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About The Sunday Oregonian. (Portland, Ore.) 1881-current | View Entire Issue (Dec. 20, 1908)
THE SUNDAY OREGOXIAX, PORTLAyD, DECEMBER 20. 1903. . . i EMMANUEL MOVEMENT AND BY ALFRED FARLOW. PART III. Concluding Article. OXTR critic in the Universalis! Leader of April IS. l'J. declares that in the days of Jesus and his apostles the "attempts at the healing of the sick were incident to the popular belief of Satan ax the caure of disease." and that they healed the sick "by virtue of their power over the devil." He adds that the method Instituted by Mrs. Eddy is an "abnormal survival" of this belief "under such new names as malicious animal magnetism." Mrs. Eddy's definition of malicious an imal magnetism is identical with our Lord's description of Satan. It Is synony mous with the technical word "pernicious mental evil." used by psychologists, and with the word "dragon" of the Apocalypse, which Is said to be the same "old serpent called Satan and devil" which St. John said "deceiveth the whole world." It was called serpent because of its cunningness. The Master's declara tion that Satan is a liar and that "his own." his offspring, is "a lie," is unmis takable In its meaning. Jesus referred to Satan es "he." but declared that he was never in the truth, that there is no truth in him. and that he is altogether a lUr. It Is neither person nor intelli gence that lies, but a mere mystifica tion or want of intelligence which ap pears as a false sense of things. The Scriptures refer to Satan as a deceiver. Evil, like darkness, is not a real power, it simply obscures, and it disappears with the revelation of truth. Sin. sickness and 'death, which are said to be the works of the devil, are the result of de ception, the offspring of darkness. They are occasioned by a lack of true under standing and are overcome by Truth, God. Jesus spoke of the woman as having "ijeen bound by Satan, lo. these eich'.eM. yiars," and he said "Ye shall kno.v the t:um and the truth shall make you fret.." If Satan is a liar, Satan's bonus must be deceptions. The only way that a liar or devil can bind is by deceiving. Hence deception or falsity Is the proper nam- for the works of the devil, sin, sickness and death. From this description it is seen that Christian Science does not indorse the fabled devil with horns and hoofs, but regards Satan in the light of Scriptural teaching, and while Christian Scientists believe that "Satan" is the "causo of disease." they are not entertaining the superstitious belief that a peculiar per sonage by some sort of a spell has pro duced this disorder, but that because of a laik of understanding and practice of righteousness mortals have lived in that state of consciouness wherein they are not properly protected and are conse quently subject to disease. Now. the Christian Scientist does not believe that a lie can be doctored with medicine, that an error of consciousness can be de stroyed by a drug. He knows and dem onstrates the fact that It must be over come by spiritual regeneration. It may be asked here how drugs and will power heal the sick, and if there are two distinct mental methods of cur ing human woes. These questions involve a consideration of the premises of Chris tian Science as well as of Its conclusions. Human will is the cause of all trouble, its misconceptions constitute the basis of all disease. Sickness is a false belief based upon the evidence of personal sense. This belief may be temporarily displaced by a form of suggestion which Is based upon the same sense, but the patient would not be really cured because the foundation of the disease would not fee destroyed. To illustrate: One who be lieves that four times three are eight may by persuasion be convinced that four times three are sixteen, and thus he cured of his belief that four times three are eight; but he lias another error in its place. If, however, one who understands the truth quietly makes clear to him the fact that four times three are twelve, he Is permanently cured of his belief that four times three are eight, since he can not again believe that falsehood after the truth is made plain to him. The false belief has not been overcome by will force, nor by persuasion as In the former case, but by a clear consciousness of eternal truth. Sickness Is based upon the belief that man Is material and has therefore lapsed Into discord, while Science teaches that materiality, evil, disease are no more a part of the real, spiritual man than the smoke Is a part of the object which It hides, that the material claims concerning man are no more than a cloud of false sense which to mortal sense temporarily hides tho spiritual fact of being, and which is dispelled "as the individual awakens to a realization of his true being. Hence the patriarch s declaration: "I shall be satisfied when I awake in his likeness." It one is cured by a suggestion which Is based upon the evidence, of the senses, upon the same belief which ad mits of the sickness in the first place, he is not actually cured, though the disease temporarily disappears, for he still has the error in consciousness which constitutes the foundation of his disease, namely, the belief that man Is mortal and material. Christian Science makes it clear to him that he is the reflection or manifestation of God, and thus destroys his belief that he is ma terial and consequently his belief that he Is sick. Thus he is permanently cured. In this manner we illustrate the fact that there is but one method of producing actual healings namely, through that understanding of God and Hie creation which the Scriptures teach. If We should accept the suggestion Ist's theory of disease, we would be compelled to accept his theory of the proper mothod -of treatment, the limi tation of possible cures, the necessity for material diagnosis, the belief that "only nervous disorders can be cured psychologically." These conclusions are consistent with the psychologist's point of view, but we cannot Indorse his point of view. He reasons from the standpoint of human will, not from the standpoint of the allness of divine Mind. He does not compare the spirit ual conclusions of the Christian Sci entist with the Scientist's spiritual premises. Hence he errs in his criticism of Christian Science. Definition of Animal Magnetism. The word magnetism was first ap plied to a peculiar attraction of Iron ore. and the word in itself has no sig nificance, being applied merely because the property was discovered in the city of Magnesia. Later the term "anl- mal" was Joined to it. and it was used with reference to a supposed influence which one person was believed to be able to exert over another by physical contact. The meaning of the term "ani mal magnetism" has gradually broad ened, and now includes any and all sup posed action of the human mind. By this description it may be seen that from tho very introduction of the term to the present time the word has been applied to that particular power, influ ence or force which is supposed to be possessed by the creature in contra il. .v.. Tionre the ' uiDLiiiLiiuu i.yj Liie - propriety of the name in Christian Sci ence. As we have already stated. Christian Science teaches that there is in real ity but one power or force; that is. God, Spirit. Mind. Truth. Love; and that, therefore, the Christian warfare Is the human effort to become subject to the Mind which was in Christ to become submissive to the divine Mind and thus silence human will, which the Scriptures denominate the , "car nal mind." St. Paul described this war fare in the following words: "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other. Science always settles the hale on the side of Spirit because 'Spirit is the real and eternal and "matter flesh) is the unreal and temporal. (Science and Health, p. 46S). Since Sci ence has Introduced the proposition that God is the only real Mind, the carnal mind in all its varied manifes tations is naturally, in the interest of self preservation, arrayed against it. Therefore every wilful phase of this supposed human opposition which Is aroused bv the Introduction of Science is malicious. Hence the use of the term "malicious animal magnetism, it Is called magnetism because it refers to a supposed power independent or God: and malicious, in keeping with the Scriptural declaration. "The carnal mind Is enmity against God-" Mrs. Eddv refers to it as the human antipode . of Divine Science." It Is a term which is broad enough to include all that is opposed to God. It Includes every phase of evil, every phase of human antagonism to Truth. In combatting evil. Christian Science does not regard u as a person, but as a suppositious force which dominates false sense and which, in view of Its false pretence of intelli gence. Is denominated "mortal mind. St Paul called It "carnal mind. evi dently because all Its promptings or in ducements are based upon fleshly desire.. The subtle arguments of malicious an. mal magnetism can have no effect upon those who are aware of its presence and who understand that God is the only real Mind or power. Malicious animal mag netism is that which the evil-minded, through mental malpractice, seek to use In opposition to the good influence of the divine Mind. It is known to all students of psychology, and we think we may safelv'sav to all reasonably well-informed persons, that one may be mentally dom inated bv another if he is not awake to this evil and prepared to resist Its oe ceptlon. not because evil is power but be cause It deceiveth the unwary. There are. and have been for many year-, schools which advertise their ability to teach a method of subjugating the will of another for the purpose of ruling him and for the purpose of subserving selfish ends. . Jesus said on one occasion. The prince of this world Cometh but findeth noth ing in me." One who is perfect In con sciousness destroys evil- by the very aroma of his thought; evil cannot come near him nor have any influence over him. Evil suggestion finds no response In such an one. for there is no evil in the consciousness of the individual which mav be magnified. Human suggestions find no response In the consciousness of tho individual who does not believe in the basts of Mich argument, hut on the contrary, understands that God is the only real power. Discrimination Against Organic Pis cases. The New Tork Tlms. of February II. 190S. declares that "those of them (the people of New York), who have given real thought to the matter, are still puz zled to know exactly what Dr. Worcester means when he talks of 'functional nerv ous disorders.' Many of the ills he men tions are as much 'organic' as any others, and at the bottom of all the rest there is the host of reasons for strongly sus pecting the existence of a physical lesion as real though, of course, not as ob vious, as that in a broken leg." "And one cannot help wondering Just what is Pr. Worcester's position as to miracles, ancient and modern. He makes no claims to performing them explicitly denies it. Indeed, and allows to medical science at least as much power as it possesses but nevertheless he ascribe his cures to an Influence which, in the ory, ought to deal with one malady as easily as with another. It is all very bewildering. The founders of great re ligions have never discriminated between the 'functional' and the 'organic' in heal ing the sick, and for the follower of one of them to do so involves, in some opin ions, a curious inconsistency. If Dr. Worcester told us that he used only 'sug gestion,' as it is known to science, we could understand the care with which he selects his cases: as it is. the thing is quite beyond comprehension." Commenting upon the above editorial a correspondent in the Times of Febru ary 14 declares: "The Times places Its finger with singular precision upon th3 weak spot in the system of church psy chopathy to which the editorial refers. Either divine healing is a fact or it Is not. If it is. then setting selective limi tations to omnipotence by restricting its operation to a short list picked from the myriad ills that flesh is heir to consti tutes such a contradiction of logic and of Bible history that it is surprising to see pious and learned ecclesiasts advo cate it." To illustrate the present attitude of some of the medical periodicals on this subject, we quote the following from the Medical Record, published in New York City: "It Is time, therefore, to ask what the movement means, and why physi cians, even trained neurologists, are to be found lending themselves to the move ment and supporting it by voice and pen. "The first question raised by a per usal of the official book of the Em manuel Movement is. Why clerical healing and why the limitation of cler ical healing to functional diseases? We do not -find cither question answered satisfactorily in this book, and we do not see how they can De answered- . . . . As physicians we should regret indeed to lose the powerful tnerapeutic force that resides in religion, but it does not follow from this that we are ready to welcome the priest as a fol low practitioner of medicine, or even to acknowledge that he can exercise that function in the public and whole sale way of the Emmanuel rectors with out the danger of doing far more harm than good. "At present the catchword of the Emmanuel Movement is 'functional' disp ense. We are told repeatedly that tho clerical healers will have nothing to do with any sufferer from organic dis ease, and they use their medically trained allies to separate the func tional sheep from the organic goai7, the latter being thrust back into the outer darkness of legitimate medical practice. But what do these pimple mean by 'functional nervous disorders?' Do they really beliove that thera r.re two distinct kinds of disease func tional and organic? If they do not know, their medical advisors should tell them, that every day we are shifcinar so-called functional diseases into the class of organic diseases. Will these clerical healers abandon a functional disease to the medical nealers when it is discovered to be dependent upon-an organic lesion, or will they simply deny Its organic base and continue to treat It? And once they fin 1 themselves treating one disease raileJ organic, why not others? Why not all' Every physician knows that 'cheerfulness, hope, courage and religious faith and prayer, which constitute the pharma copoeia of the New York school cf clerical healing., are Just as necessary in the treatment of tuberculosis as in that of constipation, and indeed that they are often distinctly curative in various organic diseases. If the clergy have a divine commission lo heal the sick, they are recreant to thMr trust and cruel to the suffering to deprive any of the benefit of their heiulng words, and it will not be long before thc-v recognize that fact and act ac cordingly. That the law forbld3 them to practice medicine is. of ccjr3, a detail of no importance." We do not pretend to be well versed in diagnosis, but we underatand that, with the exception of those whi;h are produced by accidents, organic lesions are the outcome of functional disorders, and that in a large number of cases when the functions of the body are rendered normal the organic diseases disappear with greater or less rupld itv. Therefore, we are at a loss to know why those who believe that Christian Science can he-U functional disorders go to the lensth of insisting that it is impossible to heal a case of organic disease by mental treatment. There Is no other way of fundamentally curing disease. Any other method must depend upon doctoring the effect :n or der to remove the cause. This would be equivalent to topping a tree for the purpose of killing It. Such a rem edy only causes the tree to spread its brandies. Although human evidence and experi ence may declare for the incurability of those disorders wihch have devel oped Into the form that is called or ganic, there is no reason to conclude that they are beyond the reacii of di vine power, nor that those who trust God cannot utilize that power. "Behold the Lord's hand is not shortened, that it cannot save." "Man's extremity is (indeed) God's opportunity." Pr. Richard C. Cabot, a noted medical authority, and advocate of the Em manuel Movement, in a published state ment declared that he had "studied J CO cases of Christian Science cures re corded in the recent volumes of the Christian Scieuce Journal." and that "putting together this evidence and comparing it with" his ''own experi ence regarding the accuracy of his own patients' statements about their own diseases," his "conclusions are, first, that most Christian Science cures are probably genuine; but, second, that they are not cures of organic diseases." Incidentally he declares: "Functional diseases are no more imaginary than an ungovernable temper or a balky horse is imaginary. They are often the source of acute and continued suffering: indeed, I believe that' there is no class of diseases that gives rise to so much keen suffer ing." Thus the doctor pays tribute to Christian Science by generously conced ing that it heals "real" diseases and de stroys an immense amount of suffering. So far, eo good. Proceeding, the doctor declares. The sharpness of this distinction between functional and organic troubles Is some what blurred." and organic disease is oftentimes produced by functional dis ease "and such organic disease is often cured bv Christian Science." Dr Al'fred T. Schofield. a medical au thority, in his well-known work entitled "The Force of Mind," fays: "There can be no organic disease without some de rangement of function," while he also de clares In agreement with Dr. Cabot, "functional disease may after all be or ganic at the bottom." Thus in the mouth or pen of "two witnesses" It is "estab lished" that every case is a fit subject for Christian Science treatment, since ac cording to the testimony of these reput able witnesses every person with organic troubles is also afflicted functionally, and every functional trouble is a fit sub ject for Christian Science treatment. Dr. Cabot has stated his belief that functional disorders can be cured by Christian Science treatment. Dr. Scho field. as before stated, has asserted that all organic disease produces functional disorders. This is equivalent to saying that every sick person is afflicted with functional disease. Now it Is not possible really to cure a disease without going to the bottom of it and eradicating its foun dation. Every case of functional disease having an organic foundation can only be cured by destroying its organic founda tion. Therefore, on the testimony of these two distinguished authorities, the fact Is established that Christian Science cures all kinds of diseases, for it Is evi dent that a functional disorder which or iginates in a defective organ cannot be cured unless the organic disease Is first destroyed, for the functional disorder, be ing an effect, must of necessity reappear so long as its cause is not destroyed. Since, as Dr. Cabot declares, the "sharpness of distinction between organic and functional trdubles is somewhat blurred." it follows that it is not easy to distinguish between an organic and a functional disease, nor would it be easy to distinguish between an organic disease which is "produced by functional troubles" and one which is not occas ioned by functional troubles. Therefore Dr. Cabot's logic convinces one that to be on the safe side every individual afflicted with organic or functional troubles should avail himself of Christian Science treatment lest he should be neg lecting a means of recovery. The doctor declares that lie has grouped the one hundred cases which he has "an alyzed" in four classes: "First, "2 In which" he finds "on careful study, rea sonably good evidence for the diagnosis of functional or nervous disorder. Sec ond, seven cases of what appears to be organic disease. Third, 11 ca6cs very dif ficult to classify, but probably belonging in the functional group. Fourth, 10 cases, regarding the diagnosis of which no rea sonable conjecture can be made." May I state, parenthetically at this point that the testimonies published in the Christian Science periodicals have all been carefully verified, but that to avoid nourishing and enlarging the thought of disease, its . elaborate description is eliminated from them. These descrip tions, which are usually given by those who send in their testimony, but which are omitted ont of consideration for the young especially, give the details of di agnosis and of painful experiences as the result of operations and drug treatment which distinctly emphasize ' the serious ness of the maladies endured. Hence, In the investigation into the merits of cases, and into the efficacy of Christian Science treatment for all disorders, whether or ganic or functional, an examination of the unabridged testimonies would greatly enlarge and strengthen the evidence that upon the basis of expert diagnosis by physicians of the most unquestioned standing. Christian Science must be cred ited with having proved efficient In heal ing cases of every variety of ill. whether organic or functional, with which poor humanity Is afflicted. What Dr. Cabot means by "careful study" is not stated. He does not make clear whether he has made 'any investi gation outside of a mere consideration of the wording of the testimonies. Neither Is it stated why the doctor "concluded" that the 11 cases very difficult to classify "probably belong to the functional group." It was doubtless natural that he should give the benefit of the doubt to his own side of the question. Otherwise he might have said that these doubtful cases "probably" belong to the organic group, or he might have added these 11 cases to the fourth group, regarding the diagnosis of which he declares "no rea sonable conjecture can be made." Then the organic class would have an equal chance with the functional group. Not very long ago. one medical author ity went so far as to declare that many organic diseases were nervous disorders. Such an authority adds still more to the CHRISTIAN SCIENCE confusion, and we begin to wonder If, after all, our medical brethren know any more about the real nature and cause of disease than Christian Scientists. At the same time, we are well aware of tho abil ity of our distinguished brethren to make a physical diagnosis of disease, and we are not unmindful that in this respect they possess an accomplishment to which the Christian Scientist makes no pre tences whatever, except what he learns by observation and experience, and pos sibly some -reading on the subject. But the real question is, after all, what is the foundation of both functional and organic disorders? If by correcting the mental conditions of a patient both or ganic and functional troubles are healed, we have the evidence that an erroneous mental condition was the foundation of the disease, and we Believe that ere long Dr. Cabot and all the host of medical men will have arrived at this conclusion and will note the fact that, notwithstand ing all that is said and done regarding diagnosis, the Christian Scientist is ac curate in his conclusions concerning the real nature of disease. In any event "probabilities" are not sufficient evidence to the contrary. The doctor declares "Experience shows that when a person has had many doc tors, many diagnoses, many 'diseases,' or many operations, he usually turns out to be suffering from nervous prostration or some other form of functional nervous trouble." There are a great many per sons in this world who have had many doctors, many diagnoses, and many dis eases. If not many operations, and it is kind in Dr. Cabot to point out the fact that there is hope, for them in Christian Science. Dr. Knapp. who is said to be opposed to the Emmanuel Movement, declares: "The distinction between functional and organic diseases is indefinite. Many dis eases formerly called functional have been proved to be organic, and the few left which are still called functional will In all probability be found to be organic." This statement practically relegates all diseases to the functional class, which we understand even the most skeptical admit are amenable to Christian Science treat ment. It would seem, therefore, that sufficient testimony is already in to settle this question. We shall not hold our selves responsible for the conviction of Dr. Cabot, but will wait for him to dis cover the truth of Dr. Knapp's assertion by experience. Our critic declares: "A patient suffer ing from organic disease rarely consults a Christian Scientist." To be exact, it shouid be said that .thus far very few patients suffering with any sort of dis order call upon a Christian Scientist un til after they have exhausted their pa tience or their means in experimenting with material remedies. It is natural that one should not experiment with something that is new and untried so long as the old ways promise results. Those who apply to Christian Science are as a rule those who have failed to re cover through medicine, and if it be true that from a medical point of view or ganic diseases are more difficult to heal, it is likely that more cases afflicted with organic troubles apply to Christian Sci ence. If it be true that organic diseases arc- as a rule more difficult to heal than functional troubles, it is because the one has a stronger hold upon human belief and in the breaking requires a more stal wart understanding of the divine power. Some cases are more difficult to heal than othe-.M. Just as some problems in mathematics are more difficult than oth er" but while even a simple problem might baffle the efforts of a neophyte or one with limited understanding, the most difficult would be easy to a master. Therefore, the remedy for the inability to heal any class of diseases does not He In resorting to a more material means, but In understanding raoft perfectly the Inthe" writer's own practice, extending through a period of 20 years, he has sel dom had a patient who was not af fl cted with both organic and functional disor ders and his success has been quite as uniform with organic troubles as wuh those which have been called nervous dis- rin Conclusion, our critic declares: "Be Hevin?. then, as I do, that most Chris tian Science cures are genuine-genuine cures of functional disease-the question arises whether the special methods of mental healing employed by Christian Scientists differ from other methods of bTpVclng m'tne-patfent a strong b lief that he will get well.' Whatever may be said concerning the Christian Scientist's ability to diagnose disease, we think Dr Cabot will concede to him at least one privilege, namely, the privilege of stating how Christian Sc ience heals since the Christian Scientist is at east supposed to be informed on ihta i own Rithiect To acknowledge the Christian Scientist's qualification to define his own fheory and Practice would be no less con sistent It is evident that no one knows nuite so well how Christian Science heals aTthe Christian Scientist, through whose Understanding the healing is No doubt when, under-Chr stian Sci ence treatment, a patient begins to im prove there is produced "in the patient a strong belief that he will get well." but to say that it is this belief which cures the Vient is to fail e "tirely to analvze the modus operandi of the healirg A Christian Scientist, would nof hope to succeed id curing a pat.en Dy the mere belief that the Patient get well, although he is aware that such an encouraging belief .is always helpful 'Thheanng remedy in Christian Sci ence as we have already shown, is the realization of the divine power and pres ence which Illumines the mentality of the paUent and destroys his sense and feDr.Cabo1adeclares: "T believe that a good many warped minds . . . Just as a certain type of crooked spine may be helped by a sharp twist in the other direction." This being true, the doctor would logically be obliged to admit that toe last twist must be In the right direc tion, otherwise it would not be correc- "w'hlle Christian Scientists have great respect for those who resort to medi cine, while asking God's blessing upon it they have learned by experience that better results can be obtained by rely ing entirely upon spiritual means. It 19 not a question of fanaticism or non fanaticism, but a question of choosing the way which is most scientific and resultful. No one will ever be able to dis cover how much God can do for him until he experiments by throwing his whole weight upon the side of Spirit. While his neighbor feels sure that the Christian Scientist is taking a risk In his bold reliance upon Spirit, .he Chris tian Scientist is equally sure that his neighbor Is Jeopardizing his safety by di viding his thought between two powers and thus weakening whatever of result he might obtain by an exclusive dependence upon either. Sledical Diagnosis. The following incidents furnish striking examples of the fact that it is next to an Impossibility for one who believes in the material theory of the cause and cure of disease to admit that organic disorders can he healed by purely spir itual means. Not long ago a man who was afflicted with -what had been pro nounced Brlght's Disease by one of the foremost experts of this country, if not the foremost, after exhausting his hope in material remedies, was healed by Christian Science. Thereafter he returned to the noted specialist for an examination in order to make sure that he was really cured. After a sec ond very careful examination the phy sician was unable to discover any Brlght's Disease, but. Instead of ad mitting that the rescued man had been healed of the disease, he gravely said. "For the first time in my life I have mistaken in my diagnosis." Another patient had been treated for several years by a physician who pronounced her disease tuberculosis of the lungs. She too turned to Christian Science and was healed, after which the phy sician said that she could not have had consumption, for if she had had the disease she could not have been cured by Christian Science. So it ap pears that, as a rule, the physician's decision that Christian Science cannot heal organic disease is based largely, if not altogether, upon the opinion that the nature of organic disease is such that it cannot be thus healed. ' If we may not depend upon the diag noses of the most learned and experi enced physicians in dealing with such extremely pronounced cases, upon what evidence can it be decided that Chris tian Science does not heal organic dis eases? If the line of demarkation be tween organic and functional disorders is so "blurred," that even the experts cannot discern it. may it not after all be true that there is no line of de markation except in mistaken belief? After all the cause of disease lies deep er than functional or organic ills the real cause is mental, a fact which is proved when by correcting the menial condition of the patient the body re sponds accordingly. Those who take the position that or ganic troubles cannot be cured by spir itual means, but must be left to the medical practitioner, declare in sub stance that the healings of Jesus were confined to functional disorders. On the other hand, if they admit that Jesus healed organic diseases, they must ad mit that those in this age of the world who heal according to his method will be able to do likewise. Christian Scientists are well aware of their shortcomings, their inability to produce the full fruitage of Chris tian Science, owing to their present in citffinipnt sniritual apprehension. But ADDRESS GIVEN BY W. D FENTON ON "FATHER WILBUR AND HIS WORK. . - . - . . -Dot-A 1 and unfavorabie conditions, and they had the time and opportunity which does not come to men of the present day. But few of their Illustrious num ber survive the cares and marks of time. Among that number are Thomas F. Royal and John Fllnn, and there may be others. Father Fllnn hale and hearty at the age of more than 90 years still goes in and out among us in mental and physical vigor. You will recall that the Taylor-Street Church was organized in 1848. and the build ing was constructed in 1SS0. Father Flinn delivered the second discourse in the old church building. Ho came from the Maine Conference, and as ear ly as September 3, 1851, became a member of the Oregon and California Mission Conference. Among the contemporaries or ratner Wilbur and Father Fllnn In these earlier days were T. II. Pearne. Isaac Dillon. J. S. Smith. John W. Miller and In. Doane. all of whom were men of power and influence and of the same general type. These were the days when an empire was in process of building. Ihe Oregon territory originally was divided Into three districts or counties Tual ty. Champoeg and Clackamas ruelitj County was first established July 5, 184... and comprised at that time all of the territory west of the Willamette and north of the Yamhill River, extending to the Pacific Ocean on the west and as fa. north as the north boundary line of tho United States, which President Polk and his party claimed was 64:40 On September 4. 1849, Its name was changed from Tuality to Washington County and Portland, which was founded by A. l. Lovejoy and F. AV. Fettygrove, in 184 ., was first incorporated 1". Ja"uar;,-1aS11' and remained within the limits of "W ash ington County until the organization of Multnomah County, on December -3. 1854. At that time there was none paper or other publication in what is now Multnomah County, and It was not until December 4. 1850. that Thomas J. Dryer published the first newspaper and named it The Weekly Oregonian. The Daily Oregonian was not published until February4 1861. and The Sunday Ore faTwas first published on the 4th day h7firsTsch. of public instruction in this city was opened in a little frame building on Front street, at the corner of Taylor, and was constructed by Job McNamee, the father of Mrs E. J. Northrup, who, with her famib. were rt STto members of Taylor-Street Church. The first school teacher was Dr Ra Ph Wilcox, of New York, and he had under his charge about a dozen pu pfls. He was also the first physician coming to this city, and it will be je membfred that for many years JewM Clerk of the United States Circuit Court for this district and Speaker of the House of Representatives in the Terri torial Legislature of 1848. wiiw Recurring to the statement that A llbur was dominated in the joint convention of the Legislative Assembly. September 11. 1863 as one of the candidates for the of n of United States Senator, it is worthy of huftorical record that in the early po litical historv of this state there were string and Influential men identified with the Methodist Church who were more or less active in the political forces of the slate. In this same Joint Assembly Thomas H. Pearne, who was a distin guished editor of the Pacific Christian Advocate, was also mentioned as a can didate for the Senate, and had the sup port of Addison C. Gibbs. who, on the preceding dav, had been inaugurated as Governor of the state, and who was also a member of the Methodist Church; J..S. Smith, who was elected to Congress as a Democrat in June, 1868, was a preacher in the Methodist Church under the mission conference presided over by William Rob erts and was admitted to that confer ence in 1S51-2. He also was a co-worker with Wilbur in all the activities of the church in this section. George Abernethy, the first Governor of Oregon, was a mem ber of the Methodist Church at Oregon City, and assisted in building the first Protestant Church erected on the Pa cific Coast, which is still standing at Ore gon City. William Roberts was the ad ministrative officer and active member of the Methodist Episcopal Church in this Jurisdiction for many years during these pioneer times. He was an ideal execu tive and a fit co-worker with James H. Wilbur. The one was skillful to plan, the other strong to execute, and to these two men. in large measure, is due the suc cessful issue of the preliminary work en trusted to their care. The contemporaries of Wilbur pro foundly admired the man. and in this regard he had the love ana affection of men of all classes. In his zeal and constructive ability he has been re garded as the Jesuit of Methodism in the Northwest. If he had lived in the days of Ignatius Loyola, the Spanish soldier and prelate, he would have taken the three vows of that great order founded by him, and devoted himself to a life of poverty, chastity and obedience in the service of his Master. H. "K. Hines, for some time editor of the Pacific Christian Advo cate, who delivered a memorial dis mnrsA at the funeral of Father Wilbur at Taylor-street Church, October 30 1887, speaking of him, said: &o long had he been a chief, if not the chief, figure in our Methodism on this coast. How the Two Differentiate in Essential Principles, From the Christian Scientist's Point of View. they have proved by experience that they may do more for themselves and others with Christian Science and with out material remedies than ' they have formerly been able to do with material remedies and without Christian Sci ence, and this Justifies the position which thev take. There may be some exceptions to the rule which we have mentioned, some extreme cases that would justify a modification of the Christian Scientsts' regular practice, and it is left with the judgment of the Individual student to attempt only that which observation and experience con vinces him may be undertaken with a reasonable degree of success. Compensation. One of the criticisms made by some of the advocates of the Emmanuel Move ment is that Christian Scientists accept a fee, while the new plan is conducted without a fee. It Is not in the spirit, of retaliation but with considerable reluct ance that we call our readers' attention to the fact that, while In the Emmanuel Church at Boston no fee is exacted by those who practice "suggestion." we are informed by Dr. Worcester that no pa tients are accepted for treatment whose cases have not first been diagnosed and passed upon by a regular physician, and that during their course of treatment they are "frequently examined" by a physician, who charges a fee for his ser vice. The writer happens to know of a lady who applied for help at this insti tution. She was referred first to one physician and then to another. Each charged her a fee of $10 for an examina tion Please note that this expense of $20 was incurred while under the direc tion of those in charge of the Emmanuel Movement. It should also be noted that $"0 pavs for four weeks' service from the most proficient Christian Scientist prac titioner. Dr. McComb declares tnat free will offerings are accepted for the sup port of his movement. This is an ad mission that after all. every self-respecting person who is able is expected to pav in order to balance accounts with his own conscience. Many surely would Continued From Page 3. that it is not at all strange that his loss is so widely felt and unusually mourned. His place in our church work was unique; and perhaps it might be said there was place for but one Father Wilbur In our work. His was a historv and a work that can never be repeated, nor even imitated on this coast.' He was essentially and by nature a pioneer." Summarizing what Dr. Hines has so well said of the man whom he knew, it may be said that Father Wilbur as an administrative and executive offi cer had rare discernment and force. His address was familiar, his carriage Imposing, and his presence indicative of great will force. He was benevolent to a fault, and for many years prior to his death it is said that he disbursed about $3000 a year in benevolences, al though he was a man of small fortune. By his will he bequeathed $10,000 to the Missionary Society of the Method ist Episcopal Church. $10,000 to. the Church Extension Society, and $10,000 to the Freedman's Aid Society, and the remainder of his estate, amounting to about $17,000, over and above these specific bequests, was bequeathed to Willamette University. Speaking of his work among the In dians, Dr. Hines said: "Twenty-two years of the life of James H. Wilbur were breathed out into what was such a moral desolation when he and his companions went there: lost some would say, in the all-absorbing and un responsive soul of paganism." And, while Dr. Hines dissents from this esti mate of the sacrifice which Wilbur had made, it is debatable whether such a man should have made so great a sacri fice. A sense of natural justice and de sire to bring light to a race In spiritual darkness, would prompt such men as Wilbur to give the best of their lives to such work. It is not true, as Dr. Hines has said, that "very much that was greatest in the character and most wldelv influential in the life and reputa tion of Mr. Wilbur himself, was the fruit and growth of that work and these years of consecration to the redemption of the Indian race." This may in part be con ceded to be true, and yet the biographer and historian who not only narrates events but seeks to discover the philoso phy and purposes of the acts of men and their influence beyond their times, must regret that the labors of so great a man should have been so long nnd so exclusively devoted to a race that he could not help into a permanent and enduring civilization. Here and there a remnant of that race yet remains, and its untamed blood lives its nature and instinct, in a few strong members, but the severe chronicler of the times must attest the truth of history that in large degree the work of evangelism among the native races has not meas ured up to the expectation of the Books Added to Library The following new books may ba ex amined at tho Public Library during this week and will be reay for circulation Hon. day, December lil : BIOGRAPHY. Hare The most illustrious ladlee of the Italian renaisiance. 190S. BOOKS IX FOREIGN LANGUAGES. Arstal Koraeldre og born. Balzac Lo per Goriot. Bethusy-Huc Hans der Pole. Brosboil HJaertetB kampe. Cid Romancero aelecto del Cld. Flood Under kapcrflas. France Le crime de Sylvesters Bonnara. Gelesler Jochen Klahn, eln Halligroman. Rod L'nau courante. Schroeder Mlt camera una feder aurcn die twelt. DESCRIPTION- AND TRAVEL. ' Calvert Seville: an historical and de scriptive account. 1907. Henderson Jamaica. 1906. Willson Norway at home. 1908 FICTION. Hewlett Halfway house. Mclntyre Modern Apollof. Taylor Confessions of a thug. Tailor Tara; a Mahratta tale. FINE ARTS. Hayden Chats on old prints, tnnn. JameB Painters and their works: a dic tionary of great artists. 3 v. 1806-1897. RELIGION. Bible Messages of the Bible; cd. by F. H. Sanders and C F. Kent. v. 3-4. Wi 1808. LITERATURE. Mclntyre At early candle light, and other poems. 199. , . , Vernon Readings on the Inferno or Dante. Ed. 2, rev. 2 v. 1906. ' Vernon Readings on the Purgatorio of Dante. Ed 3, rev. a v. 1907. SCIENCE. Bauer History of chemistry; tr. by R. V. Stanford. 1907. , , Osborne Differential and integral cal culus. Rev. ed. 190S. Thomson The corpuscular theory of mat ter. 1907. , , ... Willmon The secret of the circle and the square. 1903. I-FEFOL ARTS. Chittenden Insects Injurious to veg etables. 1907. Hasluck. ed. Boot-making and mending, n. d. Hasluck, ed. Glass writing, embossing an fascia work. Including the making and consider an honest charge the better plan for both the patient and the practitioner. Moreover, the argument that the accept ance of a fee for service rendered is un christian is borne out neither by expe rience nor by Scriptural teaching. It is generally conceded that it is not onlv abnormal, but also unjust to accept something for nothing. Although one Individual might be willing to serve another without compensation, the ques tion arises: Would it be fair for the, other to accept the service without giving an equivalent therefor? It Is not onlv wrong to be selfish, but It Is also wrong to educate selfishness In another, and Indeed to use the privilege of serving an other without compensation as an op portunity to be unselfish and thus win the praise of our fellows is Itself selfish, for whatever of unselfishness is gained in the transaction is gained at the ex pense of the supposed beneficiary and bv leaving him in his selfishness. The self-respect of the community 1 main tained bv the generally accepted rule that every individual should ho properly compensated for a service rendered an other. Jesus said. "The laborer is worthy of his hire." which of course means that he is worthy of a proper remuneration. There might be a difference of opinion as to what would constitute extortion or over charge, but so far as Is within the judgment of those concerned the fee charged . for a service should be an equivalent for the sen-Ice rendered. So long as clergymen are receiving an ade quate salary from their congregation they mav forego tho privilege of accept ing a fee from individuals who apply to them for help, and we think they would be Justllfed in declining a fee under such circumstances provided the Individual beneficiary contributes sufficiently to the general fund which supports them. If our competitors can find .no more worthv ground upon which to find fault with us than to attack our honest, dig nified, acceptable and successful finan cial methods and our adherence to the belief that sin. sickness and death have no divine father and hence have only a temporal, mythical existence, we think our position is reasonapiy saie. brave men and women who have sacri ficed so much of life and of treasure and labor in their behalf. And thei chief distinction that will be noted in the life and work of James- H. Wilbur will be that upon virgin soil, in the unbroken forests of the Oregon coun try, with his own hands, he laid the, foundation of Taylor-Street Slethodist Church, and like institutions and in fluences in other sections of this then new country, and that he here begun a work which, in the circle of its in fluence and in the effectiveness of its power, will be eternal. What he did: here and elsewhere along these lines was done with no thought of distinc tion or enduring fame. Longfellow says that "the talent of success is nothing more than doing what you can do well, without a thought of fame," and true greatness takes no notice of what tho future may have In store for those who achieve, and Is not troubled about the memorial tablet. Wilbur lived a life of usefulness and struggle, but in and through it all there was purpose and achievement. Daniel De ronda. at the end of that tragic story so well portrayed by George Eliot, says: "What makes life dreary is the want of motive; but once beginning to act with that penitential, loving purpose you have in your mind, there will bo unexpected satisfactions there will be newly-opening needs continual ly coming to carry you on from day to dav. You will find your life growing like a plant." And so it Is that those early pioneer preachers, of which Wil bur was a distinguished type, were placed in the way of empire, building, and the motive which most strongly impelled them to action was that they might establish a Christian civiliza tion in this distant and remote section of their country, and that they might set in motion forces that would en dure forever. They were men without fortune, and inured to the Imrdflilps and privations of a new country: they were poorly compensated in mon-y, and at times overwhelmed by appar ently unsurmountable difficulties. A mark of a great mind is the renewal of effort at each succeeding failure, and so It was In the case of Wilbur and men of his type, although they met with difficulties and oftentimes failed to accomplish results desired, each failure quickened their ambition to a higher and better effort. Confucius says: "Our greatest glory is not in never falling, but in rising every time we fall." This is indeed pagan philosophy, but none tho less Christian, for such has been the main spring of that effort which has ex tended the religion of Jesus of Naza reth from a Roman province to the conquest of the world. fixing of wood letters and Illustrated signs. 1907. Loveweli and others The fireless cooker. 1908. Bothamstcd experimental station. Harp enrten Guide to the experimental plot. 19011 Van Arsdale Twentieth century interest tables. 1901. Weathers Practical guide to school, cot tage and allotment gardening. 190S. PHILOSOPHY. Dewey Studies in logical theory. 1903. Quackenbos (Hypnotic therapeutics In theory and practice, with numerous illus trations of treatment by suggestion. 190S. BOOKS ADDED TO JUVENILE DEPART MENT. Bubier How to, make electric batteries at home. ' Mclntyre Cave boy of the age of stone. Pyles Story of Sir Launcelot and his companions. Roberts Cruise of the yacht "Dido." A Heart to Mouth Talk. (Mr. Taft to Mr. Roosevelt.) W. J. Lampton in New York Times. Come, friend of mine, dear, strenuous friend. The best I ever had. If you bad not held up your end I should have been in bad: But come with me and let u chat About where each of us is at. Sit down, sit down, although to sit Is not your style at all. But now. Jnst for a little bit. Pray heed my earnest call. There, that Is right, how good of you To do what you are asked to do. Now listen while I say a word concerning you and me And our relations since the 3d. As they are bound to be With you on deck and me about To take your place when you get out. I liko the vigor of your style. But say, old chap, when I Am up to follow afterwhil.., I wish that you would try To hold yourself in check and make The Job less hard for me to take. By heck, these last three months of yours Are mtno to all Intents, And I don't want your strenuous stores Charged up to my expense When 1 take hold of this affair And have to settle for your share. Restrain your fierce denire to mop The earth up with your foes And. prithee, do your be;t to stop Your language overflows. At present do a thinking part , So I can have a decent start. Seer
