific argument, the Christian Scientist brings out to the patient the facts pertaining to God and His perfect reflection, man, and finally reaches the conclusion that God, being the only power in the universe and “of purer eyes than to behold evil,” did not create disease, which, therefore, is similar in nature to a nightmare, that, when dispelled by the morning light, is easily seen to have been only the figment of a dream; then, if the patient is healed, he is ready to perceive the scientific truth embodied in an otherwise obscure statement, and rejoices to learn that all that seemed real, is unreal, because it is unlike good.

Yet, this does not mean that a sick man is harmonious—far from it. The sick man is not harmonious, is not the image and likeness of God, and the practitioner knows that he needs help; hence, to state that there is nothing the matter with him would carry the erroneous implication that he needs no help, whereas, as a mortal he is in dire need—but of divine aid.

The only man who is not sick in some way is the spiritual man. So, until the practitioner has at least started the new birth for his patient,—the birth of the new idea of man,—in order to heal him, he has no authority for saying, “You are a spiritual man and so are not sick.” Until that time comes, wisdom will instruct him to turn his patient’s thought away from his body and not toward it; to the perfection of Mind, not to the imperfections of its poor substitute, matter; toward the idea of man as God’s image and likeness, not toward the sickness or the health of man’s counterfeit.

It is but fair to explain the position of Christian Science in regard to its teaching relative to disease, in order that its meaning in declaring the unreality of disease may be clearly understood.

The logic of Christian Science is founded on the Bible teaching of the perfection of man in accordance with the statement in Psalms, “What is man, that thou art mindful of him? . . . For thou hast made him a little lower than the angels, and hast crowned him with glory and honour;” but this refers to the real man, the man whom God created, and not to the Adam-man which is only a temporary, false sense of man, a shadow that declineth, which Mrs. Eddy calls “not the counterpart, but the counterfeit, of God’s man.”

This logic leads to the proposition that the real man of God’s creating is never sick, and that to this man there is no counterfeit. Then, what is called sickness must be the outward shadow of error in thought, just as a spot on a windowpane casts a shadow when the sun is shining. If this shadow should fall on a man’s suit in such a way as to appear to be a stain, you could truthfully tell the man that his suit is not stained. But he may be incredulous, and therefore, your statement requires proof. You must go to the window and wash away the spot. Then, when the man sees his suit free from any stain and realizes that even when it appeared to be stained, in reality it was not, he is ready to accede that when you stated that his suit was not stained, you were stating a fact—in spite of sense testimony.

If a Christian Scientist should be so unwise or thoughtless as to tell a sick man that he is not sick, when such a statement is untimely, he must have one of two purposes in mind: either, he is boasting of his own understanding of Christian Science to one who is not ready to accept such an assertion—thus unnecessarily creating prejudice against Christian Science; or else, he is attempting to educate the sick man prematurely.

As Mrs. Eddy writes on page 414 of Science and Health, “To fix truth steadfastly in your patients’ thoughts, explain Christian Science to them, but not too soon,—not until your patients are prepared for the explanation,—lest you array the sick against their own interests by troubling and perplexing their thought.”

To return to the above illustration, we can say that to the wearer of the suit, the statement that it is not stained becomes true only when it is proven that it is not stained. The spot is only a shadow; yet, the shadow requires attention. This is because no amount of argument will convince the one who erroneously believes the suit to be spotted that it is not. The shadow must first be removed.

Christian Science teaches that the body is but the telltale of the mind and shadows forth what is cherished by the mind as real. The knowledge of this fact must precede the removal from thought of those fears and beliefs which, manifesting themselves on the body, are called physical sickness.

Christian Scientists realize that to the person who has been taught that disease operates independently of the mind, and that material substances, fluids, or methods can heal it, such an explanation necessarily sounds amazing, fanciful, and untrue.

Yet, practitioners of this faith are proving in their daily experience that a mental treatment,—a substituting for this false mind, which is based on medical law and human fear, the divine Mind, which embodies the true understanding of man and his eternal perfection,—will destroy any phase of disease. Furthermore, this demonstration is not confined to practitioners. There hardly exists a member of the Christian Science denomination, who, having gained some knowledge of this faith through the study of its textbook together with the Bible, has not proven this to be a fact.

So in summing up, we can say that the statement, “You are not sick,” must be thoroughly understood by the practitioner before he can heal the sick; yet, before he can disclose to the patient the true inwardness of this important statement,—which is preaching the gospel,—he must establish the proof of its efficacy through the restoration of man’s harmony.




Question 24

Christian Science and the Laws of the Land

If the doctrine of Christian Science repudiates material law, how can Christian Scientists be law-abiding citizens and honor the laws of the land?

Christian Scientists honor the laws of the land as being a definite human necessity, which, in the main, operates for the best good of the whole. They endeavor to unite in supporting men in public office who have the welfare of the community at heart.

Christian Scientists whole-heartedly support legislation which is designed to guard the home, to protect from doing wrong those who are apparently incapable of protecting themselves, and to minister to the helpless and aged. All laws that are endorsed by right-minded people are upheld by Christian Scientists—who above all should be right-minded. They advocate everything which will promote honesty and sobriety, and encourage every effort on the part of the individual to benefit the whole. Furthermore, they cheerfully obey laws because they are laws, even though they consider some of them unwise.

Thus the student of Christian Science endeavors to concur with Jesus’ admonition, “Render unto Caesar the things that are Caesar’s and unto God the things that are God’s.”

Fundamentally Christian Scientists have but one thought, namely, recognition of the supremacy of God’s law. Also, because every part of that which proceeds from the human mind, whether it seems good or bad, is chaff, it must eventually be destroyed. Therefore, if this is true, no permanent spiritual good can ever accrue from the passing of any human laws except as they temporarily hold crime and selfishness in check.

On the other hand, those who profess this faith believe that the passing of any human laws which are detrimental to the good of humanity, can never prevent those to whom spiritual growth is the most vital thing in life, from returning to the Father’s house, as did the prodigal.

The genuine Christian Scientist is a law-abiding citizen. Yet, he never forgets that in reality there exists but one true law, and it is to this law that he endeavors to yield with his whole mind and heart and soul. This law is the law of God, which takes precedence over all other law, and which demands that man shall have no other mind but the Mind that was in Christ Jesus.

Therefore, any laws which are intended to regulate, or discipline, the false mind which mortals must eventually put off, can have only a temporary benefit; this fact must be kept in mind on order that while the advancing Christian is obeying the laws of the land he may recognize this effort as secondary, and his allegiance to the law of God as primary.

The Christian Scientist also recognizes the necessity for a certain mental discipline which must precede his emancipation from the human mind so-called. He finds this discipline in yielding gracefully to regulations and restrictions, either because such rules are necessary or because not yielding would cause his brother to offend.

Yet, he plants himself solidly on the platform that man’s individual right to think as Jesus commanded all mankind to think, can never be invaded by human law, because such a right is God-given to all the sons of men, the following out of which means the final liberation of the whole race.

In the Sermon on the Mount, Jesus says, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil,”—to fulfil man’s need for laws that deal with cause, and hence, control effect, rather than the inadequate laws which attempt to control only conduct.

The Master indicates unquestionably that human laws will be temporarily necessary to control human action until man recognizes and accepts the law of Mind: a law that deals with cause rather than effect; that is positive rather than negative; that is revealed only in the Holy Scriptures; that has been interpreted in this age by Mary Baker Eddy. Yet, laws which are negative in action, and deal wholly with effect, must be temporary and never can successfully compete with, nor usurp the place of a law which deals with cause and which operates by demanding purity of thought, brotherly love, kindliness, unselfishness, and an outpouring of spiritual good to humanity.

In Retrospection and Introspection Mrs. Eddy gives a picture of the right teacher of Christian Science which furnishes an ideal for all students of this religion when she writes, “Preeminent among men, he virtually stands at the head of all sanitary, civil, moral, and religious reform.” Later in this same work she writes, “Genuine Scientists are, or should be, the most systematic and law-abiding people on earth, because their religion demands implicit adherence to fixed rules, in the orderly demonstration thereof.”




Question 25

Mrs. Eddy’s Wealth and Jesus’ Poverty

Mary Baker Glover Eddy amassed, it is said, a large fortune and teaches that poverty is a “mortal error.” Historical records indicate that, although Jesus had a great understanding of the goodness of God, yet, he had a meagre manifestation of material supply. How do Christian Scientists reconcile this apparent discrepancy in practice?

Jesus had the largest manifestation of the divine Mind, or Spirit, of anyone who ever walked the globe; but it did not show itself in so-called material possessions. The greatest evidence of Jesus’ spirituality along this line was manifested in the extreme simplicity of his human demands.

Those who knew Mary Baker Eddy and lived with her as co-workers, testify that her human demands were of a very simple nature; in fact, a very modest income would have maintained her in as much material comfort as she required. It is well known that during the years in which she was searching for the truth, she was able to live on a yearly stipend so small as to make it seem a miracle that anyone could exist on such an amount, let alone managing always to appear neat and well-dressed.

Mrs. Eddy amassed a considerable fortune through her pen, but this demonstration of supply in the form of money was needed and used for the purpose of furthering the Cause of Christian Science. Mrs. Eddy herself took no personal satisfaction in that which money could buy. As a matter of fact, she was disturbed whenever any of her students, misguided, endeavored to add to her material comfort through matter instead of Mind, through the greater material luxury which money can command, instead of the harmony which comes through the demonstration of divine Mind. Spiritual right thinking brought her the only peace and comfort which she enjoyed. She looked upon her wealth merely as a symbol, providing the mental freedom which gave her a larger opportunity to bless the race.

There is a story told of a time when a clergyman made a call on Mrs. Eddy and remonstrated with her for having such great wealth. He referred to the fact that Jesus possessed so little of this world’s goods. Then Mrs. Eddy replied to the minister, “But didn’t you know that I had a very rich father?” When he answered in the negative Mrs. Eddy indicated that she referred to her heavenly Father.

No one can ever justly accuse Mrs. Eddy either of considering her large holdings as belonging to her, or of using her income for her own gratification or pleasure. She considered herself a stewardess and administered her fortune as she was led by divine wisdom, as if all came from God and belonged to God.

Mrs. Eddy’s life was a great inspiration to her followers, as well as a rebuke, for her material demands were small while her need of everything that comes from God was great.

It is entirely in accordance with Mrs. Eddy’s teachings for the student to strive through his understanding of Christian Science to overcome a sense of lack as being an error; furthermore, the first manifestation of that demonstration is the increasing of his meagre income and the gaining of a larger manifestation of human supply.

On the other hand, the student knows that a further growth beyond this primary demonstration must be the gradual overcoming of all human demands and a simplifying of thought as regards what he considers necessary to make him happy from the human standpoint, until eventually he would be sustained by Spirit alone and be beyond any need for material supply.

In Science and Health with Key to the Scriptures, on page 182, Mrs. Eddy writes, “The demands of God appeal to thought only; but the claims of mortality, and what are termed laws of nature, appertain to matter.” Thus, in the proper and normal growth of the Christian Scientist, material demands must be growing steadily less; whereas the importance and necessity for the spiritual inflowing of that which alone will satisfy the real needs of man, which are spiritual, must be increasing.

From this it follows that the greatest spiritual demonstration that can be made by the genuine Christian Scientist in this direction, is not the increasing of his income to meet his human demands, but the decreasing of his human demands, by substituting for them his spiritual necessities, in order that his thought may be set free to meet the demands of God.

Had it been a part of Jesus’ work as an individual to establish a Cause, and to sustain it until it was self-sustaining, he would have needed, and been able to demonstrate, an ample supply with which to follow out such a program.

Of course it is natural that the layman should conclude that, if the first demonstration of a Christian Scientist improves his condition in life financially, then the increasing of his demonstration should bring him more and more prosperity and affluence until finally he ranks among the very rich.

But the Bible says, “He must increase but I must decrease” (John 3:30). Scriptural narrative refers to the experiences of many individuals; yet, to profit by its teachings one must interpret them by translating them in terms of thought and by applying them to individual experience. So this verse from John might be taken as referring to the earlier demonstrations of students of Christian Science, where the abundance of human harmony and possessions increases; but with a further dependence on divine Mind as being all that man needs, the material, fulfilling its temporary uses, begins to decrease and finally disappears.

Jesus was sustained by Spirit to such an extent that he needed little material supply. Hence, those who would follow in his footsteps must experience a decrease in materiality, and its demands, through an increase in spirituality.

But the above question is perfectly natural, since that which is most evident to the world is the primary demonstration of Christian Scientists which rules out the error called lack, and causes them to enter into material prosperity which is proverbial.

This mistake is somewhat similar to that which might be made by someone watching a big-game hunter buying his outfit in a clothing store; if he were ignorant of the identity of the purchaser he might get the impression that the latter was merely going somewhere to show off his clothes. The purchases would convey to the former nothing of the privations which are in store for the hunter, the possible hardships, and the necessity for the greatest courage under the most extreme danger.

Hence, the primary demonstration in Christian Science, which brings the student into health and prosperity, might be said to equip him for the warfare with error, which constitutes such an important part of his activities in blessing humanity.

The preliminary demonstration in Christian Science which involves the healing of physical disease carries the impression to the layman that Christian Scientists make too much of bodily health, and therefore, that the best Christian Scientist is the one who is the most physically normal and healthy.

By the same token, the preliminary demonstration of affluence, which marks a correct entrance into the understanding of Christian Science, gives the public the impression that this church demands everyone to be financially healthy, and therefore, that the best Christian Scientist is the one who has the most money.

Although these impressions are natural, still, the fact is that Christian Science teaches that whatever sets mind “free to master the infinite idea,” as Mrs. Eddy says in Science and Health,—be it freedom from financial or health worries, is not only possible of attainment in Christian Science, but important; on the other hand, when either financial abundance or overflowing health becomes a temptation to distract thought from its spiritual purposes, the need to handle this temptation coming from abundance is as important as to overcome the mental bondage coming from lack.

Hence, money is neither good nor evil apart from what it stands for. If it stands for that which frees man to pursue his spiritual purpose, it is good; if it stands for that which swerves man from his spiritual purpose, it is evil.




Appreciation

As this is the last of the series of Questions and Answers on Christian Science, The Newport County Sentinel wishes to express its appreciation to the Christian Science Board of Directors, in Boston, for permitting this paper to receive and publish these articles from an authorized source,—involving, as it does, our exclusive rights to them,—and also to the Christian Science Committee on Publication for Rhode Island, for his work in preparing the answers.

—Editor



Appendix

The following correspondence followed in the train of the questions and answers.




A Bostonian’s Visit to The Mother Church

To the Editor of The Sentinel:—

Sir: During a trip to Newport a few days ago I happened to stop at a tea-room in Tiverton and, on glancing at some papers on the counter, my eye was caught by the brain-testers on the front page of your paper. I bought a copy just for those testers, and I got a lot of enjoyment out of them. Later, on arriving home, I happened to look over the editorial page, and that article on Christian Science seemed to me a sort of weird coincidence.

It was almost uncanny, for only a week ago I had an experience that awakened just such questions as you refer to. I had a visit from a relative in New York, a woman of much education and decided literary tastes. She wrote to me in advance to say she was coming over to Boston for the special purpose of seeing Mrs. Eddy’s church and her grave. And with my wife and another friend we spent a good part of an afternoon at The Mother Church and Mt. Auburn cemetery. I asked her what her special interest in Christian Science was, and this is what she told me:

“My sister, who lives in Pennsylvania, lost her little boy a little over a year ago, and she grieved so much that we feared she would lose her mind. Some friend induced her to go to a Christian Science lecture one day. She went to another and another, and finally came to Boston and saw Christian Science leaders here and learned all she could about Mrs. Eddy. The next time I saw her she was a totally changed woman. There was no sorrow and no despair. She was cheerful, resigned and hopeful. I asked her what caused the change, and she said, ‘Christian Science.’ I asked her to explain it, and she said, ‘You had better go and find out for yourself.’ And that is what I am trying to do.”

I am eagerly awaiting the result of her visit here, for we expect to see her again this summer.

—Bostonian.




An Interested Reader’s Farewell Note

To the Editor of The Sentinel:—

Sir: I feel that many of your readers will feel sorry to see the series of articles on Questions and Answers on Christian Science come to an end. I know that I read the entire series with great interest. As the Sentinel said at the outset, there are ever so many people who have long wondered what there was in Christian Science that led to the large and extremely loyal following that this form of belief has secured. The questions and answers published in the Sentinel threw much needed light on this question and I feel sure that many will be sorry to see them end. The Christian Science lecture in the last week’s Sentinel was also well worth reading. —Interested.




A Friend Asks: What of a Wholly Devout Son?

To the Editor of The Sentinel:—

May I congratulate your paper on having had the courage during the past six months to devote a column or more each week to the discussion of religion, even if it was presented from the standpoint of but one of our many denominations. I refer to the questions and answers on Christian Science.

There is little doubt but that the Socratic method of teaching, through questions and answers, is a highly intelligent and efficacious method; furthermore, these articles did what I firmly believe all expositions on the vast subject of religion should do, namely, challenge thought rather than tax credulity.

The great uncertainty of human life, the impossibility of solving important world problems through conflicting opinions, and the evidence of growing atheism among the young, indicate that the world must be ready for an active investigation into the subject of religion, providing it can be made logical, understandable, unbiased, and practical.

Certainly the articles on Christian Science which you have published have provoked thought. We know that thousands of Christian people are endeavoring to be Christlike according to the teachings of the Master as set forth in the Scriptures. But lately I have tried to imagine the mental reaction of parents who found themselves with a son who had religious inclinations literally so strong that he insisted upon making them first in his life, as did the Master. Of course, in theory, any mother would consider it very wonderful; but how about actual experience? How about the criticism which would naturally fall on parents for having such a queer son? What about the humiliation of having to take a place second to God in their son’s esteem? Would it not be a continual embarrassment to have to explain away the boy’s lack of a normal delight in harmless worldly pleasures? I wonder how Christian Scientists would feel about such a problem?

I am a great admirer of sincerity, no matter what may be the religion one professes. Without meaning to be critical I would like to say that it seems strange to me that, although Christian Scientists claim not to believe in sickness, yet, I notice at times they yield to that error like any ordinary person. On the other hand, I heartily commend them for not talking about their own ailments or creating fear in others by discouraging comments, which are too often found in the conversation of thoughtless persons.

In closing this letter let me say, that, in this day, when, outside of the small percentage of children who attend Sunday School or receive instruction in religious matters in their home, much of our youth is shut off from religious teaching, because the fear of offending each other’s doctrinal views effectually closes most of the important avenues for such teaching,—the schools, the theater, newspapers, etc.,—it is refreshing and progressive to have a newspaper open its columns for such an important purpose, and I wish to thank you.

—A Friend.

To the Editor of The Sentinel:—

In your issue of December 17 you gave space to a letter which voiced appreciation for the series of questions and answers on Christian Science which has been appearing in your columns for the past six months. This writer referred to the courage required by a newspaper to devote space to the discussion of religion. Yet, one wonders whether the arguments which would prevent our newspapers from providing the public with constructive religious instruction are not based on fears that are groundless. In other words, would not a paper which dared to be outspoken in an honest effort to do good, win the respect of those people whose opinions really count? It is only a small minority, which through self-interest, endeavors to silence such right efforts; but the man with discernment is not intimidated.

While I appreciate the kindly tone of this letter, I hope you will grant me space to answer some of its statements. Your correspondent says that he has tried to imagine the mental reaction of parents who found themselves with a son who had religious inclinations literally so strong that he insisted upon making them first in his life. He wonders “how Christian Scientists would feel about such a problem.”

Of course the main object of our colleges is to give a man an education in order that he may gain concentration of thought as well as an ability to think clearly and intelligently. Yet, would the average parents be pleased to have a son that proved to be what is known as a bookworm? Usually such a boy takes little time away from his books for intercourse with his fellows and for those forms of entertainment which lead to social success and popularity; and popularity is rated in this world as being as desirable as intellectuality. Hence, one of the first problems which would confront the parents of a boy who was determined to be Christlike and to live up to Jesus’ requirements, would be a lack of popularity resulting from being misunderstood.

But the most important difficulty, attached to association with such a spiritually-minded child, would be the fact that it requires true inspiration to be able to understand the life of one who is governed by Spirit rather than by the flesh, by God rather than by man. Mary had sufficient vision to endeavor to understand her boy, Jesus, from this standpoint. Apart from such sympathetic insight there might have been friction and misunderstanding.

Such a child would naturally turn away from social functions, considering them a waste of time as well as wearisome and mentally disturbing. He would place the demands of God ahead of the demands of his parents. He would consider his obligations to his fellowmen as great as those toward his immediate family. He would spend as much time as possible in helping humanity and in spiritualizing his own thought.

Parents who would be disturbed at bringing into the world one who showed promise of being able to bless humanity through spiritual living and teaching, and who would fail to provide such a one with every opportunity to develop such a spiritual yearning, would furnish certain proof that their own desire for God was purely to improve their own material conditions, thereby making the temptations of human life which destroy man’s heavenly homesickness, more subtle and enduring.

Parents who would object to the loss of popularity and the adverse speech of people as far as such a child was concerned, would show that these weigh with them more than spirituality and a love for humanity. Think how Mary, as Jesus’ mother, shares in the world’s appreciation for that great and good man! Think how for centuries she has been blessed because she was found worthy to be the mother of such a son and to provide him with that mental atmosphere so necessary to the development of his spiritual inclinations!

In any walk of life it is true that the one who goes against the majority, opens himself to criticism, coming from misunderstanding. Christian Scientists find a certain spiritual hint in the fact that the last name of their beloved Leader, Mary Baker Eddy, is defined in the dictionary as being a current of water running back, or in a direction contrary to the main stream. It must be evident that to go with the majority means to go in a direction contrary to the teachings of the Christ. Hence, a mother and father who are embarrassed because their son, for the sake of becoming a follower of good, is willing to be maligned and possibly persecuted because he is travelling opposite to the great majority, must find themselves under the criticism that popularity has become their god.

Recently there was shown a motion picture which had for its central theme the setting forth of the values of religion as against the pleasures of sin. Yet, the characters who represented the triumph of good were delineated as so narrow-minded and so lacking in those qualities which are universally admired, that the villain, who was responsible for law-breaking and murder, seemed more attractive; this was because his villainy was neutralized by certain acts of consideration and unselfishness towards one he loved.

The effect of this portrayal not only was not good, but it cast a shadow that was prejudicial rather than beneficial on the characters of those who represent religion in this age. I mention this because in the letter under consideration the writer refers to the theater as a possible avenue for religious teaching that is closed through fear. In passing I would deduce that perhaps it might be wiser to have such avenues closed to the setting forth of religious propaganda, than to have it set forth in such a misleading and unfortunate way.

In the letter which I am endeavoring to answer there appeared the following: “Without meaning to be critical I would like to say that it seems strange to me that although Christian Scientists claim not to believe in sickness, yet, I notice that at times they yield to that error like any ordinary person.”

This question is very natural; but the answer is simple to the Christian Scientist. He knows that one of the important teachings of Christian Science is that sickness is the result of incorrect thinking. As Mary Baker Eddy, the Discoverer and Founder of Christian Science, writes on page 260 of Science and Health with Key to the Scriptures,

“A sick body is evolved from sick thoughts.” From this standpoint sickness becomes a valuable check on one’s thinking in the sense that it quickly shows that one is harboring sick thoughts.

The ordinary conception of disease is that it has a material cause, such as exposure to the weather, contagion, or the like. Hence, the average man endeavors to keep well by catering to what is called material law; yet, he is not noticeably successful. But the Christian Scientist does not develop very far in his understanding before he is entirely free from any belief in material law as being the cause of disease. This does not mean that he will never be sick again, but that he knows that the inharmonious conditions manifested in his body follow incorrect or unscientific thinking. Therefore, when such conditions arise, at once he strives to spiritualize his thinking and to correct his attitude of mind toward God, toward his fellowman and toward himself. If this is done successfully, intelligently, and from a motive that is sufficiently spiritual, then the manifestation of this corrected thinking is always harmonious; but it is self-evident that it is easier to obey so-called material law in endeavoring to keep well than it is to keep individual thinking in tune with divine Mind—the process which brings health.

As your correspondent states in his letter, one does not hear Christian Scientists talking about their ailments. If the Christian Scientist discusses bodily conditions it is merely to call his attention to the condition of his thinking. Then, at that point he becomes too busy endeavoring to acquaint himself with God and with God’s universe, to pay any more attention to the physical side of the problem, until these symptoms have been entirely eliminated. When this has been accomplished the Christian Scientist knows that he has restored his soul, as the Psalmist said, which means to him that he is receiving his thinking from God instead of from man.

How much less depression, discouragement, and fear would be in the world to-day, if it could be more generally understood that all disorders of the body are merely signs following a failure to maintain thought on the standard which Jesus set for us to follow! From this standpoint the Christian Scientist even welcomes disease, if he deserves it—which he does when he harbors unscientific thinking without a rebuke from his knowledge of the truth. Then, the disappearance of the disease is the proof that his unspiritual thinking has been cast out.

This teaching of Christian Science, that sickness is the outward evidence that man needs to correct his individual thinking, not only about himself but about the world as well, until it is based on the law of God rather than on the law of man, of love and unselfishness rather than of the survival of the fittest, finds an interesting extension to present-day world conditions. By the same token, the great sickness, or epidemic, which we call financial depression, becomes equally important as the proof that our national thinking is at fault and that its correction would mean the correction of the depression, or hard times.

Many intelligent men of affairs agree that our business difficulties are largely a matter of incorrect thinking. The Christian Scientist, however, goes one step farther and explains how this incorrect thinking comes about. It shows that it results from the attempt to govern the country from the standpoint of human wisdom instead of divine guidance. The Bible sets forth the fact that in the Old Testament times, when this was done, national disaster followed.

At this point Christian Science declares that if it were possible, before any spiritualization in national thought had taken place, to establish national business affairs on such a basis that another financial depression could never take place, this would be as dangerous, as far as the salvation of man was concerned, as it would be to remove the penalty due for sin—sin being human or incorrect thinking. Finally, it states that if mankind desires to eliminate financial depressions, and to eliminate them permanently, it must adopt and adhere to the following spiritual precepts as primary obligations, until they become the mainspring of action, namely, the cultivation of an allegiance to God and a following of Jesus’ command to love one’s neighbor as oneself.

In closing, let me state that the purpose of what is known as the religion of Christian Science is summed up in Paul’s statement, “Let this Mind be in you, which was also in Christ Jesus.” The entire activities of the great organization of Christian Science, extending as it does throughout the civilized world, are directed toward assisting the individual to establish his thinking on a spiritually scientific love-for-his-neighbor basis. Surely, a religion which is endeavoring to preach and teach the vital importance of correcting and spiritualizing the fundamental motivation of man, or his thinking, is introducing into the world a leaven which will ultimately leaven the whole lump.

Gilbert C. Carpenter, Jr.
Christian Science Committee
on Publication for R. I.
December 21, 1931.




Truth-Seeker Asks About Smoking

To the Editor of The Sentinel:—

I would like to add my word of appreciation for the questions and answers on Christian Science which have appeared in your paper. Such a handling of any subject is always helpful. Millions of people testified to this fact in their keen interest in the questions and answers given by Dr. S. Parkes Cadman over the radio. Such a mode of instruction is an invitation to the public to set forth what it considers incomprehensible in any religious teaching; hence, it offers an opportunity to have such perplexities explained away, if it is possible to do so.

The subject of Christian Science is not a new one to me. I have attended several lectures and have read some of the literature. This New Year’s season, fraught with so many good resolutions, brings to my mind what I consider an inconsistency on the part of Christian Scientists as regards the subject of smoking. Without meaning to give offense but with a desire to be set right, I ask the following question:

Christian Science, as I understand it, claims to found its teaching on the Bible statement concerning man, “As he thinketh in his heart, so is he.” Hence, man’s thinking must be the cause of every outward error, which may be manifested in smoking, etc. If this is correct, then why do I find so much in Christian Science lectures, its papers, etc., to the effect that the use of tobacco is such an evil? If Christian Scientists were entirely consistent, would they not condemn the instability of a man’s thinking which caused him to fall into such a habit, rather than the habit itself?

I shall be glad to be set right on this point if I am mistaken. Of course it is difficult in any religion to preserve a perfect consistency between theory and practice; but is it necessary for Christian Scientists to pick out one minor vice and lay stress on it as an outward indulgence, all the while they claim to work only with mind? I ask this only for information.

—Truth-Seeker.

To the Editor of The Sentinel:—

May I request space in your columns once more, to answer your anonymous correspondent who states in your issue of January 7 as follows: “Christian Science, as I understand it, claims to found its teaching on the Bible statement concerning man, ‘As he thinketh in his heart, so is he.’ Hence, man’s thinking must be the cause of every outward error, which may be manifested in smoking, etc. If this is correct, then why do I find so much in Christian Science lectures, its papers, etc., to the effect that the use of tobacco is such an evil? If Christian Scientists were entirely consistent, would they not condemn the instability of man’s thinking that caused him to fall into such a habit, rather than the habit itself?”

Mary Baker Eddy, the Discoverer and Founder of Christian Science, handles the question of smoking as follows, in her textbook, Science and Health with Key to the Scriptures, (pages 404 and 406), “If a man is an inebriate, a slave to tobacco, or the special servant of any one of the myriad forms of sin, meet and destroy these errors with the truth of being,—by exhibiting to the wrong-doer the suffering which his submission to such habits brings, and by convincing him that there is no real pleasure in false appetites.” “The temperance reform, felt all over our land, results from metaphysical healing, which cuts down every tree that brings not forth good fruit. This conviction, that there is no real pleasure in sin, is one of the most important points in the theology of Christian Science.” “The depraved appetite for alcoholic drinks, tobacco, tea, coffee, opium, is destroyed only by Mind’s mastery of the body.”

Your correspondent is correct in his analysis of the basis of Christian Science, which begins with mental causation and declares smoking to be mental in its origin. This is simply another way of saying that thought precedes action. Hence, if a man should stop smoking through sheer force of will without casting out of his thought that which is responsible for the physical demand, then, according to the teachings of Christian Science, the habit really would not be overcome. To refrain from the act without eliminating the cause, leaves the seat of the error untouched; this also might deceive the individual into thinking that his work is finished merely because, for the time being, there is no manifestation in his outward life. On the other hand, once thought has been purged of the error, the proof inevitably must be the disappearance of the habit.

Mrs. Eddy writes (ibid., 239) “Let it be understood that success in error is defeat in Truth.” Surely, satisfaction in error would also be defeat in Truth. The Psalmist writes, “I shall be satisfied, when I awake, with thy likeness.” May we not deduce from this statement that man must reach the point where he is dissatisfied with everything that is not God’s likeness, before he will bend his entire energy and desire toward the attaining of satisfaction and happiness in the only right way, namely, by putting himself under the government of the divine Mind rather than the human mind or human impulses? Furthermore, when man is wholly governed by the divine Mind, has he not awakened in God’s likeness?

From this it must be apparent that a state of mental dissatisfaction with what the world has to offer must precede man’s efforts to gain the satisfaction of true spirituality, or what God has to offer. Yet, is it not this very state of mind, of dissatisfaction, discouragement, and an inability to gain any lasting joy by anticipating anything in this world, which causes a man to indulge himself in the so-called vices of smoking, drinking, and the like? The very naturalness with which men, and even women, fall into the habit of smoking shows that there is an underlying desire and yearning in every mortal for something, he knows not what.

Yet, if it is this unsatisfied longing which man feels, that will eventually lead him to seek and to find God, then such a state of mind is most desirable. On the other hand, Christian Science shows what a serious error it is for an individual, feeling this underlying discontent, to resort to wrong means of attempting to satisfy it, such wrong means being those temporary material indulgences which victimize mortals. Hence, erroneous and material desires are only erroneous when man endeavors to satisfy them from a wrong standpoint.

Therefore, it becomes the responsibility of the Christian Scientist to unfold to humanity, that it is neither a wrong nor an unnatural underlying desire in man that causes him to smoke, drink liquor, and the like; but these indulgences are very unnatural and erroneous ways of attempting to satisfy this desire. In other words, Christian Science teaches that this underlying desire in man is purely of the mind and never can be satisfied with matter, and it becomes depraved when man attempts to satisfy it materially instead of spiritually.

What a spiritual boost it gives a man when he learns through Christian Science that his general dissatisfaction with the things of this world is the human indication of the presence of a heavenly homesickness within his breast! What confidence he gains in his struggle to overcome wrong habits of every kind, when he awakens to realize that this yearning never can be satisfied with anything earthly, and that the attempt to do so is the prolific source of most of man’s suffering! After these two lessons have been learned there comes the discovery of God as the divine Mind that fills all space. It follows, therefore, that this Mind will fill man when he makes room for it, and when it comes flooding in, it gives him a peace that passeth all human understanding.

Any individual who has had such an experience and been brought into Christian Science, gives thanks for that feeling of discontent and dissatisfaction which brought him human unhappiness, because finally it led him to that unfoldment which resulted in divine satisfaction. As Mrs. Eddy writes, on page 265 of Science and Health, “The aspiration after heavenly good comes even before we discover what belongs to wisdom and Love.”

Is it not possible that all unnatural desires and habits have their origin in a state of dissatisfaction with what the world has to offer man, and that only through this dissatisfaction will man be made receptive for that influx of eternal good for which everyone has an instinctive and unconscious desire? It is highly important for the practitioner of Christian Science to know this, so that when he finds a man who is sinning or indulging in any vices, he will be able to diagnose the cause as being a dissatisfaction with human life. Then he will not condemn the individual and preach damnation to him; but he will provide him with that spiritual good which will really satisfy him. The practitioner, recognizing an innate desire for good, will furnish that good. Finally, because the man’s desires and longings are satisfied in the right way, through Mind and not matter, the unnatural and temporary material practices will fall away as inevitably as a man would exchange a counterfeit bill for a genuine.

The Bible sets forth the fact that Jesus labored with sinners, with the unrighteous. If sin were defined in this case as man’s vain attempt to satisfy his heavenly homesickness through material and temporary methods, and were also regarded as pointing to the fact of the existence of such a longing in the individual, then it becomes plain why Jesus worked with such a class of people. The Bible indicates that he made little headway among those whose self-righteousness and self-satisfaction made them impervious to the truth which he taught, a fact which can be deduced from his stinging rebukes.

In the gospel of Mark it is recorded that Jesus stated, “There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.” Is it not reasonable to believe that it is not the temptations which come to a man that defile him, but that thing in him which responds to the call? Yet, man may not be conscious that such an answer lies within him until the so-called temptations come. In Hebrews we find the following reference to the Master: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Jesus was without sin not because the ordinary temptations did not assail him, but because they found no answering call in him.

If a young man continually yields to the temptation of associating with bad companions, it is not usually wisdom for the mother or father to forbid him such companionship; neither does it avail to argue with him not to go when they invite him. The most efficacious remedy is an effort to educate his taste to the point where such associations become naturally distasteful. Similarly, Christian Science stresses not so much the continual effort to avoid temptation as it does the endeavor to so elevate and spiritualize thought that these temptations meet with no inner response. Christian Scientists testify that in putting this practical teaching into operation they meet with success instead of failure, victory instead of defeat.

It is reported that the evangelist, Billy Sunday, was asked whether a man could use tobacco and still be a Christian. He is supposed to have answered, “Yes, but he will be a dirty Christian.” Christian Science takes the stand that no man can use tobacco without its being the visible proof that there is something in his consciousness which must be eliminated before he can measure up to the standard of a scientifically right-thinking man; hence, this something must be educated out of his consciousness before he can truly become a Christian.

Because as a general thing the average person is not trained to trace from effect back to cause, small notice is given the smoking habit and it receives little censure in society. Hence, one might wonder whether Christian Scientists did not go out of their way to make an issue of such a minor thing. But all must admit that if one accepts the doctrine that the requirement of salvation is that every thought must be brought into captivity to Christ, then this carries with it the obligation to meet every propensity that results in bondage to man and destroy it. So we see that nothing is trivial that binds man to matter.

In the gospel of John we find this statement by the Master, “For the prince of this world cometh, and hath nothing in me.” It is the goal of every Christian Scientist to strive to reach this point of spiritual purity.

Chemistry teaches that liquid which is exposed is acted upon by the bacteria present in the air, unless it is so pure that the bacteria find nothing in it upon which to act. In following out this illustration we can see that the various human errors lose their potency as temptations and find no response in the rightly purified man.

On page 198 of her work, Miscellaneous Writings, Mary Baker Eddy writes, “When wholly governed by the one perfect Mind, man has no sinful thoughts and will have no desire to sin.” All Christian Scientists daily labor and pray for the consummation of this high hope.

Gilbert C. Carpenter, Jr.
Christian Science Committee
on Publication for R. I.
January 11, 1932




R. I. P. on Government, Business, and Divine Guidance

To the Editor of The Sentinel:—

Sir: I was much interested in the article in the Sentinel last week by Mr. Gilbert Carpenter, Jr., on questions of government and business in relation to Christian Science. Mr. Carpenter says that Christian Science explains a large part of our present business difficulties as being due to the attempt to govern the country “from the standpoint of human wisdom instead of divine guidance.”

This struck me very forcibly because it is exactly in line with what the leaders of the Catholic Church have been preaching. Only a few days ago Cardinal O’Connell of Boston, the head of the Catholic Church in America, declared in a public address that the troubles that have come upon us are due chiefly to the fact that as a people we have been getting too materialistic and too far away from God. I think every one will agree that a little more spirituality is needed.

—R. I. P.




Why Do Christian Scientists Wear Eyeglasses?

To the Editor of The Sentinel:—

Sir:—I have followed the series of Questions and Answers on Christian Science with much interest and congratulate your paper on publishing them and also the Committee on Publication for the capable manner in which he answered each question. A number of points which are commonly misunderstood were made clear; but there is one question which I would like to ask: “If Christian Science can and does heal every known physical ailment, including failing eyesight, why do so many Scientists use eyeglasses?”

I have a number of dear friends who are members of the Christian Science church and who are, in my opinion, the highest type of God-loving people; yet, some of them cannot read ordinary print without glasses. Any light on this question will be greatly appreciated by an earnest reader of your commendable paper.

—M. B. H.

To the Editor of The Sentinel:—

A letter printed in your issue of January 21 refers to the fact that many Christian Scientists wear eyeglasses. I would appreciate space in your columns to answer this criticism, not in order to try to justify any failure on the part of Christian Scientists to demonstrate what they know to be true, but to set forth the position that Christian Science takes in regard to this common symptom of advancing age.

In her textbook, Science and Health with Key to the Scriptures, on page 487, Mary Baker Eddy writes, “There is more Christianity in seeing and hearing spiritually than materially. There is more Science in the perpetual exercise of the Mind-faculties than in their loss. Lost they cannot be, while Mind remains. The apprehension of this gave sight to the blind and hearing to the deaf centuries ago, and it will repeat the wonder.” On page 247 (ibid.) she writes of seeing a woman at eighty-five have a return of sight. In the chapter called Fruitage there are authentic testimonies of healing through Christian Science. Among these are included cases of severe eye trouble.

Christian Scientists have their own Leader as an example. In the book, Mrs. Eddy as I knew Her (page 12), Arthur Brisbane testifies that when Mrs. Eddy was eighty-six years old “she read the ordinary magazine type without glasses as readily as any woman of twenty-five could do.”

In the ninth chapter of St. Matthew we read that Jesus told the two blind men whom he healed, “According to your faith be it unto you.” What was this quality of faith upon which the healing of these two men seemed to depend? Must it not have been a faith in the Master which included expectancy on their part, which Jesus knew was the right mental attitude for opening the door of thought to make the healing possible?

In Miscellaneous Writings, on page 33, Mrs. Eddy writes, “It has not proved impossible to heal those who, when they began treatment, had no faith whatever in the Science,—other than to place themselves under my care, and follow the directions given.” On the other hand, every Christian Scientist knows that when a patient has the expectant faith that he will be healed, this indicates the presence of a mental state that is highly desirable, and more receptive to the action of the divine power.

Most civilized people are early educated to believe that advancing years usually carry the necessity for the use of eyeglasses. This fact shows why a Christian Scientist might feel less expectancy of being healed of diminishing eyesight than other ailments, when seeking help in Christian Science, either through his own efforts or those of a practitioner. Furthermore, it is such a simple thing to do to tide over with the use of glasses, the period during which one is waiting to be healed; also, it is possible that because the case is not pressing, the student might neglect this work, because he does not feel the powerful necessity summed up in the statement which was made by the disciples, “Lord, save us; we perish.” This cry embodies the greatest incentive to drive man to that spiritual altitude of thought which is necessary in all scientific self-healing. The condition of failing eyesight, however, seldom carries with it any such impulsion, since it is so easily relieved by the use of glasses.

Christian Scientists know in their hearts that the healing of eye trouble can be accomplished through Christian Science as readily as the healing of any other physical ill. They are honest enough to admit that that criticism is just, which says that those Christian Scientists who have yielded to the temptation of the temporary aid that comes with glasses, have not shown forth in their lives the highest application of the teachings of Christian Science, although their chief motive for desiring to see is that their study of the Bible and Science and Health with Key to the Scriptures may not be interrupted.

But it also must be understood that Christian Science emphasizes bodily health as a requirement of spirituality—not in order that man may be contented in the flesh, but in order to free his thought from the disturbing effect of bodily fears so that there will be no interference with his spiritual growth, or his effort to win his salvation, a process which Christian Science shows is wholly of the mind. Hence, a Christian Scientist who has not completed the demonstration over failing eyesight, can at least say that, when this condition is temporarily corrected by glasses, it produces so little disturbance in his mind in comparison with that produced by other bodily disorders, that it has slight effect on his determined effort so to purify and correct his thinking, that he may reflect, and be governed by the same Mind that was in Christ Jesus. Furthermore, if this purification and spiritualization of his mental attitude is correctly done, the restoration of his sight will surely take place, and will be the proof which Christian Science offers the world that Jesus’ statement is found practical, namely, that these signs shall follow them that believe; in other words, those whose thinking is elevated to spiritual expectancy will finally reach the triumph over the flesh and the restoration of that which seemed to be lost.

Christian Scientists find it helpful constantly to emphasize the larger meanings of their religion. It not only renews their faith, but also helps the inquirer. For that reason I would extend this letter to include the following brief explanation:

One of the emphatic points of this doctrine is that the ideal man does not come from beneath, and by a process of evolution, finally attain a standpoint of which he knows nothing. On page 18 of Science and Health, Mrs. Eddy writes, “The fountain can rise no higher than its source.” Again on page 259 she writes, “The Christlike understanding of scientific being and divine healing includes a perfect Principle and idea,—perfect God and perfect man,—as the basis of thought and demonstration.” In other words, God created man perfect and hence, mortal man does not have to be made perfect but laid aside as a dream, in order for the perfection of man to appear—a perfection that is now a present reality.

In Jesus’ parable of the prodigal, the son left his father’s house and lost sight of his origin through the so-called pleasures of Egypt. But he never lost the memory of his father. The teaching of Christian Science correlative to this parable is that the original ideal of God dwells forever in the bosom of man; that when man throws off the earth-weights and attractions which satisfy only his mortal instincts, he will rise spontaneously into the recognition of his divine sonship with God. Hence, in Christian Science the effort is not so much an endeavor to cultivate in man a love for God, as it is to educate him out of a love for anything besides God.

This teaching of Christian Science is beautifully illustrated by the miracle of nature when, in the springtime, the salmon, no matter where in the pastures of the southern seas they may be roaming, suddenly feel an irresistible urge to return to their natal rivers thousands of miles to the northward. Simultaneously they obey this mystic call which sends them back to spawn where they began their own life cycle. This return journey is beset with hardships and dangers on every side. Yet, nothing deters them; neither roaring waterfalls, the bears and eagles which throng the shallows, nor the man-made devices which span the rivers. They never quit until they gain those upper reaches of water where they first came into being. An inexorable law of nature compels them to return to the spot from whence they came.

Christian Science draws a unique parallel between this cycle of nature and the experience of man. It teaches that within each one is a divine idea, which, when it is released and allowed to govern man, will draw him back to God, the spiritual source of his life.

In I. John we read of the man born of God, that “his seed remaineth in him.” As man begins to recognize the spiritual seed of the Christ within him, he begins to feel, as did the prodigal, the urge to return to the Father. It is because of this spiritual seed that the Christian Scientist knows that at length all mankind will return to the Father’s house, even as the prodigal, when he came to himself and remembered the spiritual seed within him, made his way back to the father, even though he encountered difficulties and obstacles.

And what is this spiritual seed, in each one, but man’s divine consciousness of himself as God’s child, a consciousness that is latent, waiting the springtime of hope and faith to be re-awakened? Then, when man comes to himself and remembers who he really is, a child of God, he feels a spiritual urge to return to the Father. It requires strength and determination from within in order for man to accomplish this mental journey; but the drawing power of divine Love will never let him rest until he returns to the Father, or to the consciousness of God as his Father, and leaves behind everything which the world calls pleasurable and alluring, reduced to husks.

Gilbert C. Carpenter, Jr.
Committee on Publication
for Rhode Island
January 23, 1932.




Publisher’s Note

All the material in this pamphlet, having been published in our paper, comes under our copyright. We have had such a demand for the Address on Christian Science delivered at Pembroke College in Brown University, that we feel sure there will be an equally great demand for these questions and answers, because of their excellence. We are publishing them in pamphlet form in order that the public may become better acquainted with our paper and our policy of endeavoring to print matters that will serve to turn the minds of our readers to the contemplation of good rather than evil.

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Love is the liberator.