(3) God, Spirit, being all, nothing is matter.
(4) Life, God, Omnipotent Good, deny death, evil, sin, disease.
In other words, Christian Science begins—and, for the matter of that, ends—with the categorical statement that the one and only Reality is Mind, Goodness, God, all three of which terms it uses synonymously and interchangeably. So much being granted, the rest follows "in a concatenation according"; the {125} possible permutations are many—the result is always one. God is All: hence, says Mrs. Eddy, "All is God, and there is naught beside Him"; but God is Good, and as He is All, it follows that All is Good; and if all is good, there can be no evil. Again, Mrs. Eddy propounds the following three propositions: God is Mind; Good is Mind; All is Mind; therefore, once more, all is good, all is God, and there can be no evil. Or, to introduce another variation—God is All, and God is Mind; therefore Mind is all; therefore there is no matter. Grant the Christian Science premises, and there is no escaping the Christian Science conclusions.
But do we grant these premises—do we grant Mrs. Eddy's fundamental pantheistic assumption of "the allness of God" [3]? We have shown again and again why we do not; and with the rejection of the basal tenet of Christian Science the superstructure follows. But now let us show how all Mrs. Eddy's juggling with words, all her assertions of the goodness of all and the allness of good, do not help her to get rid of evil. Granting for argument's sake that Mind is the only reality, then the test of reality must be this—that something exists in or for a mind; in so far, {126} then, as evil, pain, and so forth exist, as Christian Science tells us, "only" in some mind—in so far as "disease is a thing of thought" [4]—evil, pain, disease, etc., must pro tanto be real, nay, the most real of realities, for where except in mind could they exist? And even if we can successfully annihilate them by denying their existence, whence did they come in the first place? From "malicious animal magnetism"? But if God is All in all, and All-good, what is that malicious animal magnetism which is somehow not God and not good? Does not this whole tangle serve yet once more to illustrate the futility of that doctrine of Divine allness which we have seen successfully masquerading as Divine immanence?
Let us test the worth of these speculations in yet another way. Christian Science declares evil to be non-existent, illusory, an "error of thought." But that which is true of a species must be true of all its genera; if all men are mortal, and Socrates is a man, it follows that Socrates is mortal; if evil as a whole is nonexistent, that which applies to the general phenomenon must equally apply to each and all of its manifestations. But error is undoubtedly a form, and even a serious form, of evil; from which it would follow that if evil is not real, error is not possible—and in that case one opinion is as good as its opposite, and black and white are only different {127} descriptions of the same thing. But if that is so, if one thing is as true as another, we shall conclude that, e.g., the rejection of Christian Science is no more erroneous than its affirmation. Will Christian Scientists acquiesce in that inference? And if they will not, by what means do they propose to show that it is not a legitimate deduction from their own axiom, the unreality of evil? If error is a real fact, evil must be so to that extent; on the other hand, how can it be an error to believe that evil is real, if error, being an evil, must itself be illusory?
But it is time we turned from our examination of the principles of Christian Science to their application. So far as the wholesale declaration of the illusoriness of physical evil—the ravages and tortures of disease—is concerned, the implicit belief extended to the pretensions of this creed to master all such ills is proof, if proof were wanted, of the success which rewards those who act on the maxim, "de l'audace, toujours de l'audace!" Given the right kind and amount of faith, we are assured, Christian Science treatment will prove effective in a case of double pneumonia, or compound fracture, or malignant tumour, without the assistance of the physician—above all, without "drugs," which are pronounced taboo by Mrs. Eddy; "and that," to quote Mr. Podmore again, "is a postulate which can never be contradicted by experience, for failure can always be {128} ascribed—as it is, in fact, ascribed by the Christian Scientist to-day—to want of faith or 'Science' on the part of the sufferer." Nothing could be more entirely simple or unanswerable: if the patient improves or recovers, the credit goes to Christian Science; if he gets worse or dies, the unfortunate result is debited to his lack of faith. The only thing Christian Science fails to answer is, as we have already seen, the preliminary question, viz., what caused the disease—or at any rate the semblance, the malignant hallucination of disease—in the first instance. If God is all and all is God; if God is Mind and there is nothing but Mind; if all therefore is mind and all is good—whence in a good Mind comes even the hallucination of pain and evil? "The thoughts of the practitioner," says Mrs. Eddy, "should be imbued with a clear conviction of the omnipotence and omnipresence of God; . . . and hence, that whatever militates against health . . . is an unjust usurper of the throne of the Controller of all mankind." [5] But if God is omnipresent, His presence must be displayed in the disease; if He is omnipotent, how can there be a usurper on His throne? If He is All, how can there be aught beside Him? These are points on which we wait in vain for enlightenment from the Boston mysteriarch.
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We shall be told, however, that whatever flaws there may be in the theory of Christian Science, this cult could not possibly have obtained its vogue if it were all promise and no performance; and as a matter of fact, testimonies to the curative effect of the treatment abound, furnished by those who say they have been restored to health by these methods, and as convincing as such testimony can be. We use the latter phrase advisedly; it is impossible to read these documents without being convinced of the entire good faith of the writers in relating what they themselves believe to be true; it is impossible not to be convinced by the perusal of their accounts that cures of some sort took place: the one thing of which it is possible to remain quite unconvinced is the fundamental contention of Christian Science, viz., that there was no disease to be cured. Speaking quite generally, if one is going to be impressed by testimonials there is of course, no patent pill of respectable advertising power which cannot produce such by the wastepaper-basketful; and perfectly sincere and unsolicited testimonials, too. What these prove, however, is neither that the patients have been cured of the particular diseases they may name—and in the diagnosis of which they may very likely be mistaken—nor above all that it is the taking of a particular preparation to which they owe their cures; they prove the enormous power of suggestion and auto-suggestion, in {130} virtue of which many ailments yield to the patient's firm assurance that by following a certain course he will get better. Everyone knows that a manner which inspires confidence, a happy blend of cheerfulness and suave authority, is of at least equal value to a physician as his skill and diplomas; and it is probably true, approximately at any rate, that a man can no more be cured of a serious illness unless he believes in his curability, than he can be hypnotised against his will. But between the recognition of such a fact, and the description of a cancer as an obstinate illusion, or a crushed limb as an "error of thought," there is just the difference which separates sanity from extravaganza.
In short, that which is of truth in Christian Science is not peculiar to it; while what is peculiar to its teaching, the denial of the reality of shattered legs, wasted lungs, diseased spines, etc., is not true. The power of mind over body, the possibility of healing certain diseases by suggestion, is not the discovery of Mrs. Eddy; the assumption on the other hand, that all diseases are susceptible to such treatment is characteristic of the school of which she is the latest and best-known representative—only it is false. "All physicians of broad practice and keen observation realise that certain pains may be alleviated or cured, and that certain morbid conditions may be made to disappear, provided a change in the mental {131} state of the patient can be brought about. . . . It does not require special learning to build up a psychotherapeutic practice based upon the observation of such cases; and the Christian Science healers, narrowly educated and of narrow experience, have done just this thing, resting upon the theory that the mental influence of the healer is the effective curative agent. It is easy to see how a development of this theory would lead to the assumption that all kinds of diseases may be curable by mental influence emanating from a healer, this leading to the practice of the so-called 'absent-treatment,' with all its follies and dangers." [6] When it is added that the Christian Science healer is a professional person, and that the cost of "absent-treatment" may come to as much as ten dollars an hour, we need say no more about the "dangers" alluded to.[7] That the quasi-religious formulas of Christian Science may prove extremely effective in bringing about such a change in the mental state of certain patients as will cause pains {132} to be alleviated or cured, and morbid conditions to disappear, one need have no hesitation in believing; moreover, as the medical author just quoted acutely observes, it is quite possible that some patients would not be cured unless they were "allowed to believe that their cures are due to some mysterious or miraculous agency." But even such an admission does not mean that Christian Science does more than apply the principle of suggestion, increasing its efficacy by utilising the religious faculty of the patient; nor, above all, does it give countenance to the root-contention of the creed, viz., that pain and disease are unreal. Once more, if mind be the only reality, then pain, seeing that it can only be experienced by a mind, is real in exact proportion as it is intense.
It might seem unnecessary to add anything more to what has been said in refutation of the claims of Christian Science so far as physical healing is concerned; but one or two very simple considerations will complete our case without greatly detaining us.