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“Christian Science,” the most successful of any of the cults which are grouped under the general term of “ New Thought,” was founded by Mary Baker Eddy in the ’60’s, although it did not rise into popular favor for many years after that time. Whether or not Mrs. Eddy received her inspiration from Dr. P. P. Quimby, as some claim, is outside the matter of the present consideration. Whatever may have been the history of her start in the movement, the fact is indisputable that the “Christian Science” of to-day is the result of her own energy, ability and judgment, and she is justly entitled to her claim of “founder” and actual promoter of the movement. Without Mrs. Eddy, “Christian Science” would not be known as it is to-day.

The Christian Scientists hold that no one not a member of their organization can have sufficient knowledge of its principles to explain them, or even intelligently discuss them. This may be so, and the best I can do is to present for your consideration the fundamental principles of Christian Science as they seem to be upon careful inquiry.

It would seem that Christian Science is based upon the fundamental idea of the existence of an omnipresent, omnipotent, and omniscient principle of Being, known as “God,” the divine individuality of which (or whom) can be discerned only spiritually and supersensibly, and which cannot be cognized by “mortal mind” or the so-called material senses. God is held to be Life, Truth, Love, Spirit and the Divine Principle of all true Being, and the sole creative principle, cause, origin, source, basis, foundation, government, and law of all that has actual and permanent existence. God is also held to be the sole Substance—that is, that the Divine Spirit-Mind is the only actual, immortal substance or reality. The Divine Mind is held to be conscious only of good, spirit, life and health , and does not create or consent to any form of evil, sin, sickness, death, or matter, which, instead, are held to be “errors of mortal mind”— abnormalities and monstrosities—the negation of Truth—“the paraphernalia of an ignorant and depraved sense of existence which are but relative qualities, and both of which fear, sin, superstition, ignorance, and an erroneous philosophy— “mortal mind,” in short—are held to constitute the primal cause of the degradation which has involved the human race in mortality, which, however, is, may be, and will be, overcome by the knowledge of the Truth which is in Christian Science.

It will be seen at once, by those who have followed us in the preceding chapters, that the fundamental principle of Christian Science is essentially idealistic. It partakes of the nature of the conception of Bishop Berkeley, but in many ways is nearer to the idealism of the centuries-old advanced school of the Vedanta Philosophy of India. Both hold that there is but one reality—one life—one substance—that of the Absolute, or God. Both hold that the material universe is illusory and that all things exist only as ideas in the mind of the One. The Vedantist claims that “the appearance of the phenomenal world, with its succession of change, and its plurality of souls,” is due to maya (illusion) arising from avidya (ignorance) which binds the individual until the scales drop from his eyes and he sees the Truth of the Oneness. The Christian Scientist holds that the material world is non-existent in reality, but arises from “the errors of mortal mind” which may be overcome by a knowledge of the Truth which is in Christian Science. In many particulars Christian Science seems to run “on all fours” with the idealism of the past and present—Oriental and Occidental—but in one important particular it diverges, and this one particular is claimed by its followers to be all-important.

We allude to the fact that Christian Science holds that the Divine Mind actually images and is conscious of only the good, the beautiful and the true, and does not idealize, image, create, form or consent to the evil, sin, sickness or death, which are held to be pure illusion or “errors of mortal mind.” The Vedanta, and similar philosophies, on the contrary, hold that the Absolute is “above good and evil,” which are but relative qualities, and both of which are alike unreal and illusory. Justice requires that this distinction be noted in all comparisons of Christian Science and other forms of Idealism. The origin of “mortal mind” of Christian Science is not explained in its philosophy, although it is stated to have no basis in reality. Like the maya and avidya of the Hindus it appears to be an illusory cause of illusion—a series of negation of Truth. At the best, both would seem to be the result of circular reasoning. It would seem to the humble observer that an all-wise, all-powerful, all-loving Absolute or Supreme Being, could and would , prevent the arising of maya or “mortal mind,” or at least immediately destroy such if it did arise. Unless, indeed, we admit, with Hegel, that the “negation” or “opposite” of everything, even Truth, must exist from the very nature of Truth itself.

The authorities inform us that religion depends upon two elements: (1) The perception of need on the part of the individual; and (2) the belief in the existence of some higher power which can and will relieve the need. When a man turns to some believed-in higher power, and supplicates it, in faith and trust, to help him and to relieve his distress, then and there that man becomes a religious being. Schleirmacher claims that religion is “the feeling of dependence.” If this conception be true, then the Christian Scientist becomes the most religious of religious beings, for he depends upon God for everything, at all times. Not content, as is the ordinary churchman, with asking merely for a home in a better land after death, with occasional answers to prayer, the Christian Scientist expects and demands of God the alleviation of every ill; the balm for every pain; health, happiness, and prosperity. In fact, he holds that these things really exist for him in the Divine Mind, and that only the error and illusion of “mortal mind” prevent them from being in constant evidence. It must be confessed that of all the idealistic philosophies, that of Christian Science holds the greatest promise of pragmatic results—the “working out” and “making good” being confidently promised to those who will follow its teachings. It is true that, to the uninitiated, “material good” seems as much allied to the world of materiality as does “material evil”—and as much the result of illusion, maya , or “mortal mind.” But, then, after all, it is probably true that one must be a Christian Scientist in order to fully ) its teachings.

Christian Science holds that its healing and removal of error is wholly the result of spiritual power—and arises from the perception of the Truth. It claims to have nothing in connection with suggestion, mental healing, faith-cure, and other forms of healing manifested by the various “New Thought” schools and others—these manifestations being regarded as merely “mortal mind” counterfeits of the real—the serpents of the magicians as compared with the serpent of Moses, and, like the former, destined to be swallowed and destroyed by the Truth. The most dangerous of all forms of “mortal mind” to the Christian Scientist, is that known as “malicious animal magnetism,” which is akin to hypnotism, mesmerism, and general evil mental malpractice. This “m. a. m.” seems to be the “devil” of Christian Science, although to an outsider it would seem that if the fundamental tenets of the faith be true, there would be no cause for alarm. By many kindly disposed and sympathetic critics of Christian Science this “m. a. m.” belief is regarded as an ugly excrescence upon a beautiful philosophy. Let it be hoped that time will remove it.