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