Christian Science

He has put all anxiety and fretting under his feet. What proportion of your earnings or income would you be willing to pay for that frame of mind, year in, year out? It really outvalues any price that can be put upon it. Where can you purchase it, at any outlay of any sort, in any Church or out of it, except the Scientist’s?

Well, it is the anxiety and fretting about colds, and fevers, and draughts, and getting our feet wet, and about forbidden food eaten in terror of indigestion, that brings on the cold and the fever and the indigestion and the most of our other ailments; and so, if the Science can banish that anxiety from the world I think it can reduce the world’s disease and pain about four-fifths.

In this October number many of the redeemed testify and give thanks; and not coldly, but with passionate gratitude. As a rule they seem drunk with health, and with the surprise of it, the wonder of it, the unspeakable glory and splendor of it, after a long, sober spell spent in inventing imaginary diseases and concreting them with doctor-stuff. The first witness testifies that when “this most beautiful Truth first dawned on him” he had “nearly all the ills that flesh is heir to”; that those he did not have he thought he had – and this made the tale about complete. What was the natural result? Why, he was a dump-pit “for all the doctors, druggists, and patent medicines of the country.” Christian Science came to his help, and “the old sick conditions passed away,” and along with them the “dismal forebodings” which he had been accustomed to employ in conjuring up ailments. And so he was a healthy and cheerful man, now, and astonished.

But I am not astonished, for from other sources I know what must have been his method of applying Christian Science. If I am in the right, he watchfully and diligently diverted his mind from unhealthy channels and compelled it to travel in healthy ones. Nothing contrivable by human invention could be more formidably effective than that, in banishing imaginary ailments and in closing the entrances against sub-sequent applicants of their breed. I think his method was to keep saying, “I am well! I am sound! – sound and well! well and sound! Perfectly sound, perfectly well! I have no pain; there’s no such thing as pain! I have no disease; there’s no such thing as disease! Nothing is real but Mind; all is Mind, All-Good Good-Good, Life, Soul, Liver, Bones, one of a series, ante and pass the buck!”

I do not mean that that was exactly the formula used, but that it doubtless contains the spirit of it. The Scientist would attach value to the exact formula, no doubt, and to the religious spirit in which it was used. I should think that any formula that would divert the mind from unwholesome channels and force it into healthy ones would answer every purpose with some people, though not with all. I think it most likely that a very religious man would find the addition of the religious spirit a powerful reinforcement in his case.

The second witness testifies that the Science banished “an old organic trouble,” which the doctor and the surgeon had been nursing with drugs and the knife for seven years.

He calls it his “claim.” A surface-miner would think it was not his claim at all, but the property of the doctor and his pal the surgeon – for he would be misled by that word, which is Christian-Science slang for “ailment.” The Christian Scientist has no ailment; to him there is no such thing, and he will not use the hateful word. All that happens to him is that upon his attention an imaginary disturbance sometimes obtrudes itself which claims to be an ailment but isn’t.

This witness offers testimony for a clergyman seventy years old who had preached forty years in a Christian church, and has now gone over to the new sect. He was “almost blind and deaf.” He was treated by the C. S. method, and “when he heard the voice of Truth he saw spiritually.” Saw spiritually? It is a little indefinite; they had better treat him again. Indefinite testimonies might properly be waste-basketed, since there is evidently no lack of definite ones procurable; but this C. S. magazine is poorly edited, and so mistakes of this kind must be expected.

The next witness is a soldier of the Civil War. When Christian Science found him, he had in stock the following claims:

Indigestion, Rheumatism, Catarrh, Chalky deposits in Shoulder-joints, Arm-joints, Hand-joints, Insomnia, Atrophy of the muscles of Arms. Shoulders, Stiffness of all those joints, Excruciating pains most of the time.

These claims have a very substantial sound. They came of exposure in the campaigns. The doctors did all they could, but it was little. Prayers were tried, but “I never realized any physical relief from that source.” After thirty years of torture, he went to a Christian Scientist and took an hour’s treatment and went home painless. Two days later, he “began to eat like a well man.” Then “the claims vanished – some at once, others more gradually”; finally, “they have almost entirely disappeared.” And – a thing which is of still greater value – he is now “contented and happy.” That is a detail which, as earlier remarked, is a Scientist Church specialty. And, indeed, one may go further and assert with little or no exaggeration that it is a Christian-Science monopoly. With thirty-one years’ effort, the Methodist Church had not succeeded in furnishing it to this harassed soldier.

And so the tale goes on. Witness after witness bulletins his claims, declares their prompt abolishment, and gives Mrs. Eddy’s Discovery the praise. Milk-leg is cured; nervous prostration is cured; consumption is cured; and St. Vitus’s dance is made a pastime. Even without a fiddle. And now and then an interesting new addition to the Science slang appears on the page. We have “demonstrations over chilblains” and such things. It seems to be a curtailed way of saying “demonstrations of the power of Christian-Science Truth over the fiction which masquerades under the name of Chilblains.” The children, as well as the adults, share in the blessings of the Science. “Through the study of the ‘little book’ they are learning how to be healthful, peaceful, and wise.” Sometimes they are cured of their little claims by the professional healer, and sometimes more advanced children say over the formula and cure themselves.

A little Far-Western girl of nine, equipped with an adult vocabulary, states her age and says, “I thought I would write a demonstration to you.” She had a claim, derived from getting flung over a pony’s head and landed on a rockpile. She saved herself from disaster by remembering to say “God is All” while she was in the air. I couldn’t have done it. I shouldn’t even have thought of it. I should have been too excited. Nothing but Christian Science could have enabled that child to do that calm and thoughtful and judicious thing in those circumstances. She came down on her head, and by all the rules she should have broken it; but the intervention of the formula prevented that, so the only claim resulting was a blackened eye. Monday morning it was still swollen and shut. At school “it hurt pretty badly – that is, it seemed to.” So “I was excused, and went down to the basement and said, ‘Now I am depending on mamma instead of God, and I will depend on God instead of mamma.’” No doubt this would have answered; but, to make sure, she added Mrs. Eddy to the team and recited “the Scientific Statement of Being,” which is one of the principal incantations, I judge. Then “I felt my eye opening.” Why, dear, it would have opened an oyster. I think it is one of the touchingest things in child-history, that pious little rat down cellar pumping away at the Scientific Statement of Being.

There is a page about another good child – little Gordon. Little Gordon “came into the world without the assistance of surgery or anaesthetics.” He was a “demonstration.” A painless one; therefore, his coming evoked “joy and thankfulness to God and the Discoverer of Christian Science.” It is a noticeable feature of this literature – the so frequent linking together of the Two Beings in an equal bond; also of Their Two Bibles. When little Gordon was two years old, “he was playing horse on the bed, where I had left my ‘little book.’ I noticed him stop in his play, take the book carefully in his little hands, kiss it softly, then look about for the highest place of safety his arms could reach, and put it there.” This pious act filled the mother “with such a train of thought as I had never experienced before. I thought of the sweet mother of long ago who kept things in her heart,” etc. It is a bold comparison; however, unconscious profanations are about as common in the mouths of the lay member ship of the new Church as are frank and open ones in the mouths of its consecrated chiefs.

Some days later, the family library – Christian-Science books – was lying in a deep-seated window. This was another chance for the holy child to show off. He left his play and went there and pushed all the books to one side, except the Annex “It he took in both hands, slowly raised it to his lips, then removed it carefully, and seated himself in the window.” It had seemed to the mother too wonderful to be true, that first time; but now she was convinced that “neither imagination nor accident had anything to do with it.” Later, little Gordon let the author of his being see him do it. After that he did it frequently; probably every time anybody was looking. I would rather have that child than a chromo. If this tale has any object, it is to intimate that the inspired book was supernaturally able to convey a sense of its sacred and awful character to this innocent little creature, without the intervention of outside aids. The magazine is not edited with high-priced discretion. The editor has a “claim,” and he ought to get it treated.

Among other witnesses there is one who had a “jumping toothache,” which several times tempted her to “believe that there was sensation in matter, but each time it was overcome by the power of Truth.” She would not allow the dentist to use cocaine, but sat there and let him punch and drill and split and crush the tooth, and tear and slash its ulcerations, and pull out the nerve, and dig out fragments of bone; and she wouldn’t once confess that it hurt. And to this day she thinks it didn’t, and I have not a doubt that she is nine-tenths right, and that her Christian Science faith did her better service than she could have gotten out of cocaine.

There is an account of a boy who got broken all up into small bits by an accident, but said over the Scientific Statement of Being, or some of the other incantations, and got well and sound without having suffered any real pain and without the intrusion of a surgeon.

Also, there is an account of the restoration to perfect health, in a single night, of a fatally injured horse, by the application of Christian Science. I can stand a good deal, but I recognize that the ice is getting thin, here. That horse had as many as fifty claims; how could he demonstrate over them? Could he do the All-Good, Good-Good, Good-Gracious, Liver, Bones, Truth, All down but Nine, Set them up on the Other Alley? Could he intone the Scientific Statement of Being? Now, could he? Wouldn’t it give him a relapse? Let us draw the line at horses. Horses and furniture.

There is plenty of other testimonies in the magazine, but these quoted samples will answer. They show the kind of trade the Science is driving. Now we come back to the question, Does the Science kill a patient here and there and now and then? We must concede it. Does it compensate for this? I am persuaded that it can make a plausible showing in that direction. For instance: when it lays its hand upon a soldier who has suffered thirty years of helpless torture and makes him whole in body and mind, what is the actual sum of that achievement? This, I think: that it has restored to life a subject who had essentially died ten deaths a year for thirty years, and each of them a long and painful one. But for its interference that man in the three years which have since elapsed, would have essentially died thirty times more. There are thousands of young people in the land who are now ready to enter upon a life-long death similar to that man’s. Every time the Science captures one of these and secures to him life-long immunity from imagination-manufactured disease, it may plausibly claim that in his person it has saved three hundred lives. Meantime, it will kill a man every now and then. But no matter, it will still be ahead on the credit side.

[NOTE. – I have received several letters (two from educated and ostensibly intelligent persons), which contained, in substance, this protest: “I don’t object to men and women chancing their lives with these people, but it is a burning shame that the law should allow them to trust their helpless little children in their deadly hands.” Isn’t it touching? Isn’t it deep? Isn’t it modest? It is as if the person said: “I know that to a parent his child is the core of his heart, the apple of his eye, a possession so dear, so precious that he will trust its life in no hands but those which he believes, with all his soul, to be the very best and the very safest, but it is a burning shame that the law does not require him to come to me to ask what kind of healer I will allow him to call.” The public is merely a multiplied “me.” – M.T.]

CHAPTER VII

“We consciously declare that Science and Health, with Key to the Scriptures, was foretold, as well as its author, Mary Baker Eddy, in Revelation x. She is the ‘mighty angel,’ or God’s highest thought to this age (verse 1), giving us the spiritual interpretation of the Bible in the ‘little book open’ (verse 2). Thus we prove that Christian Science is the second coming of Christ-Truth-Spirit.” – Lecture by Dr. George Tomkins, D.D. C.S.

There you have it in plain speech. She is the mighty angel; she is the divinely and officially sent bearer of God’s highest thought. For the present, she brings the Second Advent. We must expect that before she has been in her grave fifty years she will be regarded by her following as having been herself the Second Advent. She is already worshiped, and we must expect this feeling to spread, territorially, and also to deepen in intensity.

Particularly after her death; for then, as any one can foresee, Eddy-Worship will be taught in the Sunday-schools and pulpits of the cult. Already whatever she puts her trade-mark on, though it be only a memorial-spoon, is holy and is eagerly and gratefully bought by the disciple, and becomes a fetish in his house. I say bought, for the Boston Christian-Science Trust gives nothing away; everything it has is for sale. And the terms are cash; and not only cash, but cash in advance. Its god is Mrs. Eddy first, then the Dollar. Not a spiritual Dollar, but a real one. From end to end of the Christian Science literature not a single (material) thing in the world is conceded to be real, except the Dollar. But all through and through its advertisements that reality is eagerly and persistently recognized.

The Dollar is hunted down in all sorts of ways; the Christian-Science Mother-Church and Bargain-Counter in Boston peddles all kinds of spiritual wares to the faithful, and always on the one condition – cash, cash in advance. The Angel of the Apocalypse could not go there and get a copy of his own pirated book on credit. Many, many precious Christian Science things are to be had there for cash: Bible Lessons; Church Manual; C. S. Hymnal; History of the building of the Mother-Church; lot of Sermons; Communion Hymn, “Saw Ye My Saviour,” by Mrs. Eddy, half a dollar a copy, “words used by special permission of Mrs. Eddy.” Also we have Mrs. Eddy’s and the Angel’s little Blue-Annex in eight styles of binding at eight kinds of war-prices; among these a sweet thing in “levant, divinity circuit, leather lined to edge, round corners, gold edge, silk sewed, each, prepaid, $6,” and if you take a million you get them a shilling cheaper – that is to say, “prepaid, $5.75.” Also we have Mrs. Eddy’s Miscellaneous Writings, at ‘andsome big prices, the divinity-circuit style heading the exertions, shilling discount where you take an edition Next comes Christ and Christmas, by the fertile Mrs. Eddy – a poem – would God I could see it! – price $3, cash in advance. Then follow five more books by Mrs. Eddy, at highwayman’s rates, some of them in “leatherette covers,” some of them in “pebble cloth,” with divinity-circuit, compensation-balance, twin-screw, and the other modern improvements; and at the same bargain-counter can be had The Christian Science Journal.

Christian-Science literary discharges are a monopoly of the Mother-Church Headquarters Factory in Boston; none genuine without the trade-mark of the Trust. You must apply there and not elsewhere.

One hundred dollars for it. And I have a case among my statistics where the student had a three weeks’ course and paid three hundred for it.

The Trust does love the Dollar, when it isn’t a spiritual one.

In order to force the sale of Mrs Eddy’s Bible-Annex, no healer, Metaphysical-College-bred or other, is allowed to practice the game unless he possesses a copy of that book. That means a large and constantly augmenting income for the Trust. No C.S. family would consider itself loyal or pious or pain-proof without an Annex or two in the house. That means an income for the Trust, in the near future, of millions; not thousands-millions a year.

No member, young or old, of a branch Christian-Scientist church can acquire and retain membership in the Mother-Church unless he pay “capitation tax” (of “not less than a dollar,” say the By-Laws) to the Boston Trust every year. That means an income for the Trust, in the near future, of – let us venture to say – millions more per year.

It is a reasonably safe guess that in America in 1920 there will be ten million Christian Scientists, and three millions in Great Britain; that these figures will be trebled in 1930; that in America in 1920 the Christian Scientists will be a political force, in 1930 politically formidable, and in 1940 the governing power in the Republic – to remain that, permanently. And I think it a reasonable guess that the Trust (which is already in our day pretty brusque in its ways) will then be the most insolent and unscrupulous and tyrannical politico-religious master that has dominated a people since the palmy days of the Inquisition. And a stronger master than the strongest of bygone times, because this one will have a financial strength not dreamed of by any predecessor; as effective a concentration of irresponsible power as any predecessor has had; in the railway, the telegraph, and the subsidized newspaper, better facilities for watching and managing his empire than any predecessor has had; and, after a generation or two, he will probably divide Christendom with the Catholic Church.

The Roman Church has a perfect organization, and it has an effective centralization of power – but not of its cash. Its multitude of Bishops are rich, but their riches remain in large measure in their own hands. They collect from two hundred millions of people, but they keep the bulk of the result at home. The Boston Pope of by-and-by will draw his dollar-a-head capitation-tax from three hundred millions of the human race, and the Annex and the rest of his book-shop stock will fetch in as much more; and his Metaphysical Colleges, the annual Pilgrimage to Mrs. Eddy’s tomb, from all over the world-admission, the Christian-Science Dollar (payable in advance) – purchases of consecrated glass beads, candles, memorial spoons, aureoled chrome-portraits and bogus autographs of Mrs. Eddy; cash offerings at her shrine no crutches of cured cripples received, and no imitations of miraculously restored broken legs and necks allowed to be hung up except when made out of the Holy Metal and proved by fire-assay; cash for miracles worked at the tomb: these money-sources, with a thousand to be yet invented and ambushed upon the devotee, will bring the annual increment well up above a billion. And nobody but the Trust will have the handling of it. In that day, the Trust will monopolize the manufacture and sale of the Old and New Testaments as well as the Annex, and raise their price to Annex rates, and compel the devotee to buy (for even to-day a healer has to have the Annex and the Scriptures or he is not allowed to work the game), and that will bring several hundred million dollars more. In those days, the Trust will have an income approaching five million dollars a day, and no expenses to be taken out of it; no taxes to pay, and no charities to support. That last detail should not be lightly passed over by the reader; it is well entitled to attention.

No charities to support. No, nor even to contribute to. One searches in vain the Trust’s advertisements and the utterances of its organs for any suggestion that it spends a penny on orphans, widows, discharged prisoners, hospitals, ragged schools, night missions, city missions, libraries, old people’s homes, or any other object that appeals to a human being’s purse through his heart.

I have hunted, hunted, and hunted, by correspondence and otherwise, and have not yet got upon the track of a farthing that the Trust has spent upon any worthy object. Nothing makes a Scientist so uncomfortable as to ask him if he knows of a case where Christian Science has spent money on a benevolence, either among its own adherents or elsewhere. He is obliged to say “No” And then one discovers that the person questioned has been asked the question many times before, and that it is getting to be a sore subject with him. Why a sore subject? Because he has written his chiefs and asked with high confidence for an answer that will confound these questioners – and the chiefs did not reply. He has written again, and then again – not with confidence, but humbly, now – and has begged for defensive ammunition in the voice of supplication. A reply does at last come to this effect: “We must have faith in Our Mother, and rest content in the conviction that whatever She does with the money it is in accordance with orders from Heaven, for She does no act of any kind without first ‘demonstrating over’ it.”

That settles it – as far as the disciple is concerned. His mind is satisfied with that answer; he gets down his Annex and does an incantation or two, and that mesmerizes his spirit and puts that to sleep – brings it peace. Peace and comfort and joy, until some inquirer punctures the old sore again.

Through friends in America I asked some questions, and in some cases got definite and informing answers; in other cases the answers were not definite and not valuable. To the question, “Does any of the money go to charities?” the answer from an authoritative source was: “No, not in the sense usually conveyed by this word.” (The italics are mine.) That answer is cautious. But definite, I think – utterly and unassailably definite – although quite Christian-Scientifically foggy in its phrasing. Christian-Science testimony is generally foggy, generally diffuse, generally garrulous. The writer was aware that the first word in his phrase answered the question which I was asking, but he could not help adding nine dark words. Meaningless ones, unless explained by him. It is quite likely, as intimated by him, that Christian Science has invented a new class of objects to apply the word “charity” to, but without an explanation we cannot know what they are. We quite easily and naturally and confidently guess that they are in all cases objects which will return five hundred per cent. on the Trust’s investment in them, but guessing is not knowledge; it is merely, in this case, a sort of nine-tenths certainty deducible from what we think we know of the Trust’s trade principles and its sly and furtive and shifty ways.

Sly? Deep? Judicious? The Trust understands its business. The Trust does not give itself away. It defeats all the attempts of us impertinents to get at its trade secrets. To this day, after all our diligence, we have not been able to get it to confess what it does with the money. It does not even let its own disciples find out. All it says is, that the matter has been “demonstrated over.” Now and then a lay Scientist says, with a grateful exultation, that Mrs. Eddy is enormously rich, but he stops there; as to whether any of the money goes to other charities or not, he is obliged to admit that he does not know. However, the Trust is composed of human beings; and this justifies the conjecture that if it had a charity on its list which it was proud of, we should soon hear of it.

“Without money and without price.” Those used to be the terms. Mrs. Eddy’s Annex cancels them. The motto of Christian Science is, “The laborer is worthy of his hire.” And now that it has been “demonstrated over,” we find its spiritual meaning to be, “Do anything and everything your hand may find to do; and charge cash for it, and collect the money in advance.” The Scientist has on his tongue’s end a cut-and-dried, Boston-supplied set of rather lean arguments, whose function is to show that it is a Heaven-commanded duty to do this, and that the croupiers of the game have no choice but to obey.

The Trust seems to be a reincarnation. Exodus xxxii. 4.

I have no reverence for the Trust, but I am not lacking in reverence for the sincerities of the lay membership of the new Church. There is every evidence that the lay members are entirely sincere in their faith, and I think sincerity is always entitled to honor and respect, let the inspiration of the sincerity be what it may. Zeal and sincerity can carry a new religion further than any other missionary except fire and sword, and I believe that the new religion will conquer the half of Christendom in a hundred years. I am not intending this as a compliment to the human race; I am merely stating an opinion. And yet I think that perhaps it is a compliment to the race. I keep in mind that saying of an orthodox preacher – quoted further back. He conceded that this new Christianity frees its possessor’s life from frets, fears, vexations, bitterness, and all sorts of imagination-propagated maladies and pains, and fills his world with sunshine and his heart with gladness. If Christian Science, with this stupendous equipment – and final salvation added – cannot win half the Christian globe, I must be badly mistaken in the make-up of the human race.

I think the Trust will be handed down like the other Papacy, and will always know how to handle its limitless cash. It will press the button; the zeal, the energy, the sincerity, the enthusiasm of its countless vassals will do the rest.

CHAPTER VIII

The power which a man’s imagination has over his body to heal it or make it sick is a force which none of us is born without. The first man had it, the last one will possess it. If left to himself, a man is most likely to use only the mischievous half of the force – the half which invents imaginary ailments for him and cultivates them; and if he is one of these – very wise people, he is quite likely to scoff at the beneficent half of the force and deny its existence. And so, to heal or help that man, two imaginations are required: his own and some outsider’s. The outsider, B, must imagine that his incantations are the healing-power that is curing A, and A must imagine that this is so. I think it is not so, at all; but no matter, the cure is effected, and that is the main thing. The outsider’s work is unquestionably valuable; so valuable that it may fairly be likened to the essential work performed by the engineer when he handles the throttle and turns on the steam; the actual power is lodged exclusively in the engine, but if the engine were left alone it would never start of itself. Whether the engineer be named Jim, or Bob, or Tom, it is all one – his services are necessary, and he is entitled to such wage as he can get you to pay. Whether he be named Christian Scientist, or Mental Scientist, or Mind Curist, or King’s-Evil Expert, or Hypnotist, it is all one; he is merely the Engineer; he simply turns on the same old steam and the engine does the whole work.

The Christian-Scientist engineer drives exactly the same trade as the other engineers, yet he out-prospers the whole of them put together.

Is it because he has captured the takingest name? I think that that is only a small part of it. I think that the secret of his high prosperity lies elsewhere.

The Christian Scientist has organized the business. Now that was certainly a gigantic idea. Electricity, in limitless volume, has existed in the air and the rocks and the earth and everywhere since time began – and was going to waste all the while. In our time we have organized that scattered and wandering force and set it to work, and backed the business with capital, and concentrated it in few and competent hands, and the results are as we see.

The Christian Scientist has taken a force which has been lying idle in every member of the human race since time began, and has organized it, and backed the business with capital, and concentrated it at Boston headquarters in the hands of a small and very competent Trust, and there are results.

Therein lies the promise that this monopoly is going to extend its commerce wide in the earth. I think that if the business were conducted in the loose and disconnected fashion customary with such things, it would achieve but little more than the modest prosperity usually secured by unorganized great moral and commercial ventures; but I believe that so long as this one remains compactly organized and closely concentrated in a Trust, the spread of its dominion will continue.

CHAPTER IX

Four years ago I wrote the preceding chapters. I was assured by the wise that Christian Science was a fleeting craze and would soon perish. This prompt and all-competent stripe of prophet is always to be had in the market at ground-floor rates. He does not stop to load, or consider, or take aim, but lets fly just as he stands. Facts are nothing to him, he has no use for such things; he works wholly by inspiration. And so, when he is asked why he considers a new movement a passing fad and quickly perishable, he finds himself unprepared with a reason and is more or less embarrassed. For a moment. Only for a moment. Then he waylays the first spectre of a reason that goes flitting through the desert places of his mind, and is at once serene again and ready for conflict. Serene and confident. Yet he should not be so, since he has had no chance to examine his catch, and cannot know whether it is going to help his contention or damage it.