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 " !