Published by Allison V. Stewart

for the trustees under the will of Mary Baker G. Eddy

Falmouth and St. Paul Streets



Authorized Literature of

The First Church of Christ, Scientist

in Boston, Massachusetts


Copyright, 1891, 1892

By Mary Baker G. Eddy


All rights reserved






Ancestral Shadows . . . . . . . . . . . .


Autobiographic Reminiscences . . . . . . .


Voices Not Our Own . . . . . . . . . . .


Early Studies . . . . . . . . . . . . . .


Girlhood Composition . . . . . . . . . . .


Theological Reminiscence . . . . . . . . .


The Country-seat (Poem) . . . . . . . . .


Marriage and Parentage . . . . . . . . .


Emergence into Light . . . . . . . . . .


The Great Discovery . . . . . . . . . . .


Foundation Work . . . . . . . . . . . .


Medical Experiments . . . . . . . . . . .


First Publication . . . . . . . . . . . .


The Precious Volume . . . . . . . . . . .


Recuperative Incident . . . . . . . . . .


A True Man . . . . . . . . . . . . . .


College and Church . . . . . . . . . . .


Feed My Sheep " (Poem) . . . . . . . . .


College Closed . . . . . . . . . . . . .






General Associations and Our Magazine . . .


Faith-cure . . . . . . . . . . . . . . .


Foundation-stones . . . . . . . . . . . .


The Great Revelation . . . . . . . . . .


Sin, Sinner, and Ecclesiasticism . . . . . . .


The Human Concept . . . . . . . . . . .


Personality . . . . . . . . . . . . . . .


Plagiarism . . . . . . . . . . . . . . .


Admonition . . . . . . . . . . . . . . .


Exemplification . . . . . . . . . . . . .


Waymarks . . . . . . . . . . . . . . .








MY ancestors, according to the flesh, were from both

Scotland and England, my great-grandfather, on

my father's side, being John McNeil of Edinburgh.

His wife, my great-grandmother, was Marion Moor,

and her family is said to have been in some way related

to Hannah More, the pious and popular English authoress

of a century ago.

I remember reading, in my childhood, certain manu-

scripts containing Scriptural sonnets, besides other verses

and enigmas which my grandmother said were written

by my great-grandmother. But because my great-grand-

mother wrote a stray sonnet and an occasional riddle, it

was no sign that she inherited a spark from Hannah More,

or was her relative.

John and Marion Moor McNeil had a daughter, who

perpetuated her mother's name. This second Marion

McNeil in due time was married to an Englishman,

named Joseph Baker, and so became my paternal grand-

mother, the Scotch and English elements thus mingling

in her children.






Mrs. Marion McNeil Baker was reared among the

Scotch Covenanters, and had in her character that sturdy

Calvinistic devotion to Protestant liberty which gave those

religionists the poetic daring and pious picturesqueness

which we find so graphically set forth in the pages of Sir

Walter Scott and in John Wilson's sketches.

Joseph Baker and his wife, Marion McNeil, came to

America seeking "freedom to worship God;" though

they could hardly have crossed the Atlantic more than a

score of years prior to the Revolutionary period.

With them they brought to New England a heavy sword,

encased in a brass scabbard, on which was inscribed the

name of a kinsman upon whom the weapon had been

bestowed by Sir William Wallace, from whose patriotism

and bravery comes that heart-stirring air, "Scots wha hae

wi' Wallace bled."

My childhood was also gladdened by one of my Grand-

mother Baker's books, printed in olden type and replete

with the phraseology current in the seventeenth and eigh-

teenth centuries.

Among grandmother's treasures were some newspapers,

yellow with age. Some of these, however, were not very

ancient, nor had they crossed the ocean; for they were

American newspapers, one of which contained a full ac-

count of the death and burial of George Washington.

A relative of my Grandfather Baker was General Henry

Knox of Revolutionary fame. I was fond of listening,

when a child, to grandmother's stories about General

Knox, for whom she cherished a high regard.

In the line of my Grandmother Baker's family was the




late Sir John Macneill, a Scotch knight, who was promi-

nent in British politics, and at one time held the position

of ambassador to Persia.

My grandparents were likewise connected with Capt.

John Lovewell of Dunstable, New Hampshire, whose

gallant leadership and death, in the Indian troubles of

1722-1725, caused that prolonged contest to be known

historically as Lovewell's War.

A cousin of my grandmother was John Macneil, the

New Hampshire general who fought at Lundy's Lane,

and won distinction in 1814 at the neighboring battle of

Chippewa, towards the close of the War of 1812.




THIS venerable grandmother had thirteen children,

the youngest of whom was my father, Mark Baker,

who inherited the homestead, and with his brother, James

Baker, he inherited my grandfather's farm of about five

hundred acres, lying in the adjoining towns of Concord

and Bow, in the State of New Hampshire.

One hundred acres of the old farm are still cultivated

and owned by Uncle James Baker's grandson, brother of

the Hon. Henry Moore Baker of Washington, D. C.

The farm-house, situated on the summit of a hill, com-

manded a broad picturesque view of the Merrimac River

and the undulating lands of three townships. But change

has been busy. Where once stretched broad fields of

bending grain waving gracefully in the sunlight, and

orchards of apples, peaches, pears, and cherries shone

richly in the mellow hues of autumn, now the lone night-

bird cries, the crow caws cautiously, and wandering winds

sigh low requiems through dark pine groves. Where

green pastures bright with berries, singing brooklets,

beautiful wild flowers, and flecked with large flocks and

herds, covered areas of rich acres, now the scrub-oak,

poplar, and fern flourish.

The wife of Mark Baker was Abigail Barnard Ambrose,

daughter of Deacon Nathaniel Ambrose of Pembroke, a






small town situated near Concord, just across the bridge,

on the left bank of the Merrimac River.

Grandfather Ambrose was a very religious man, and

gave the money for erecting the first Congregational

Church in Pembroke.

In the Baker homestead at Bow I was born, the young-

est of my parents' six children and the object of their

tender solicitude.

During my childhood my parents removed to Tilton,

eighteen miles from Concord, and there the family re-

mained until the names of both father and mother were

inscribed on the stone memorials in the Park Cemetery

of that beautiful village.

My father possessed a strong intellect and an iron will.

Of my mother I cannot speak as I would, for memory

recalls qualities to which the pen can never do justice.

The following is a brief extract from the eulogy of the Rev.

Richard S. Rust, D. D., who for many years had re-

sided in Tilton and knew my sainted mother in all the

walks of life.


The character of Mrs. Abigail Ambrose Baker was distin-

guished for numerous excellences. She possessed a strong

intellect, a sympathizing heart, and a placid spirit. Her

presence, like the gentle dew and cheerful light, was felt by

all around her. She gave an elevated character to the tone of

conversation in the circles in which she moved, and directed

attention to themes at once pleasing and profitable.

As a mother, she was untiring in her efforts to secure the

happiness of her family. She ever entertained a lively sense

of the parental obligation, especially in regard to the educa-




tion of her children. The oft-repeated impressions of that

sainted spirit, on the hearts of those especially entrusted to her

watch-care, can never be effaced, and can hardly fail to induce

them to follow her to the brighter world. Her life was a

living illustration of Christian faith.


My childhood's home I remember as one with the open

hand. The needy were ever welcome, and to the clergy

were accorded special household privileges.

Among the treasured reminiscences of my much re-

spected parents, brothers, and sisters, is the memory of

my second brother, Albert Baker, who was, next to my

mother, the very dearest of my kindred. To speak of his

beautiful character as I cherish it, would require more

space than this little book can afford.

My brother Albert was graduated at Dartmouth Col-

lege in 1834, and was reputed one of the most talented,

close, and thorough scholars ever connected with that

institution. For two or three years he read law at Hills-

borough, in the office of Franklin Pierce, afterwards Presi-

dent of the United States; but later Albert spent a year

in the office of the Hon. Richard Fletcher of Boston.

He was consequently admitted to the bar in two States,

Massachusetts and New Hampshire. In 1837 he suc-

ceeded to the law-office which Mr. Pierce had occupied,

and was soon elected to the Legislature of his native State,

where he served the public interests faithfully for two

consecutive years. Among other important bills which

were carried through the Legislature by his persistent en-

ergy was one for the abolition of imprisonment for debt.

In 1841 he received further political preferment, by




nomination to Congress on a majority vote of seven

thousand, it was the largest vote of the State; but he

passed away at the age of thirty-one, after a short illness,

before his election. His noble political antagonist, the

Hon. Isaac Hill, of Concord, wrote of my brother as



Albert Baker was a young man of uncommon promise.

Gifted with the highest order of intellectual powers, he trained

and schooled them by intense and almost incessant study

throughout his short life. He was fond of investigating ab-

struse and metaphysical principles, and he never forsook

them until he had explored their every nook and corner,

however hidden and remote. Had life and health been spared

to him, he would have made himself one of the most distin-

guished men in the country. As a lawyer he was able and

learned, and in the successful practice of a very large business.

He was noted for his boldness and firmness, and for his power-

ful advocacy of the side he deemed right. His death will be

deplored, with the most poignant grief, by a large number of

friends, who expected no more than they realized from his

talents and acquirements. This sad event will not be soon

forgotten. It blights too many hopes; it carries with it too

much of sorrow and loss. It is a public calamity.




MANY peculiar circumstances and events connected

with my childhood throng the chambers of memory.

For some twelve months, when I was about eight years

old, I repeatedly heard a voice, calling me distinctly by

name, three times, in an ascending scale. I thought this

was my mother's voice, and sometimes went to her, be-

seeching her to tell me what she wanted. Her answer was

always, "Nothing, child! What do you mean?" Then

I would say, "Mother, who did call me? I heard some-

body call Mary, three times!" This continued until I

grew discouraged, and my mother was perplexed and


One day, when my cousin, Mehitable Huntoon, was

visiting us, and I sat in a little chair by her side, in the

same room with grandmother, the call again came, so

loud that Mehitable heard it, though I had ceased to

notice it. Greatly surprised, my cousin turned to me and

said, "Your mother is calling you!" but I answered not,

till again the same call was thrice repeated. Mehitable

then said sharply, "Why don't you go? your mother is

calling you!" I then left the room, went to my mother,

and once more asked her if she had summoned me? She

answered as always before. Then I earnestly declared

my cousin had heard the voice, and said that mother






wanted me. Accordingly she returned with me to grand-

mother's room, and led my cousin into an adjoining apart-

ment. The door was ajar, and I listened with bated

breath. Mother told Mehitable all about this mysterious

voice, and asked if she really did hear Mary's name pro-

nounced in audible tones. My cousin answered quickly,

and emphasized her affirmation.

That night, before going to rest, my mother read to me

the Scriptural narrative of little Samuel, and bade me,

when the voice called again, to reply as he did, "Speak,

Lord; for Thy servant heareth." The voice came; but

I was afraid, and did not answer. Afterward I wept, and

prayed that God would forgive me, resolving to do, next

time, as my mother had bidden me. When the call came

again I did answer, in the words of Samuel, but never

again to the material senses was that mysterious call



Is it not much that I may worship Him,

With naught my spirit's breathings to control,

And feel His presence in the vast and dim

And whispering woods, where dying thunders roll

From the far cataracts? Shall I not rejoice

That I have learned at last to know His voice

From man's? I will rejoice! My soaring soul

Now hath redeemed her birthright of the day,

And won, through clouds, to Him, her own unfettered way!


Mrs. Hemans.




MY father was taught to believe that my brain was

too large for my body and so kept me much out of

school, but I gained book-knowledge with far less labor

than is usually requisite. At ten years of age I was as

familiar with Lindley Murray's Grammar as with the

Westminster Catechism; and the latter I had to repeat

every Sunday. My favorite studies were natural philoso-

phy, logic, and moral science. From my brother Al-

bert I received lessons in the ancient tongues, Hebrew,

Greek, and Latin. My brother studied Hebrew during

his college vacations. After my discovery of Christian

Science, most of the knowledge I had gleaned from

schoolbooks vanished like a dream.

Learning was so illumined, that grammar was eclipsed.

Etymology was divine history, voicing the idea of God in

man's origin and signification. Syntax was spiritual order

and unity. Prosody, the song of angels, and no earthly

or inglorious theme.






FROM childhood I was a verse-maker. Poetry suited

my emotions better than prose. The following is

one of my girlhood productions.


Alphabet and Bayonet


If fancy plumes aerial flight,

Go fix thy restless mind

On learning's lore and wisdom's might,

And live to bless mankind.

The sword is sheathed, 't is freedom's hour,

No despot bears misrule,

Where knowledge plants the foot of power

In our God-blessed free school.


Forth from this fount the streamlets flow,

That widen in their course.

Hero and sage arise to show

Science the mighty source,

And laud the land whose talents rock

The cradle of her power,

And wreaths are twined round Plymouth Rock,

From erudition's bower.


Farther than feet of chamois fall,

Free as the generous air,






Strains nobler far than clarion call

Wake freedom's welcome, where

Minerva's silver sandals still

Are loosed, and not effete;

Where echoes still my day-dreams thrill,

Woke by her fancied feet.




AT the age of twelve I was admitted to the Congre-

gational (Trinitarian) Church, my parents having

been members of that body for a half -century. In connec-

tion with this event, some circumstances are noteworthy.

Before this step was taken, the doctrine of unconditional

election, or predestination, greatly troubled me; for I

was unwilling to be saved, if my brothers and sisters were

to be numbered among those who were doomed to per-

petual banishment from God. So perturbed was I by the

thoughts aroused by this erroneous doctrine, that the

family doctor was summoned, and pronounced me stricken

with fever.

My father's relentless theology emphasized belief in a

final judgment-day, in the danger of endless punishment,

and in a Jehovah merciless towards unbelievers; and of

these things he now spoke, hoping to win me from dreaded


My mother, as she bathed my burning temples, bade

me lean on God's love, which would give me rest, if I

went to Him in prayer, as I was wont to do, seeking His

guidance. I prayed; and a soft glow of ineffable joy came

over me. The fever was gone, and I rose and dressed

myself, in a normal condition of health. Mother saw this,

and was glad. The physician marvelled; and the "hor-






rible decree" of predestination as John Calvin rightly

called his own tenet forever lost its power over me.

When the meeting was held for the examination of can-

didates for membership, I was of course present. The

pastor was an old-school expounder of the strictest Pres-

byterian doctrines. He was apparently as eager to have

unbelievers in these dogmas lost, as he was to have elect

believers converted and rescued from perdition; for both

salvation and condemnation depended, according to his

views, upon the good pleasure of infinite Love. However, I

was ready for his doleful questions, which I answered with-

out a tremor, declaring that never could I unite with the

church, if assent to this doctrine was essential thereto.

Distinctly do I recall what followed. I stoutly main-

tained that I was willing to trust God, and take my chance

of spiritual safety with my brothers and sisters, not one

of whom had then made any profession of religion,

even if my creedal doubts left me outside the doors. The

minister then wished me to tell him when I had experi-

enced a change of heart; but tearfully I had to respond

that I could not designate any precise time. Nevertheless

he persisted in the assertion that I had been truly regene-

rated, and asked me to say how I felt when the new light

dawned within me. I replied that I could only answer

him in the words of the Psalmist: "Search me, O God,

and know my heart: try me, and know my thoughts:

and see if there be any wicked way in me, and lead me in

the way everlasting."

This was so earnestly said, that even the oldest church-

members wept. After the meeting was over they came




and kissed me. To the astonishment of many, the good

clergyman's heart also melted, and he received me into

their communion, and my protest along with me. My con-

nection with this religious body was retained till I founded

a church of my own, built on the basis of Christian Science,

"Jesus Christ himself being the chief corner-stone.''

In confidence of faith, I could say in David's words,

"I will go in the strength of the Lord God: I will make

mention of Thy righteousness, even of Thine only. O

God, Thou hast taught me from my youth: and hith-

erto have I declared Thy wondrous works." (Psalms lxxi.

16, 17.)

In the year 1878 I was called to preach in Boston at the

Baptist Tabernacle of Rev. Daniel C. Eddy, D. D., by

the pastor of this church. I accepted the invitation and

commenced work.

The congregation so increased in number the pews were

not sufficient to seat the audience and benches were used

in the aisles. At the close of my engagement we parted

in Christian fellowship, if not in full unity of doctrine.

Our last vestry meeting was made memorable by elo-

quent addresses from persons who feelingly testified to

having been healed through my preaching. Among other

diseases cured they specified cancers. The cases described

had been treated and given over by physicians of the popu-

lar schools of medicine, but I had not heard of these cases

till the persons who divulged their secret joy were healed.

A prominent churchman agreeably informed the congre-

gation that many others present had been healed under

my preaching, but were too timid to testify in public.




One memorable Sunday afternoon, a soprano, clear,

strong, sympathetic, floating up from the pews, caught

my ear. When the meeting was over, two ladies pushing

their way through the crowd reached the platform. With

tears of joy flooding her eyes for she was a mother

one of them said, "Did you hear my daughter sing? Why,

she has not sung before since she left the choir and was

in consumption! When she entered this church one hour

ago she could not speak a loud word, and now, oh, thank

God, she is healed!"

It was not an uncommon occurrence in my own church

for the sick to be healed by my sermon. Many pale cripples

went into the church leaning on crutches who went out

carrying them on their shoulders. "And these signs shall

follow them that believe."

The charter for The Mother Church in Boston was ob-

tained June, 1879, and the same month the members,

twenty-six in number, extended a call to Mary B. G. Eddy

to become their pastor. She accepted the call, and was

ordained A. D. 1881.




Written in youth, while visiting a family friend in the beautiful

suburbs of Boston.


WILD spirit of song, midst the zephyrs at play

In bowers of beauty, I bend to thy lay,

And woo, while I worship in deep sylvan spot,

The Muses' soft echoes to kindle the grot.

Wake chords of my lyre, with musical kiss,

To vibrate and tremble with accents of bliss.


Here morning peers out, from her crimson repose,

On proud Prairie Queen and the modest Moss-rose;

And vesper reclines when the dewdrop is shed

On the heart of the pink in its odorous bed;

But Flora has stolen the rainbow and sky,

To sprinkle the flowers with exquisite dye.


Here fame-honored hickory rears his bold form,

And bares a brave breast to the lightning and storm,

While palm, bay, and laurel, in classical glee,

Chase tulip, magnolia, and fragrant fringe-tree;

And sturdy horse-chestnut for centuries hath given

Its feathery blossom and branches to heaven.






Here is life! Here is youth! Here the poet's world-


Cool waters at play with the gold-gleaming fish;

While cactus a mellower glory receives

From light colored softly by blossom and leaves;

And nestling alder is whispering low,

In lap of the pear-tree, with musical flow. [1]


Dark sentinel hedgerow is guarding repose,

Midst grotto and songlet and streamlet that flows

Where beauty and perfume from buds burst away,

And ope their closed cells to the bright, laughing day;

Yet, dwellers in Eden, earth yields you her tear,

Oft plucked for the banquet, but laid on the bier.


Earth's beauty and glory delude as the shrine

Or fount of real joy and of visions divine;

But hope, as the eaglet that spurneth the sod,

May soar above matter, to fasten on God,

And freely adore all His spirit hath made,

Where rapture and radiance and glory ne'er fade.


Oh, give me the spot where affection may dwell

In sacred communion with home's magic spell!

Where flowers of feeling are fragrant and fair,

And those we most love find a happiness rare;

But clouds are a presage, they darken my lay:

This life is a shadow, and hastens away.


[1] An alder growing from the bent branch of a pear-tree.




IN 1843 I was united to my first husband, Colonel George

Washington Glover of Charleston, South Carolina,

the ceremony taking place under the paternal roof in


After parting with the dear home circle I went with

him to the South; but he was spared to me for only one

brief year. He was in Wilmington, North Carolina, on

business, when the yellow-fever raged in that city, and was

suddenly attacked by this insidious disease, which in his

case proved fatal.

My husband was a freemason, being a member in Saint

Andrew's Lodge, Number 10, and of Union Chapter, Num-

ber 3, of Royal Arch masons. He was highly esteemed

and sincerely lamented by a large circle of friends and ac-

quaintances, whose kindness and sympathy helped to sup-

port me in this terrible bereavement. A month later I

returned to New Hampshire, where, at the end of four

months, my babe was born.

Colonel Glover's tender devotion to his young bride

was remarked by all observers. With his parting breath

he gave pathetic directions to his brother masons about

accompanying her on her sad journey to the North. Here

it is but justice to record, they performed their obligations

most faithfully.






After returning to the paternal roof I lost all my hus-

band's property, except what money I had brought with

me; and remained with my parents until after my mother's


A few months before my father's second marriage, to

Mrs. Elizabeth Patterson Duncan, sister of Lieutenant-

Governor George W. Patterson of New York, my little

son, about four years of age, was sent away from me, and

put under the care of our family nurse, who had married,

and resided in the northern part of New Hampshire. I

had no training for self-support, and my home I regarded

as very precious. The night before my child was taken

from me, I knelt by his side throughout the dark hours,

hoping for a vision of relief from this trial. The follow-

ing lines are taken from my poem, "Mother's Darling,"

written after this separation:


Thy smile through tears, as sunshine o'er the sea,

Awoke new beauty in the surge's roll!

Oh, life is dead, bereft of all, with thee,

Star of my earthly hope, babe of my soul.


My second marriage was very unfortunate, and from it

I was compelled to ask for a bill of divorce, which was

granted me in the city of Salem, Massachusetts.

My dominant thought in marrying again was to get

back my child, but after our marriage his stepfather was

not willing he should have a home with me. A plot was

consummated for keeping us apart. The family to whose

care he was committed very soon removed to what was

then regarded as the Far West.




After his removal a letter was read to my little son,

informing him that his mother was dead and buried.

Without my knowledge a guardian was appointed him, and

I was then informed that my son was lost. Every means

within my power was employed to find him, but without

success. We never met again until he had reached the

age of thirty-four, had a wife and two children, and by a

strange providence had learned that his mother still lived,

and came to see me in Massachusetts.

Meanwhile he had served as a volunteer throughout

the war for the Union, and at its expiration was appointed

United States Marshal of the Territory of Dakota.

It is well to know, dear reader, that our material, mortal

history is but the record of dreams, not of man's real ex-

istence, and the dream has no place in the Science of being.

It is "as a tale that is told," and "as the shadow when it

declineth." The heavenly intent of earth's shadows is to

chasten the affections, to rebuke human consciousness and

turn it gladly from a material, false sense of life and happi-

ness, to spiritual joy and true estimate of being.

The awakening from a false sense of life, substance, and

mind in matter, is as yet imperfect; but for those lucid

and enduring lessons of Love which tend to this result,

I bless God.

Mere historic incidents and personal events are frivo-

lous and of no moment, unless they illustrate the ethics of

Truth. To this end, but only to this end, such narrations

may be admissible and advisable; but if spiritual con-

clusions are separated from their premises, the nexus is

lost, and the argument, with its rightful conclusions, be-




comes correspondingly obscure. The human history needs

to be revised, and the material record expunged.

The Gospel narratives bear brief testimony even to the

life of our great Master. His spiritual noumenon and

phenomenon silenced portraiture. Writers less wise than

the apostles essayed in the Apocryphal New Testament

a legendary and traditional history of the early life of

Jesus. But St. Paul summarized the character of Jesus

as the model of Christianity, in these words: "Consider

him that endured such contradiction of sinners against

himself." "Who for the joy that was set before him en-

dured the cross, despising the shame, and is set down

at the right hand of the throne of God."

It may be that the mortal life-battle still wages, and

must continue till its involved errors are vanquished by

victory-bringing Science; but this triumph will come!

God is over all. He alone is our origin, aim, and being.

The real man is not of the dust, nor is he ever created

through the flesh; for his father and mother are the one

Spirit, and his brethren are all the children of one parent,

the eternal good.




THE trend of human life was too eventful to leave me

undisturbed in the illusion that this so-called life

could be a real and abiding rest. All things earthly must

ultimately yield to the irony of fate, or else be merged

into the one infinite Love.

As these pungent lessons became clearer, they grew

sterner. Previously the cloud of mortal mind seemed to

have a silver lining; but now it was not even fringed with

light. Matter was no longer spanned with its rainbow

of promise. The world was dark. The oncoming hours

were indicated by no floral dial. The senses could not

prophesy sunrise or starlight.

Thus it was when the moment arrived of the heart's

bridal to more spiritual existence. When the door opened,

I was waiting and watching; and, lo, the bridegroom

came! The character of the Christ was illuminated by

the midnight torches of Spirit. My heart knew its Re-

deemer. He whom my affections had diligently sought

was as the One "altogether lovely," as "the chiefest,"

the only, "among ten thousand." Soulless famine had

fled. Agnosticism, pantheism, and theosophy were void.

Being was beautiful, its substance, cause, and currents

were God and His idea. I had touched the hem of Chris-

tian Science.






IT was in Massachusetts, in February, 1866, and after

the death of the magnetic doctor, Mr. P. P. Quimby,

whom spiritualists would associate therewith, but who

was in no wise connected with this event, that I discov-

ered the Science of divine metaphysical healing which I

afterwards named Christian Science. The discovery came

to pass in this way. During twenty years prior to my

discovery I had been trying to trace all physical effects to

a mental cause; and in the latter part of 1866 I gained

the scientific certainty that all causation was Mind, and

every effect a mental phenomenon.

My immediate recovery from the effects of an injury

caused by an accident, an injury that neither medicine nor

surgery could reach, was the falling apple that led me to

the discovery how to be well myself, and how to make

others so.

Even to the homoeopathic physician who attended me,

and rejoiced in my recovery, I could not then explain the

modus of my relief. I could only assure him that the divine

Spirit had wrought the miracle a miracle which later

I found to be in perfect scientific accord with divine law.

I then withdrew from society about three years, to

ponder my mission, to search the Scriptures, to find the

Science of Mind that should take the things of God and






show them to the creature, and reveal the great curative

Principle, Deity.

The Bible was my textbook. It answered my questions

as to how I was healed; but the Scriptures had to me a

new meaning, a new tongue. Their spiritual significa-

tion appeared; and I apprehended for the first time, in

their spiritual meaning, Jesus' teaching and demonstra-

tion, and the Principle and rule of spiritual Science and

metaphysical healing, in a word, Christian Science.

I named it Christian, because it is compassionate,

helpful, and spiritual. God I called immortal Mind. That

which sins, suffers, and dies, I named mortal mind. The

physical senses, or sensuous nature, I called error and

shadow. Soul I denominated substance, because Soul

alone is truly substantial. God I characterized as individ-

ual entity, but His corporeality I denied. The real I

claimed as eternal; and its antipodes, or the temporal,

I described as unreal. Spirit I called the reality; and

matter, the unreality.

I knew the human conception of God to be that He was

a physically personal being, like unto man; and that the

five physical senses are so many witnesses to the physical

personality of mind and the real existence of matter; but

I learned that these material senses testify falsely, that

matter neither sees, hears, nor feels Spirit, and is therefore

inadequate to form any proper conception of the infinite

Mind. "If I bear witness of myself, my witness is not

true." (John v. 31.)

I beheld with ineffable awe our great Master's purpose

in not questioning those he healed as to their disease or




its symptoms, and his marvellous skill in demanding

neither obedience to hygienic laws, nor prescribing drugs

to support the divine power which heals. Adoringly I

discerned the Principle of his holy heroism and Christian

example on the cross, when he refused to drink the "vine-

gar and gall," a preparation of poppy, or aconite, to allay

the tortures of crucifixion.

Our great Way-shower, steadfast to the end in his obedi-

ence to God's laws, demonstrated for all time and peoples

the supremacy of good over evil, and the superiority of

Spirit over matter.

The miracles recorded in the Bible, which had before

seemed to me supernatural, grew divinely natural and ap-

prehensible; though uninspired interpreters ignorantly

pronounce Christ's healing miraculous, instead of seeing

therein the operation of the divine law.

Jesus of Nazareth was a natural and divine Scientist.

He was so before the material world saw him. He who

antedated Abraham, and gave the world a new date in the

Christian era, was a Christian Scientist, who needed no

discovery of the Science of being in order to rebuke the

evidence. To one "born of the flesh," however, divine

Science must be a discovery. Woman must give it birth.

It must be begotten of spirituality, since none but the pure

in heart can see God, the Principle of all things pure;

and none but the "poor in spirit" could first state this

Principle, could know yet more of the nothingness of mat-

ter and the allness of Spirit, could utilize Truth, and ab-

solutely reduce the demonstration of being, in Science, to

the apprehension of the age.




I wrote also, at this period, comments on the Scriptures,

setting forth their spiritual interpretation, the Science of

the Bible, and so laid the foundation of my work called

Science and Health, published in 1875.

If these notes and comments, which have never been

read by any one but myself, were published, it would

show that after my discovery of the absolute Science

of Mind-healing, like all great truths, this spiritual

Science developed itself to me until Science and

Health was written. These early comments are valu-

able to me as waymarks of progress, which I would not

have effaced.

Up to that time I had not fully voiced my discov-

ery. Naturally, my first jottings were but efforts to

express in feeble diction Truth's ultimate. In Longfellow's



But the feeble hands and helpless,

Groping blindly in the darkness,

Touch God's right hand in that darkness,

And are lifted up and strengthened.


As sweet music ripples in one's first thoughts of it like

the brooklet in its meandering midst pebbles and rocks,

before the mind can duly express it to the ear, so the

harmony of divine Science first broke upon my sense,

before gathering experience and confidence to articulate

it. Its natural manifestation is beautiful and euphonious,

but its written expression increases in power and perfection

under the guidance of the great Master.

The divine hand led me into a new world of light and

Life, a fresh universe old to God, but new to His "little




one." It became evident that the divine Mind alone must

answer, and be found as the Life, or Principle, of all being;

and that one must acquaint himself with God, if he would

be at peace. He must be ours practically, guiding our

every thought and action; else we cannot understand

the omnipresence of good sufficiently to demonstrate,

even in part, the Science of the perfect Mind and divine


I had learned that thought must be spiritualized, in

order to apprehend Spirit. It must become honest, un-

selfish, and pure, in order to have the least understanding

of God in divine Science. The first must become last.

Our reliance upon material things must be transferred to

a perception of and dependence on spiritual things. For

Spirit to be supreme in demonstration, it must be supreme

in our affections, and we must be clad with divine power.

Purity, self-renunciation, faith, and understanding must

reduce all things real to their own mental denomina-

tion, Mind, which divides, subdivides, increases, dimin-

ishes, constitutes, and sustains, according to the law of


I had learned that Mind reconstructed the body, and

that nothing else could. How it was done, the spiritual

Science of Mind must reveal. It was a mystery to me

then, but I have since understood it. All Science is a

revelation. Its Principle is divine, not human, reaching

higher than the stars of heaven.

Am I a believer in spiritualism? I believe in no ism.

This is my endeavor, to be a Christian, to assimilate the

character and practice of the anointed; and no motive




can cause a surrender of this effort. As I understand it,

spiritualism is the antipode of Christian Science. I esteem

all honest people, and love them, and hold to loving our

enemies and doing good to them that "despitefully use

you and persecute you."




AS the pioneer of Christian Science I stood alone in

this conflict, endeavoring to smite error with the

falchion of Truth. The rare bequests of Christian Science

are costly, and they have won fields of battle from which

the dainty borrower would have fled. Ceaseless toil, self-

renunciation, and love, have cleared its pathway.

The motive of my earliest labors has never changed.

It was to relieve the sufferings of humanity by a sanitary

system that should include all moral and religious reform.

It is often asked why Christian Science was revealed to

me as one intelligence, analyzing, uncovering, and annihi-

lating the false testimony of the physical senses. Why was

this conviction necessary to the right apprehension of the

invincible and infinite energies of Truth and Love, as con-

trasted with the foibles and fables of finite mind and ma-

terial existence.

The answer is plain. St. Paul declared that the law

was the schoolmaster, to bring him to Christ. Even so

was I led into the mazes of divine metaphysics through

the gospel of suffering, the providence of God, and the

cross of Christ. No one else can drain the cup which I

have drunk to the dregs as the Discoverer and teacher of

Christian Science; neither can its inspiration be gained

without tasting this cup.






The loss of material objects of affection sunders the

dominant ties of earth and points to heaven. Nothing

can compete with Christian Science, and its demonstra-

tion, in showing this solemn certainty in growing freedom

and vindicating "the ways of God" to man. The abso-

lute proof and self-evident propositions of Truth are im-

measurably paramount to rubric and dogma in proving

the Christ.

From my very childhood I was impelled, by a hunger

and thirst after divine things, a desire for something

higher and better than matter, and apart from it, to

seek diligently for the knowledge of God as the one great

and ever-present relief from human woe. The first spon-

taneous motion of Truth and Love, acting through Chris-

tian Science on my roused consciousness, banished at once

and forever the fundamental error of faith in things ma-

terial; for this trust is the unseen sin, the unknown foe,

the heart's untamed desire which breaketh the divine com-

mandments. As says St. James: "Whosoever shall keep

the whole law, and yet offend in one point, he is guilty

of all"

Into mortal mind's material obliquity I gazed, and stood

abashed. Blanched was the cheek of pride. My heart

bent low before the omnipotence of Spirit, and a tint of

humility, soft as the heart of a moonbeam, mantled the

earth. Bethlehem and Bethany, Gethsemane and Calvary,

spoke to my chastened sense as by the tearful lips of a

babe. Frozen fountains were unsealed. Erudite systems

of philosophy and religion melted, for Love unveiled the

healing promise and potency of a present spiritual afflatus.




It was the gospel of healing, on its divinely appointed

human mission, bearing on its white wings, to my appre-

hension, "the beauty of holiness," even the possibili-

ties of spiritual insight, knowledge, and being.

Early had I learned that whatever is loved materially,

as mere corporeal personality, is eventually lost. "For

whosoever will save his life shall lose it," saith the Master.

Exultant hope, if tinged with earthliness, is crushed as the


What is termed mortal and material existence is graph-

ically defined by Calderon, the famous Spanish poet, who



What is life? 'T is but a madness.

What is life? A mere illusion,

Fleeting pleasure, fond delusion,

Short-lived joy, that ends in sadness,

Whose most constant substance seems

But the dream of other dreams.




THE physical side of this research was aided by hints

from homoeopathy, sustaining my final conclusion

that mortal belief, instead of the drug, governed the action

of material medicine.

I wandered through the dim mazes of materia medica,

till I was weary of "scientific guessing," as it has been well

called. I sought knowledge from the different schools,

allopathy, homoeopathy, hydropathy, electricity, and from

various humbugs, but without receiving satisfaction.

I found, in the two hundred and sixty-two remedies

enumerated by Jahr, one pervading secret; namely, that

the less material medicine we have, and the more Mind,

the better the work is done; a fact which seems to prove

the Principle of Mind-healing. One drop of the thirtieth

attenuation of Natrum muriaticum, in a tumbler-full

of water, and one teaspoonful of the water mixed with

the faith of ages, would cure patients not affected by a

larger dose. The drug disappears in the higher attenua-

tions of homoeopathy, and matter is thereby rarefied to

its fatal essence, mortal mind; but immortal Mind, the

curative Principle, remains, and is found to be even more


The mental virtues of the material methods of medicine,

when understood, were insufficient to satisfy my doubts






as to the honesty or utility of using a material curative. I

must know more of the unmixed, unerring source, in order

to gain the Science of Mind, the All-in-all of Spirit, in

which matter is obsolete. Nothing less could solve the

mental problem. If I sought an answer from the medical

schools, the reply was dark and contradictory. Neither

ancient nor modern philosophy could clear the clouds, or

give me one distinct statement of the spiritual Science of

Mind-healing. Human reason was not equal to it.

I claim for healing scientifically the following advan-

tages: First: It does away with all material medicines,

and recognizes the antidote for all sickness, as well as sin,

in the immortal Mind; and mortal mind as the source of

all the ills which befall mortals. Second: It is more effec-

tual than drugs, and cures when they fail, or only relieve;

thus proving the superiority of metaphysics over physics.

Third: A person healed by Christian Science is not only

healed of his disease, but he is advanced morally and

spiritually. The mortal body being but the objective state

of the mortal mind, this mind must be renovated to im-

prove the body.




IN 1870 I copyrighted the first publication on spirit-

ual, scientific Mind-healing, entitled "The Science of

Man." This little book is converted into the chapter on

Recapitulation in Science and Health. It was so new

the basis it laid down for physical and moral health was

so hopelessly original, and men were so unfamiliar with

the subject that I did not venture upon its publication

until later, having learned that the merits of Christian

Science must be proven before a work on this subject

could be profitably published.

The truths of Christian Science are not interpolations

of the Scriptures, but the spiritual interpretations thereof.

Science is the prism of Truth, which divides its rays and

brings out the hues of Deity. Human hypotheses have

darkened the glow and grandeur of evangelical religion.

When speaking of his true followers in every period, Jesus

said, "They shall lay hands on the sick, and they shall

recover." There is no authority for querying the authen-

ticity of this declaration, for it already was and is demon-

strated as practical, and its claim is substantiated, a

claim too immanent to fall to the ground beneath the stroke

of artless workmen.

Though a man were girt with the Urim and Thummim

of priestly office, and denied the perpetuity of Jesus' com-






mand, "Heal the sick," or its application in all time to

those who understand Christ as the Truth and the Life,

that man would not expound the gospel according to


Five years after taking out my first copyright, I taught

the Science of Mind-healing, alias Christian Science, by

writing out my manuscripts for students and distribut-

ing them unsparingly. This will account for certain pub-

lished and unpublished manuscripts extant, which the

evil-minded would insinuate did not originate with me.




THE first edition of my most important work, Science

and Health, containing the complete statement of

Christian Science, the term employed by me to express

the divine, or spiritual, Science of Mind-healing, was pub-

lished in 1875.

When it was first printed, the critics took pleasure in

saying, "This book is indeed wholly original, but it will

never be read."

The first edition numbered one thousand copies. In

September, 1891, it had reached sixty-two editions.

Those who formerly sneered at it, as foolish and ec-

centric, now declare Bishop Berkeley, David Hume, Ralph

Waldo Emerson, or certain German philosophers, to have

been the originators of the Science of Mind-healing as

therein stated.

Even the Scriptures gave no direct interpretation of the

scientific basis for demonstrating the spiritual Principle

of healing, until our heavenly Father saw fit, through the

Key to the Scriptures, in Science and Health, to unlock

this "mystery of godliness."

My reluctance to give the public, in my first edition of

Science and Health, the chapter on Animal Magnetism,

and the divine purpose that this should be done, may

have an interest for the reader, and will be seen in the fol-






lowing circumstances. I had finished that edition as far

as that chapter, when the printer informed me that he

could not go on with my work. I had already paid

him seven hundred dollars, and yet he stopped my work.

All efforts to persuade him to finish my book were in


After months had passed, I yielded to a constant con-

viction that I must insert in my last chapter a partial

history of what I had already observed of mental mal-

practice. Accordingly, I set to work, contrary to my in-

clination, to fulfil this painful task, and finished my copy

for the book. As it afterwards appeared, although I had

not thought of such a result, my printer resumed his work

at the same time, finished printing the copy he had on

hand, and then started for Lynn to see me. The after-

noon that he left Boston for Lynn, I started for Boston

with my finished copy. We met at the Eastern depot in

Lynn, and were both surprised, I to learn that he had

printed all the copy on hand, and had come to tell me he

wanted more, he to find me en route for Boston, to give

him the closing chapter of my first edition of Science and

Health. Not a word had passed between us, audibly or

mentally, while this went on. I had grown disgusted

with my printer, and become silent. He had come to

a standstill through motives and circumstances unknown

to me.

Science and Health is the textbook of Christian Science.

Whosoever learns the letter of this book, must also gain

its spiritual significance, in order to demonstrate Christian





When the demand for this book increased, and people

were healed simply by reading it, the copyright was in-

fringed. I entered a suit at law, and my copyright was





THROUGH four successive years I healed, preached,

and taught in a general way, refusing to take any

pay for my services and living on a small annuity.

At one time I was called to speak before the Lyceum

Club, at Westerly, Rhode Island. On my arrival my

hostess told me that her next-door neighbor was dying.

I asked permission to see her. It was granted, and with

my hostess I went to the invalid's house.

The physicians had given up the case and retired. I

had stood by her side about fifteen minutes when the sick

woman rose from her bed, dressed herself, and was well.

Afterwards they showed me the clothes already prepared

for her burial; and told me that her physicians had said

the diseased condition was caused by an injury received

from a surgical operation at the birth of her last babe, and

that it was impossible for her to be delivered of another

child. It is sufficient to add her babe was safely born,

and weighed twelve pounds. The mother afterwards

wrote to me, "I never before suffered so little in child-


This scientific demonstration so stirred the doctors and

clergy that they had my notices for a second lecture pulled

down, and refused me a hearing in their halls and churches.

This circumstance is cited simply to show the opposition






which Christian Science encountered a quarter-century

ago, as contrasted with its present welcome into the sick-


Many were the desperate cases I instantly healed,

"without money and without price," and in most instances

without even an acknowledgment of the benefit.




MY last marriage was with Asa Gilbert Eddy, and

was a blessed and spiritual union, solemnized at

Lynn, Massachusetts, by the Rev. Samuel Barrett Stewart,

in the year 1877. Dr. Eddy was the first student publicly

to announce himself a Christian Scientist, and place these

symbolic words on his office sign. He forsook all to follow

in this line of light. He was the first organizer of a Chris-

tian Science Sunday School, which he superintended. He

also taught a special Bible-class; and he lectured so ably

on Scriptural topics that clergymen of other denomina-

tions listened to him with deep interest. He was remark-

ably successful in Mind-healing, and untiring in his chosen

work. In 1882 he passed away, with a smile of peace and

love resting on his serene countenance. "Mark the per-

fect man, and behold the upright: for the end of that man

is peace." (Psalms xxxvii. 37.)






IN 1867 I introduced the first purely metaphysical sys-

tem of healing since the apostolic days. I began by

teaching one student Christian Science Mind-healing.

From this seed grew the Massachusetts Metaphysical

College in Boston, chartered in 1881. No charter was

granted for similar purposes after 1883. It is the only

College, hitherto, for teaching the pathology of spiritual

power, alias the Science of Mind-healing.

My husband, Asa G. Eddy, taught two terms in my

College. After I gave up teaching, my adopted son,

Ebenezer J. Foster-Eddy, a graduate of the Hahneman

Medical College of Philadelphia, and who also received a

certificate from Dr. W. W. Keen's (allopathic) Philadelphia

School of Anatomy and Surgery, having renounced his

material method of practice and embraced the teach-

ings of Christian Science, taught the Primary, Normal,

and Obstetric class one term. Gen. Erastus N. Bates

taught one Primary class, in 1889, after which I judged

it best to close the institution. These students of mine

were the only assistant teachers in the College.

The first Christian Scientist Association was organized

by myself and six of my students in 1876, on the Centen-

nial Day of our nation's freedom. At a meeting of the

Christian Scientist Association, on April 19, 1879, it was






voted to organize a church to commemorate the words

and works of our Master, a Mind-healing church, without

a creed, to be called the Church of Christ, Scientist, the

first such church ever organized. The charter for this

church was obtained in June, 1879, and during the same

month the members, twenty-six in number, extended a

call to me to become their pastor. I accepted the call,

and was ordained in 1881, though I had preached five

years before being ordained.

When I was its pastor, and in the pulpit every Sunday,

my church increased in members, and its spiritual growth

kept pace with its increasing popularity; but when obliged,

because of accumulating work in the College, to preach

only occasionally, no student, at that time, was found able

to maintain the church in its previous harmony and


Examining the situation prayerfully and carefully, noting

the church's need, and the predisposing and exciting cause

of its condition, I saw that the crisis had come when much

time and attention must be given to defend this church

from the envy and molestation of other churches, and

from the danger to its members which must always lie in

Christian warfare. At this juncture I recommended that

the church be dissolved. No sooner were my views made

known, than the proper measures were adopted to carry

them out, the votes passing without a dissenting voice.

This measure was immediately followed by a great re-

vival of mutual love, prosperity, and spiritual power.

The history of that hour holds this true record. Add-

ing to its ranks and influence, this spiritually organized




Church of Christ, Scientist, in Boston, still goes on. A

new light broke in upon it, and more beautiful became

the garments of her who "bringeth good tidings, that pub-

lisheth peace."

Despite the prosperity of my church, it was learned

that material organization has its value and peril, and that

organization is requisite only in the earliest periods in

Christian history. After this material form of cohesion

and fellowship has accomplished its end, continued organi-

zation retards spiritual growth, and should be laid off,

even as the corporeal organization deemed requisite in

the first stages of mortal existence is finally laid off, in

order to gain spiritual freedom and supremacy.

From careful observation and experience came my clue

to the uses and abuses of organization. Therefore, in ac-

cord with my special request, followed that noble, un-

precedented action of the Christian Scientist Association

connected with my College when dissolving that organiza-

tion, in forgiving enemies, returning good for evil, in

following Jesus' command, "Whosoever shall smite thee

on thy right cheek, turn to him the other also." I saw

these fruits of Spirit, long-suffering and temperance, ful-

fil the law of Christ in righteousness. I also saw that

Christianity has withstood less the temptation of popularity

than of persecution.






Lines penned when I was pastor of the Church of Christ, Scien-

tist, in Boston.


SHEPHERD, show me how to go

O'er the hillside steep,

How to gather, how to sow,

How to feed Thy sheep;

I will listen for Thy voice,

Lest my footsteps stray;

I will follow and rejoice

All the rugged way.


Thou wilt bind the stubborn will,

Wound the callous breast,

Make self-righteousness be still,

Break earth's stupid rest.

Strangers on a barren shore,

Lab'ring long and lone,

We would enter by the door,

And Thou know'st Thine own.


So, when day grows dark and cold,

Tear or triumph harms,

Lead Thy lambkins to the fold,

Take them in Thine arms;

Feed the hungry, heal the heart,

Till the morning's beam;

White as wool, ere they depart,

Shepherd, wash them clean.




THE apprehension of what has been, and must be, the

final outcome of material organization, which wars

with Love's spiritual compact, caused me to dread the

unprecedented popularity of my College. Students from

all over our continent, and from Europe, were flooding

the school. At this time there were over three hundred

applications from persons desiring to enter the College,

and applicants were rapidly increasing. Example had

shown the dangers arising from being placed on earthly

pinnacles, and Christian Science shuns whatever involves

material means for the promotion of spiritual ends.

In view of all this, a meeting was called of the Board

of Directors of my College, who, being informed of

my intentions, unanimously voted that the school be


A Primary class student, richly imbued with the spirit

of Christ, is a better healer and teacher than a Normal

class student who partakes less of God's love. After hav-

ing received instructions in a Primary class from me, or

a loyal student, and afterwards studied thoroughly Science

and Health, a student can enter upon the gospel work of

teaching Christian Science, and so fulfil the command of

Christ. But before entering this field of labor he must

have studied the latest editions of my works, be a good

Bible scholar and a consecrated Christian.






The Massachusetts Metaphysical College drew its

breath from me, but I was yearning for retirement. The

question was, Who else could sustain this institute, under

all that was aimed at its vital purpose, the establishment

of genuine Christian Science healing? My conscientious

scruples about diplomas, the recent experience of the

church fresh in my thoughts, and the growing conviction

that every one should build on his own foundation, sub-

ject to the one builder and maker, God, all these con-

siderations moved me to close my flourishing school, and

the following resolutions were passed:


At a special meeting of the Board of the Metaphysical

College Corporation, Oct. 29, 1889, the following are some

of the resolutions which were presented and passed



Whereas, The Massachusetts Metaphysical College,

chartered in January, 1881, for medical purposes, to give

instruction in scientific methods of mental healing on a purely

practical basis, to impart a thorough understanding of meta-

physics, to restore health, hope, and harmony to man, has

fulfilled its high and noble destiny, and sent to all parts of our

country, and into foreign lands, students instructed in Chris-

tian Science Mind-healing, to meet the demand of the age for

something higher than physic or drugging; and


Whereas, The material organization was, in the beginning

in this institution, like the baptism of Jesus, of which he said,

"Suffer it to be so now," though the teaching was a purely

spiritual and scientific impartation of Truth, whose Christly

spirit has led to higher ways, means, and understanding, the

President, the Rev. Mary B. G. Eddy, at the height of pros-




perity in the institution, which yields a large income, is willing

to sacrifice all for the advancement of the world in Truth and

Love; and


Whereas, Other institutions for instruction in Christian

Science, which are working out their periods of organization,

will doubtless follow the example of the Alma Mater after

having accomplished the worthy purpose for which they were

organized, and the hour has come wherein the great need is

for more of the spirit instead of the letter, and Science and

Health is adapted to work this result; and


Whereas, The fundamental principle for growth in Chris-

tian Science is spiritual formation first, last, and always, while

in human growth material organization is first; and


Whereas, Mortals must learn to lose their estimate

of the powers that are not ordained of God, and attain

the bliss of loving unselfishly, working patiently, and con-

quering all that is unlike Christ and the example he gave;



Resolved, That we thank the State for its charter, which is

the only one ever granted to a legal college for teaching the

Science of Mind-healing; that we thank the public for its

liberal patronage. And everlasting gratitude is due to the

President, for her great and noble work, which we believe

will prove a healing for the nations, and bring all men to a

knowledge of the true God, uniting them in one common


After due deliberation and earnest discussion it was unani-

mously voted: That as all debts of the corporation have been

paid, it is deemed best to dissolve this corporation, and the

same is hereby dissolved.

C. A. Frye, Clerk.




When God impelled me to set a price on my instruction

in Christian Science Mind-healing, I could think of no

financial equivalent for an impartation of a knowledge of

that divine power which heals; but I was led to name three

hundred dollars as the price for each pupil in one course

of lessons at my College, a startling sum for tuition

lasting barely three weeks. This amount greatly troubled

me. I shrank from asking it, but was finally led, by a

strange providence, to accept this fee.

God has since shown me, in multitudinous ways, the

wisdom of this decision; and I beg disinterested people

to ask my loyal students if they consider three hundred

dollars any real equivalent for my instruction during

twelve half-days, or even in half as many lessons. Never-

theless, my list of indigent charity scholars is very large,

and I have had as many as seventeen in one class.

Loyal students speak with delight of their pupilage,

and of what it has done for them, and for others through

them. By loyalty in students I mean this, allegiance

to God, subordination of the human to the divine, stead-

fast justice, and strict adherence to divine Truth and


I see clearly that students in Christian Science should,

at present, continue to organize churches, schools, and

associations for the furtherance and unfolding of Truth,

and that my necessity is not necessarily theirs; but it was

the Father's opportunity for furnishing a new rule of order

in divine Science, and the blessings which arose therefrom.

Students are not environed with such obstacles as were

encountered in the beginning of pioneer work.




In December, 1889, I gave a lot of land in Boston to my

student, Mr. Ira O. Knapp of Roslindale, valued in

1892 at about twenty thousand dollars, and rising in value,

to be appropriated for the erection, and building on

the premises thereby conveyed, of a church edifice to be

used as a temple for Christian Science worship.





FOR many successive years I have endeavored to find

new ways and means for the promotion and expan-

sion of scientific Mind-healing, seeking to broaden its

channels and, if possible, to build a hedge round about

it that should shelter its perfections from the contaminat-

ing influences of those who have a small portion of its

letter and less of its spirit. At the same time I have

worked to provide a home for every true seeker and honest

worker in this vineyard of Truth.

To meet the broader wants of humanity, and provide

folds for the sheep that were without shepherds, I sug-

gested to my students, in 1886, the propriety of forming

a National Christian Scientist Association. This was

immediately done, and delegations from the Christian

Scientist Association of the Massachusetts Metaphysical

College, and from branch associations in other States,

met in general convention at New York City, February

11, 1886.

The first official organ of the Christian Scientist Asso-

ciation was called Journal of Christian Science. I started

it, April, 1883, as editor and publisher.

To the National Christian Scientist Association, at its

meeting in Cleveland, Ohio, June, 1889, I sent a letter,






presenting to its loyal members The Christian Science

Journal, as it was now called, and the funds belonging

thereto. This monthly magazine had been made success-

ful and prosperous under difficult circumstances, and was

designed to bear aloft the standard of genuine Christian





IT is often asked, Why are faith-cures sometimes more

speedy than some of the cures wrought through Chris-

tian Scientists? Because faith is belief, and not under-

standing; and it is easier to believe, than to understand

spiritual Truth. It demands less cross-bearing, self-

renunciation, and divine Science to admit the claims of

the corporeal senses and appeal to God for relief through

a humanized conception of His power, than to deny these

claims and learn the divine way, drinking Jesus' cup,

being baptized with his baptism, gaining the end through

persecution and purity.

Millions are believing in God, or good, without bearing

the fruits of goodness, not having reached its Science.

Belief is virtually blindness, when it admits Truth with-

out understanding it. Blind belief cannot say with the

apostle, "I know whom I have believed." There is danger

in this mental state called belief; for if Truth is admitted,

but not understood, it may be lost, and error may enter

through this same channel of ignorant belief. The faith-

cure has devout followers, whose Christian practice is far

in advance of their theory.

The work of healing, in the Science of Mind, is the most

sacred and salutary power which can be wielded. My

Christian students, impressed with the true sense of the






great work before them, enter this strait and narrow path,

and work conscientiously.

Let us follow the example of Jesus, the master Meta-

physician, and gain sufficient knowledge of error to destroy

it with Truth. Evil is not mastered by evil; it can only

be overcome with good. This brings out the nothingness

of evil and the eternal somethingness, vindicates the divine

Principle, and improves the race of Adam.




THE following ideas of Deity, antagonized by finite

theories, doctrines, and hypotheses, I found to be

demonstrable rules in Christian Science, and that we

must abide by them.

Whatever diverges from the one divine Mind, or God,

or divides Mind into minds, Spirit into spirits, Soul

into souls, and Being into beings, is a misstatement

of the unerring divine Principle of Science, which inter-

rupts the meaning of the omnipotence, omniscience, and

omnipresence of Spirit, and is of human instead of divine


War is waged between the evidences of Spirit and the

evidences of the five physical senses; and this contest

must go on until peace be declared by the final triumph

of Spirit in immutable harmony. Divine Science disclaims

sin, sickness, and death, on the basis of the omnipotence

and omnipresence of God, or divine good.

All consciousness is Mind, and Mind is God. Hence

there is but one Mind; and that one is the infinite good,

supplying all Mind by the reflection, not the subdivision,

of God. Whatever else claims to be mind, or consciousness,

is untrue. The sun sends forth light, but not suns; so

God reflects Himself, or Mind, but does not subdivide

Mind, or good, into minds, good and evil. Divine Sci-






ence demands mighty wrestlings with mortal beliefs, as

we sail into the eternal haven over the unfathomable

sea of possibilities.

Neither ancient nor modern philosophy furnishes a

scientific basis for the Science of Mind-healing. Plato

believed he had a soul, which must be doctored in order

to heal his body. This would be like correcting the prin-

ciple of music for the purpose of destroying discord. Prin-

ciple is right; it is practice that is wrong. Soul is right;

it is the flesh that is evil. Soul is the synonym of Spirit,

God; hence there is but one Soul, and that one is infinite.

If that pagan philosopher had known that physical sense,

not Soul, causes all bodily ailments, his philosophy would

have yielded to Science.

Man shines by borrowed light. He reflects God as

his Mind, and this reflection is substance, the substance

of good. Matter is substance in error, Spirit is substance

in Truth.

Evil, or error, is not Mind; but infinite Mind is sufficient

to supply all manifestations of intelligence. The notion

of more than one Mind, or Life, is as unsatisfying as it is

unscientific. All must be of God, and not our own, sepa-

rated from Him.

Human systems of philosophy and religion are depart-

ures from Christian Science. Mistaking divine Principle

for corporeal personality, ingrafting upon one First Cause

such opposite effects as good and evil, health and sickness,

life and death; making mortality the status and rule of

divinity, such methods can never reach the perfection

and demonstration of metaphysical, or Christian Science.




Stating the divine Principle, omnipotence (omnis potens),

and then departing from this statement and taking the

rule of finite matter, with which to work out the problem

of infinity or Spirit, all this is like trying to compensate

for the absence of omnipotence by a physical, false, and

finite substitute.

With our Master, life was not merely a sense of exist-

ence, but an accompanying sense of power that subdued

matter and brought to light immortality, insomuch that

the people "were astonished at his doctrine: for he taught

them as one having authority, and not as the scribes."

Life, as defined by Jesus, had no beginning; it was not

the result of organization, or infused into matter; it was





CHRISTIAN SCIENCE reveals the grand verity, that

to believe man has a finite and erring mind, and

consequently a mortal mind and soul and life, is error.

Scientific terms have no contradictory significations.

In Science, Life is not temporal, but eternal, without

beginning or ending. The word Life never means that

which is the source of death, and of good and evil. Such

an inference is unscientific. It is like saying that addition

means subtraction in one instance and addition in an-

other, and then applying this rule to a demonstration of

the science of numbers; even as mortals apply finite terms

to God, in demonstration of infinity. Life is a term used

to indicate Deity; and every other name for the Supreme

Being, if properly employed, has the signification of

Life. Whatever errs is mortal, and is the antipodes of

Life, or God, and of health and holiness, both in idea

and demonstration.

Christian Science reveals Mind, the only living and true

God, and all that is made by Him, Mind, as harmonious,

immortal, and spiritual: the five material senses define

Mind and matter as distinct, but mutually dependent,

each on the other, for intelligence and existence. Science

defines man as immortal, as coexistent and coeternal with

God, as made in His own image and likeness; material






sense defines life as something apart from God, beginning

and ending, and man as very far from the divine likeness.

Science reveals Life as a complete sphere, as eternal, self-

existent Mind; material sense defines life as a broken

sphere, as organized matter, and mind as something sep-

arate from God. Science reveals Spirit as All, averring

that there is nothing beside God; material sense says that

matter, His antipode, is something besides God. Material

sense adds that the divine Spirit created matter, and that

matter and evil are as real as Spirit and good.

Christian Science reveals God and His idea as the All

and Only. It declares that evil is the absence of good;

whereas, good is God ever-present, and therefore evil is

unreal and good is all that is real. Christian Science saith

to the wave and storm, "Be still," and there is a great

calm. Material sense asks, in its ignorance of Science,

"When will the raging of the material elements cease?"

Science saith to all manner of disease, "Know that God

is all-power and all-presence, and there is nothing beside

Him;" and the sick are healed. Material sense saith,

"Oh, when will my sufferings cease? Where is God?

Sickness is something besides Him, which He cannot, or

does not, heal."

Christian Science is the only sure basis of harmony.

Material sense contradicts Science, for matter and its

so-called organizations take no cognizance of the spir-

itual facts of the universe, or of the real man and God.

Christian Science declares that there is but one Truth,

Life, Love, but one Spirit, Mind, Soul. Any attempt

to divide these arises from the fallibility of sense, from




mortal man's ignorance, from enmity to God and divine


Christian Science declares that sickness is a belief, a

latent fear, made manifest on the body in different forms

of fear or disease. This fear is formed unconsciously in

the silent thought, as when you awaken from sleep and

feel ill, experiencing the effect of a fear whose existence

you do not realize; but if you fall asleep, actually con-

scious of the truth of Christian Science, namely, that

man's harmony is no more to be invaded than the rhythm

of the universe, you cannot awake in fear or suffering

of any sort.

Science saith to fear, "You are the cause of all sick-

ness; but you are a self-constituted falsity, you are

darkness, nothingness. You are without 'hope, and with-

out God in the world.' You do not exist, and have no

right to exist, for 'perfect Love casteth out fear.'"

God is everywhere. "There is no speech nor language,

where their voice is not heard;" and this voice is Truth

that destroys error and Love that casts out fear.

Christian Science reveals the fact that, if suffering exists,

it is in the mortal mind only, for matter has no sensation

and cannot suffer.

If you rule out every sense of disease and suffering from

mortal mind, it cannot be found in the body.

Posterity will have the right to demand that Christian

Science be stated and demonstrated in its godliness and

grandeur, that however little be taught or learned, that

little shall be right. Let there be milk for babes, but let

not the milk be adulterated. Unless this method be pur-




sued, the Science of Christian healing will again be lost,

and human suffering will increase.

Test Christian Science by its effect on society, and you

will find that the views here set forth as to the illusion

of sin, sickness, and death bring forth better fruits of

health, righteousness, and Life, than a belief in their reality

has ever done. A demonstration of the unreality of evil

destroys evil.




WHY do Christian Scientists say God and His idea

are the only realities, and then insist on the need

of healing sickness and sin? Because Christian Science

heals sin as it heals sickness, by establishing the recogni-

tion that God is All, and there is none beside Him, that

all is good, and there is in reality no evil, neither sickness

nor sin. We attack the sinner's belief in the pleasure of

sin, alias the reality of sin, which makes him a sinner, in

order to destroy this belief and save him from sin; and

we attack the belief of the sick in the reality of sickness,

in order to heal them. When we deny the authority of

sin, we begin to sap it; for this denunciation must precede

its destruction.

God is good, hence goodness is something, for it rep-

resents God, the Life of man. Its opposite, nothing,

named evil, is nothing but a conspiracy against man's

Life and goodness. Do you not feel bound to expose this

conspiracy, and so to save man from it? Whosoever

covers iniquity becomes accessory to it. Sin, as a claim,

is more dangerous than sickness, more subtle, more diffi-

cult to heal.

St. Augustine once said, "The devil is but the ape of

God." Sin is worse than sickness; but recollect that it

encourages sin to say, "There is no sin," and leave the

subject there.






Sin ultimates in sinner, and in this sense they are one.

You cannot separate sin from the sinner, nor the sinner

from his sin. The sin is the sinner, and vice versa, for

such is the unity of evil; and together both sinner and sin

will be destroyed by the supremacy of good. This, how-

ever, does not annihilate man, for to efface sin, alias the

sinner, brings to light, makes apparent, the real man,

even God's "image and likeness." Need it be said that

any opposite theory is heterodox to divine Science, which

teaches that good is equally one and all, even as the oppo-

site claim of evil is one.

In Christian Science the fact is made obvious that the

sinner and the sin are alike simply nothingness; and this

view is supported by the Scripture, where the Psalmist

saith: "He shall go to the generation of his fathers; they

shall never see light. Man that is in honor, and under-

standeth not, is like the beasts that perish." God's ways

and works and thoughts have never changed, either in

Principle or practice.

Since there is in belief an illusion termed sin, which

must be met and mastered, we classify sin, sickness, and

death as illusions. They are supposititious claims of

error; and error being a false claim, they are no claims

at all. It is scientific to abide in conscious harmony, in

health-giving, deathless Truth and Love. To do this,

mortals must first open their eyes to all the illusive forms,

methods, and subtlety of error, in order that the illusion,

error, may be destroyed; if this is not done, mortals will

become the victims of error.

If evangelical churches refuse fellowship with the




Church of Christ, Scientist, or with Christian Science,

they must rest their opinions of Truth and Love on

the evidences of the physical senses, rather than on

the teaching and practice of Jesus, or the works of the


Ritualism and dogma lead to self-righteousness and

bigotry, which freeze out the spiritual element. Pharisa-

ism killeth; Spirit giveth Life. The odors of persecution,

tobacco, and alcohol are not the sweet-smelling savor of

Truth and Love. Feasting the senses, gratification of

appetite and passion, have no warrant in the gospel or

the Decalogue. Mortals must take up the cross if they

would follow Christ, and worship the Father "in spirit

and in truth."

The Jewish religion was not spiritual; hence Jesus

denounced it. If the religion of to-day is constituted of

such elements as of old ruled Christ out of the synagogues,

it will continue to avoid whatever follows the example of

our Lord and prefers Christ to creed. Christian Science

is the pure evangelic truth. It accords with the trend and

tenor of Christ's teaching and example, while it demon-

strates the power of Christ as taught in the four Gospels.

Truth, casting out evils and healing the sick; Love, ful-

filling the law and keeping man unspotted from the world,

these practical manifestations of Christianity constitute

the only evangelism, and they need no creed.

As well expect to determine, without a telescope, the

magnitude and distance of the stars, as to expect to obtain

health, harmony, and holiness through an unspiritual and

unhealing religion. Christianity reveals God as ever-




present Truth and Love, to be utilized in healing the sick,

in casting out error, in raising the dead.

Christian Science gives vitality to religion, which is no

longer buried in materiality. It raises men from a material

sense into the spiritual understanding and scientific demon-

stration of God.




SIN existed as a false claim before the human concept

of sin was formed; hence one's concept of error is

not the whole of error. The human thought does not

constitute sin, but vice versa, sin constitutes the human or

physical concept.

Sin is both concrete and abstract. Sin was, and is, the

lying supposition that life, substance, and intelligence are

both material and spiritual, and yet are separate from

God. The first iniquitous manifestation of sin was a

finity. The finite was self-arrayed against the infinite,

the mortal against immortality, and a sinner was the

antipode of God.

Silencing self, alias rising above corporeal personality,

is what reforms the sinner and destroys sin. In the ratio

that the testimony of material personal sense ceases, sin

diminishes, until the false claim called sin is finally lost

for lack of witness.

The sinner created neither himself nor sin, but sin

created the sinner; that is, error made its man mortal,

and this mortal was the image and likeness of evil, not of

good. Therefore the lie was, and is, collective as well as

individual. It was in no way contingent on Adam's

thought, but supposititiously self-created. In the words

of our Master, it, the "devil" (alias evil), "was a liar, and

the father of it."






This mortal material concept was never a creator, al-

though as a serpent it claimed to originate in the name of

"the Lord," or good, original evil; second, in the name

of human concept, it claimed to beget the offspring of evil,

alias an evil offspring. However, the human concept

never was, neither indeed can be, the father of man.

Even the spiritual idea, or ideal man, is not a parent,

though he reflects the infinity of good. The great differ-

ence between these opposites is, that the human material

concept is unreal, and the divine concept or idea is spiritu-

ally real. One is false, while the other is true. One is

temporal, but the other is eternal.

Our Master instructed his students to "call no man

your father upon the earth: for one is your Father, which

is in heaven." (Matt, xxiii. 9.)

Science and Health, the textbook of Christian Science,

treats of the human concept, and the transference of

thought, as follows:


"How can matter originate or transmit mind? We

answer that it cannot. Darkness and doubt encompass

thought, so long as it bases creation on materiality"

(p. 551).

"In reality there is no mortal mind, and consequently

no transference of mortal thought and will-power. Life

and being are of God. In Christian Science, man can do

no harm, for scientific thoughts are true thoughts, passing

from God to man" (pp. 103, 104).

"Man is the offspring of Spirit. The beautiful, good,

and pure constitute his ancestry. His origin is not, like




that of mortals, in brute instinct, nor does he pass through

material conditions prior to reaching intelligence. Spirit

is his primitive and ultimate source of being; God is his

Father, and Life is the law of his being" (p. 63).

"The parent of all human discord was the Adam-

dream, the deep sleep, in which originated the delusion

that life and intelligence proceeded from and passed into

matter. This pantheistic error, or so-called serpent, in-

sists still upon the opposite of Truth, saying, 'Ye shall be

as gods;' that is, I will make error as real and eternal as

Truth. . . . 'I will put spirit into what I call matter, and

matter shall seem to have life as much as God, Spirit,

who is the only Life.' This error has proved itself to be

error. Its life is found to be not Life, but only a transient,

false sense of an existence which ends in death" (pp. 306,


"When will the error of believing that there is life in

matter, and that sin, sickness, and death are creations of

God, be unmasked? When will it be understood that

matter has no intelligence, life, nor sensation, and that

the opposite belief is the prolific source of all suffering?

God created all through Mind, and made all perfect and

eternal. Where then is the necessity for recreation or

procreation?" (p. 205).

"Above error's awful din, blackness, and chaos, the

voice of Truth still calls: 'Adam, where art thou? Con-

sciousness, where art thou? Art thou dwelling in the be-

lief that mind is in matter, and that evil is mind, or art

thou in the living faith that there is and can be but one

God, and keeping His commandment?'" (pp. 307, 308).




"Mortal mind inverts the true likeness, and confers

animal names and natures upon its own misconceptions.

Ignorant of the origin and operations of mortal mind,

that is, ignorant of itself, this so-called mind puts forth

its own qualities, and claims God as their author; . . .

usurps the deific prerogatives and is an attempted in-

fringement on infinity" (pp. 512, 513).


We do not question the authenticity of the Scriptural

narrative of the Virgin-mother and Bethlehem babe, and

the Messianic mission of Christ Jesus; but in our time

no Christian Scientist will give chimerical wings to his

imagination, or advance speculative theories as to the

recurrence of such events.

No person can take the individual place of the Virgin

Mary. No person can compass or fulfil the individual

mission of Jesus of Nazareth. No person can take the

place of the author of Science and Health, the Discoverer

and Founder of Christian Science. Each individual must

fill his own niche in time and eternity.

The second appearing of Jesus is, unquestionably, the

spiritual advent of the advancing idea of God, as in Chris-

tian Science.

And the scientific ultimate of this God-idea must be,

will be, forever individual, incorporeal, and infinite, even

the reflection, "image and likeness," of the infinite God.

The right teacher of Christian Science lives the truth he

teaches. Preeminent among men, he virtually stands at

the head of all sanitary, civil, moral, and religious reform.

Such a post of duty, unpierced by vanity, exalts a mortal




beyond human praise, or monuments which weigh dust,

and humbles him with the tax it raises on calamity to open

the gates of heaven. It is not the forager on others' wis-

dom that God thus crowns, but he who is obedient to the

divine command, "Render to Caesar the things that are

Caesar's, and to God the things that are God's."

Great temptations beset an ignorant or an unprincipled

mind-practice in opposition to the straight and narrow

path of Christian Science. Promiscuous mental treat-

ment, without the consent or knowledge of the individual

treated, is an error of much magnitude. People unaware

of the indications of mental treatment, know not what is

affecting them, and thus may be robbed of their individual

rights, freedom of choice and self-government. Who is

willing to be subjected to such an influence? Ask the un-

bridled mind-manipulator if he would consent to this; and

if not, then he is knowingly transgressing Christ's com-

mand. He who secretly manipulates mind without the

permission of man or God, is not dealing justly and

loving mercy, according to pure and undefiled religion.

Sinister and selfish motives entering into mental practice

are dangerous incentives; they proceed from false con-

victions and a fatal ignorance. These are the tares grow-

ing side by side with the wheat, that must be recognized,

and uprooted, before the wheat can be garnered and

Christian Science demonstrated.

Secret mental efforts to obtain help from one who is

unaware of this attempt, demoralizes the person who does

this, the same as other forms of stealing, and will end in

destroying health and morals.




In the practice of Christian Science one cannot impart

a mental influence that hazards another's happiness, nor

interfere with the rights of the individual. To disregard

the welfare of others is contrary to the law of God; there-

fore it deteriorates one's ability to do good, to benefit

himself and mankind.

The Psalmist vividly portrays the result of secret faults,

presumptuous sins, and self-deception, in these words:

"How are they brought into desolation, as in a moment!

They are utterly consumed with terrors."




THE immortal man being spiritual, individual, and

eternal, his mortal opposite must be material, cor-

poreal, and temporal. Physical personality is finite; but

God is infinite. He is without materiality, without finite-

ness of form or Mind.

Limitations are put off in proportion as the fleshly

nature disappears and man is found in the reflection of


This great fact leads into profound depths. The mate-

rial human concept grew beautifully less as I floated into

more spiritual latitudes and purer realms of thought.

From that hour personal corporeality became less to

me than it is to people who fail to appreciate individual

character. I endeavored to lift thought above physical

personality, or selfhood in matter, to man's spiritual in-

dividuality in God, in the true Mind, where sensible

evil is lost in supersensible good. This is the only way

whereby the false personality is laid off.

He who clings to personality, or perpetually warns you

of "personality" wrongs it, or terrifies people over it,

and is the sure victim of his own corporeality. Constantly

to scrutinize physical personality, or accuse people of being

unduly personal, is like the sick talking sickness. Such

errancy betrays a violent and egotistical personality,






increases one's sense of corporeality, and begets a fear of

the senses and a perpetually egotistical sensibility.

He who does this is ignorant of the meaning of the word

personality, and defines it by his own corpus sine pectore

(soulless body), and fails to distinguish the individual, or

real man from the false sense of corporeality, or egotistic


My own corporeal personality afflicteth me not wittingly;

for I desire never to think of it, and it cannot think

of me.





THE various forms of book-borrowing without credit

spring from this ill-concealed question in mortal

mind, Who shall be greatest? This error violates the

law given by Moses, it tramples upon Jesus' Sermon

on the Mount, it does violence to the ethics of Christian


Why withhold my name, while appropriating my lan-

guage and ideas, but give credit when citing from the works

of other authors?

Life and its ideals are inseparable, and one's writings

on ethics, and demonstration of Truth, are not, cannot be,

understood or taught by those who persistently misunder-

stand or misrepresent the author. Jesus said, "For there

is no man which shall do a miracle in my name, that can

lightly speak evil of me."

If one's spiritual ideal is comprehended and loved, the

borrower from it is embraced in the author's own mental

mood, and is therefore honest. The Science of Mind ex-

cludes opposites, and rests on unity.

It is proverbial that dishonesty retards spiritual growth

and strikes at the heart of Truth. If a student at Harvard

College has studied a textbook written by his teacher, is

he entitled, when he leaves the University, to write out as

his own the substance of this textbook? There is no war-

rant in common law and no permission in the gospel






for plagiarizing an author's ideas and their words.

Christian Science is not copyrighted; nor would pro-

tection by copyright be requisite, if mortals obeyed

God's law of manright. A student can write volumi-

nous works on Science without trespassing, if he writes

honestly, and he cannot dishonestly compose Christian

Science. The Bible is not stolen, though it is cited,

and quoted deferentially.

Thoughts touched with the Spirit and Word of Christian

Science gravitate naturally toward Truth. Therefore the

mind to which this Science was revealed must have risen

to the altitude which perceived a light beyond what others


The spiritually minded meet on the stairs which lead up

to spiritual love. This affection, so far from being per-

sonal worship, fulfils the law of Love which Paul enjoined

upon the Galatians. This is the Mind "which was also

in Christ Jesus," and knows no material limitations. It is

the unity of good and bond of perfectness. This just affec-

tion serves to constitute the Mind-healer a wonder-worker,

as of old, on the Pentecost Day, when the disciples were

of one accord.

He who gains the God-crowned summit of Christian

Science never abuses the corporeal personality, but up-

lifts it. He thinks of every one in his real quality, and

sees each mortal in an impersonal depict.

I have long remained silent on a growing evil in plagi-

arism; but if I do not insist upon the strictest observance

of moral law and order in Christian Scientists, I become




responsible, as a teacher, for laxity in discipline and law-

lessness in literature. Pope was right in saying, "An

honest man's the noblest work of God;" and Ingersoll's

repartee has its moral: "An honest God's the noblest

work of man."




THE neophyte in Christian Science acts like a diseased

physique, being too fast or too slow. He is in-

clined to do either too much or too little. In healing and

teaching the student has not yet achieved the entire wis-

dom of Mind-practice. The textual explanation of this

practice is complete in Science and Health; and scientific

practice makes perfect, for it is governed by its Principle,

and not by human opinions; but carnal and sinister

motives, entering into this practice, will prevent the

demonstration of Christian Science.

I recommend students not to read so-called scientific

works, antagonistic to Christian Science, which advocate

materialistic systems; because such works and words be-

cloud the right sense of metaphysical Science.

The rules of Mind-healing are wholly Christlike and

spiritual. Therefore the adoption of a worldly policy or a

resort to subterfuge in the statement of the Science of

Mind-healing, or any name given to it other than Christian

Science, or an attempt to demonstrate the facts of this

Science other than is stated in Science and Health is a

departure from the Science of Mind-healing. To becloud

mortals, or for yourself to hide from God, is to conspire

against the blessings otherwise conferred, against your

own success and final happiness, against the progress of






the human race as well as against honest metaphysical

theory and practice.

Not by the hearing of the ear is spiritual truth learned

and loved; nor cometh this apprehension from the ex-

periences of others. We glean spiritual harvests from our

own material losses. In this consuming heat false images

are effaced from the canvas of mortal mind; and thus does

the material pigment beneath fade into invisibility.

The signs for the wayfarer in divine Science lie in meek-

ness, in unselfish motives and acts, in shuffling off scholastic

rhetoric, in ridding the thought of effete doctrines, in the

purification of the affections and desires.

Dishonesty, envy, and mad ambition are "lusts of the

flesh," which uproot the germs of growth in Science and

leave the inscrutable problem of being unsolved. Through

the channels of material sense, of worldly policy, pomp,

and pride, cometh no success in Truth. If beset with mis-

guided emotions, we shall be stranded on the quicksands

of worldly commotion, and practically come short of the

wisdom requisite for teaching and demonstrating the

victory over self and sin.

Be temperate in thought, word, and deed. Meekness

and temperance are the jewels of Love, set in wisdom.

Restrain untempered zeal. "Learn to labor and to wait."

Of old the children of Israel were saved by patient waiting.

"The kingdom of heaven suffereth violence, and the

violent take it by force!" said Jesus. Therefore are

its spiritual gates not captured, nor its golden streets


We recognize this kingdom, the reign of harmony




within us, by an unselfish affection or love, for this is the

pledge of divine good and the insignia of heaven. This

also is proverbial, that though eternal justice be graciously

gentle, yet it may seem severe.


For whom the Lord loveth He chasteneth,

And scourgeth every son whom He receiveth.


As the poets in different languages have expressed it:


Though the mills of God grind slowly,

Yet they grind exceeding small;

Though with patience He stands waiting,

With exactness grinds He all.


Though the divine rebuke is effectual to the pulling

down of sin's strongholds, it may stir the human heart to

resist Truth, before this heart becomes obediently recep-

tive of the heavenly discipline. If the Christian Scientist

recognize the mingled sternness and gentleness which

permeate justice and Love, he will not scorn the timely re-

proof, but will so absorb it that this warning will be within

him a spring, welling up into unceasing spiritual rise and

progress. Patience and obedience win the golden scholar-

ship of experimental tuition.

The kindly shepherd of the East carries his lambs in his

arms to the sheepcot, but the older sheep pass into the fold

under his compelling rod. He who sees the door and turns

away from it, is guilty, while innocence strayeth yearningly.

There are no greater miracles known to earth than per-

fection and an unbroken friendship. We love our friends,

but ofttimes we lose them in proportion to our affection.

The sacrifices made for others are not infrequently met by




envy, ingratitude, and enmity, which smite the heart and

threaten to paralyze its beneficence. The unavailing tear

is shed both for the living and the dead.

Nothing except sin, in the students themselves, can

separate them from me. Therefore we should guard

thought and action, keeping them in accord with Christ,

and our friendship will surely continue.

The letter of the law of God, separated from its spirit,

tends to demoralize mortals, and must be corrected by a

diviner sense of liberty and light. The spirit of Truth ex-

tinguishes false thinking, feeling, and acting; and falsity

must thus decay, ere spiritual sense, affectional conscious-

ness, and genuine goodness become so apparent as to be

well understood.

After the supreme advent of Truth in the heart, there

comes an overwhelming sense of error's vacuity, of the

blunders which arise from wrong apprehension. The en-

lightened heart loathes error, and casts it aside; or else

that heart is consciously untrue to the light, faithless to

itself and to others, and so sinks into deeper darkness.

Said Jesus: "If the light that is in thee be darkness, how

great is that darkness!" and Shakespeare puts this pious

counsel into a father's mouth :


This above all: To thine own self be true;

And it must follow, as the night the day,

Thou canst not then be false to any man.


A realization of the shifting scenes of human happiness,

and of the frailty of mortal anticipations, such as first

led me to the feet of Christian Science, seems to be requi-

site at every stage of advancement. Though our first les-




sons are changed, modified, broadened, yet their core is

constantly renewed; as the law of the chord remains

unchanged, whether we are dealing with a simple Latour

exercise or with the vast Wagner Trilogy.

A general rule is, that my students should not allow their

movements to be controlled by other students, even if they

are teachers and practitioners of the same blessed faith.

The exception to this rule should be very rare.

The widest power and strongest growth have always

been attained by those loyal students who rest on divine

Principle for guidance, not on themselves; and who locate

permanently in one section, and adhere to the orderly

methods herein delineated.

At this period my students should locate in large cities,

in order to do the greatest good to the greatest number, and

therein abide. The population of our principal cities is

ample to supply many practitioners, teachers, and preachers

with work. This fact interferes in no way with the pros-

perity of each worker; rather does it represent an accumu-

lation of power on his side which promotes the ease and

welfare of the workers. Their liberated capacities of mind

enable Christian Scientists to consummate much good or

else evil; therefore their examples either excel or fall short

of other religionists; and they must be found dwelling

together in harmony, if even they compete with ecclesias-

tical fellowship and friendship.

It is often asked which revision of Science and Health is

the best. The arrangement of my last revision, in 1890,

makes the subject-matter clearer than any previous edition,

and it is therefore better adapted to spiritualize thought




and elucidate scientific healing and teaching. It has

already been proven that this volume is accomplishing the

divine purpose to a remarkable degree. The wise Chris-

tian Scientist will commend students and patients to the

teachings of this book, and the healing efficacy thereof,

rather than try to centre their interest on himself.

Students whom I have taught are seldom benefited by

the teachings of other students, for scientific foundations

are already laid in their minds which ought not to be tam-

pered with. Also, they are prepared to receive the infinite

instructions afforded by the Bible and my books, which

mislead no one and are their best guides.

The student may mistake in his conception of Truth, and

this error, in an honest heart, is sure to be corrected. But

if he misinterprets the text to his pupils, and communicates,

even unintentionally, his misconception of Truth, there-

after he will find it more difficult to rekindle his own light

or to enlighten them. Hence, as a rule, the student should

explain only Recapitulation, the chapter for the class-room,

and leave Science and Health to God's daily interpretation.

Christian Scientists should take their textbook into the

schoolroom the same as other teachers; they should ask

questions from it, and be answered according to it, occa-

sionally reading aloud from the book to corroborate what

they teach. It is also highly important that their pupils

study each lesson before the recitation.

That these essential points are ever omitted, is anoma-

lous, when we consider the necessity of thoroughly under-

standing Science, and the present liability of deviating

from absolute Christian Science.




Centuries will intervene before the statement of the inex-

haustible topics of Science and Health is sufficiently under-

stood to be fully demonstrated.

The teacher himself should continue to study this text-

book, and to spiritualize his own thoughts and human life

from this open fount of Truth and Love.

He who sees clearly and enlightens other minds most

readily, keeps his own lamp trimmed and burning.

Throughout his entire explanations he strictly adheres to

the teachings in the chapter on Recapitulation. When

closing the class, each member should own a copy of

Science and Health, and continue to study and assimilate

this inexhaustible subject Christian Science.

The opinions of men cannot be substituted for God's

revelation. In times past, arrogant pride, in attempting to

steady the ark of Truth, obscured even the power and

glory of the Scriptures, to which Science and Health is

the Key.

That teacher does most for his students who divests him-

self most of pride and self, and by reason thereof is able to

empty his students' minds of error, that they may be filled

with Truth. Thus doing, posterity will call him blessed,

and the tired tongue of history be enriched.

The less the teacher personally controls other minds, and

the more he trusts them to the divine Truth and Love, the

better it will be for both teacher and student.

A teacher should take charge only of his own pupils and

patients, and of those who voluntarily place themselves

under his direction; he should avoid leaving his own regu-

lar institute or place of labor, or expending his labor where




there are other teachers who should be specially responsible

for doing their own work well.

Teachers of Christian Science will find it advisable to

band together their students into associations, to continue

the organization of churches, and at present they can

employ any other organic operative method that may

commend itself as useful to the Cause and beneficial to


Of this also rest assured, that books and teaching are but

a ladder let down from the heaven of Truth and Love, upon

which angelic thoughts ascend and descend, bearing on

their pinions of light the Christ-spirit.

Guard yourselves against the subtly hidden suggestion

that the Son of man will be glorified, or humanity benefited,

by any deviation from the order prescribed by supernal

grace. Seek to occupy no position whereto you do not feel

that God ordains you. Never forsake your post without

due deliberation and light, but always wait for God's finger

to point the way. The loyal Christian Scientist is incapable

alike of abusing the practice of Mind-healing or of healing

on a material basis.

The tempter is vigilant, awaiting only an opportunity

to divide the ranks of Christian Science and scatter the

sheep abroad; but "if God be for us, who can be against

us?" The Cause, our Cause, is highly prosperous, rapidly

spreading over the globe; and the morrow will crown the

effort of to-day with a diadem of gems from the New





TO energize wholesome spiritual warfare, to rebuke

vainglory, to offset boastful emptiness, to crown

patient toil, and rejoice in the spirit and power of Christian

Science, we must ourselves be true. There is but one way

of doing good, and that is to do it! There is but one way of

being good, and that is to be good!

Art thou still unacquainted with thyself? Then be in-

troduced to this self. "Know thyself!" as said the classic

Grecian motto. Note well the falsity of this mortal self!

Behold its vileness, and remember this poverty-stricken

"stranger that is within thy gates." Cleanse every stain

from this wanderer's soiled garments, wipe the dust from

his feet and the tears from his eyes, that you may behold

the real man, the fellow-saint of a holy household. There

should be no blot on the escutcheon of our Christliness

when we offer our gift upon the altar.

A student desiring growth in the knowledge of Truth,

can and will obtain it by taking up his cross and following

Truth. If he does this not, and another one undertakes to

carry his burden and do his work, the duty will not be

accomplished. No one can save himself without God's

help, and God will help each man who performs his own

part. After this manner and in no other way is every

man cared for and blessed. To the unwise helper our






Master said, "Follow me; and let the dead bury their


The poet's line, "Order is heaven's first law," is so eter-

nally true, so axiomatic, that it has become a truism; and

its wisdom is as obvious in religion and scholarship as in

astronomy or mathematics.

Experience has taught me that the rules of Christian

Science can be far more thoroughly and readily acquired

by regularly settled and systematic workers, than by un-

settled and spasmodic efforts. Genuine Christian Scien-

tists 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. Let some of these rules be here stated.

First: Christian Scientists are to "heal the sick" as the

Master commanded.

In so doing they must follow the divine order as pre-

scribed by Jesus, never, in any way, to trespass upon

the rights of their neighbors, but to obey the celestial in-

junction, "Whatsoever ye would that men should do to

you, do ye even so to them."

In this orderly, scientific dispensation healers become a

law unto themselves. They feel their own burdens less,

and can therefore bear the weight of others' burdens, since

it is only through the lens of their unselfishness that the

sunshine of Truth beams with such efficacy as to dissolve


It is already understood that Christian Scientists will

not receive a patient who is under the care of a regular

physician, until he has done with the case and different aid




is sought. The same courtesy should be observed in the

professional intercourse of Christian Science healers with

one another.

Second: Another command of the Christ, his prime

command, was that his followers should "raise the dead."

He lifted his own body from the sepulchre. In him, Truth

called the physical man from the tomb to health, and the

so-called dead forthwith emerged into a higher manifesta-

tion of Life.

The spiritual significance of this command, "Raise the

dead," most concerns mankind. It implies such an eleva-

tion of the understanding as will enable thought to appre-

hend the living beauty of Love, its practicality, its divine

energies, its health-giving and life-bestowing qualities,

yea, its power to demonstrate immortality. This end Jesus

achieved, both by example and precept.

Third: This leads inevitably to a consideration of an-

other part of Christian Science work, a part which con-

cerns us intimately, preaching the gospel.

This evangelistic duty should not be so warped as to

signify that we must or may go, uninvited, to work in other

vineyards than our own. One would, or should, blush to

enter unasked another's pulpit, and preach without the

consent of the stated occupant of that pulpit. The Lord's

command means this, that we should adopt the spirit of

the Saviour's ministry, and abide in such a spiritual atti-

tude as will draw men unto us. Itinerancy should not be

allowed to clip the wings of divine Science. Mind demon-

strates omnipresence and omnipotence, but Mind revolves

on a spiritual axis, and its power is displayed and its pres-




ence felt in eternal stillness and immovable Love. The

divine potency of this spiritual mode of Mind, and the hin-

drance opposed to it by material motion, is proven beyond

a doubt in the practice of Mind-healing.

In those days preaching and teaching were substantially

one. There was no church preaching, in the modern sense

of the term. Men assembled in the one temple (at Jeru-

salem) for sacrificial ceremonies, not for sermons. Into

the synagogues, scattered about in cities and villages, they

went for liturgical worship, and instruction in the Mosaic

law. If one worshipper preached to the others, he did so

informally, and because he was bidden to this privileged

duty at that particular moment. It was the custom to pay

this hortatory compliment to a stranger, or to a member

who had been away from the neighborhood; as Jesus was

once asked to exhort, when he had been some time absent

from Nazareth but once again entered the synagogue which

he had frequented in childhood.

Jesus' method was to instruct his own students; and he

watched and guarded them unto the end, even according

to his promise, "Lo, I am with you alway!" Nowhere in

the four Gospels will Christian Scientists find any prece-

dent for employing another student to take charge of

their students, or for neglecting their own students, in

order to enlarge their sphere of action.

Above all, trespass not intentionally upon other people's

thoughts, by endeavoring to influence other minds to any

action not first made known to them or sought by them.

Corporeal and selfish influence is human, fallible, and tem-

porary; but incorporeal impulsion is divine, infallible, and




eternal. The student should be most careful not to thrust

aside Science, and shade God's window which lets in light,

or seek to stand in God's stead.

Does the faithful shepherd forsake the lambs, retain-

ing his salary for tending the home flock while he is serving

another fold? There is no evidence to show that Jesus

ever entered the towns whither he sent his disciples; no

evidence that he there taught a few hungry ones, and then

left them to starve or to stray. To these selected ones (like

"the elect lady" to whom St. John addressed one of his

epistles) he gave personal instruction, and gave in plain

words, until they were able to fulfil his behest and depart

on their united pilgrimages. This he did, even though

one of the twelve whom he kept near himself betrayed

him, and others forsook him.

The true mother never willingly neglects her children

in their early and sacred hours, consigning them to the care

of nurse or stranger. Who can feel and comprehend the

needs of her babe like the ardent mother? What other

heart yearns with her solicitude, endures with her patience,

waits with her hope, and labors with her love, to promote

the welfare and happiness of her children? Thus must the

Mother in Israel give all her hours to those first sacred

tasks, till her children can walk steadfastly in wisdom's


One of my students wrote to me: "I believe the proper

thing for us to do is to follow, as nearly as we can, in the

path you have pursued!" It is gladdening to find, in such

a student, one of the children of light. It is safe to leave

with God the government of man. He appoints and He




anoints His Truth-bearers, and God is their sure defense

and refuge.

The parable of "the prodigal son" is rightly called "the

pearl of parables," and our Master's greatest utterance may-

well be called "the diamond sermon." No purer and more

exalted teachings ever fell upon human ears than those con-

tained in what is commonly known as the Sermon on the

Mount, though this name has been given it by compilers

and translators of the Bible, and not by the Master him-

self or by the Scripture authors. Indeed, this title really

indicates more the Master's mood, than the material


Where did Jesus deliver this great lesson or, rather,

this series of great lessons on humanity and divinity?

On a hillside, near the sloping shores of the Lake of Gali-

lee, where he spake primarily to his immediate disciples.

In this simplicity, and with such fidelity, we see Jesus

ministering to the spiritual needs of all who placed them-

selves under his care, always leading them into the divine

order, under the sway of his own perfect understanding.

His power over others was spiritual, not corporeal. To the

students whom he had chosen, his immortal teaching was

the bread of Life. When he was with them, a fishing-boat

became a sanctuary, and the solitude was peopled with

holy messages from the All-Father. The grove became

his class-room, and nature's haunts were the Messiah's


What has this hillside priest, this seaside teacher, done

for the human race? Ask, rather, what has he not done.

His holy humility, unworldliness, and self-abandonment




wrought infinite results. The method of his religion was

not too simple to be sublime, nor was his power so exalted

as to be unavailable for the needs of suffering mortals,

whose wounds he healed by Truth and Love.

His order of ministration was "first the blade, then the

ear, after that the full corn in the ear." May we unloose

the latchets of his Christliness, inherit his legacy of love,

and reach the fruition of his promise: "If ye abide in me,

and my words abide in you, ye shall ask what ye will, and

it shall be done unto you."




IN the first century of the Christian era Jesus went about

doing good. The evangelists of those days wandered

about. Christ, or the spiritual idea, appeared to human

consciousness as the man Jesus. At the present epoch

the human concept of Christ is based on the incorporeal

divine Principle of man, and Science has elevated this idea

and established its rules in consonance with their Principle.

Hear this saying of our Master, "And I, if I be lifted up

from the earth, will draw all men unto me."

The ideal of God is no longer impersonated as a waif or

wanderer; and Truth is not fragmentary, disconnected, un-

systematic, but concentrated and immovably fixed in Princi-

ple. The best spiritual type of Christly method for uplifting

human thought and imparting divine Truth, is stationary

power, stillness, and strength; and when this spiritual ideal

is made our own, it becomes the model for human action.

St. Paul said to the Athenians, "For in Him we live,

and move, and have our being." This statement is in sub-

stance identical with my own: "There is no life, truth,

substance, nor intelligence in matter." It is quite clear

that as yet this grandest verity has not been fully demon-

strated, but it is nevertheless true. If Christian Science

reiterates St. Paul's teaching, we, as Christian Scientists,

should give to the world convincing proof of the validity of






this scientific statement of being. Having perceived, in

advance of others, this scientific fact, we owe to ourselves

and to the world a struggle for its demonstration.

At some period and in some way the conclusion must be

met that whatsoever seems true, and yet contradicts divine

Science and St. Paul's text, must be and is false; and that

whatsoever seems to be good, and yet errs, though ac-

knowledging the true way, is really evil.

As dross is separated from gold, so Christ's baptism of

fire, his purification through suffering, consumes whatso-

ever is of sin. Therefore this purgation of divine mercy,

destroying all error, leaves no flesh, no matter, to the mental


When all fleshly belief is annihilated, and every spot and

blemish on the disk of consciousness is removed, then, and

not till then, will immortal Truth be found true, and scien-

tific teaching, preaching, and practice be essentially one.

"Happy is he that condemneth not himself in that thing

which he alloweth. ... for whatsoever is not of faith is

sin." (Romans xiv. 22, 23.)

There is no "lo here! or lo there!" in divine Science;

its manifestation must be "the same yesterday, and

to-day, and forever," since Science is eternally one, and

unchanging, in Principle, rule, and demonstration.

I am persuaded that only by the modesty and distin-

guishing affection illustrated in Jesus' career, can Chris-

tian Scientists aid the establishment of Christ's kingdom

on the earth. In the first century of the Christian era Jesus'

teachings bore much fruit, and the Father was glorified

therein. In this period and the forthcoming centuries,




watered by dews of divine Science, this "tree of life" will

blossom into greater freedom, and its leaves will be "for

the healing of the nations."


Ask God to give thee skill

In comfort's art:

That thou may'st consecrated be

And set apart

Unto a life of sympathy.

For heavy is the weight of ill

In every heart;

And comforters are needed much

Of Christlike touch.


A. E. Hamilton.



The University Press, Cambridge, U. S. A.