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About The Sunday Oregonian. (Portland, Ore.) 1881-current | View Entire Issue (Dec. 13, 1908)
THE SUNDAY OREGOXIAX, PORTLAND, DECE3IBER 13, I90S. EMMANUEL MOVEMENT AND CHRISTIAN SCIENCE How the Two Differentiate in Essential Principles, from the Christian Scien tist's Point of View DISCUSSION OF THE EMMAN UEL MOVEMENT. All who have an Interest In the Emmanuel Movement they ara legion want to know what Chrla tian Sclentlsta think of It. In the next Issue of The Sunday Oregonlan, Alfred Farlow, au thorized spokesman for the church, will continue his articles. They commend themselves to Christian Scientists, to those who are Impressed by the Emmanuel Movement, and to the multitude "on the outside' who wish to listen to the testimony In the case. BY ALFRED FARLOW. PART II. Jesus Nut a I'sychologlst. j-EV. FRANCIS R. GODOL.FHIN, I W Grand Rapids. Mich., declares that a "underlying; the success of Christ's ' ministry lies nothing more nor less than the laws of psychology, the power of mind over the body." and the gentle man's further discussion of the subject indicates that he placed the exalted work of the Master on the basis of human sug gestion, the force of his will over ma terial things and conditions and over the minds of others. Jesus attributed his demonstrations to the direct Influence of the Father. Another clergyman has declared that Jesus healed the sick through magnetic manipulations, still another claims that lie was controlled by pood spirits. Dr. K I wood oreester expresses an opinion that if there had been proficient medira! prai-titioners In the day of the Master, he would have had a physician to diag nose the t-as-s of sickness which came to him. and that he would bave turned over the cases of organic diseases to the M. D.'s. It appears that each particular individual Is prone to bespeak the Mas ter's commendation of whatever the In dividual himself would recommend and to credit the Master's good works to whatever means is required. In his judg ment, to produce a given result. Inas much as Jesus was unincumbered by any sort of material meanp or methods It follows that he had the most expeditious and convenient method the world has ever known. lie certainly would not have acted the part of wisdom In seek Inn or using any Imperfect means when lit already had In his possession the per feet, a possession which he demonstrated by the perfect result? which he ob tained. IT. Godolphin is right In his deciara- tlon: "I believe when some of us fail to get an answer it Is because we are lacking- In faith. We have got to learn to submit our lives to God." This leads us to say that Christian Science con tributes very largely towards one'i faith in God by enlarging one's under standing of Him. Our confidence In creases as our acquaintanceship enlarges. If we know only a little about God we may have a small faith. If we have misapprehension of tod and look upon him as the author of discord and ca lamity we may drad him rather than trust him. The understanding that God Is lve. that he Is Inflnlie Mind, an omni present. Intelligence, that constantly up holds, sustains and protects His crea tures. fosters a strong faith in him. It would be impossible to entertain this In- finita and exalted consciousness of God without having Infinite and abiding faith In Him. and such faith amounts to un derstanding and destroys evil and dis ease. Suggcftion. One authority on mental suggestion declares "There are two auto-suggestions that will cure most cases of insomnia. The first is this when you go to bed make up your mind that you are going to have a sleep. Say to yourself. 'I am going to have a good sleep tonight.' The other idea is that if you don't sleep it doesn't make any difference." This au thority says he explains to his patienta that sleep is a "bad habit, very wasteful of time." We are reminded of the convenient method of the man who sought to prove the obedience of his dog. The master said to his dog. which was under the bed, "Gyp, come out here." Gyp did not move. Then his master said. "Gyp, stay under the bed." Gyp remained under the bed. Now said the man to his friend, "Did I not tell you that Gyp was an obedient dog?" lr. McComb declares that the patient needs to "assert again and again to himself 'I will sleep.' " This Is about as simple a dose of human will as one could Imagine. Tt Is sheer human de termination without even a material basis for its utterance and is certainly in striking contrast with the Master's declaration. "Not as I will." If It is said "Tou are in a good atmosphere, in a comfortable bed and therefore you will sleep." the answer may be "I acquired the habit of insomnia in this very at mosphere and In this very bed." Thus we might name one suggestion after another until we have exhausted every argument which human consciousness 1 able to produce and still not find one which has a logical, truthful and substantial basis or any feature what ever that could rationally be expected to convince the patient that he will urely sleep, and yet the suggestionlst informs us that by such argument he has put his patient to sleep. The inevit able conclusion Is that whatever result la produced by such a process Is not by 'the argument or arguments emploved Ibut by the employment itself, that is, by the force of will or magnetism put forth In the effort. Professor Dickinson S. Miller, In a letter which appeared In the New York Times. November 14. 19)K. declared "We almost never can truthfully say to a patient. Tou will get well.' We do not know whether he will or not. I confess to the 'unpractical' mortal squeamlsh ness of wishing to banish the lie from suggestion altogether." May we suggest to the gentleman that there Is but one . possible way of doing this and that is by adopting the Christian Science method. Mark the striking contrast between the above practice and that of the Christian Scientist who with calm as surance elucidates to his patient the fa'-t that he Is in the very presence of God. infinite Love, and that his rest Is In God. Jn whom man lives and moves and has his being. .The patient is made to Know wny and How God is ever pres ent and why he sustains his creatures and gives them peace at every moment. Christian Science gives a definite, com prehensive, truthful understanding of God and of man s relation to him. The patient is thus lifted into a conscious ness of ever present spirit, the infinite good, and this good overcomes evil ac cording to the admonition of the Mas ter. Thus we note that in Christian Science It Is God alone who heals, that Christian Science heals by the direct influence of God. We affirm that neither an honest de nial of the reality of disease nor an as sured affirmation concerning the recov ery of a patient can ever be made upon any other basis than that on which 'Christian Science rests. We hear It said by all believers in the mental treatment of disease, that the "impartation of hope and cheer to a patient" is a means of great benefit Yo him. To this -w readily agree. Than, we would ask. what shall we offer the patient as a means of generating hope and rheer? We might place him in the midst of beautiful surroundings and present him with all the comforts which money can buy and yet fail to cheer him, for his experience may al ready have been like that of Solomon rho said. "All Is vanity." We aver that there Is nothing so conducive of hope and cheer as the abiding con sclousness of the constant presence of God. Such a consciousness affords last ing and unbounded hope, for it is based upon that which is known to be Im mutable and eternal. It has been dem onstrated throirgh Christian Science that hope thus created will do more for a sick man than anything else. It has been proved that the spiritual un derstanding of God and man and their relationship Is more practical than any thing In this world. Then why resort to any lesser means? Why depend upon uncertain human suggestion as a means of destroying sin and sickness when the divine power is more available, more powerful and more practical? An Effect of Suggestion. As he argues, the mental suggestion lst holds his patient in consciousness as a corporal person, a body of matter. He thinks of him as such and this amounts to a direct suggestion to him that he Is material and mortal and Im plies that as such he is subject to dis cord, disease and unrest. On the other hand the Christian Scientist thinks of his patient's real individuality as God's image and likeness, his spiritual reflec tion; and his denial of sickness is based upon his understanding that sickness is only a false sense. Such an argument Is consistent with its premises prem ises which are based upon eternal truth. The thought of the medical practitioner. as well as the suggestion which the act of deallrwr out drugs given to his patient. is on the exact basis of the suggestionlst. fid nence not Inconsistent with the prac tice of the psychologist. If the doctor gives the patient a dose of medicine, he practically fjuggests to his patient, "Tou are material, taking materiality," though ne utters not a word Thus by his sug gestlon he intensifies the patient's belief in materiality, especially If there is any result from his treatment. Though the patient may take the drug with a doubt as to its efficacy. If thereafter apparent good results are forthcoming, he Is there by convinced tnat he had been mistaken and that after all there is something In it. ITndwr such circumstances matter has become more real. to him. He has builded higher In material belief and thus has drifted farther away from faith in Spirit as me only real I,ife. substance and Intel ligence. On the other hand. If the patient fails to obtain good results through the use or material remedlea. his faith in ma teriality decrease, and he is thus brought nearer to the truth, for having lost his faith in matter, he Is more ready to ac cept that which emphasizes faith in Spirit bimiiarly, he who is apparently bene fited by mental suggestion is given stronger faith in mortal mind and is thus carried away from his faith In the one and only Mind. Thus we may prove that tne supposed benefits derived from the use of drugs and mental suggestion are in reality harmful to the spiritual growth of the individual. The tendency of such benefits is to fasten the Individual to er roneous beliefs and- thus interdict his seeking and finding the better way. This. however, should not be looked upon as a hopeless condition, for Christian Science offers a way out of the dilemma, after he eventually fails In his make-believe bene fits. Here it may be well to mention that sometimes when an individual is Buffer ing too greatly to grasp the spiritual thought sufficiently to tain relief "there from, he may find it a lesser evil to seek temporary relief by material remedies in order that he may regain a position from which he is able to effectually demon strate Christian Science. In the case of a broken bone, ha may, because of his lim ited understanding, find it aitvlsable to resort to surgery, and In her text-book Mrs. Eddy advises that surgery be left to the fingers of a surgeon. It is advisable and In accord with the teaching of Christian Science that we practice absolute Christian Science as far possible. Beyond that, we choose the lesser of two evils, and few, indeed, are the occasions when it becomes necessary for a Christian Scientist to resort to ma terial remedies as an emergency means. A Curative Suggestion. Dr. Worcester defines "curative sugges tion" as "an effect obtained through the conviction that it is about to take place." A curative argument in Christian Science is one that is based upon the everlasting truth that man is always at rest because he lives and moves, and has his being in God. Dr. Worcester says, "I earnestly tell him that in a few moments he will be asleep," adding, "if he knows that hun dreds of other persons have undergone this experience, he will be more certain to accept my assurance and to obey the suggestion." Thus he bases his assurance of results upon a prospect, a mere specu lation. He has no assurance that the pa tient will be asleep. He pins his faith to the belief that he will he able to produce tfie result. This is not depending upon God. but upon oneself. This is in direct opposition to the Master's healing, who prayed not as I will, but aa thou wilt. Again Dr. Worcester declares, "I con vince myself that the patient's inability to move, does not proceed from the paraly sis, and I assure her that she can rise. and 1 earnestly command her to do so. which she proceeds to do." How or by what means does he convince himself? There are only two ways of answering this question, either he must declare that he has or that he has not a reason for this declaration. If he affirms that he has a reason therefor, he must explain either that he bases this declaration upon a mere hope, or that he rests upon the understanding of the spiritual facts of be ing and the unreality of paralysis. He declares, "I divert her mind, place my hand on the suffering part to height en the impression that something is about to be done for her. and I confidently in form her that the pain is diminishing, that it is going down by degrees, and that in a given time, five minutes, it will have disappeared?" Again we ask. what assurance has he that the pain will disappear? I'pon what ground does he "confidently inform" the patient that the pain is diminishing and will disappear? Why will the pain have disappeared? Has pain always disappeared under such treatment? Statistics of results which Dr. Worcester has offered to the public Indicate that a large percentage of those treated were "not perceptibly influenced." How does he know that this patient will not be one of those not to be influenced? How does he know that he is arguing the truth? To declare something aa truth which one does not know to be true and probably does not even believe to be true, is not a Christian practice. It Is certainly very plain that the re sults just mentioned are effected wholly .by the will of the operator, and In con trast to such a practice, it may be well to note, that every effort of the Christian Scientist Is a plea in behalf of the om nipotence of God. good. Th'e Christian Scientist pleads only that the divine will may "be done." and leaves the conse quences to God. Anto Suggestion. "When the Christian looks away from earth to his infinite heavenly Father as Life, Truth. Love, and in this contempla tion loses his pain, it is no more proper to say that this has occurred through auto-suggestion than to declare that when the darkness Is destroyed by the light the result haa been, accomplished through i auto-suggestion. It seems as though the effort to explain all results upon a hu man basis and to credit oneself or the human mind with a power to heal is to leave God out and to drift into infidelity and atheism. Modus Operandi of Suggestion. We are indebted to Mr. Rollin Lynde Hart for some definite formulae used in the "psychological" treatment of insom nia. In a magazine article published In December. 1907, Mr. Hart quoted a farm ula of treatment and certain ideas con cerning the essentials of health which he credited to Dr. Worcester. He says, "for instance, here is Dr. Worcester's mental cure for insomnia- say to yourself. 'I am going to sleep, I am drowsy, drowsy, I cannot keep awake. I am drunk with sleep." This Mr. Hart designates as "the fine and benefi cient art of fooling the body into good behaviour. In Isaiah xxlx:9 occurs the following rebuke: "They are drunken but not with wine; they stagger, but not with ' strong drink." Is this the sort of sleep that our critic proposes to produce? Does he contend that Jesus and his Apostles era ployed this kind o-f remedy for the un rest of the world? Does he offer this sort of remedy as a substitute for that of the Master? There is another class of individuals who seem to think there is "Joy" in drunkenness. ' and yet, who that is sober will deny that the hilarity of the drunk en is based upon pure imagination. Mr. Hart declares it is not essential that the reason shall be put to sleep In order to render the sub-conscious self responsible to suggestion, and yet he af firms that the patient in list be "fooled." Such advice is open to no other interpre tation than -that he is made to lose his senses in that he Is "fooled. which means of course that if very great results are to be- forthcoming, he must be "fooled" to a very great degree. To ''fool'' means to deceive, to cheat, to trick, to dupe, to delude, to impose upon to hoodwink. We mention these points for the purpose of showing what Mr. Hart, who decries Christian Science as bit of "nonsense," and "moonshine" has to offer in its stead, what he recommends as a latter-day presentation of the meth od by which Jesus and the apostles healed the sick, or as a substitute therefor. As a treatment for insomnia the Chris tlan Scientist, through prayer, helps his patient to be conscious (not unconscious) or God s ever presence, helps him to real ize that this divine presence brings con stant peace, harmony and rest, and that tne discords and troubles of earth, which would interfere with his harmony, can no more affect the reality of his being than the clouds can blot out the sun. With this simple truth, the fear of the patient is octroyed; he becomes calm and peace ful and Is at rest, not because he has been "fooled," but because tho truth has been whispered into his consciousness and the error which prevented his sleep- lng has been destroyed. The Psalmist says: "I will both lay me down in peace ana 6ieep; ror Thou, lrd, only makest me Owen in safetv. The distinction between the arguments or tne Christian Scientist and those of fered by our critic is that those of the former are based upon eternal Truth and ciariry the mind of the patient while the latter are based upon falsehood, have no I scientific foundation, and therefore darken tne mind or the patient. Hence our critic s argument "I am drunken with sleep" is inconsistent witn his general proposition. If by such an argument apparent rest is produced, such rest could only be fic titious. Mr. Harte declares that the practice which he recommends is calculated to arrest the "reason" of the patient, but this is not in harmony with Jesus' teach ing, for he declared. "And ye shall know tne truth and the truth shall make you iree. tie am not say, ye shall be stupe fled, and drunken, bereft of reason In order that you may be free, but you shall know the truth! Is there anything that can possiblv In spire greater hope and courage is there anything that can act as a greater pre. ventlve and destroyer of fear than the understanding of the ever-presence of di vine Love and the' assurance of safety wnicn comes rrom such a consciousness? The Psalmist said, "Though I pass through the valley of the shadow of death I will fear no evil, for thou art with nie, thy rod and thy staff they comfort me." It is written, "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will MRS. JAMES BROWN POTTER NO. 1 VALUES HER :Vy . '1(1' r -.. -f U til ah 'txfv hi : r J h i I : 3-1 NEW YORK, Dec. 12. (Special.) Mra. Jamea Brown Potter No. 1 Is to return to this country to appear In vaudeville Her coming; will renew the trouble over her use of her former husband's name. When she leaped from Ber recitation of Sim'a "'Ostler Joe" In Mrs. W. C. AVhltney'a drawingr-room to the stifee in a blase of publicity, Mrs. Brown potter left her husband arid they were divorced. She continued to call herself Mra. Jamea Brown Potter, however. Bhe would not even use her maiden name of Urquhart in the combination. Tne5, wnpn Mr- Potter decided to marry asrain hia wife-to-be was placed In a. most uncomfortable posl thU, knm'n " "Mrs. James Brown Potter" was to be confused with the actress. Air. Potter tried to solve k ilff,''ulty b" making a business proposition to No. 1. It is said she-placed a valuation of 1 00.000 on the name she a using;. He would not pay ao much to have her discard it. Perhaps they will come to terms on her return. ene has not been in this country for a grood many years, having- appeared meantime In London with varying; for tur.es. Her manag-er says she Is to get 2000 a week. . say of the Ixjrd, He la my refuge and my fortress; my God, in Him will I trust. Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His feathers, and under His wings shalt thou trust: His truth shall be thy shield' and buckler; thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day. Nor for the pestilence that walketh in darkness, nor for the destruc tion that wasteth at noonday. A thou sand shall fall at thy side, and ten thou sand at thy right hand; but it shall not come nigh thee. Only with thin eyes shalt thou behold and see the reward of the wicked. Because thou hast made the ltrd, which is my refuge, even the most High, thy habitation. There shall be no evil befall thee, neither shall any plague come nigh thy dwelling." We have quoted at some length from this chapter because It so pointedly names the fact that one's real refuge and fort ress is God, and that his "truth" "shall be thy shield and buckler." What can bring greater "peace" to the "conscience" what can kindle "greater hope" what can "create more substantiai faith" what Is a more effectual remedy for the sadness and inharmony in the patient's life than the quiet wakeful consciousness of God's ever presence and His protecting care? Is it possible for any individual to stop thinking? If one is to be rid of the con sciousness of fear, if one is to rid oneself of "sad thousrhts," "irritability," he must have something else In their place, and the question naturally arises, what kind of thoughts shall be entertained as a rem edy for sad thoughts, and what shall prompt them, and what shall be their basis? - Christian Science is a systematic, scien tific method of "renewing" as well as changing one's thought, not by means of deception, not by means of "fooling" one self, but by reminding oneself of the eter nal truth, by lifting one's thought thus above the frail, mutable, temporal things of life to a comprehension of the spiritual and eternal facts of being. Christian Sci ence destroys unrest by the teaching that man is, in his real individuality, a child of God, that he has no occasion to worry because he is continually protected and sustained by the power of omnipotent and ever-present Spirit. "Suggestion'' to Children. Dr. Worcester in an article on the sub Ject, "What Suggestion Can Do for Chil dren," declares "in all cases affecting the moral life of the child I regard direct appeal to the child's better nature as quite as Important as suggestion. believe Dr. "Worcester would not object to our supplementing tiie further affirma tion that a direct appeal to the child's better nature is the most important thing and that the reformation cannot be com' pleted without reaching the child's better nature. For this reason tho child should early be Instructed In regard to his moral responsibility, and there is no better way than that which is outlined in Christian Science. The child should early be taught his relationship to God, that in his real individuality he is a child of God. a good child, and that he should live this fact and cease to fall short of this individ uality by permitting "naughty thoughts and deeds." In his suggestion to the child. Dr. "Worcester uses tiie words, "God is truth and you will be truthful." This indicates reaching out after a more spiritual method, and is really scientific and Christian so far as it goes, but because of its Incompleteness it does not carry sufficient conviction. May we ask what relation does the statement "You will be truthful" bear to the statement "God is truth"? If It is based upon the teach ings of Christian Science, the statement that "God Is truth" means to the child that God's child Is the reflection, the manifestation, of truth, and therefore ex presses only truthfulness and can ex press nothing else. With such an under standing the argument is wholesome, miuirui and eirectuai. It is based upon the eternal science of God, and its result is- sure. Dr. Worcester argues to the child. "You do not wish to be a liar. You know it is wrong." but he gives no reason why the child does not wish to be liar, nor why the child knows tt is wrong. Therefore, there is nothing in the suggestion per se which could convince the child. If the child is taught that to be un truthful is to deviate from truth, God. and thus deflect from his real individ uality as God's child, and that the evil results of lying are thus perpetuated, and that the child "knows that lying is i wrong" because such practice is out of keeping with Ms true self as the reflection of God, good; there is reason for the "hope within." There is basis of convic tion and the argument of truth is per manently effectual. If, however, a child is told, "You do not wish to be a liar." and he has no reas.on for believing this except the mere fact that he is being told, so his acceptance of it cannot be mora than temporary. If he is taught a scientific truthful reason why he does not wish to be a liar, tho conviction is likely to be lasting, for its foundation is in truth. It is more than a mere sug- gestion. Mark -the suggestion, "You will do Just what I tell you, for you and I are good friends." Is it safe to accept an argument simply because one is on friendly terms with the one who pre sents it, or simply because it Is his dec- laratlon? It is only safe to accept and act upon that which is positively right,' and we can always be sure that we are right If we are arguing from the stand point that God is good, that the child Is his likenesH and manifests only the good characteristics of Good. Take Dr. Worces ter's argument. "You are a brave boy." The question Is, where is the evidence, since the senses declare that he is not a brave boy? He who believes material evidence could not believe that the child is a brave boy, and for such an one to declare that he is a brave boy is to de clare what the suggestionist believes to be a falsehood. There could, therefore, be no effect from such an argument ex cept In the will force that presents it The argument in itself could have no force whatever. Is this method scien tific? Is there anything about it that is definite, precise or accurate? In what way does It suggest Jesus' method? Take again the argument, You will be able to speak without hesitation or stammer ing." What is the basis of such an ar gument? If it is founded upon the pros pect of improvement, it is not based upon a certainty and at best could he nothing more than a wish that the patient might be able to speak without stammering. Is such a suggestion more rational than the argument of the Christian Scientist that stammering is no part of God's child, no part of God's creation, that the child Itself is spiritual and perfect, and there is, therefore, no imperfection in him? Such an argument is founded upon the everlasting truth. It is advanced with positive assurance by the practitioner and carries strong conviction to the pa tient. It corrects the false sense of man's true nature and the ills attending this false sense therefore depart. Christian Science' Versus Mental Suggestion... Although we may concede to every nonmaterial method, by which result are sought, the propriety of being called mental, yet we must learn to mark the distinction between that which is mor tal that which results, from the ac tion of the so-called mortal mind and that which is spiritual and immortal, the action of the divine mind. It is not always easy to determine, from external observation,' the difference between the effect of Christian Science and that of mental suggestion, for. so far as con cerns the outward appearance, the im proved condition of the beneficiary of mortal mind influence is very similar to that of a beneficiary of Christian Sci ence. The chief distinction is likely to be seen in the mental and moral status of the individual. Jesus knew this when he counseled that we "Judge not accord ing to the appearance but judge right eous Judgment. It is sometimes possible to produce changes in the physical con dition of a subject through the influ ence of mortal mind because of the close relationship between thought and bodily organism; but we cannot be as sured of the- permanency of such changes, even though they appear to be changes for the better, because they are not based upon a fixed principle. A mental mode of healing the sick which depends upon a mere change of human thought, or belief irrespective of its absolute truthfulness, though producing a temporary change In ex ternal appearances, cannot be consid ered a real cure but is on a par with that which is mentioned in the Scrip tures as healing "The hurt of the daughter of my people slightly saying. Peace, peace, when there is no peace." Even as far back as the days of Moses and Pharoah there were the counterfeit NAME AT $100,000. as well as the genuine manifestations. The Kgyptlans for a while appeared to duplicate the wonders performed by Moses. but there came a time when they could no longer follow him. Their efforts failed, they could proceed no further in their attempted' wonder workings and they said of Moses' power, "This is the finger of Cod." Thus we note that experience developed a conviction which mere phenomena could not produce. It has oftentimes been argued that bodily healing cannot be considered as I absolute evidence that Christian Science is the truth, since results can be had by the application of other mental theo ries. This seems plausible, but we in sist that a result which is not based upon divine truth is not a genuine re sult, but a mere seeming. If we are unwilling to believe this we will surely be convinced by the logic of events. Error may be temporarily substituted for error, but only' truth can destroy It, therefore it is wise to learn the truth and make our results permanent. Every step taken scientifically is really a step in advance and hence a step for eter nity which needs never to be retraced. In original Investment it costs no more to possess tne true than It does to pos sess the counterfeit. One is as available as the other. It therefore behooves us to have the best, to adopt that which can be permanently retained, the "bet ter part" which the master said could never be taken away. To believe that Christian Science heals by . the same methods which are employed In sug gestion is detrimental to one's well- being since it obscures the line of dls- tinction between the Influence of spir it, boa and that or human will, which is more or less misguided, and. therefore, prone to seek the enforcement of that which Is not good Mental operations should have for their motive something more exalted than the mere purpose of influencing or being influenced. They should have in consideration the character of the in fluence Involved as well as the charac ter which it begets. Those mental modes which are not prompted and governed by divine intelligence but which are at the mercy of human judg ment, are quite likely to be wrong as right. It is more easy to determine the difference between Christian Sci ence and mental suggestion by. consid ering the basis of operations than by noting phenomena, but In the long run the basis of results will be unmistak ably evident in their virtue and perma nency. To attempt to cure disease by mortal influence. the same influence which fathers all disease, , is like trying to rid one's self of error by covering it up; to use a common expression it Is like tell ing one falsehood to cover another. Such practice could not be considered a cure. The argument which measures human woes by an abiding consciousness of the divine power and presence as understood in Christian Science is as convincing an a known mathematical trutli and hence certain and permanent in its results. Mrs Eddy declares In -Science and Health, page 270. "Only by; understanding that there is one Power." Mind not two pow ers, matter and mind are scientific and logical conclusions reached." The prac tice of Christian Science consists of ar riving at logical conclusions based on the premise that God is infinite Truth, Life and Ive, and that he is the only cause and creator. These conclusions are ac companied with a deep and overwhelm ing conviction and serve the purpose of destroying the opposing evils quite as effectually as the sunlight dispels the darkness, for "they are based upon im mutable and eternal Principle. The basis of all disease and sin is the belief that-there are other creators, other powers, besides God. There can there fore be no real cure except that which destroys this foundation of the trouble. A form of mental treatment which is It self based upon the same error that caused it cannot cure it. If a belief minds many or powers many caused the trouble, only the understanding of the one Infinite power, God. can cure It. There is something about the truth wnicn brings with Its appearing a con scious and conclusive conviction, which begets the assurance that no further in vestigation on the given point is neces sary; whereas random arguments which are not based upon divine prinqjple and which are merely the suggestions of what one would have come to pass, are more or less weak and uncertain in their results. This marks the distinction between the nature and effect of Christian Science and those methods which do not depend upon God. The "stately operations" of Christian Science begin with God, and every argument employed by the Chris tian Scientist is based upon his under standing of Immutable Principle. His ef fects are, therefore, elevating and per manent. The application of Chris tian Science must invariably pioduce good results in character because they constitute a plea which opposes all error and which is in behalf of the divine will. A consistent Christian Scientist can never do anything but good. To do wrong necessitates an Immediate de parture from Christian Science, and the institution of human methods of mental operation. Human Huggestlon is unre strained except by the moral status of the operator, while a Christian Scientist is restrained by tiie spiritual apprehen sion which governs him In his method. The effort to overcome disease by the exercise of human will does not rid one of Its cause; It leaves the patient still in the belief that he has a mind of his own. still without any recognition of the divine power, still without a knowl edge of the basis of a healthy mental condition. The practice of mental sug gestion leaves the patient where it found him save that he has an Inten sified belief in a mind of his own the same belief which constituted the basis of his disease in the first instance. He is not, therefore, healed even though his condition appears to have changed for the better. He has simply a new form of belief which must be destroyed in order that he may have permanent health. One would not argue that to open the window and let In the sunlight and dis pel the darkness Is a method of mental suggestion, and yet such an operation ex actly illustrates the practice of t hrss- J tian Science. It opens the door of undr Afraid of Ghosts Many people are afraid of ghosts. Few people are afraid of germs. Yet the ghost is a fancy and the germ is a fact. If the germ could be magnified to a size equal to its terrors it would appear more terrible than any fire-breathing dragon. Germs can't be avoided. Tbey are in the air we breathe, the water we drink. The germ can only prosper when the condition of the system gives it free scope to establish it self and develop. When there is a deficiency of vital force, languor, restlessness, a sallow cheek, a hollow eye, when the appetite is poor and the sleep is broken, it is time to guard against the germ. You can fortify the body against all germs by the use of Dr. Pierce's Gold en Medical Discovery. It increases the vital power, cleanses the system of clogging imparities, enriches the blood, puts the stom ach and organs of digestion and nutrition in working condition, so that the germ finds no weak or tainted spot in which to breed. " Golden Medical Discovery " contains no alcohol, whisky or habit-forming drugs. -AH its ingredients printed on its outside wrapper. It is not a secret nostrum but a medicine op known composition and with a record of 40 years of cures. Accept no substitute there is nothing "just as good." Ask your neighbors. standing to the sunlight of God. which destroys evil and disease. It is. there fore, manifestly unfair to the public that one should coin a definition of mental suggestion broad enough to include the practice of Christian Science without making a cl?ar distinction between Chris tian Science and those forms of mental practice which depend upon something besides divine mind to heal. Healing Inevitable Fruit of Gospel. The Universalist Leader of April 18, .1908, commenting upon the "Mind Cure Department" and tiie church, declares: "In the end we shall have more disease, more unhappiness, more scandal." No doubt there is a peculiar form of mind practice which might result In such an end, but it Is not necessary for the church to adopt such a form. That sys tem of mind healing is most efficacious and commendable which relies most im plicitly upon God, and we assume that the "Universalist Leader" did not in tend to condemn the practice of an im plicit, an unreserved and an unbound ing faith in God, nor to overlook the Scriptural teaching. "God is an ever- J present help in trouble." nor the teach ing, "Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling." God is spirit, and to dwell In spirit is to have an abiding consciousness of the ever pres ence of spirit, to understand that "In Him, we live and move and have our being," and that we are therefore safe. The "Universalist leader" declares, "For the church to attempt to add to the cure of souls the cure of bodies will be a colossal blunder." No doubt the writer of this article had in mind that the physical condition is of lesser Im portance than the spiritual well bein of the individual, and with this we agree, but we should not overlook tha Master's promise, "Seek ye firsi the kingdom o God and his righteousness, and all these things shall be added unto you." It would bo impossible to live under the government of the Infinite good without beinx affected bodily, for it is a scientific fact that a healthy body is the manifestation of a healthy mental condition. The "Leader" further declares: "The healing ministry of tha early church lapsed for good and suffi cient, reasons." "We Imagine that It would tax the ruminating capacity of the "Leader" to Its utmost to discover what these reasons may be. It adds that "because tin- apostles treated the sick Is" an argument that ignores the decisive lessons of the intervening his tory of many centuries of progress and discovery." "To argue that we ought to re-establish the treatment because it was an apostolic practice is to ignore the fact that Providence itself put a stop to the practice by changing man's conception of the universe and human life." Such reason would bo equivalent to the argument that there is no such, thing us a lost art. that if any particu lar useful or truthful thing Is forgot ten the fact proves that it was worthy only of being forgotten. Moreover the Scriptures do not warrant any such belief. Jesus said "I am the way, tho truth and the life," and he also de clared, "I am with you always, even unto the end of the world." meaning uncioutnedly that Ins way was the way of truth and life and that It would con tinue to he the way out of human woes even unto the end, even unto the time when the kingdom of God. good, shall be established in its fullness and all evil and discord shall be ruled out of exist ence. Jesus said. "He that believeth on me. tho .works that I do, shall he do also" This declaration evidently applied to tho future as well as the present. He meant that in every age of the world those who understood what he under stood and practiced what he practiced would secure the same results; and history has demonstrated the truthful, ness of his prediction. (To be Continued next Sunday.) In a Quiet Tomi. Ohieaffo News. This hre town's quit anhow. But awful dull and fIiw jut now. It's wuss'n ever. I allow. I set here chnwin' From mornln" till it's a'mojt right. But, hucke! There Bin't a thtn In 'rt- The d ain't got tiie spunk to light. mere s nothln doin . The fflks ain't comin' In to trade. The Marshal's snorin' In the ehade. The llcker bURinr.a, I'm afraid. v ill go to ruin. I'd feel rlR-ht thankful if a suat O' wind would come and1 stir (hp dust. It dopw prpm Jint ahout the wnat ! There a nothln doln . It's ehort a quiet place, to stay, 1 Punklntown. this drears' day. Eaek In the woods a mil away The doves la cooln . Except fer that there ain't a sound. It makea ma want to ypll and pound. Il5 lonesome Jest to set around With Botbin doin . The Doll Tay. TVex Jones In tho Nw York Amr1r&n. Have 3-011 evfir observed at this time of yeai liow paje all th.e aous in tn winaows ap- mrar ? These weeki bfora ChrlBtmaa turn nawdust hartc cold, For a drill never known to whom ah 11 b sold. H'1fih-hn. How Is a doll to know ? No wonder that worry leaves wrinkles and tracks On a-n otherwise fla-wler complexion of wax; No wonder a doll should feel all broken up To think that perchance she'll be chewed bj tiie pup. Helgh-hO, How Is a doll to know ? Or perhaps the attentions a doll may expert Will be missing, and dolly expire of neglect; Or perhaps a had brother to test a new knife. May lt out her sa-wdust, and thus end ber life. HelKh-ho. How la a doll to know? So remember the weeks that they've passed In suspense While straining their eye dolls, you know, have one sense And wish a kind mother and safe home to each. Where brothers, unklndness and pups cannot reach Rut hflKh-bo, How is a do to know? 2 " !
