New Commandment
The divinity of St. John's Gospel brings to view over- [1]
whelming tides of revelation, and its spirit is baptismal;
he chronicles this teaching, “A new commandment I
give unto you, That ye love one another.” [5]
Jesus, who so loved the world that he gave his life
(in the flesh) for it, saw that Love had a new command-
ment even for him. What was it?
It must have been a rare revelation of infinite Love, a
new tone on the scale ascending, such as eternity is ever [10]
sounding. Could I impart to the student the higher
sense I entertain of Love, it would partly illustrate the
divine energy that brings to human weakness might and
majesty. Divine Love eventually causes mortals to turn
away from the open sepulchres of sin, and look no more [15]
into them as realities. It calls loudly on them to bury
the dead out of sight; to forgive and forget whatever is
unlike the risen, immortal Love; and to shut out all op-
posite sense. Christ enjoins it upon man to help those
who know not what he is doing in their behalf, and there- [20]
fore curse him; enjoins taking them by the hand and
leading them, if possible, to Christ, by loving words and
deeds. Charity thus serves as admonition and instruc-
tion, and works out the purposes of Love.
Christian Science, full of grace and truth, is accom- [25]
plishing great good, both seen and unseen; but have
mortals, with the penetration of Soul, searched the secret
chambers of sense? I never knew a student who fully
understood my instructions on this point of handling
evil,—as to just how this should be done,—and carried [30]
out my ideal. It is safe not to teach prematurely the [1]
infant thought in Christian Science—just breathing new
Life and Love—all the claims and modes of evil; there-
fore it is best to leave the righteous unfolding of error
(as a general rule) alone, and to the special care of the [5]
unerring modes of divine wisdom. This uncovering and
punishing of sin must, will come, at some date, to the
rescue of humanity. The teacher of divine metaphysics
should impart to his students the general knowledge that
he has gained from instruction, observation, and mental [10]
practice.
Experience weighs in the scales of God the sense and
power of Truth against the opposite claims of error.
If spiritual sense is not dominant in a student, he will
not understand all your instructions; and if evil domi- [15]
nates his character, he will pervert the rules of Christian
Science, and the last error will be worse than the first—
inasmuch as wilful transgression brings greater torment
than ignorance.
A Cruce Salus
The sum total of Love reflected is exemplified, and [21]
includes the whole duty of man: Truth perverted, in
belief, becomes the creator of the claim of error. To
affirm mentally and audibly that God is All and there is
no sickness and no sin, makes mortals either saints or [25]
sinners.
Truth talked and not lived, rolls on the human heart
a stone; consigns sensibility to the charnel-house of sen-
suality, ease, self-love, self-justification, there to moulder
and rot. [30]
The noblest work of God is man in the image of his [1]
Maker; the last infirmity of evil is so-called man, swayed
by the maëlstrom of human passions, elbowing the con-
cepts of his own creating, making place for himself and
displacing his fellows. [5]
A real Christian Scientist is a marvel, a miracle in the
universe of mortal mind. With selfless love, he inscribes
on the heart of humanity and transcribes on the page
of reality the living, palpable presence—the might and
majesty!—of goodness. He lives for all mankind, and [10]
honors his creator.
The vice versa of this man is sometimes called a
man, but he is a small animal: a hived bee, with sting
ready for each kind touch, he makes honey out of
the flowers of human hearts and hides it in his cell of [15]
ingratitude.
O friendly hand! keep back thy offerings from asps
and apes, from wolves in sheep's clothing and all raven-
ing beasts. Love such specimens of mortality just enough
to reform and transform them,—if it be possible,— [20]
and then, look out for their stings, and jaws, and claws;
but thank God and take courage,—that you desire to
help even such as these.
Comparison to English Barmaids
Since my residence in Concord, N. H., I have read [25]
the daily paper, and had become an admirer of Edgar
L. Wakeman's terse, graphic, and poetic style in his
“Wanderings,” richly flavored with the true ideas of
humanity and equality. In an issue of January 17, how-
ever, were certain references to American women which [1]
deserve and elicit brief comment.
Mr. Wakeman writes from London, that a noted Eng-
lish leader, whom he quotes without naming, avers that
the “cursed barmaid system” in England is evolved by [5]
the same power which in America leads women “along
a gamut of isms and ists, from female suffrage, past a
score of reforms, to Christian Science.” This anony-
mous talker further declares, that the central cause of
this “same original evil” is “a female passion for some [10]
manner of notoriety.”
Is Mr. Wakeman awake, and caught napping? While
praising the Scotchman's national pride and affection,
has our American correspondent lost these sentiments
from his own breast? Has he forgotten how to honor [15]
his native land and defend the dignity of her daughters
with his ready pen and pathos?
The flaunting and floundering statements of the great
unknown for whose ability and popularity Mr. Wakeman
strongly vouches, should not only be queried, but flatly [20]
contradicted, as both untrue and uncivil. English senti-
ment is not wholly represented by one man. Nor is the
world ignorant of the fact that high and pure ethical
tones do resound from Albion's shores. The most ad-
vanced ideas are inscribed on tablets of such an organi- [25]
zation as the Victoria Institute, or Philosophical Society
of Great Britain, an institution which names itself after
her who is unquestionably the best queen on earth; who
for a half century has with such dignity, clemency, and
virtue worn the English crown and borne the English [30]
sceptre.
Now, I am a Christian Scientist,—the Founder of
this system of religion,—widely known; and, by special [1]
invitation, have allowed myself to be elected an associate
life-member of the Victoria Institute, which numbers
among its constituents and managers—not barmaids,
but bishops—profound philosophers, brilliant scholars. [5]
Was it ignorance of American society and history,
together with unfamiliarity with the work and career
of American women, which led the unknown author
cited by Mr. Wakeman to overflow in shallow sarcasm,
and place the barmaids of English alehouses and rail- [10]
ways in the same category with noble women who min-
ister in the sick-room, give their time and strength to
binding up the wounds of the broken-hearted, and live
on the plan of heaven?
This writer classes Christian Science with theosophy [15]
and spiritualism; whereas, they are by no means iden-
tical—nor even similar. Christian Science, antagonis-
tic to intemperance, as to all immorality, is by no means
associated therewith. Do manly Britons patronize tap-
rooms and lazar-houses, and thus note or foster a fem- [20]
inine ambition which, in this unknown gentleman's
language, “poises and poses, higgles and wriggles” it-
self into publicity? Why fall into such patronage, unless
from their affinity for the worst forms of vice?
And the barmaids! Do they enter this line of occu- [25]
pation from a desire for notoriety and a wish to promote
female suffrage? or are they incited thereto by their
own poverty and the bad appetites of men? What man-
ner of man is this unknown individual who utters bar-
maid and Christian Scientist in the same breath? If he [30]
but knew whereof he speaks, his shame would not lose
its blush!
Taking into account the short time that has elapsed [1]
since the discovery of Christian Science, one readily sees
that this Science has distanced all other religious and
pathological systems for physical and moral reforma-
tion. In the direction of temperance it has achieved far [5]
more than has been accomplished by legally coercive
measures,—and because this Science bases its work on
ethical conditions and mentally destroys the appetite for
alcoholic drinks.
Smart journalism is allowable, nay, it is commend- [10]
able; but the public cannot swallow reports of American
affairs from a surly censor ventilating his lofty scorn of
the sects, or societies, of a nation that perhaps he has
never visited.
A Christian Science Statute
I hereby state, in unmistakable language, the follow- [16]
ing statute in the morale of Christian Science:—
A man or woman, having voluntarily entered into
wedlock, and accepted the claims of the marriage cove-
nant, is held in Christian Science as morally bound to [20]
fulfil all the claims growing out of this contract, unless
such claims are relinquished by mutual consent of both
parties, or this contract is legally dissolved. If the man
is dominant over the animal, he will count the conse-
quences of his own conduct; will consider the effects, [25]
on himself and his progeny, of selfishness, unmerciful-
ness, tyranny, or lust.
Trust Truth, not error; and Truth will give you all
that belongs to the rights of freedom. The Hebrew bard
wrote, “Trust in the Lord with all thine heart; and lean [1]
not unto thine own understanding.” Nothing is gained
by wrong-doing. St. Paul's words take in the situation:
“Not ... (as we be slanderously reported, and as some
affirm that we say,) Let us do evil, that good may come? [5]
whose damnation is just.”
When causing others to go astray, we also are wan-
derers. “With what measure ye mete, it shall be meas-
ured to you again.” Ask yourself: Under the same
circumstances, in the same spiritual ignorance and power [10]
of passion, would I be strengthened by having my best
friend break troth with me? These words of St. Matthew
have special application to Christian Scientists; namely,
“It is not good to marry.”
To build on selfishness is to build on sand. When [15]
Jesus received the material rite of water baptism, he did
not say that it was God's command; but implied that
the period demanded it. Trials purify mortals and deliver
them from themselves,—all the claims of sensuality.
Abide by the morale of absolute Christian Science,—
[20]
self-abnegation and purity; then Truth delivers you from
the seeming power of error, and faith vested in righteous-
ness triumphs!
Advice To Students
The true consciousness is the true health. One says, [25]
“I find relief from pain in unconscious sleep.” I say,
You mistake; through unconsciousness one no more
gains freedom from pain than immunity from evil. When
unconscious of a mistake, one thinks he is not mistaken;
but this false consciousness does not change the fact, or [30]
its results; suffering and mistakes recur until one is awake [1]
to their cause and character. To know the what, when,
and how of error, destroys error. The error that is seen
aright as error, has received its death-blow; but never
until then. [5]
Let us look through the lens of Christian Science,
not of “self,” at the following mistake, which demands
our present attention. I have no time for detailed report
of this matter, but simply answer the following question
sent to me; glad, indeed, that this query has finally come [10]
with the courage of conviction to the minds of many
students.
“Is it right to copy your works and read them for our
public services?”
The good which the material senses see not is the only [15]
absolute good; the evil which these senses see not is the
only absolute evil.
If I enter Mr. Smith's store and take from it his gar-
ments that are on sale, array myself in them, and put
myself and them on exhibition, can I make this right [20]
by saying, These garments are Mr. Smith's; he manu-
factured them and owns them, but you must pay me,
not him, for this exhibit?
The spectators may ask, Did he give you permission
to do this, did he sell them or loan them to you? No. [25]
Then have you asked yourself this question on the sub-
ject, namely, What right have I to do this? True, it
saves your purchasing these garments, and gives to the
public new patterns which are useful to them; but does
this silence your conscience? or, because you have con- [30]
fessed that they are the property of a noted firm, and
you wished to handle them, does it justify you in appro-
priating them, and so avoiding the cost of hiring or [1]
purchasing?
Copying my published works verbatim, compiling them
in connection with the Scriptures, taking this copy into
the pulpit, announcing the author's name, then reading [5]
it publicly as your own compilation, is—what?
We answer, It is a mistake; in common parlance, it
is an ignorant wrong.
If you should print and publish your copy of my works,
you would be liable to arrest for infringement of copy- [10]
right, which the law defines and punishes as theft. Read-
ing in the pulpit from copies of my publications gives
you the clergyman's salary and spares you the printer's
bill, but does it spare you our Master's condemnation?
You literally publish my works through the pulpit, instead [15]
of the press, and thus evade the law, but not the gospel.
When I consent to this act, you will then be justified
in it.
Your manuscript copy is liable, in some way, to be
printed as your original writings, thus incurring the pen- [20]
alty of the law, and increasing the record of theft in the
United States Circuit Court.
To The Church of Christ, Scientist, in Boston, which I
had organized and of which I had for many years been
pastor, I gave permission to cite, in the Christian Science
[25]
Quarterly, from my work Science and Health, passages
giving the spiritual meaning of Bible texts; but this was
a special privilege, and the author's gift.
Christian Science demonstrates that the patient who
pays whatever he is able to pay for being healed, is more [30]
apt to recover than he who withholds a slight equiva-
lent for health. Healing morally and physically are one.
Then, is compiling and delivering that sermon for which [1]
you pay nothing, and which you deliver without the
author's consent, and receive pay therefor, the precedent
for preaching Christian Science,—and are you doing
to the author of the above-named book as you would [5]
have others do unto you?
Those authors and editors of pamphlets and periodi-
cals whose substance is made up of my publications, are
morally responsible for what the law construes as crime.
There are startling instances of the above-named law- [10]
breaking and gospel-opposing system of authorship, which
characterize the writings of a few professed Christian
Scientists. My Christian students who have read copies
of my works in the pulpit require only a word to be wise;
too sincere and morally statuesque are they to be long [15]
led into temptation; but I must not leave persistent
plagiarists without this word of warning in public, since
my private counsel they disregard.
To the question of my true-hearted students, “Is it
right to copy your works and read them for our public [20]
services?” I answer: It is not right to copy my book
and read it publicly without my consent. My reasons are
as follows:—
First: This method is an unseen form of injustice
standing in a holy place. [25]
Second: It breaks the Golden Rule,—a divine rule
for human conduct.
Third: All error tends to harden the heart, blind
the eyes, stop the ears of understanding, and inflate
self; counter to the commands of our hillside Priest, to [30]
whom Isaiah alluded thus: “I have trodden the wine-
press alone; and of the people there was none with me.”
Behind the scenes lurks an evil which you can prevent: [1]
it is a purpose to kill the reformation begun and increas-
ing through the instructions of “Science and Health with
Key to the Scriptures;” it encourages infringement of my
copyright, and seeks again to “cast lots for his vesture,”—while [5]
the perverter preserves in his own consciousness
and teaching the name without the Spirit, the skeleton
without the heart, the form without the comeliness, the
sense without the Science, of Christ's healing. My stu-
dents are expected to know the teaching of Christian Sci- [10]
ence sufficiently to discriminate between error and Truth,
thus sparing their teacher a task and themselves the
temptation to be misled.
Much good has been accomplished through Christian
Science Sunday services. If Christian Scientists occasion- [15]
ally mistake in interpreting revealed Truth, of two evils
the less would be not to leave the Word unspoken and
untaught. I allowed, till this permission was withdrawn,
students working faithfully for Christ's cause on earth,
the privilege of copying and reading my works for Sunday [20]
service; provided, they each and all destroyed the copies
at once after said service. When I should so elect and
give suitable notice, they were to desist from further copy-
ing of my writings as aforesaid.
This injunction did not curtail the benefit which the [25]
student derived from making his copy, nor detract from
the good that his hearers received from his reading thereof;
but it was intended to forestall the possible evil of putting
the divine teachings contained in “Science and Health
with Key to the Scriptures” into human hands, to sub- [30]
vert or to liquidate.
I recommend that students stay within their own fields
of labor, to work for the race; they are lights that can- [1]
not be hid, and need only to shine from their home sum-
mits to be sought and found as healers physical and
moral.
The kindly shepherd has his own fold and tends his [5]
own flock. Christian students should have their own
institutes and, unmolested, be governed by divine Love
alone in teaching and guiding their students. When
wisdom garrisons these strongholds of Christian Science,
peace and joy, the fruits of Spirit, will rest upon us all. [10]
We are brethren in the fullest sense of that word; there-
fore no queries should arise as to “who shall be great-
est.” Let us serve instead of rule, knock instead of
push at the door of human hearts, and allow to each
and every one the same rights and privileges that we [15]
claim for ourselves. If ever I wear out from serving
students, it shall be in the effort to help them to obey
the Ten Commandments and imbibe the spirit of Christ's
Beatitudes.
Notice
Editor of Christian Science Journal:—You will oblige
me by giving place in your Journal to the following notice.
The idea and purpose of a Liberty Bell is pleasing, and
can be made profitable to the heart of our country. I feel
assured that many Christian Scientists will respond to this [25]
letter by contributions.
Mary Baker Eddy
Columbian Liberty Bell Committee, [1]
1505 Penna. Ave., Washington, D. C.
To the Daughters of the American Revolution:—
It has been determined to create a Columbian Liberty
Bell, to be placed by the lovers of liberty and peace in [5]
the most appropriate place in the coming World's Expo-
sition at Chicago. After the close of the Exhibition this
bell will pass from place to place throughout the world
as a missionary of freedom, coming first to the capital
of the nation under the care of our society. [10]
Then it will go to Bunker Hill or Liberty Island, to
the battle-field of New Orleans (1812), to San Francisco,
to the place where any great patriotic celebration is being
held, until 1900, when it will be sent to the next World's
Exhibition, which takes place at Paris, France. There it [15]
will continue until that Exhibition closes.
When not in use in other places, it will return to Wash-
ington under the care of the Daughters of the American
Revolution. Washington will be its home, and from there
it will journey from place to place, fulfilling its mission [20]
throughout the world.
The following is the proposed use of the bell: It shall
ring at sunrise and sunset; at nine o'clock in the morn-
ing on the anniversaries of the days on which great events
have occurred marking the world's progress toward liberty; [25]
at twelve o'clock on the birthdays of the “creators of
liberty;” and at four o'clock it will toll on the anniver-
saries of their death. (It will always ring at nine o'clock
on October 11th, in recognition of the organization on
that day of the Daughters of the American Revolution.) [30]
... The responsibility of its production, and the direc-
tion of its use, have been placed in the hands of a
committee of women representing each State and Ter- [1]
ritory, one representative from each Republic in the
world, and a representative from the patriotic societies,
—Daughters and Sons of the American Revolution,
the Lyceum League of America, the Society of Ger- [5]
man Patriots, the Human Freedom League, and kindred
organizations.
The National Board of Management has placed upon
me the responsibility of representing the National Society
of the Daughters of the American Revolution upon the [10]
General Committee, and this circular is sent to every
member of the society, asking for her personal coopera-
tion in making the undertaking successful. In creating
the bell it is particularly desired that the largest number
of persons possible shall have a part in it. For this reason [15]
small contributions from many persons are to be asked
for, rather than large contributions from a few. They
are to be of two kinds:—
First: Material that can be made a part of the bell;
articles of historic interest will be particularly appre- [20]
ciated—gold, silver, bronze, copper, and nickel can be
fused.
Second: Of money with which to pay for the bell.
Each member of the society is asked to contribute one
cent to be fused into the bell, and twenty-five cents to [25]
pay for it. She is also asked to collect two dollars from
others, in pennies, if possible, and send with the amount
the name of each contributor. In order that the bell
shall be cast April 30th, the anniversary of the inaugu-
ration of George Washington as the first President of [30]
the United States, we ask every one receiving this cir-
cular to act at once.
In forwarding material to be melted into the bell, please [1]
send fullest historical description. This will be entered
carefully in a book which will accompany the bell wherever
it goes.
... As the motto has not yet been decided upon, any [5]
ideas on that subject will be gratefully received; we will
also welcome suggestions of events to be celebrated and
names to be commemorated.
Very cordially yours,
Mary Desha,
ex-Vice-President General, D. A. R.
Contributions should be sent to the Liberty National
Bank, corner Liberty and West Streets, New York, and
a duplicate letter written, as a notification of the same,
to Miss Mary Desha, 1505 Penna. Ave., Washington, [15]
D. C., or to Miss Minnie F. Mickley, Mickleys, Pa.
We would add, as being of interest, that Mrs. Eddy is
a member of the above organization, having been made
such by the special request of the late Mrs. Harrison,
wife of the ex-President, who was at that time the Presi- [20]
dent thereof.—Ed.