Chapter 17 — Answers to Criticisms

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1            [Letter to the New York Commercial Advertiser]


3     OVER the signature “A Priest of the Church,”
       somebody, kindly referring to my address to First
       Church of Christ, Scientist, in Concord, N. H., writes:
6     “If they [Christian Scientists] have any truth to reveal
       which has not been revealed by the church or the Bible,
       let them make it known to the world, before they claim
9     the allegiance of mankind.”

       I submit that Christian Science has been widely made
       known to the world, and that it contains the entire
12    truth of the Scriptures, as also whatever portions of truth
       may be found in creeds. In addition to this, Christian
       Science presents the demonstrable divine Principle and
15    rules of the Bible, hitherto undiscovered in the trans-
       lations of the Bible and lacking in the creeds.

       Therefore I query: Do Christians, who believe in sin,
18    and especially those who claim to pardon sin, believe
       that God is good, and that God is All? Christian
       Scientists firmly subscribe to this statement; yea, they
21    understand it and the law governing it, namely, that
       God, the divine Principle of Christian Science, is

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1     “of purer eyes than to behold evil.” On this basis they
       endeavor to cast out the belief in sin or in aught
3     besides God, thus enabling the sinner to overcome
       sin according to the Scripture, “Work out your own
       salvation with fear and trembling. For it is God which
6     worketh in you both to will and to do of His good

       Does he who believes in sickness know or declare that
9     there is no sickness or disease, and thus heal disease?
       Christian Scientists, who do not believe in the reality
       of disease, heal disease, for the reason that the divine
12    Principle of Christian Science, demonstrated, heals the
       most inveterate diseases. Does he who believes in
       death understand or aver that there is no death, and
15    proceed to overcome “the last enemy” and raise the
       dying to health? Christian Scientists raise the dying to
       health in Christ’s name, and are striving to reach the
18    summit of Jesus’ words, “If a man keep my saying, he
       shall never see death.”

       If, as this kind priest claims, these things, inseparable
21    from Christian Science, are common to his church, we
       propose that he make known his doctrine to the world,
       that he teach the Christianity which heals, and send out
24    students according to Christ’s command, “Go ye into all
       the world, and preach the gospel to every creature,”
       “Heal the sick, cleanse the lepers, raise the dead, cast
27    out devils.”

       The tree is known by its fruit. If, as he implies,
       Christian Science is not a departure from the first cen-
30    tury churches, — as surely it is not, — why persecute
       it? Are the churches opening fire on their own religious
       ranks, or are they attacking a peaceable party quite

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1     their antipode? Christian Science is a reflected glory;
       it shines with borrowed rays — from Light emitting light.
3     Christian Science is the new-old Christianity, that which
       was and is the revelation of divine Love.

       The present flux in religious faith may be found to be
6     a healthy fermentation, by which the lees of religion will
       be lost, dogma and creed will pass off in scum, leaving a
       solid Christianity at the bottom — a foundation for the
9     builders. I would that all the churches on earth could
       unite as brethren in one prayer: Father, teach us the
       life of Love.

       March 22, 1899

       [Letter to the New York World]


       Is faith in divine metaphysics insanity?

       All sin is insanity, but healing the sick is not sin.
18    There is a universal insanity which mistakes fable for
       fact throughout the entire testimony of the material
       senses. Those unfortunate people who are committed to
21    insane asylums are only so many well-defined instances
       of the baneful effects of illusion on mortal minds and
       bodies. The supposition that we can correct insanity
24    by the use of drugs is in itself a species of insanity. A
       drug cannot of itself go to the brain or affect cerebral
       conditions in any manner whatever. Drugs cannot
27    remove inflammation, restore disordered functions, or
       destroy disease without the aid of mind.

       If mind be absent from the body, drugs can produce
30    no curative effect upon the body. The mind must

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1     be, is, the vehicle of all modes of healing disease and of
       producing disease. Through the mandate of mind or
3     according to a man’s belief, can he be helped or be killed
       by a drug; but mind, not matter, produces the result in
       either case.

6     Neither life nor death, health nor disease, can be pro-
       duced on a corpse, whence mind has departed. This
       self-evident fact is proof that mind is the cause of all
9     effect made manifest through so-called matter. The
       general craze is that matter masters mind; the specific
       insanity is that brain, matter, is insane.

12              [Letter to the New York Herald]


       It is a fact well understood that I begged the students
15    who first gave me the endearing appellative “Mother,”
       not to name me thus. But without my consent, the use
       of the word spread like wildfire. I still must think the
18    name is not applicable to me. I stand in relation to
       this century as a Christian Discoverer, Founder, and
       Leader. I regard self-deification as blasphemous. I may
21    be more loved, but I am less lauded, pampered, provided
       for, and cheered than others before me — and where-
       fore? Because Christian Science is not yet popular, and
24    I refuse adulation.

       My first visit to The Mother Church after it was built
       and dedicated pleased me, and the situation was satisfac-
27    tory. The dear members wanted to greet me with escort
       and the ringing of bells, but I declined and went alone in
       my carriage to the church, entered it, and knelt in thanks
30    upon the steps of its altar. There the foresplendor of

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1     the beginnings of truth fell mysteriously upon my spirit.
       I believe in one Christ, teach one Christ, know of but
3     one Christ. I believe in but one incarnation, one Mother
       Mary. I know that I am not that one, and I have never
       claimed to be. It suffices me to learn the Science of the
6     Scriptures relative to this subject.

       Christian Scientists have no quarrel with Protestants,
       Catholics, or any other sect. Christian Scientists need to
9     be understood as following the divine Principle — God,
       Love — and not imagined to be unscientific worshippers
       of a human being.

12    In his article, of which I have seen only extracts, Mark
       Twain’s wit was not wasted in certain directions. Chris-
       tian Science eschews divine rights in human beings.
15    If the individual governed human consciousness, my
       statement of Christian Science would be disproved;
       but to demonstrate Science and its pure monotheism
18    — one God, one Christ, no idolatry, no human propa-
       ganda — it is essential to understand the spiritual idea.
       Jesus taught and proved that what feeds a few feeds
21    all. His life-work subordinated the material to the
       spiritual, and he left his legacy of truth to man-
       kind. His metaphysics is not the sport of philosophy,
24    religion, or science; rather is it the pith and finale of
       them all.

       I have not the inspiration nor the aspiration to be
27    a first or second Virgin-mother — her duplicate, ante-
       cedent, or subsequent. What I am remains to be proved
       by the good I do. We need much humility, wisdom,
30    and love to perform the functions of foreshadowing and
       foretasting heaven within us. This glory is molten in
       the furnace of affliction.

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       [Boston Journal, June 8, 1903]


3     I was early a pupil of Miss Sarah J. Bodwell, the
       principal of Sanbornton Academy, New Hampshire, and
       finished my course of studies under Professor Dyer
6     H. Sanborn, author of Sanborn’s Grammar. Among
       my early studies were Comstock’s Natural Philosophy,
       Chemistry, Blair’s Rhetoric, Whateley’s Logic, Watt’s
9     “On the Mind and Moral Science.” At sixteen years
       of age, I began writing for the leading newspapers, and
       for many years I wrote for the best magazines in the
12    South and North. I have lectured in large and crowded
       halls in New York City, Chicago, Boston, Portland,
       and at Waterville College, and have been invited to
15    lecture in London, England, and Edinburgh, Scotland.
       In 1883, I started The Christian Science Journal, and
       for several years was the proprietor and sole editor of
18    that periodical. In 1893, Judge S. J. Hanna became
       editor of The Christian Science Journal, and for ten
       subsequent years he knew my ability as an editor. In
21    a lecture in Chicago, he said: “Mrs. Eddy is from
       every point of view a woman of sound education and
       liberal culture.”
24    Agassiz, the celebrated naturalist and author, wisely
       said: “Every great scientific truth goes through three
       stages. First, people say it conflicts with the Bible.
27    Next, they say it has been discovered before. Lastly,
       they say they have always believed it.”
       The first attack upon me was: Mrs. Eddy misinterprets
30    the Scriptures; second, she has stolen the contents of her
       book, “Science and Health with Key to the Scriptures,”

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1     from one P. P. Quimby (an obscure, uneducated man),
       and that he is the founder of Christian Science. Failing
3     in these attempts, the calumniator has resorted to Ralph
       Waldo Emerson’s philosophy as the authority for Christian
       Science! Lastly, the defamer will declare as honestly (?),
6     “I have always known it.”
       In Science and Health, page 68, third paragraph, I
       briefly express myself unmistakably on the subject of
9     “vulgar metaphysics,” and the manuscripts and letters
       in my possession, which “vulgar” defamers have circu-
       lated, stand in evidence. People do not know who is
12    referred to as “an ignorant woman in New Hampshire.”
       Many of the nation’s best and most distinguished men
       and women were natives of the Granite State.
15    I am the author of the Christian Science textbook,

       “Science and Health with Key to the Scriptures;” and
       the demand for this book constantly increases. I am
18    rated in the National Magazine (1903) as “standing
       eighth in a list of twenty-two of the foremost living

21    I claim no special merit of any kind. All that I am
       in reality, God has made me. I still wait at the cross to
       learn definitely more from my great Master, but not
24    of the Greek nor of the Roman schools — simply how to
       do his works.


27    My recent reply to the reprint of a scandal in the
       Literary Digest was not a question of “Who shall be
       greatest?” but of “Who shall be just?” Who is or is
30    not the founder of Christian Science was not the trend
       of thought, but my purpose was to lift the curtain on

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1     wrong, on falsehood which persistently misrepresents
       my character, education, and authorship, and attempts
3     to narrow my life into a conflict for fame.

       Far be it from me to tread on the ashes of the dead or
       to dissever any unity that may exist between Christian
6     Science and the philosophy of a great and good man, for
       such was Ralph Waldo Emerson; and I deem it unwise to
       enter into a newspaper controversy over a question that
9     is no longer a question. The false should be antagonized
       only for the purpose of making the true apparent. I have
       quite another purpose in life than to be thought great.
12    Time and goodness determine greatness. The greatest
       reform, with almost unutterable truths to translate,
       must wait to be transfused into the practical and
15    to be understood in the “new tongue.” Age, with
       experience-acquired patience and unselfed love, waits
       on God. Human merit or demerit will find its proper
18    level. Divinity alone solves the problem of human-
       ity, and that in God’s own time. “By their fruits ye
       shall know them.”


       In 1862, when I first visited Dr. Quimby of Portland,
       Me., his scribblings were descriptions of his patients, and
24    these comprised the manuscripts which in 1887 I adver-
       tised that I would pay for having published. Before his
       decease, in January, 1866, Dr. Quimby had tried to get
27    them published and had failed.

       Quotations have been published, purporting to be Dr.
       Quimby’s own words, which were written while I was his
30    patient in Portland and holding long conversations with
       him on my views of mental therapeutics. Some words in

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1     these quotations certainly read like words that I said to
       him, and which I, at his request, had added to his
3     copy when I corrected it. In his conversations with
       me and in his scribblings, the word science was not
       used at all, till one day I declared to him that back
6     of his magnetic treatment and manipulation of patients,
       there was a science, and it was the science of mind,
       which had nothing to do with matter, electricity, or
9     physics.

       After this I noticed he used that word, as well as other
       terms which I employed that seemed at first new to him.
12    He even acknowledged this himself, and startled me by
       saying what I cannot forget — it was this: “I see now
       what you mean, and I see that I am John, and that you
15    are Jesus.”

       At that date I was a staunch orthodox, and my theologi-
       cal belief was offended by his saying and I entered a de-
18    murrer which rebuked him. But afterwards I concluded
       that he only referred to the coming anew of Truth, which
       we both desired; for in some respects he was quite a seer
21    and understood what I said better than some others did.
       For one so unlearned, he was a remarkable man. Had
       his remark related to my personality, I should still think
24    that it was profane.

       At first my case improved wonderfully under his
       treatment, but it relapsed. I was gradually emerging
27    from materia medica, dogma, and creeds, and drifting
       whither I knew not. This mental struggle might have
       caused my illness. The fallacy of materia medica, its
30    lack of science, and the want of divinity in scholas-
       tic theology, had already dawned on me. My ideal-
       ism, however, limped, for then it lacked Science. But

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1     the divine Love will accomplish what all the powers
       of earth combined can never prevent being accom-
3     plished — the advent of divine healing and its divine

       REPLY TO McClure’s Magazine

6     It is calumny on Christian Science to say that man is
       aroused to thought or action only by ease, pleasure, or
       recompense. Something higher, nobler, more imperative
9     impels the impulse of Soul.

       It becomes my duty to be just to the departed and to
       tread not ruthlessly on their ashes. The attack on me
12    and my late father and his family in McClure’s Magazine,
       January, 1907, compels me as a dutiful child and the
       Leader of Christian Science to speak.

15    McClure’s Magazine refers to my father’s “tall, gaunt
       frame” and pictures “the old man tramping doggedly
       along the highway, regularly beating the ground with a
18    huge walking-stick.” My father’s person was erect and
       robust. He never used a walking-stick. To illustrate:
       One time when my father was visiting Governor Pierce,
21    President Franklin Pierce’s father, the Governor handed
       him a gold-headed walking-stick as they were about to
       start for church. My father thanked the Governor,
24    but declined to accept the stick, saying, “I never use
       a cane.”

       Although McClure’s Magazine attributes to my father
27    language unseemly, his household law, constantly en-
       forced, was no profanity and no slang phrases. McClure’s
       Magazine also declares that the Bible was the only book
30    in his house. On the contrary, my father was a great
       reader. The man whom McClure’s Magazine characterizes

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1     as “ignorant, dominating, passionate, fearless,” was
       uniformly dignified — a well-informed, intellectual man,
3     cultivated in mind and manners. He was called upon
       to do much business for his town, making out deeds,
       settling quarrels, and even acting as counsel in a lawsuit
6     involving a question of pauperism between the towns of
       Loudon and Bow, N. H. Franklin Pierce, afterwards
       President of the United States, was the counsel for
9     Loudon and Mark Baker for Bow. Both entered their
       pleas, and my father won the suit. After it was decided,
       Mr. Pierce bowed to my father and congratulated him.
12    For several years father was chaplain of the New
       Hampshire State Militia, and as I recollect it, he was
       justice of the peace at one time. My father was a
15    strong believer in States’ rights, but slavery he regarded
       as a great sin.

       Mark Baker was the youngest of his father’s family, and
18    inherited his father’s real estate, an extensive farm situ-
       ated in Bow and Concord, N. H. It is on record that
       Mark Baker’s father paid the largest tax in the colony.
21    McClure’s Magazine says, describing the Baker home-
       stead at Bow: “The house itself was a small, square box
       building of rudimentary architecture.” My father’s
24    house had a sloping roof, after the prevailing style of
       architecture at that date.

       McClure’s Magazine states: “Alone of the Bakers, he
27    [Albert] received a liberal education. . . . Mary Baker
       passed her first fifteen years at the ancestral home at Bow.
       It was a lonely and unstimulating existence. The church
30    supplied the only social diversions, the district school
       practically all the intellectual life.”

       Let us see what were the fruits of this “lonely and

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1     unstimulating existence.” All my father’s daughters were
       given an academic education, sufficiently advanced so that
3     they all taught school acceptably at various times and
       places. My brother Albert was a distinguished lawyer.
       In addition to my academic training, I was privately
6     tutored by him. He was a member of the New Hamp-
       shire Legislature, and was nominated for Congress, but
       died before the election. McClure’s Magazine calls my
9     youngest brother, George Sullivan Baker, “a workman in
       a Tilton woolen mill.” As a matter of fact, he was joint
       partner with Alexander Tilton, and together they owned a
12    large manufacturing establishment in Tilton, N. H. His
       military title of Colonel came from appointment on the
       staff of the Governor of New Hampshire. My oldest
15    brother, Samuel D. Baker, carried on a large business in
       Boston, Mass.

       Regarding the allegation by McClure’s Magazine that all
18    the family, “excepting Albert, died of cancer,” I will
       say that there was never a death in my father’s family
       reported by physician or post-mortem examination as
21    caused by cancer.

       McClure’s Magazine says that “the quarrels between
       Mary, a child ten years old, and her father, a gray-haired
24    man of fifty, frequently set the house in an uproar,”
       and adds that these “fits” were diagnosed by Dr. Ladd
       as “hysteria mingled with bad temper.” My mother
27    often presented my disposition as exemplary for her other
       children to imitate, saying, “When do you ever see
       Mary angry?” When the first edition of Science and
30    Health was published, Dr. Ladd said to Alexander Tilton:
       “Read it, for it will do you good. It does not surprise
       me, it so resembles the author.”

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1     I will relate the following incident, which occurred later
       in life, as illustrative of my disposition: —

3     While I was living with Dr. Patterson at his country
       home in North Groton, N. H., a girl, totally blind, knocked
       at the door and was admitted. She begged to be allowed
6     to remain with me, and my tenderness and sympathy were
       such that I could not refuse her. Shortly after, however,
       my good housekeeper said to me: “If this blind girl stays
9     with you, I shall have to leave; she troubles me so much.”
       It was not in my heart to turn the blind girl out, and so
       I lost my housekeeper.

12    My reply to the statement that the clerk’s book shows
       that I joined the Tilton Congregational Church at the age
       of seventeen is that my religious experience seemed to
15    culminate at twelve years of age. Hence a mistake may
       have occurred as to the exact date of my first church

18    The facts regarding the McNeil coat-of-arms are as
       follows: —

       Fanny McNeil, President Pierce’s niece, afterwards
21    Mrs. Judge Potter, presented me my coat-of-arms, say-
       ing that it was taken in connection with her own family
       coat-of-arms. I never doubted the veracity of her gift.
24    I have another coat-of-arms, which is of my mother’s
       ancestry. When I was last in Washington, D. C., Mrs.
       Judge Potter and myself knelt in silent prayer on the
27    mound of her late father, General John McNeil, the
       hero of Lundy Lane.

       Notwithstanding that McClure’s Magazine says, “Mary
30    Baker completed her education when she finished Smith’s
       grammar and reached long division in arithmetic,” I was
       called by the Rev. R. S. Rust, D.D., Principal of the

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1     Methodist Conference Seminary at Sanbornton Bridge, to
       supply the place of his leading teacher during her tempo-
3     rary absence.

       Regarding my first marriage and the tragic death of my
       husband, McClure’s Magazine says: “He [George Wash-
6     ington Glover] took his bride to Wilmington, South Caro-
       lina, and in June, 1844, six months after his marriage, he
       died of yellow fever. He left his young wife in a miser-
9     able plight. She was far from home and entirely without
       money or friends. Glover, however, was a Free Mason,
       and thus received a decent burial. The Masons also paid
12    Mrs. Glover’s fare to New York City, where she was
       met and taken to her father’s home by her brother George.
       . . . Her position was an embarrassing one. She was a
15    grown woman, with a child, but entirely without means
       of support. . . . Mrs. Glover made only one effort at
       self-support. For a brief season she taught school.”

18    My first husband, Major George W. Glover, resided in
       Charleston, S. C. While on a business trip to Wilming-
       ton, N. C., he was suddenly seized with yellow fever and
21    died in about nine days. I was with him on this trip.
       He took with him the usual amount of money he would
       need on such an excursion. At his decease I was sur-
24    rounded by friends, and their provisions in my behalf were
       most tender. The Governor of the State and his staff,
       with a long procession, followed the remains of my be-
27    loved one to the cemetery. The Free Masons selected
       my escort, who took me to my father’s home in Tilton,
       N. H. My salary for writing gave me ample support.
30    I did open an infant school, but it was for the purpose of
       starting that educational system in New Hampshire.

       The rhyme attributed to me by McClure’s Magazine is

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1     not mine, but is, I understand, a paraphrase of a silly
       song of years ago. Correctly quoted, it is as follows, so
3     I have been told: —

       Go to Jane Glover,
       Tell her I love her
6        By the light of the moon
       I will go to her.

       The various stories told by McClure’s Magazine about
9     my father spreading the road in front of his house with
       tan-bark and straw, and about persons being hired to rock
       me, I am ignorant of. Nor do I remember any such stuff
12    as Dr. Patterson driving into Franklin, N. H., with a
       couch or cradle for me in his wagon. I only know that
       my father and mother did everything they could think of
15    to help me when I was ill.

       I was never “given to long and lonely wanderings,
       especially at night,” as stated by McClure’s Magazine. I
18    was always accompanied by some responsible individual
       when I took an evening walk, but I seldom took one. I
       have always consistently declared that I was not a medium
21    for spirits. I never was especially interested in the
       Shakers, never “dabbled in mesmerism,” never was “an
       amateur clairvoyant,” nor did “the superstitious coun-
24    try folk frequently” seek my advice. I never went
       into a trance to describe scenes far away, as McClure’s
       Magazine says.

27    My oldest sister dearly loved me, but I wounded her
       pride when I adopted Christian Science, and to a Baker
       that was a sorry offence. I was obliged to be parted
30    from my son, because after my father’s second marriage
       my little boy was not welcome in my father’s house.

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1     McClure’s Magazine calls Dr. Daniel Patterson, my
       second husband, “an itinerant dentist.” It says that
3     after my marriage we “lived for a short time at Tilton,
       then moved to Franklin . . . . During the following nine
       years the Pattersons led a roving existence. The doctor
6     practised in several towns, from Tilton to North Groton
       and then to Rumney.” When I was married to him, Dr.
       Daniel Patterson was located in Franklin, N. H. He had
9     the degree D.D.S., was a popular man, and considered a
       rarely skilful dentist. He bought a place in North Groton,
       which he fancied, for a summer home. At that time he
12    owned a house in Franklin, N. H.

       Although, as McClure’s Magazine claims, the court
       record may state that my divorce from Dr. Patterson was
15    granted on the ground of desertion, the cause neverthe-
       less was adultery. Individuals are here to-day who were
       present in court when the decision was given by the judge
18    and who know the following facts: After the evidence
       had been submitted that a husband was about to have Dr.
       Patterson arrested for eloping with his wife, the court
21    instructed the clerk to record the divorce in my favor.
       What prevented Dr. Patterson’s arrest was a letter from
       me to this self-same husband, imploring him not to do it.
24    When this husband recovered his wife, he kept her a
       prisoner in her home, and I was also the means of recon-
       ciling the couple. A Christian Scientist has told me that
27    with tears of gratitude the wife of this husband related
       these facts to her just as I have stated them. I lived
       with Dr. Patterson peaceably, and he was kind to me up
30    to the time of the divorce.

       The following affidavit by R. D. Rounsevel of Littleton,
       N. H., proprietor of the White Mountain House, Fabyans,

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1     N. H., the original of which is in my possession, is of
       interest in this connection: —

3     About the year 1874, Dr. Patterson, a dentist, boarded
       with me in Littleton, New Hampshire. During his stay,
       at different times, I had conversation with him about his
6     wife, from whom he was separated. He spoke of her being
       a pure and Christian woman, and the cause of the separa-
       tion being wholly on his part; that if he had done as he
9     ought, he might have had as pleasant and happy home as
       one could wish for.

       At that time I had no knowledge of who his wife was.
12    Later on I learned that Mary Baker G. Eddy, the Dis-
       coverer and Founder of Christian Science, was the above-
       mentioned woman.

15                       (Signed) R. D. ROUNSEVEL

       Grafton S. S. Jan’y, 1902. Then personally appeared
       R. D. Rounsevel and made oath that the within statement
18    by him signed is true.

       Before me,                (Signed) H. M. MORSE,
       Justice of the Peace

21    Who or what is the McClure “history,” so called, pre-
       senting? Is it myself, the veritable Mrs. Eddy, whom
       the New York World declared dying of cancer, or is it
24    her alleged double or dummy heretofore described?

       If indeed it be I, allow me to thank the enterprising
       historians for the testimony they have thereby given of the
27    divine power of Christian Science, which they admit has
       snatched me from the cradle and the grave, and made
       me the beloved Leader of millions of the good men and
30    women in our own and in other countries, — and all this

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1     because the truth I have promulgated has separated the
       tares from the wheat, uniting in one body those who love
3     Truth; because Truth divides between sect and Science
       and renews the heavenward impulse; because I still hear
       the harvest song of the Redeemer awakening the nations,
6     causing man to love his enemies; because “blessed are ye,
       when men shall revile you, and persecute you, and shall
       say all manner of evil against you falsely, for my sake.”

       [Christian Science Sentinel, January 19, 1907]

       A CARD

       The article in the January number of The Arena maga-
12    zine, entitled “The Recent Reckless and Irresponsible
       Attacks on Christian Science and its Founder, with a
       Survey of the Christian Science Movement,” by the
15    scholarly editor, Mr. B.O. Flower, is a grand defence of
       our Cause and its Leader. Such a dignified, eloquent
       appeal to the press in behalf of common justice and truth
18    demands public attention. It defends human rights and
       the freedom of Christian sentiments, and tends to turn
       back the foaming torrents of ignorance, envy, and malice.
21    I am pleased to find this “twentieth-century review of
       opinion” once more under Mr. Flower’s able guardianship
       and manifesting its unbiased judgment by such sound
24    appreciation of the rights of Christian Scientists and of
       all that is right.


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Love is the liberator.