Divine Science
What is it but another name for Christian Science, [21]
the cognomen of all true religion, the quintessence of
Christianity, that heals disease and sin and destroys
death! Part and parcel of Truth and Love, wherever
one ray of its effulgence looks in upon the heart, behold [25]
a better man, woman, or child.
Science is the fiat of divine intelligence, which, hoary
with eternity, touches time only to take away its frailty.
That it rests on everlasting foundations, the sequence
proves. [30]
Have I discovered and founded at this period Chris- [1]
tian Science, that which reveals the truth of Love,—is
the question.
And how can you be certain of so momentous an
affirmative? By proving its effect on yourself to be— [5]
divine.
What is the Principle and rule of Christian Science?
Infinite query! Wonder in heaven and on earth,—
who shall say? The immaculate Son of the Blessed
has spoken of them as the Golden Rule and its Principle, [10]
God who is Love. Listen, and he illustrates the rule:
“Jesus called a little child unto him, and set him in the
midst of them, and said,... Whosoever ... shall
humble himself as this little child, the same is greatest
in the kingdom of heaven.” [15]
Harmony is heaven. Science brings out harmony;
but this harmony is not understood unless it produces a
growing affection for all good, and consequent disaffec-
tion for all evil, hypocrisy, evil-speaking, lust, envy, hate.
Where these exist, Christian Science has no sure foot- [20]
hold: they obscure its divine element, and thus seem
to extinguish it. Even the life of Jesus was belittled
and belied by personalities possessing these defacing de-
formities. Only the devout Marys, and such as lived
according to his precepts, understood the concrete char- [25]
acter of him who taught—by the wayside, in humble
homes, to itching ears and to dull disciples—the words
of Life.
The ineffable Life and light which he reflected through
divine Science is again reproduced in the character which [30]
sensualism, as heretofore, would hide or besmear. Sin
of any sort tends to hide from an individual this grand
verity in Science, that the appearing of good in an in- [1]
dividual involves the disappearing of evil. He who first
brings to humanity some great good, must have gained
its height beforehand, to be able to lift others toward
it. I first proved to myself, not by “words,”—these [5]
afford no proof,—but by demonstration of Christian
Science, that its Principle is divine. All must go and do
likewise.
Faith illumined by works; the spiritual understanding
which cannot choose but to labor and love; hope hold- [10]
ing steadfastly to good in the midst of seething evil;
charity that suffereth long and is kind, but cancels not
sin until it be destroyed,—these afford the only rule I
have found which demonstrates Christian Science.
And remember, a pure faith in humanity will subject [15]
one to deception; the uses of good, to abuses from evil;
and calm strength will enrage evil. But the very heavens
shall laugh at them, and move majestically to your defense
when the armies of earth press hard upon you.
“Thou must be true thyself, [20]
If thou the truth wouldst teach;
Thy soul must overflow, if thou
Another's soul wouldst reach;
It needs the overflow of heart,
To give the lips full speech.” [25]
“Think truly, and thy thoughts
Shall the world's famine feed;
Speak truly, and each word of thine
Shall be a fruitful seed;
Live truly, and thy life shall be [30]
A great and noble creed.”
Fidelity
If people would confine their talk to subjects that are [2]
profitable, that which St. John informs us took place
once in heaven, would happen very frequently on earth,—
silence for the space of half an hour. [5]
Experience is victor, never the vanquished; and out
of defeat comes the secret of victory. That to-morrow
starts from to-day and is one day beyond it, robes the
future with hope's rainbow hues.
In the battle of life, good is made more industrious [10]
and persistent because of the supposed activity of evil.
The elbowing of the crowd plants our feet more firmly.
In the mental collisions of mortals and the strain of in-
tellectual wrestlings, moral tension is tested, and, if it
yields not, grows stronger. The past admonishes us: [15]
with finger grim and cold it points to every mortal mistake;
or smiling saith, “Thou hast been faithful over a few
things.”
Art thou a child, and hast added one furrow to the
brow of care? Art thou a husband, and hast pierced [20]
the heart venturing its all of happiness to thy keeping?
Art thou a wife, and hast bowed the o'erburdened head
of thy husband? Hast thou a friend, and forgettest to be
grateful? Remember, that for all this thou alone canst
and must atone. Carelessly or remorselessly thou mayest [25]
have sent along the ocean of events a wave that will some
time flood thy memory, surge dolefully at the door of con-
science, and pour forth the unavailing tear.
Change and the grave may part us; the wisdom that
might have blessed the past may come too late. One [30]
backward step, one relinquishment of right in an evil [1]
hour, one faithless tarrying, has torn the laurel from many
a brow and repose from many a heart. Good is never
the reward of evil, and vice versa.
There is no excellence without labor; and the time to [5]
work, is now. Only by persistent, unremitting, straight-
forward toil; by turning neither to the right nor to the
left, seeking no other pursuit or pleasure than that which
cometh from God, can you win and wear the crown of the
faithful. [10]
That law-school is not at fault which sends forth a
barrister who never brings out a brief. Why? Because
he followed agriculture instead of litigation, forsook
Blackstone for gray stone, dug into soils instead of delv-
ing into suits, raised potatoes instead of pleas, and drew [15]
up logs instead of leases. He has not been faithful over
a few things.
Is a musician made by his teacher? He makes him-
self a musician by practising what he was taught. The
conscientious are successful. They follow faithfully; [20]
through evil or through good report, they work on to the
achievement of good; by patience, they inherit the prom-
ise. Be active, and, however slow, thy success is sure:
toil is triumph; and—thou hast been faithful over a few
things. [25]
The lives of great men and women are miracles of pa-
tience and perseverance. Every luminary in the constel-
lation of human greatness, like the stars, comes out in
the darkness to shine with the reflected light of God.
Material philosophy, human ethics, scholastic theology, [30]
and physics have not sufficiently enlightened mankind.
Human wrong, sickness, sin, and death still appear in
mortal belief, and they never bring out the right action [1]
of mind or body. When will the whole human race have
one God,—an undivided affection that leaves the unreal
material basis of things, for the spiritual foundation and
superstructure that is real, right, and eternal? [5]
First purify thought, then put thought into words,
and words into deeds; and after much slipping and
clambering, you will go up the scale of Science to the
second rule, and be made ruler over many things. Fidelity
finds its reward and its strength in exalted purpose. Seek- [10]
ing is not sufficient whereby to arrive at the results of
Science: you must strive; and the glory of the strife
comes of honesty and humility.
Do human hopes deceive? is joy a trembler? Then,
weary pilgrim, unloose the latchet of thy sandals; for the [15]
place whereon thou standest is sacred. By that, you may
know you are parting with a material sense of life and
happiness to win the spiritual sense of good. O learn to
lose with God! and you find Life eternal: you gain all.
To doubt this is implicit treason to divine decree. [20]
The parable of “the ten virgins” serves to illustrate
the evil of inaction and delay. This parable is drawn
from the sad history of Vesta,—a little girl of eight
years, who takes the most solemn vow of celibacy for thirty
years, and is subject to terrible torture if the lamp she [25]
tends is not replenished with oil day and night, so that the
flame never expires. The moral of the parable is pointed,
and the diction purely Oriental.
We learn from this parable that neither the cares of
this world nor the so-called pleasures or pains of mate- [30]
rial sense are adequate to plead for the neglect of spiritual
light, that must be tended to keep aglow the flame of
devotion whereby to enter into the joy of divine Science [1]
demonstrated.
The foolish virgins had no oil in their lamps: their
way was material; thus they were in doubt and dark-
ness. They heeded not their sloth, their fading warmth [5]
of action; hence the steady decline of spiritual light,
until, the midnight gloom upon them, they must borrow
the better-tended lamps of the faithful. By entering
the guest-chamber of Truth, and beholding the bridal
of Life and Love, they would be wedded to a higher [10]
understanding of God. Each moment's fair expect-
ancy was to behold the bridegroom, the One “altogether
lovely.”
It was midnight: darkness profound brooded over
earth's lazy sleepers. With no oil in their lamps, no [15]
spiritual illumination to look upon him whom they had
pierced, they heard the shout, “The bridegroom cometh!”
But how could they behold him? Hear that human
cry: “Oh, lend us your oil! our lamps have gone out,—
no light! earth's fables flee, and heaven is afar [20]
off.”
The door is shut. The wise virgins had no oil to spare,
and they said to the foolish, “Go to them that sell, and
buy for yourselves.” Seek Truth, and pursue it. It should
cost you something: you are willing to pay for error [25]
and receive nothing in return; but if you pay the price of
Truth, you shall receive all.
“The children of this world are in their generation
wiser than the children of light;” they watch the market,
acquaint themselves with the etiquette of the exchange, [30]
and are ready for the next move. How much more should
we be faithful over the few things of Spirit, that are able
to make us wise unto salvation! Let us watch and pray [1]
that we enter not into the temptation of ease in sin; and
let us not forget that others before us have laid upon the
altar all that we have to sacrifice, and have passed to
their reward. Too soon we cannot turn from disease [5]
in the body to find disease in the mortal mind, and its cure,
in working for God. Thought must be made better, and
human life more fruitful, for the divine energy to move
it onward and upward.
Warmed by the sunshine of Truth, watered by the [10]
heavenly dews of Love, the fruits of Christian Science
spring upward, and away from the sordid soil of self and
matter. Are we clearing the gardens of thought by up-
rooting the noxious weeds of passion, malice, envy, and
strife? Are we picking away the cold, hard pebbles of [15]
selfishness, uncovering the secrets of sin and burnishing
anew the hidden gems of Love, that their pure perfection
shall appear? Are we feeling the vernal freshness and
sunshine of enlightened faith?
The weeds of mortal mind are not always destroyed [20]
by the first uprooting; they reappear, like devastating
witch-grass, to choke the coming clover. O stupid gar-
dener! watch their reappearing, and tear them away from
their native soil, until no seedling be left to propagate—
and rot.
Among the manifold soft chimes that will fill the haunted [25]
chambers of memory, this is the sweetest: “Thou hast
been faithful!”
True Philosophy And Communion
It is related of Justin Martyr that, hearing of a Pythag- [2]
orean professor of ethics, he expressed the wish to be-
come one of his disciples. “Very well,” the teacher
replied; “but have you studied music, astronomy, and [5]
geometry, and do you think it possible for you to under-
stand aught of that which leads to bliss, without hav-
ing mastered the sciences that disengage the soul from
objects of sense, so rendering it a fit habitation for
the intelligences?” On Justin's confessing that he had [10]
not studied those branches, he was dismissed by the
professor.
Alas for such a material science of life! Of what
avail would geometry be to a poor sinner struggling with
temptation, or to a man with the smallpox? [15]
Ancient and modern philosophies are spoiled by lack
of Science. They would place Soul wholly inside of body,
intelligence in matter; and from error of premise would
seek a correct conclusion. Such philosophy can never
demonstrate the Science of Life,—the Science which [20]
Paul understood when he spoke of willingness “to be
absent from the body, and present with the Lord.” Such
philosophy is far from the rules of the mighty Nazarene
Prophet. His words, living in our hearts, were these:
“Whosoever shall not receive the kingdom of God as [25]
a little child, shall in no wise enter therein.” Not through
astronomy did he point out the way to heaven and the
reign of harmony.
We need the spirit of St. Paul, when he stood on Mars'
hill at Athens, bringing Christianity for the first time [30]
into Europe. The Spirit bestows spiritual gifts, God's [1]
presence and providence. St. Paul stood where Socrates
had stood four hundred years before, defending himself
against the charge of atheism; in the place where De-
mosthenes had pleaded for freedom in immortal strains [5]
of eloquence.
We need the spirit of the pious Polycarp, who, when
the proconsul said to him, “I will set the beasts upon
you, unless you yield your religion,” replied: “Let
them
come; I cannot change from good to bad.” Then they [10]
bound him to the stake, set fire to the fagots, and his
pure and strong faith rose higher through the baptism
of flame.
Methinks the infidel was blind who said, “Christianity
is fit only for women and weak men;” but even infidels [15]
may disagree. Bonaparte declared, “Ever since the
reign of Christianity began the loftiest intellects have had
a practical faith in God.” Daniel Webster said,
“My
heart has always assured and reassured me that Chris-
tianity must be a divine reality.” [20]
To turn the popular indignation against an advanced
form of religion, the pagan slanderers affirmed that
Christians took their infants to a place of worship in
order to offer them in sacrifice,—a baptism not of
water but of blood, thus distorting or misapprehending [25]
the purpose of Christian sacraments. Christians met
in midnight feasts in the early days, and talked of the
crucified Saviour; thence arose the rumor that it was
a part of Christian worship to kill and eat a human
being. [30]
Really, Christianity turned men away from the thought
of fleshly sacrifice, and directed them to spiritual attain-
ments. Life, not death, was and is the very centre of [1]
its faith. Christian Science carries this thought even
higher, and insists on the demonstration of moral and
spiritual healing as eminent proof that God is understood
and illustrated. [5]
Origin Of Evil
The origin of evil is the problem of ages. It confronts
each generation anew. It confronts Christian Science.
The question is often asked, If God created only the
good, whence comes the evil? [10]
To this question Christian Science replies: Evil never
did exist as an entity. It is but a belief that there is an
opposite intelligence to God. This belief is a species of
idolatry, and is not more true or real than that an image
graven on wood or stone is God. [15]
The mortal admission of the reality of evil perpetuates
faith in evil; and the Scriptures declare that “to whom
ye yield yourselves servants to obey, his servants ye
are.” This leading, self-evident proposition of Christian
Science, that, good being real, its opposite is necessarily [20]
unreal, needs to be grasped in all its divine requirements.
Truth Versus Error
“A word fitly spoken is like apples of gold in pictures
of silver.” It is a rule in Christian Science never to re-
peat error unless it becomes requisite to bring out Truth. [25]
Then lift the curtain, let in the light, and countermand
this first command of Solomon, “Answer not a fool accord- [1]
ing to his folly, lest thou also be like unto him,”
A distant rumbling and quivering of the earth foretell
the internal action of pent-up gas. To avoid danger from
this source people have to escape from their houses to the [5]
open space. A conical cloud, hanging like a horoscope
in the air, foreshadows a cyclone. To escape from this
calamity people prepare shelter in caves of the earth.
They who discern the face of the skies cannot always
discern the mental signs of these times, and peer through [10]
the opaque error. Where my vision begins and is clear,
theirs grows indistinct and ends.
There are diversities of operation by the same spirit.
Two individuals, with all the goodness of generous na-
tures, advise me. One says, Go this way; the other [15]
says, Take the opposite direction! Between the two I
stand still; or, accepting the premonition of one of them,
I follow his counsel, take a few steps, then halt. A true
sense not unfamiliar has been awakened. I see the way
now. The guardians of His presence go before me. I [20]
enter the path. It may be smooth, or it may be rugged;
but it is always straight and narrow; and if it be up-
hill all the way, the ascent is easy and the summit can
be gained.
God is responsible for the mission of those whom He [25]
has anointed. Those who know no will but His take
His hand, and from the night He leads to light. None
can say unto Him, What doest Thou?
The Christian Science Journal was the oldest and
only authenticated organ of Christian Science up to [30]
1898. Loyal Scientists are targets for envy, rivalry,
slander; and whoever hits this mark is well paid by the
umpire. But the Scientists aim highest. They press for- [1]
ward towards the mark of a high calling. They recog-
nize the claims of the law and the gospel. They know
that whatsoever a man soweth, that shall he reap. They
infringe neither the books nor the business of others; and [5]
with hearts overflowing with love for God, they help on the
brotherhood of men. It is not mine but Thine they seek.
When God bids one uncover iniquity, in order to
exterminate it, one should lay it bare; and divine Love
will bless this endeavor and those whom it reaches. [10]
“Nothing is hid that shall not be revealed.”
It is only a question of time when God shall reveal His
rod, and show the plan of battle. Error, left to itself,
accumulates. Hence, Solomon's transverse command:
“Answer a fool according, to his folly, lest he be wise in [15]
his own conceit.”
To quench the growing flames of falsehood, once in
about seven years I have to repeat this,—that I use no
drugs whatever, not even coffea (coffee), thea (tea), cap-
sicum (red pepper); though every day, and especially at [20]
dinner, I indulge in homœopathic doses of Natrum muri-
aticum (common salt).
When I found myself under this new régime of medi-
cine, the medicine of Mind, I wanted to satisfy my curi-
osity as to the effect of drugs on one who had lost all [25]
faith in them. Hence I tried several doses of medicine,
and so proved to myself that drugs have no beneficial
effect on an individual in a proper state of mind.
I have by no means encouraged students of the Massa-
chusetts Metaphysical College to enter medical schools, [30]
and afterwards denied this and objected to their entering
those schools. A student who consulted me on this sub-
ject, received my consent and even the offer of pecuniary [1]
assistance to take lessons outside of my College, provided
he received these lessons of a certain regular-school physi-
cian, whose instructions included about twelve lessons,
three weeks' time, and the surgical part of midwifery. I [5]
have students with the degree of M. D., who are skilful
obstetricians. Such a course with such a teacher would
not necessitate essential materialization of a student's
thought, nor detract from the metaphysical mode of
obstetrics taught in my College. [10]
This student had taken the above-named course in
obstetrics when he consulted me on the feasibility of enter-
ing a medical school; and to this I objected on the ground
that it was inconsistent with Christian Science, which he
claimed to be practising; but I was willing, and said [15]
so, that, notwithstanding my objection, he should do as
he deemed best, for I claim no jurisdiction over any stu-
dents. He entered the medical school, and several other
students with him. My counsel to all of them was in
substance the same as the foregoing, and some of these [20]
students have openly acknowledged this.
In answer to a question on the following subject, I
will state that I preached four years, and built up the
church, before I would accept the slightest remuneration.
When the church had sufficient members and means to [25]
pay a salary, and refused to give me up or to receive my
gratuitous services, I accepted, for a time, fifteen dollars
each Sunday when I preached. I never received more
than this; and the contributions, when I preached,
doubled that amount. I have accepted no pay from my [30]
church for about three years, and believe that I have
put into the church-fund about two thousand dollars of
my own contributions. I hold receipts for $1,489.50 paid [1]
in, and the balance was never receipted for.
I temporarily organized a secret society known as the
P. M., the workings whereof were not “terrible and too
shocking to relate.” By and with advice of the very [5]
student who brings up the question of this society, it
was formed. The P. M. (Private Meeting) Society met
only twice. The first subject given out for considera-
tion was this: “There is no Animal Magnetism.” There
was no advice given, no mental work, and there were [10]
no transactions at those meetings which I would hesitate
to have known. On the contrary, our deliberations
were, as usual, Christian, and like my public instruction.
The second P. M. convened in about one week from the
first. The subject given out at that meeting was, in sub- [15]
stance, “God is All; there is none beside Him.” This
proved to be our last meeting. I dissolved the society,
and we have not met since. If harm could come from
the consideration of these two topics, it was because of
the misconception of those subjects in the mind that [20]
handled them. An individual state of mind sometimes
occasions effects on patients which are not in harmony
with Science and the soundness of the argument used.
Hence it prevents the normal action, and the benefit that
would otherwise accrue. [25]
I issue no arguments, and cause none to be used in
mental practice, which consign people to suffering. On
the contrary, I cannot serve two masters; therefore I
teach the use of such arguments only as promote health
and spiritual growth. My life, consecrated to humanity [30]
through nameless suffering and sacrifice, furnishes its
own proof of my practice.
I have sometimes called on students to test their ability [1]
and meet the mental malpractice, so as to lift the burdens
imposed by students.
The fact is, that for want of time, and for the purpose
of blessing even my enemies, I neglect myself. I never [5]
have practised by arguments which, perverted, are the
weapons of the silent mental malpractice. I have no skill
in occultism; and I could not if I would, and would not
if I could, harm any one through the mental method of
Mind-healing, or in any manner. [10]
The late much-ado-about-nothing arose solely from
mental malicious practice, and the audible falsehood
designed to stir up strife between brethren, for the purpose
of placing Christian Science in the hands of aspirants
for place and power. These repeated attempts of mad [15]
ambition may retard our Cause, but they never can place
it in the wrong hands and hold it there, nor benefit
mankind by such endeavors.