Chapter III: Questions and Answers (1)

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_What do you consider to be mental malpractice? [1]_

Mental malpractice is a bland denial of Truth, and is the antipode of Christian Science. To mentally argue in a manner that can disastrously affect the happiness of a fellow-being—harm him [5] morally, physically, or spiritually—breaks the Golden Rule and subverts the scientific laws of being. This, therefore, is not the use but the abuse of mental treat- ment, and is mental malpractice. It is needless to say that such a subversion of right is not scientific. Its [10] claim to power is in proportion to the faith in evil, and consequently to the lack of faith in good. Such false faith finds no place in, and receives no aid from, the Principle or the rules of Christian Science; for it denies the grand verity of this Science, namely, that God, good, [15] has _all_ power.

This leaves the individual no alternative but to re- linquish his faith in evil, or to argue against his own convictions of good and so destroy his power to be or to do good, because he has no faith in the _omnipotence_ [20] of God, good. He parts with his understanding of good, in order to retain his faith in evil and so succeed with his

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wrong argument,—if indeed he desires success in this [1] broad road to destruction.

_How shall we demean ourselves towards the students_ _of disloyal students? And what about that clergyman’s_ _remarks on __“__Christ and Christmas__”__?_ [5]

From this question, I infer that some of my students seem not to know in what manner they should act towards the students of false teachers, or such as have strayed from the rules and divine Principle of Christian Science. The query is abnormal, when “precept upon precept; [10] line upon line” are to be found in the Scriptures, and in my books, on this very subject.

In Mark, ninth chapter, commencing at the thirty- third verse, you will find my views on this subject; love alone is admissible towards friend and foe. My sym- [15] pathies extend to the above-named class of students more than to many others. If I had the time to talk with all students of Christian Science, and correspond with them, I would gladly do my best towards helping those un- fortunate seekers after Truth whose teacher is straying [20] from the straight and narrow path. But I have not mo- ments enough in which to give to my own flock all the time and attention that they need,—and charity must begin at home.

Distinct denominational and social organizations and [25] societies are at present necessary for the individual, and for our Cause. But all people can and should be just, merciful; they should never envy, elbow, slander, hate, or try to injure, but always should try to bless their fellow-mortals. [30]

To the query in regard to some clergyman’s com-

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ments on my illustrated poem, I will say: It is the righteous [1] prayer that avails with God. Whatever is wrong will receive its own reward. The high priests of old caused the crucifixion of even the great Master; and thereby they lost, and he won, heaven. I love all ministers and [5] ministries of Christ, Truth.

All clergymen may not understand the illustrations in “Christ and Christmas;” or that these refer not to personality, but present the type and shadow of Truth’s appearing in the womanhood as well as in the manhood [10] of God, our divine Father and Mother.

_Must I have faith in Christian Science in order to be_ _healed by it?_

This is a question that is being asked every day. It has not proved impossible to heal those who, when they [15] began treatment, had no faith whatever in the Science, —other than to place themselves under my care, and follow the directions given. Patients naturally gain con- fidence in Christian Science as they recognize the help they derive therefrom. [20]

_What are the advantages of your system of healing, over_ _the ordinary methods of healing disease?_

Healing by Christian Science has the following advantages:—

_First_: It does away with all material medicines, and [25] recognizes the fact that, as mortal mind is the cause of all “the ills that flesh is heir to,” the antidote for sickness, as well as for sin, may and must be found in mortal mind’s opposite,—the divine Mind.

_Second_: It is more effectual than drugs; curing where [30]

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these fail, and leaving none of the harmful “after effects” [1] of these in the system; thus proving that metaphysics is above physics.

_Third:_ One who has been healed by Christian Sci- ence is not only healed of the disease, but is improved [5] morally. The body is governed by mind; and mortal mind must be improved, before the body is renewed and harmonious,—since the physique is simply thought made manifest.

_Is spiritualism or mesmerism included in Christian_ [10] _Science?_

They are wholly apart from it. Christian Science is based on divine Principle; whereas spiritualism, so far as I understand it, is a mere speculative opinion and human belief. If the departed were to communicate [15] with us, we should see them as they were before death, and have them with us; after death, they can no more come to those they have left, than we, in our present state of existence, can go to the departed or the adult can re- turn to his boyhood. We may pass on to their state [20] of existence, but they cannot return to ours. Man is _im_-mortal, and there is not a moment when he ceases to exist. All that are called “communications from spirits,” lie within the realm of mortal thought on this present plane of existence, and are the antipodes of Christian Science; [25] the immortal and mortal are as direct opposites as light and darkness.

_Who is the Founder of mental healing?_

The author of “Science and Health with Key to the Scriptures,” who discovered the Science of healing em- [30]

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bodied in her works. Years of practical proof, through [1] homœopathy, revealed to her the fact that Mind, in- stead of matter, is the Principle of pathology; and subsequently her recovery, through the supremacy of Mind over matter, from a severe casualty pronounced [5] by the physicians incurable, sealed that proof with the signet of Christian Science. In 1883, a million of peo- ple acknowledge and attest the blessings of this mental system of treating disease. Perhaps the following words of her husband, the late Dr. Asa G. Eddy, [10] afford the most concise, yet complete, summary of the matter:—

“Mrs, Eddy’s works are the outgrowths of her life. I never knew so unselfish an individual.”

_Will the book Science and Health, that you offer for sale_ [15] _at three dollars, teach its readers to heal the sick,—or is_ _one obliged to become a student under your personal in-_ _struction? And if one is obliged to study under you, of_ _what benefit is your book?_

Why do we read the Bible, and then go to church to [20] hear it expounded? Only because both are important. Why do we read moral science, and then study it at college?

You are benefited by reading Science and Health, but it is greatly to your advantage to be taught its Science [25] by the author of that work, who explains it in detail.

_What is immortal Mind?_

In reply, we refer you to “Science and Health with Key to the Scriptures,”(2) Vol. I. page 14: “That which

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is erring, sinful, sick, and dying, termed material or [1] mortal man, is neither God’s man nor Mind; but to be understood, we shall classify evil and error as mortal mind, in contradistinction to good and Truth, or the Mind which is immortal.” [5]

_Do animals and beasts have a mind?_

Beasts, as well as men, express Mind as their origin; but they manifest less of Mind. The first and only cause is the eternal Mind, which is God, and there is but one God. The ferocious mind seen in the beast is [10] mortal mind, which is harmful and proceeds not from God; for His beast is the lion that lieth down with the lamb. Appetites, passions, anger, revenge, subtlety, are the animal qualities of sinning mortals; and the beasts that have these propensities express the lower [15] qualities of the so-called animal man; in other words, the nature and quality of mortal mind,—not immortal Mind.

_What is the distinction between mortal mind and immortal_ _Mind?_ [20]

Mortal mind includes all evil, disease, and death; also, all beliefs relative to the so-called material laws, and all material objects, and the law of sin and death.

The Scripture says, “The carnal mind [in other words, mortal mind] is enmity against God; for it is not sub- [25] ject to the law of God, neither indeed can be.” Mortal mind is an illusion; as much in our waking moments as in the dreams of sleep. The belief that intelligence, Truth, and Love, are in matter and separate from God, is an error; for there is no intelligent evil, and no power [30]

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besides God, good. God would not be omnipotent if [1] there were in reality another mind creating or governing man or the universe.

Immortal Mind is God; and this Mind is made manifest in all thoughts and desires that draw man- [5] kind toward purity, health, holiness, and the spiritual facts of being.

Jesus recognized this relation so clearly that he said, “I and my Father are one.” In proportion as we oppose the belief in material sense, in sickness, sin, and death, [10] and recognize ourselves under the control of God, spiritual and immortal Mind, shall we go on to leave the animal for the spiritual, and learn the meaning of those words of Jesus, “Go ye into all the world ... heal the sick.” [15]

_Can your Science cure intemperance?_

Christian Science lays the axe at the root of the tree. Its antidote for all ills is God, the perfect Mind, which corrects mortal thought, whence cometh all evil. God can and does destroy the thought that leads to moral [20] or physical death. Intemperance, impurity, sin of every sort, is destroyed by Truth. The appetite for alcohol yields to Science as directly and surely as do sickness and sin.

_Does Mrs. Eddy take patients?_ [25]

She now does not. Her time is wholly devoted to in- struction, leaving to her students the work of healing; which, at this hour, is in reality the least difficult of the labor that Christian Science demands.

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_Why do you charge for teaching Christian Science, when_ [1] _all the good we can do must be done freely?_

When teaching imparts the ability to gain and main- tain health, to heal and elevate man in every line of life,—as this teaching certainly does,—is it un- [5] reasonable to expect in return something to support one’s self and a Cause? If so, our whole system of education, secular and religious, is at fault, and the instructors and philanthropists in our land should ex- pect no compensation. “If we have sown unto you [10] spiritual things, is it a great thing if we shall reap your carnal things?”

_How happened you to establish a college to instruct in_ _metaphysics, when other institutions find little interest in_ _such a dry and abstract subject?_ [15]

Metaphysics, as taught by me at the Massachusetts Metaphysical College, is far from dry and abstract. It is a Science that has the animus of Truth. Its practical application to benefit the race, heal the sick, enlighten and reform the sinner, makes divine metaphysics need- [20] ful, indispensable. Teaching metaphysics at other col- leges means, mainly, elaborating a man-made theory, or some speculative view too vapory and hypothetical for questions of practical import.

_Is it necessary to study your Science in order to be healed_ [25] _by it and keep well?_

It is not necessary to make each patient a student in order to cure his present disease, if this is what you mean. Were it so, the Science would be of less

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practical value. Many who apply for help are not [1] prepared to take a course of instruction in Christian Science.

To avoid being _subject_ to disease, would require the understanding of how you are healed. In 1885, this [5] knowledge can be obtained in its genuineness at the Massachusetts Metaphysical College. There are abroad at this early date some grossly incorrect and false teachers of what they term Christian Science; of such beware. They have risen up in a day to make this claim; [10] whereas the Founder of genuine Christian Science has been all her years in giving it birth.

_Can you take care of yourself?_

God giveth to every one this _puissance_; and I have faith in His promise, “Lo, I am with you alway”— [15] _all the way_. Unlike the M. D.’s, Christian Scientists are not afraid to take their own medicine, for this medicine is divine Mind; and from this saving, ex- haustless source they intend to fill the human mind with enough of the leaven of Truth to leaven the whole lump. [20] There may be exceptional cases, where one Christian Scientist who has more to meet than others needs support at times; then, it is right to bear “one another’s burdens, and so fulfil the law of Christ.”

_In what way is a Christian Scientist an instrument by_ [25] _which God reaches others to heal them, and what most_ _obstructs the way?_

A Christian, or a Christian Scientist, assumes no more when claiming to work with God in healing the sick, than in converting the sinner. Divine help is as neces-

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sary in the one case as in the other. The scientific Prin- [1] ciple of healing demands such cooperation; but this unison and its power would be arrested if one were to mix material methods with the spiritual,—were to min- gle hygienic rules, drugs, and prayers in the same pro- [5] cess,—and thus serve “other gods.” Truth is as effectual in destroying sickness as in the destruction of sin.

It is often asked, “If Christian Science is the same method of healing that Jesus and the apostles used, [10] why do not its students perform as instantaneous cures as did those in the first century of the Christian era?”

In some instances the students of Christian Science equal the ancient prophets as healers. All true healing is governed by, and demonstrated on, the same Princi- [15] ple as theirs; namely, the action of the divine Spirit, through the power of Truth to destroy error, discord of whatever sort. The reason that the same results fol- low not in every ease, is that the student does not in every case possess sufficiently the Christ-spirit and its [20] power to cast out the disease. The Founder of Chris- tian Science teaches her students that they must possess the spirit of Truth and Love, must gain the power over sin in themselves, or they cannot be instantaneous healers. [25]

In this Christian warfare the student or practitioner has to master those elements of evil too common to other minds. If it is hate that is holding the purpose to kill his patient by mental means, it requires more divine understanding to conquer this sin than to nullify either [30] the disease itself or the ignorance by which one unin- tentionally harms himself or another. An element of

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brute-force that only the cruel and evil can send forth, is [1] given vent in the diabolical practice of one who, having learned the power of liberated thought to do good, per- verts it, and uses it to accomplish an evil purpose. This mental malpractice would disgrace Mind-healing, were it [5] not that God overrules it, and causes “the wrath of man” to praise Him. It deprives those who practise it of the power to heal, and destroys their own possibility of progressing.

The honest student of Christian Science is purged [10] through Christ, Truth, and thus is ready for victory in the ennobling strife. The good fight must be fought by those who keep the faith and finish their course. Mental purgation must go on: it promotes spiritual growth, scales the mountain of human endeavor, and gains the [15] summit in Science that otherwise could not be reached, —where the struggle with sin is forever done.

_Can all classes of disease be healed by your method?_

We answer, Yes. Mind is the architect that builds its own idea, and produces all harmony that appears. [20] There is no other healer in the case. If mortal mind, through the action of fear, manifests inflammation and a belief of chronic or acute disease, by removing the cause in that so-called mind the effect or disease will disappear and health will be restored; for health, _alias_ harmony, [25] is the normal manifestation of man in Science. The divine Principle which governs the universe, including man, if demonstrated, is sufficient for all emergencies. But the practitioner may not always prove equal to bringing out the result of the Principle that he knows to [30] be true.

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_After the change called death takes place, do we meet_ [1] _those gone before?—or does life continue in thought only_ _as in a dream?_

Man is not annihilated, nor does he lose his identity, by passing through the belief called death. After the [5] momentary belief of dying passes from mortal mind, this mind is still in a conscious state of existence; and the in- dividual has but passed through a moment of extreme mortal fear, to awaken with thoughts, and being, as material as before. Science and Health clearly states [10] that spiritualization of thought is not attained by the death of the body, but by a conscious union with God. When we shall have passed the ordeal called death, or destroyed this last enemy, and shall have come upon the same plane of conscious existence with those gone before, then we [15] shall be able to communicate with and to recognize them.

If, before the change whereby we meet the dear de- parted, our life-work proves to have been well done, we shall not have to repeat it; but our joys and means of ad- vancing will be proportionately increased. [20]

The difference between a belief of material existence and the spiritual fact of Life is, that the former is a dream and unreal, while the latter is real and eternal. Only as we understand God, and learn that good, not evil, lives and is immortal, that immortality exists only in [25] spiritual perfection, shall we drop our false sense of Life in sin or sense material, and recognize a better state of existence.

_Can I be treated without being present during treatment?_

Mind is not confined to limits; and nothing but our [30] own false admissions prevent us from demonstrating this

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great fact. Christian Science, recognizing the capabili- [1] ties of Mind to act of itself, and independent of matter, enables one to heal cases without even having seen the individual,—or simply after having been made ac- quainted with the mental condition of the patient. [5]

_Do all who at present claim to be teaching Christian_ _Science, teach it correctly?_

By no means: Christian Science is not sufficiently un- derstood for that. The student of this Science who under- stands it best, is the one least likely to pour into other [10] minds a trifling sense of it as being adequate to make safe and successful practitioners. The simple sense one gains of this Science through careful, unbiased, contemplative reading of my books, is far more advantageous to the sick and to the learner than is or can be the spurious [15] teaching of those who are spiritually unqualified. The sad fact at this early writing is, that the letter is gained sooner than the spirit of Christian Science: time is re- quired thoroughly to qualify students for the great ordeal of this century. [20]

If one student tries to undermine another, such sinister rivalry does a vast amount of injury to the Cause. To fill one’s pocket at the expense of his conscience, or to build on the downfall of others, incapacitates one to practise or teach Christian Science. The occasional tem- [25] porary success of such an one is owing, in part, to the im- possibility for those unacquainted with the mighty Truth of _Christian_ Science to recognize, as such, the barefaced errors that are taught—and the damaging effects these leave on the practice of the learner, on the Cause, and [30] on the health of the community.

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Honest students speak the truth “according to the [1] pattern showed to thee in the mount,” and live it: these are not working for emoluments, and may profitably teach people, who are ready to investigate this subject, the rudiments of Christian Science. [5]

_Can Christian Science cure acute cases where there is_ _necessity for immediate relief, as in membranous croup?_

The remedial power of Christian Science is positive, and its application direct. It cannot fail to heal in every case of disease, when conducted by one who un- [10] derstands this Science sufficiently to demonstrate its highest possibilities.

_If I have the toothache, and nothing stops it until I_ _have the tooth extracted, and then the pain ceases, has_ _the mind, or extracting, or both, caused the pain to_ [15] _cease?_

What you thought was pain in the bone or nerve, could only have been a belief of pain in matter; for matter has no sensation. It was a state of mortal thought made manifest in the flesh. You call this body matter, when [20] awake, or when asleep in a dream. That matter can re- report pain, or that mind is _in_ matter, reporting sensa- tions, is but a dream at all times. You believed that if the tooth were extracted, the pain would cease: this de- mand of mortal thought once met, your belief assumed [25] a new form, and said, There is no more pain. When your belief in pain ceases, the pain stops; for matter has no intelligence of its own. By applying this men- tal remedy or antidote directly to your belief, you scien-

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tifically prove the fact that Mind is supreme. This is not [1] done by will-power, for that is not Science but mesmerism. The full understanding that God is Mind, and that mat- ter is but a belief, enables you to control pain. Chris- tian Science, by means of its Principle of metaphysical [5] healing, is able to do more than to heal a toothache; although its power to allay fear, prevent inflammation, and destroy the necessity for ether—thereby avoiding the fatal results that frequently follow the use of that drug—render this Science invaluable in the practice [10] of dentistry.

_Can an atheist or a profane man be cured by metaphysics,_ _or Christian Science?_

The moral status of the man demands the remedy of Truth more in this than in most cases; therefore, under [15] the deific law that supply invariably meets demand, this Science is effectual in treating moral ailments. Sin is not the master of divine Science, but _vice versa_; and when Science in a single instance decides the conflict, the patient is better both morally and physically. [20]

_If God made all that was made, and it was good, where_ _did evil originate?_

It never originated or existed as an entity. It is but a false belief; even the belief that God is not what the Scriptures imply Him to be, All-in-all, but that there [25] is an opposite intelligence or mind termed evil. This error of belief is idolatry, having “other gods before me.” In John i. 3 we read, “All things were made by Him; and without Him was not anything made that was made.”

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The admission of the reality of evil perpetuates the belief [1] or faith in evil. The Scriptures declare, “To whom ye yield yourselves servants to obey, his servants ye are.” The leading self-evident proposition of Christian Science is: good being real, evil, good’s opposite, is unreal. This [5] truism needs only to be tested scientifically to be found true, and adapted to destroy the appearance of evil to an extent beyond the power of any doctrine previously entertained.

_Do you teach that you are equal with God?_ [10]

A reader of my writings would not present this ques- tion. There are no such indications in the premises or conclusions of Christian Science, and such a misconcep- tion of Truth is not scientific. Man is not equal with his Maker; that which is formed is not cause, but effect, [15] and has no power underived from its creator. It is pos- sible, and it is man’s duty, so to throw the weight of his thoughts and acts on the side of Truth, that he be ever found in the scale _with_ his creator; not weighing equally with Him, but comprehending at every point, in [20] divine Science, the full significance of what the apostle meant by the declaration, “The Spirit itself beareth wit- ness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ.” In Science, man represents his divine Prin- [25] ciple,—the Life and Love that are God,—even as the idea of sound, in tones, represents harmony; but thought has not yet wholly attained unto the Science of being, wherein man is perfect even as the Father, his divine Principle, is perfect. [30]

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_How can I believe that there is no such thing as matter,_ [1] _when I weigh over two hundred pounds and carry about_ _this weight daily?_

By learning that matter is but manifest mortal mind. You entertain an adipose belief of yourself as substance; [5] whereas, substance means more than matter: it is the glory and permanence of Spirit: it is that which is hoped for but unseen, that which the material senses cannot take in. Have you never been so preoccupied in thought when moving your body, that you did this with- [10] out consciousness of its weight? If never in your waking hours, you have been in your night-dreams; and these tend to elucidate your day-dream, or the mythical nature of matter, and the possibilities of mind when let loose from its own beliefs. In sleep, a sense of the body ac- [15] companies thought with less impediment than when awake, which is the truer sense of being. In Science, body is the servant of Mind, not its master: Mind is supreme. Science reverses the evidence of material sense with the spiritual sense that God, Spirit, is the only [20] substance; and that man, His image and likeness, is spiritual, not material. This great Truth does not de- stroy but substantiates man’s identity,—together with his immortality and preexistence, or his spiritual co- existence with his Maker. That which has a beginning [25] must have an ending.

_What should one conclude as to Professor Carpenter’s_ _exhibitions of mesmerism?_

That largely depends upon what one accepts as either useful or true. I have no knowledge of mesmerism, [30]

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practically or theoretically, save as I measure its demon- [1] strations as a false belief, and avoid all that works ill. If mesmerism has the power attributed to it by the gentle- man referred to, it should neither be taught nor practised, but should be conscientiously condemned. One thing [5] is quite apparent; namely, that its so-called power is despotic, and Mr. Carpenter deserves praise for his public exposure of it. If such be its power, I am opposed to it, as to every form of error,—whether of ignorance or fanaticism, prompted by money-making or malice. It [10] is enough for me to know that animal magnetism is neither of God nor Science.

It is alleged that at one of his recent lectures in Bos- ton Mr. Carpenter made a man drunk on water, and then informed his audience that he could produce the [15] effect of alcohol, or of any drug, on the human system, through the action of mind alone. This honest declara- tion as to the animus of animal magnetism and the pos- sible purpose to which it can be devoted, has, we trust, been made in season to open the eyes of the people to the [20] hidden nature of some tragic events and sudden deaths at this period.

_Was ever a person made insane by studying meta-_ _physics?_

Such an occurrence would be impossible, for the [25] proper study of Mind-healing would cure the insane. That persons have gone away from the Massachusetts Metaphysical College “made insane by Mrs. Eddy’s teachings,” like a hundred other stories, is a baseless fabrication offered solely to injure her or her school. [30] The enemy is trying to make capital out of the follow-

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ing case. A young lady entered the College class who, [1] I quickly saw, had a tendency to monomania, and re- quested her to withdraw before its close. We are cred- ibly informed that, before entering the College, this young lady had manifested some mental unsoundness, [5] and have no doubt she could have been restored by Christian Science treatment. Her friends employed a homœopathist, who had the skill and honor to state, as his opinion given to her friends, that “Mrs. Eddy’s teach- ings had not produced insanity.” This is the only case [10] that could be distorted into the claim of insanity ever having occurred in a class of Mrs. Eddy’s; while ac- knowledged and notable cases of insanity have been cured in her class.

_If all that is mortal is a dream or error, is not_ [15] _our capacity for formulating a dream, real; is it not_ _God-made; and if God-made, can it be wrong, sinful, or_ _an error?_

The spirit of Truth leads into all truth, and enables man to discern between the real and the unreal. Enter- [20] taining the common belief in the opposite of goodness, and that evil is as real as good, opposes the leadings of the divine Spirit that are helping man Godward: it pre- vents a recognition of the nothingness of the dream, or belief, that Mind is in matter, intelligence in non-intel- [25] ligence, sin, and death. This belief presupposes not only a power opposed to God, and that God is not All- in-all, as the Scriptures imply Him to be, but that the capacity to err proceeds from God.

That God is Truth, the Scriptures aver; that Truth [30] never created error, or such a capacity, is self-evident;

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that God made all that was made, is again Scriptural; [1] therefore your answer is, that error is an illusion of mortals; that God is not its author, and it cannot be real.

_Does __“__Science and Health with Key to the Scriptures__”_ [5] _explain the entire method of metaphysical healing, or is_ _there a secret back of what is contained in that book, as_ _some say?_

“Science and Health with Key to the Scriptures” is a complete textbook of Christian Science; and its [10] metaphysical method of healing is as lucid in presenta- tion as can be possible, under the necessity to express the metaphysical in physical terms. There is absolutely no additional secret outside of its teachings, or that gives one the power to heal; but it is essential that the student [15] gain the spiritual understanding of the contents of this book, in order to heal.

_Do you believe in change of heart?_

We do believe, and understand—which is more— that there must be a change from human affections, de- [20] sires, and aims, to the divine standard, “Be ye therefore perfect;” also, that there must be a change from the be- lief that the heart is matter and sustains life, to the understanding that God is our Life, that we exist in Mind, live thereby, and have being. This change of [25] heart would deliver man from heart-disease, and ad- vance Christianity a hundredfold. The human affections need to be changed from self to benevolence and love for God and man; changed to having but _one_ God and loving Him supremely, and helping our brother man. [30]

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This change of heart is essential to Christianity, and [1] will have its effect physically as well as spiritually, healing disease. Burnt offerings and drugs, God does not require.

_Is a belief of nervousness, accompanied by great mental_ [5] _depression, mesmerism?_

All mesmerism is of one of three kinds; namely, the ignorant, the fraudulent, or the malicious workings of error or mortal mind. We have not the particulars of the case to which you may refer, and for this reason can- [10] not answer your question professionally.

_How can I govern a child metaphysically? Doesn’t the_ _use of the rod teach him life in matter?_

The use of the rod is virtually a declaration to the child’s mind that sensation belongs to matter. Motives [15] govern acts, and Mind governs man. If you make clear to the child’s thought the right motives for action, and cause him to love them, they will lead him aright: if you educate him to love God, good, and obey the Golden Rule, he will love and obey you without your having to [20] resort to corporeal punishment.

“"When from the lips of Truth one mighty breath
Shall, like a whirlwind, scatter in its breeze
The whole dark pile of human mockeries;
Then shall the reign of Mind commence on earth, [25]
And starting fresh, as from a second birth,
Man in the sunshine of the world’s new spring,
Shall walk transparent like some holy thing.”

_Are both prayer and drugs necessary to heal?_

The apostle James said, “Ye ask, and receive not, [30] because ye ask amiss, that ye may consume it upon your

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lusts.” This text may refer to such as seek the material [1] to aid the spiritual, and take drugs to support God’s power to heal them. It is difficult to say how much one can do for himself, whose faith is divided be- tween catnip and Christ; but not so difficult to know [5] that if he were to serve one master, he could do vastly more. Whosoever understands the power of Spirit, has no doubt of God’s power,—even the might of Truth,— to heal, through divine Science, beyond all human means and methods. [10]

_What do you think of marriage?_

That it is often convenient, sometimes pleasant, and occasionally a love affair. Marriage is susceptible of many definitions. It sometimes presents the most wretched condition of human existence. To be normal, [15] it must be a union of the affections that tends to lift mortals higher.

_If this life is a dream not dispelled, but only changed,_ _by death,—if one gets tired of it, why not commit_ _suicide?_ [20]

Man’s existence is a problem to be wrought in divine Science. What progress would a student of science make, if, when tired of mathematics or failing to dem- onstrate one rule readily, he should attempt to work out a rule farther on and more difficult—and this, [25] because the first rule was not easily demonstrated? In that case he would be obliged to turn back and work out the previous example, before solving the advanced problem. Mortals have the sum of being to work out, and up, to its spiritual standpoint. They must work [30]

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out of this dream or false claim of sensation and life [1] in matter, and up to the spiritual realities of existence, before this false claim can be wholly dispelled. Com- mitting suicide to dodge the question is not working it out. The error of supposed life and intelligence in [5] matter, is dissolved only as we master error with Truth. Not through sin or suicide, but by _overcoming_ tempta- tion and sin, shall we escape the weariness and wicked- ness of mortal existence, and gain heaven, the harmony of being. [10]

_Do you sometimes find it advisable to use medicine to_ _assist in producing a cure, when it is difficult to start the_ _patient’s recovery?_

You only weaken your power to heal through Mind, by any compromise with matter; which is virtually ac- [15] knowledging that under difficulties the former is not equal to the latter. He that resorts to physics, seeks what is below instead of above the standard of metaphysics; showing his ignorance of the meaning of the term and of Christian Science. [20]

_If Christian Science is the same as Jesus taught, why is_ _it not more simple, so that all can readily understand it?_

The teachings of Jesus were simple; and yet he found it difficult to make the rulers understand, because of their great lack of spirituality. Christian Science is [25] simple, and readily understood by the children; only the thought educated away from it finds it abstract or difficult to perceive. Its seeming abstraction is the mystery of godliness; and godliness is simple to the godly; but to the unspiritual, the ungodly, it is dark [30]

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and difficult. The carnal mind cannot discern spiritual [1] things.

_Has Mrs. Eddy lost her power to heal?_

Has the sun forgotten to shine, and the planets to revolve around it? Who is it that discovered, dem- [5] onstrated, and teaches Christian Science? That one, whoever it be, does understand something of what can- not be lost. Thousands in the field of metaphysical healing, whose lives are worthy testimonials, are her students, and they bear witness to this fact. Instead [10] of losing her power to heal, she is demonstrating the power of Christian Science over all obstacles that envy and malice would fling in her path. The reading of her book, “Science and Health with Key to the Scriptures,” is curing hundreds at this very time; and the sick, un- [15] asked, are testifying thereto.

_Must I study your Science in order to keep well all my_ _life? I was healed of a chronic trouble after one month’s_ _treatment by one of your students._

When once you are healed by Science, there is no rea- [20] son why you should be liable to a return of the disease that you were healed of. But not to be subject again to any disease whatsoever, would require an understanding of the Science by which you were healed.

_Because none of your students have been able to perform_ [25] _as great miracles in healing as Jesus and his disciples did,_ _does it not suggest the possibility that they do not heal on_ _the same basis?_

You would not ask the pupil in simple equations to solve a problem involving logarithms; and then, because [30]

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he failed to get the right answer, condemn the pupil [1] and the science of numbers. The simplest problem in Christian Science is healing the sick, and the least understanding and demonstration thereof prove all its possibilities. The ability to demonstrate to the extent [5] that Jesus did, will come when the student possesses as much of the divine Spirit as he shared, and utilizes its power to overcome sin.

Opposite to good, is the universal claim of evil that seeks the proportions of good. There may be those [10] who, having learned the power of the unspoken thought, use it to harm rather than to heal, and who are using that power against Christian Scientists. This giant sin is the sin against the Holy Ghost spoken of in Matt. xii. 31, 32. [15]

_Is Christian Science based on the facts of both Spirit_ _and matter?_

Christian Science is based on the facts of Spirit and its forms and representations, but these facts are the direct antipodes of the so-called facts of matter; and [20] the eternal verities of Spirit assert themselves over their opposite, or matter, in the final destruction of all that is unlike Spirit.

Man knows that he can have one God only, when he regards God as the only Mind, Life, and substance. [25] If God is Spirit, as the Scriptures declare, and All-in- all, matter is mythology, and its laws are mortal beliefs.

If Mind is in matter and beneath a skull bone, it is in something unlike Him; hence it is either a godless and [30] material Mind, or it is God in matter,—which are theo-

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ries of agnosticism and pantheism, the very antipodes [1] of Christian Science

_What is organic life?_

Life is inorganic, infinite Spirit; if Life, or Spirit, were organic, disorganization would destroy Spirit and [5] annihilate man.

If Mind is not substance, form, and tangibility, God is substanceless; for the substance of Spirit is divine Mind. Life is God, the only creator, and Life is im- mortal Mind, not matter. [10]

Every indication of matter’s constituting life is mortal, the direct opposite of immortal Life, and infringes the rights of Spirit. Then, to conclude that Spirit consti- tutes or ever has constituted laws to that effect, is a mor- tal error, a human conception opposed to the divine [15] government. Mind and matter mingling in perpetual warfare is a kingdom divided against itself, that shall be brought to desolation. The final destruction of this false belief in matter will appear at the full revelation of Spirit,—one God, and the brotherhood of man. [20] Organic life is an error of statement that Truth destroys. The Science of Life needs only to be understood; its dem- onstration proves the correctness of my statements, and brings blessings infinite.

_Why did God command, __“__Be fruitful, and multiply,_ [25] _and replenish the earth,__”__ if all minds (men) have existed_ _from the beginning, and have had successive stages of_ _existence to the present time?_

Your question implies that Spirit, which first spirit- ually created the universe, including man, created man [30]

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over again materially; and, by the aid of mankind, all [1] was later made which _He had made_. If the first record is true, what evidence have you—apart from the evi- dence of that which you admit cannot discern spiritual things—of any other creation? The creative “Us” [5] made all, and Mind was the creator. Man originated not from dust, materially, but from Spirit, spiritually. This work had been done; the true creation was finished, and its spiritual Science is alluded to in the first chapter of Genesis. [10]

Jesus said of error, “That thou doest, do quickly.” By the law of opposites, after the truth of man had been demonstrated, the postulate of error must appear. That this addendum was untrue, is seen when Truth, God, denounced it, and said: “I will greatly multiply thy [15] sorrow.” “In the day that thou eatest thereof thou shalt surely die.” The opposite error said, “I am true,” and declared, “God doth know ... that your eyes shall be opened, and ye shall be as gods,” creators. This was false; and the Lord God never said it. This history of a falsity [20] must be told in the name of Truth, or it would have no seeming. The Science of creation is the universe with man created spiritually. The false sense and error of creation is the sense of man and the universe created materially.

_Why does the record make man a creation of the sixth_ [25] _and last day, if he was coexistent with God?_

In its genesis, the Science of creation is stated in mathe- matical order, beginning with the lowest form and ascend- ing the scale of being up to man. But all that really is, always was and forever is; for it existed in and of the Mind [30] that is God, wherein man is foremost.

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_If one has died of consumption, and he has no remem-_ [1] _brance of that disease or dream, does that disease have any_ _more power over him?_

Waking from a dream, one learns its _unreality_; then it has no power over one. Waking from the dream of [5] death, proves to him who thought he died that it was a dream, and that he did not die; then he learns that con- sumption did not kill him. When the belief in the power of disease is destroyed, disease cannot return.

_How does Mrs. Eddy know that she has read and studied_ [10] _correctly, if one must deny the evidences of the senses?_ _She had to use her eyes to read._

Jesus said, “Having eyes, see ye not?” I read the in- spired page through a higher than mortal sense. As matter, the eye cannot see; and as mortal mind, it is a [15] belief that sees. I may read the Scriptures through a belief of eyesight; but I must spiritually understand them to interpret their Science.

_Does the theology of Christian Science aid its heal-_ _ing?_ [20]

Without its theology there is no mental science, no order that proceeds from God. All Science is divine, not human, in origin and demonstration. If God does not govern the action of man, it is inharmonious: if He does govern it, the action is Science. Take away the [25] theology of mental healing and you take away its science, leaving it a human “mind-cure,” nothing more nor less, —even one human mind governing another; by which, if you agree that God is Mind, you admit that there is

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more than one government and God. Having no true [1] sense of the healing theology of Mind, you can neither understand nor demonstrate its Science, and will prac- tise your belief of it in the name of Truth. This is the mortal “mind-cure” that produces the effect of mes- [5] merism. It is using the power of human will, instead of the divine power understood, as in Christian Science; and without this Science there had better be no “mind- cure,”—in which the last state of patients is worse than the first. [10]

_Is it wrong to pray for the recovery of the sick?_

Not if we pray Scripturally, with the understanding that God _has_ given all things to those who love Him; but pleading with infinite Love to love us, or to restore health and harmony, and then to admit that it has been [15] lost under His government, is the prayer of doubt and mortal belief that is unavailing in divine Science.

_Is not all argument mind over mind?_

The Scriptures refer to God as saying, “Come now, and let us reason together.” There is but one right Mind, and [20] that one should and does govern man. Any copartnership with that Mind is impossible; and the only benefit in speaking often one to another, arises from the success that one individual has with another in leading his thoughts away from the human mind or body, and guiding them [25] with Truth. That individual is the best healer who as- serts himself the least, and thus becomes a transparency for the divine Mind, who is the only physician; the divine Mind is the scientific healer.

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_How can you believe there is no sin, and that God does_ [1] _not recognize any, when He sent His Son to save from_ _sin, and the Bible is addressed to sinners? How can you_ _believe there is no sickness, when Jesus came healing the_ _sick? [5]_

To regard sin, disease, and death with less deference, and only as the woeful unrealities of being, is the only way to destroy them; Christian Science is proving this by healing cases of disease and sin after all other means have failed. The Nazarene Prophet could make the unreality [10] of both apparent in a moment.

_Does it not limit the power of Mind to deny the possi-_ _bility of communion with departed friends—dead only in_ _belief?_

Does it limit the power of Mind to say that addition [15] is not subtraction in mathematics? The Science of Mind reveals the impossibility of two individual sleepers, in different phases of thought, communicating, even if touch- ing each other corporeally; or for one who sleeps to communicate with another who is awake. Mind’s possi- [20] bilities are not lessened by being confined and conformed to the Science of being.

_If mortal mind and body are myths, what is the con-_ _nection between them and real identity, and why are there_ _as many identities as mortal bodies?_ [25]

Evil in the beginning claimed the power, wisdom, and utility of good; and every creation or idea of Spirit has its counterfeit in some matter belief. Every material be- lief hints the existence of spiritual reality; and if mortals are instructed in spiritual things, it will be seen that ma- [30]

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terial belief, in all its manifestations, reversed, will be [1] found the type and representative of verities priceless, eternal, and just at hand.

The education of the future will be instruction, in spir- itual Science, against the material symbolic counterfeit [5] sciences. All the knowledge and vain strivings of mortal mind, that lead to death,—even when aping the wisdom and magnitude of immortal Mind,—will be swallowed up by the reality and omnipotence of Truth over error, and of Life over death. [10]

“_Dear Mrs. Eddy_:—In the October _Journal_ I read the following: “But the real man, who was created in the image of God, does not commit sin.” _What then does sin?_ _What commits theft? Or who does murder?_ For instance, the man is held responsible for the crime; for I went once [15] to a place where a man was said to be “hanged for mur- der”—and certainly I saw him, or his effigy, dangling at the end of a rope. This “man” was held responsible for the ‘sin.’ ”

_What sins?_ [20]

According to the Word, man is the image and likeness of God. Does God’s essential likeness sin, or dangle at the end of a rope? If not, what does? A culprit, a sinner, —anything but a man! Then, what is a sinner? A mortal; but man is _immortal_. [25]

Again: mortals are the embodiments (or bodies, if you please) of error, not of Truth; of sickness, sin, and death. Naming these His embodiment, can neither make them so nor overthrow the logic that man is God’s like- ness. Mortals seem very material; man in the likeness [30]

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of Spirit is spiritual. Holding the _right_ idea of man in my [1] mind, I can improve my own, and other people’s individ- uality, health, and morals; whereas, the opposite image of man, a sinner, kept constantly in mind, can no more improve health or morals, than holding in thought the [5] form of a boa-constrictor can aid an artist in painting a landscape.

Man is seen only in the true likeness of his Maker. Believing a lie veils the truth from our vision; even as in mathematics, in summing up positive and negative [10] quantities, the negative quantity offsets an equal positive quantity, making the aggregate positive, or true quantity, by that much, less available.

_Why do Christian Scientists hold that their theology is_ _essential to heal the sick, when the mind-cure claims to heal_ [15] _without it?_

The theology of Christian Science is Truth; opposed to which is the error of sickness, sin, and death, that Truth destroys.

A “mind-cure” is a matter-cure. An adherent to this [20] method honestly acknowledges this fact in her work entitled “Mind-cure on a Material Basis.” In that work the author grapples with Christian Science, attempts to solve its divine Principle by the rule of human mind, fails, and ends in a parody on this Science which is amus- [25] ing to astute readers,—especially when she tells them that she is practising this Science.

The theology of Christian Science is based on the action of the divine Mind over the human mind and body; whereas, “mind-cure” rests on the notion that the human [30] mind can cure its own disease, or that which it causes,

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and the _sickness of matter_,—which is infidel in the one [1] case, and anomalous in the other. It was said of old by Truth-traducers, that Jesus healed through Beelzebub; but the claim that one erring mind cures another one was at first gotten up to hinder his benign influence and to hide [5] his divine power.

Our Master understood that Life, Truth, Love are the triune Principle of all pure theology; also, that this divine trinity is one infinite remedy for the opposite triad, sick- ness, sin, and death. [10]

_If there is no sin, why did Jesus come to save sinners?_

If there is no reality in sickness, why does a Chris- tian Scientist go to the bedside and address himself to the healing of disease, on the basis of its unreality? Jesus came to seek and to save such as believe in the [15] reality of the unreal; to save them from _this false belief_; that they might lay hold of eternal Life, the great reality that concerns man, and understand the final fact,—that God is omnipotent and omnipresent; yea, “that the Lord He is God; there is none else beside Him,” as the Scrip- [20] tures declare.

_If Christ was God, why did Jesus cry out, __“__My God,_ _why hast Thou forsaken me?__”_