  St. Paul speaks of the new birth as “waiting for the [5] adoption, to wit, the redemption of our body.” The great Nazarene Prophet said, “Blessed are the pure in heart: for they shall see God.” Nothing aside from the spiritualization—yea, the highest Christianization—of thought and desire, can give the true perception of God [10] and divine Science, that results in health, happiness, and holiness. The new birth is not the work of a moment. It begins with moments, and goes on with years; moments of sur- render to God, of childlike trust and joyful adoption [15] of good; moments of self-abnegation, self-consecration, heaven-born hope, and spiritual love. Time may commence, but it cannot complete, the new birth: eternity does this; for progress is the law of infinity. Only through the sore travail of mortal mind [20] shall soul as sense be satisfied, and man awake in His likeness. What a faith-lighted thought is this! that mortals can lay off the “old man,” until man is found to be the image of the infinite good that we name God, and the fulness of the stature of man in Christ appears. [25] In mortal and material man, goodness seems in em- bryo. By suffering for sin, and the gradual fading out of the mortal and material sense of man, thought is de- veloped into an infant Christianity; and, feeding at first on the milk of the Word, it drinks in the sweet revealings [30] of a new and more spiritual Life and Love. These nourish [1] the hungry hope, satisfy more the cravings for immor- tality, and so comfort, cheer, and bless one, that he saith: In mine infancy, this is enough of heaven to come down to earth. [5] But, as one grows into the manhood or womanhood of Christianity, one finds so much lacking, and so very much requisite to become wholly Christlike, that one saith: The Principle of Christianity is infinite: it is indeed God; and this infinite Principle hath infinite [10] claims on man, and these claims are divine, not human; and man's ability to meet them is from God; for, being His likeness and image, man must reflect the full dominion of Spirit—even its supremacy over sin, sick- ness, and death. [15] Here, then, is the awakening from the dream of life in matter, to the great fact that God is the only Life; that, therefore, we must entertain a higher sense of both God and man. We must learn that God is infinitely more than a person, or finite form, can contain; that [20] God is a divine Whole, and All, an all-pervading in- telligence and Love, a divine, infinite Principle; and that Christianity is a divine Science. This newly awakened consciousness is wholly spiritual; it emanates from Soul instead of body, and is the new birth begun [25] in Christian Science. Now, dear reader, pause for a moment with me, earn- estly to contemplate this new-born spiritual altitude; for this statement demands demonstration. Here you stand face to face with the laws of infinite [30] Spirit, and behold for the first time the irresistible con- flict between the flesh and Spirit. You stand before the awful detonations of Sinai. You hear and record the [1] thunderings of the spiritual law of Life, as opposed to the material law of death; the spiritual law of Love, as opposed to the material sense of love; the law of om- nipotent harmony and good, as opposed to any supposi- [5] titious law of sin, sickness, or death. And, before the flames have died away on this mount of revelation, like the patriarch of old, you take off your shoes—lay aside your material appendages, human opinions and doc- trines, give up your more material religion with its rites [10] and ceremonies, put off your signify a graven idol, and must mean Spirit. Then the commandment means, Thou shalt recognize no intelligence nor life in matter; and find neither pleasure [25] nor pain therein. The Master's practical knowledge of this grand verity, together with his divine Love, healed the sick and raised the dead. He literally annulled the claims of physique and of physical law, by the superiority of the higher law; hence his decla- [30] ration, “These signs shall follow them that believe;... if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.” [1] Do you believe his words? I do, and that his prom- ise is perpetual. Had it been applicable only to his immediate disciples, the pronoun would be you, not them. [5] The purpose of his life-work touches universal human- ity. At another time he prayed, not for the twelve only, but “for them also which shall believe on me through their word.” The Christ-healing was practised even before the Christ- [10] ian era; “the Word was with God, and the Word was God.” There is, however, no analogy between Christian Science and spiritualism, or between it and any specu- lative theory. In 1867, I taught the first student in Christian Science. [15] Since that date I have known of but fourteen deaths in the ranks of my about five thousand students. The census since 1875 (the date of the first publication of my work, “Science and Health with Key to the Scrip- tures”) shows that longevity has increased. Daily letters [20] inform me that a perusal of my volume is healing the writers of chronic and acute diseases that had defied medi- cal skill. Surely the people of the Occident know that esoteric magic and Oriental barbarisms will neither flavor Chris- [25] tianity nor advance health and length of days. Miracles are no infraction of God's laws; on the contrary, they fulfil His laws; for they are the signs fol- lowing Christianity, whereby matter is proven power- less and subordinate to Mind. Christians, like students [30] in mathematics, should be working up to those higher rules of Life which Jesus taught and proved. Do we really understand the divine Principle of Christianity [1] before we prove it, in at least some feeble demonstra- tion thereof, according to Jesus' example in healing the sick? Should we adopt the “simple addition” in Chris- tian Science and doubt its higher rules, or despair of [5] ultimately reaching them, even though failing at first to demonstrate all the possibilities of Christianity? St. John spiritually discerned and revealed the sum total of transcendentalism. He saw the real earth and heaven. They were spiritual, not material; and they [10] were without pain, sin, or death. Death was not the door to this heaven. The gates thereof he declared were inlaid with pearl,—likening them to the priceless under- standing of man's real existence, to be recognized here and now. [15] The great Way-shower illustrated Life unconfined, un- contaminated, untrammelled, by matter. He proved the superiority of Mind over the flesh, opened the door to the captive, and enabled man to demonstrate the law of Life, which St. Paul declares “hath made me free from [20] the law of sin and death.” The stale saying that Christian Science “is neither Christian nor science!” is to-day the fossil of wisdom- less wit, weakness, and superstition. “The fool hath What do you consider to be mental malpractice? [1] Mental malpractice is a bland denial of Truth, and is the antipode of Christian Science. To mentally argue in a manner that can disastrously affect the happiness of a fellow-being—harm him [5] morally, physically, or spiritually—breaks the Golden Rule and subverts the scientific laws of being. This, therefore, is not the use but the abuse of mental treat- ment, and is mental malpractice. It is needless to say that such a subversion of right is not scientific. Its [10] claim to power is in proportion to the faith in evil, and consequently to the lack of faith in good. Such false faith finds no place in, and receives no aid from, the Principle or the rules of Christian Science; for it denies the grand verity of this Science, namely, that God, good, [15] has all power. This leaves the individual no alternative but to re- linquish his faith in evil, or to argue against his own convictions of good and so destroy his power to be or to do good, because he has no faith in the omnipotence [20] of God, good. He parts with his understanding of good, in order to retain his faith in evil and so succeed with his wrong argument,—if indeed he desires success in this [1] broad road to destruction. How shall we demean ourselves towards the students of disloyal students? And what about that clergyman's remarks on “Christ and Christmas”? [5] From this question, I infer that some of my students seem not to know in what manner they should act towards the students of false teachers, or such as have strayed from the rules and divine Principle of Christian Science. The query is abnormal, when “precept upon precept; [10] line upon line” are to be found in the Scriptures, and in my books, on this very subject. In Mark, ninth chapter, commencing at the thirty- third verse, you will find my views on this subject; love alone is admissible towards friend and foe. My sym- [15] pathies extend to the above-named class of students more than to many others. If I had the time to talk with all students of Christian Science, and correspond with them, I would gladly do my best towards helping those un- fortunate seekers after Truth whose teacher is straying [20] from the straight and narrow path. But I have not mo- ments enough in which to give to my own flock all the time and attention that they need,—and charity must begin at home. Distinct denominational and social organizations and [25] societies are at present necessary for the individual, and for our Cause. But all people can and should be just, merciful; they should never envy, elbow, slander, hate, or try to injure, but always should try to bless their fellow-mortals. [30] To the query in regard to some clergyman's com- ments on my illustrated poem, I will say: It is the righteous [1] prayer that avails with God. Whatever is wrong will receive its own reward. The high priests of old caused the crucifixion of even the great Master; and thereby they lost, and he won, heaven. I love all ministers and [5] ministries of Christ, Truth. All clergymen may not understand the illustrations in “Christ and Christmas;” or that these refer not to personality, but present the type and shadow of Truth's appearing in the womanhood as well as in the manhood [10] of God, our divine Father and Mother. Must I have faith in Christian Science in order to be healed by it? This is a question that is being asked every day. It has not proved impossible to heal those who, when they [15] began treatment, had no faith whatever in the Science, —other than to place themselves under my care, and follow the directions given. Patients naturally gain con- fidence in Christian Science as they recognize the help they derive therefrom. [20] What are the advantages of your system of healing, over the ordinary methods of healing disease? Healing by Christian Science has the following advantages:— First: It does away with all material medicines, and [25] recognizes the fact that, as mortal mind is the cause of all “the ills that flesh is heir to,” the antidote for sickness, as well as for sin, may and must be found in mortal mind's opposite,—the divine Mind. Second: It is more effectual than drugs; curing where [30] these fail, and leaving none of the harmful “after effects” [1] of these in the system; thus proving that metaphysics is above physics. Third: One who has been healed by Christian Sci- ence is not only healed of the disease, but is improved [5] morally. The body is governed by mind; and mortal mind must be improved, before the body is renewed and harmonious,—since the physique is simply thought made manifest. Is spiritualism or mesmerism included in Christian [10] Science? They are wholly apart from it. Christian Science is based on divine Principle; whereas spiritualism, so far as I understand it, is a mere speculative opinion and human belief. If the departed were to communicate [15] with us, we should see them as they were before death, and have them with us; after death, they can no more come to those they have left, than we, in our present state of existence, can go to the departed or the adult can re- turn to his boyhood. We may pass on to their state [20] of existence, but they cannot return to ours. Man is im-mortal, and there is not a moment when he ceases to exist. All that are called “communications from spirits,” lie within the realm of mortal thought on this present plane of existence, and are the antipodes of Christian Science; [25] the immortal and mortal are as direct opposites as light and darkness. Who is the Founder of mental healing? The author of “Science and Health with Key to the Scriptures,” who discovered the Science of healing em- [30] bodied in her works. Years of practical proof, through [1] homoeopathy, revealed to her the fact that Mind, in- stead of matter, is the Principle of pathology; and subsequently her recovery, through the supremacy of Mind over matter, from a severe casualty pronounced [5] by the physicians incurable, sealed that proof with the signet of Christian Science. In 1883, a million of peo- ple acknowledge and attest the blessings of this mental system of treating disease. Perhaps the following words of her husband, the late Dr. Asa G. Eddy, [10] afford the most concise, yet complete, summary of the matter:— “Mrs, Eddy's works are the outgrowths of her life. I never knew so unselfish an individual.” Will the book Science and Health, that you offer for sale [15] at three dollars, teach its readers to heal the sick,—or is one obliged to become a student under your personal in- struction? And if one is obliged to study under you, of what benefit is your book? Why do we read the Bible, and then go to church to [20] hear it expounded? Only because both are important. Why do we read moral science, and then study it at college? You are benefited by reading Science and Health, but it is greatly to your advantage to be taught its Science [25] by the author of that work, who explains it in detail. What is immortal Mind? In reply, we refer you to “Science and Health with is erring, sinful, sick, and dying, termed material or [1] mortal man, is neither God's man nor Mind; but to be understood, we shall classify evil and error as mortal mind, in contradistinction to good and Truth, or the Mind which is immortal.” [5] Do animals and beasts have a mind? Beasts, as well as men, express Mind as their origin; but they manifest less of Mind. The first and only cause is the eternal Mind, which is God, and there is but one God. The ferocious mind seen in the beast is [10] mortal mind, which is harmful and proceeds not from God; for His beast is the lion that lieth down with the lamb. Appetites, passions, anger, revenge, subtlety, are the animal qualities of sinning mortals; and the beasts that have these propensities express the lower [15] qualities of the so-called animal man; in other words, the nature and quality of mortal mind,—not immortal Mind. What is the distinction between mortal mind and immortal Mind? [20] Mortal mind includes all evil, disease, and death; also, all beliefs relative to the so-called material laws, and all material objects, and the law of sin and death. The Scripture says, “The carnal mind [in other words, mortal mind] is enmity against God; for it is not sub- [25] ject to the law of God, neither indeed can be.” Mortal mind is an illusion; as much in our waking moments as in the dreams of sleep. The belief that intelligence, Truth, and Love, are in matter and separate from God, is an error; for there is no intelligent evil, and no power [30] besides God, good. God would not be omnipotent if [1] there were in reality another mind creating or governing man or the universe. Immortal Mind is God; and this Mind is made manifest in all thoughts and desires that draw man- [5] kind toward purity, health, holiness, and the spiritual facts of being. Jesus recognized this relation so clearly that he said, “I and my Father are one.” In proportion as we oppose the belief in material sense, in sickness, sin, and death, [10] and recognize ourselves under the control of God, spiritual and immortal Mind, shall we go on to leave the animal for the spiritual, and learn the meaning of those words of Jesus, “Go ye into all the world ... heal the sick.” [15] Can your Science cure intemperance? Christian Science lays the axe at the root of the tree. Its antidote for all ills is God, the perfect Mind, which corrects mortal thought, whence cometh all evil. God can and does destroy the thought that leads to moral [20] or physical death. Intemperance, impurity, sin of every sort, is destroyed by Truth. The appetite for alcohol yields to Science as directly and surely as do sickness and sin. Does Mrs. Eddy take patients? [25] She now does not. Her time is wholly devoted to in- struction, leaving to her students the work of healing; which, at this hour, is in reality the least difficult of the labor that Christian Science demands. Why do you charge for teaching Christian Science, when [1] all the good we can do must be done freely? When teaching imparts the ability to gain and main- tain health, to heal and elevate man in every line of life,—as this teaching certainly does,—is it un- [5] reasonable to expect in return something to support one's self and a Cause? If so, our whole system of education, secular and religious, is at fault, and the instructors and philanthropists in our land should ex- pect no compensation. “If we have sown unto you [10] spiritual things, is it a great thing if we shall reap your carnal things?” How happened you to establish a college to instruct in metaphysics, when other institutions find little interest in such a dry and abstract subject? [15] Metaphysics, as taught by me at the Massachusetts Metaphysical College, is far from dry and abstract. It is a Science that has the animus of Truth. Its practical application to benefit the race, heal the sick, enlighten and reform the sinner, makes divine metaphysics need- [20] ful, indispensable. Teaching metaphysics at other col- leges means, mainly, elaborating a man-made theory, or some speculative view too vapory and hypothetical for questions of practical import. Is it necessary to study your Science in order to be healed [25] by it and keep well? It is not necessary to make each patient a student in order to cure his present disease, if this is what you mean. Were it so, the Science would be of less practical value. Many who apply for help are not [1] prepared to take a course of instruction in Christian Science. To avoid being subject to disease, would require the understanding of how you are healed. In 1885, this [5] knowledge can be obtained in its genuineness at the Massachusetts Metaphysical College. There are abroad at this early date some grossly incorrect and false teachers of what they term Christian Science; of such beware. They have risen up in a day to make this claim; [10] whereas the Founder of genuine Christian Science has been all her years in giving it birth. Can you take care of yourself? God giveth to every one this puissance; and I have faith in His promise, “Lo, I am with you alway”— [15] all the way. Unlike the M. D.'s, Christian Scientists are not afraid to take their own medicine, for this medicine is divine Mind; and from this saving, ex- haustless source they intend to fill the human mind with enough of the leaven of Truth to leaven the whole lump. [20] There may be exceptional cases, where one Christian Scientist who has more to meet than others needs support at times; then, it is right to bear “one another's burdens, and so fulfil the law of Christ.” In what way is a Christian Scientist an instrument by [25] which God reaches others to heal them, and what most obstructs the way? A Christian, or a Christian Scientist, assumes no more when claiming to work with God in healing the sick, than in converting the sinner. Divine help is as neces- sary in the one case as in the other. The scientific Prin- [1] ciple of healing demands such cooperation; but this unison and its power would be arrested if one were to mix material methods with the spiritual,—were to min- gle hygienic rules, drugs, and prayers in the same pro- [5] cess,—and thus serve “other gods.” Truth is as effectual in destroying sickness as in the destruction of sin. It is often asked, “If Christian Science is the same method of healing that Jesus and the apostles used, [10] why do not its students perform as instantaneous cures as did those in the first century of the Christian era?” In some instances the students of Christian Science equal the ancient prophets as healers. All true healing is governed by, and demonstrated on, the same Princi- [15] ple as theirs; namely, the action of the divine Spirit, through the power of Truth to destroy error, discord of whatever sort. The reason that the same results fol- low not in every ease, is that the student does not in every case possess sufficiently the Christ-spirit and its [20] power to cast out the disease. The Founder of Chris- tian Science teaches her students that they must possess the spirit of Truth and Love, must gain the power over sin in themselves, or they cannot be instantaneous healers. [25] In this Christian warfare the student or practitioner has to master those elements of evil too common to other minds. If it is hate that is holding the purpose to kill his patient by mental means, it requires more divine understanding to conquer this sin than to nullify either [30] the disease itself or the ignorance by which one unin- tentionally harms himself or another. An element of brute-force that only the cruel and evil can send forth, is [1] given vent in the diabolical practice of one who, having learned the power of liberated thought to do good, per- verts it, and uses it to accomplish an evil purpose. This mental malpractice would disgrace Mind-healing, were it [5] not that God overrules it, and causes “the wrath of man” to praise Him. It deprives those who practise it of the power to heal, and destroys their own possibility of progressing. The honest student of Christian Science is purged [10] through Christ, Truth, and thus is ready for victory in the ennobling strife. The good fight must be fought by those who keep the faith and finish their course. Mental purgation must go on: it promotes spiritual growth, scales the mountain of human endeavor, and gains the [15] summit in Science that otherwise could not be reached, —where the struggle with sin is forever done. Can all classes of disease be healed by your method? We answer, Yes. Mind is the architect that builds its own idea, and produces all harmony that appears. [20] There is no other healer in the case. If mortal mind, through the action of fear, manifests inflammation and a belief of chronic or acute disease, by removing the cause in that so-called mind the effect or disease will disappear and health will be restored; for health, alias harmony, [25] is the normal manifestation of man in Science. The divine Principle which governs the universe, including man, if demonstrated, is sufficient for all emergencies. But the practitioner may not always prove equal to bringing out the result of the Principle that he knows to [30] be true. After the change called death takes place, do we meet [1] those gone before?—or does life continue in thought only as in a dream? |
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