Stand on the steps of one of these superb edifices any Sunday or Wednesday and face the intelligent people eagerly and seasonably attending service, despite storm or weather stress! Watch the leisurely outpouring audience. Take note of their intelligence, manifested in countenance and bearing! They have not heard sermon or dissertation, they have not been carried up to super-heights by entrancing oratory. They have heard antiphonal reading. Verses of Scripture have been read by a man, responded to by a woman with paragraphs from Science and Health. There has been silent prayer and concerted repetition of the Lord's Prayer. Interspersed have been solos and the congregational singing of hymns. Every member knew every line of that Sabbath ceremonial before he left his home. Mark Twain says he does not understand it—do you?

How happens it that failure becomes success, dependence breaks loose from bonds? Misfits find their way into places. Is it mere matter of jest that thousands of excellent people, above average intellectualism, embracing all professions and pursuits, thus concur upon these topics of main concern, erect great and conspicuously beautiful temples, paying every dollar ahead of dedication, and when soon crowded to overflow, build a beautiful other? They do no proselyting. They attack institutions of civilized men. They read the same Bible that is read throughout the world, and at no time in America has that ever been so gnerally read as it is now, for in many an office, in many a desk, is a copy of the Bible, and in the homes of this land this great book occupies its old place, when it was a public boast that the foundation of this government was "faith in God and in His Word."

In the magazines are running denunciations and the defense that denunciations ever call forth. It is sought to show that ideas of such exaltation could not have come from a source so humble as this pain-distracted woman, whose experiences in life were in the main harsh and cruel. It is attempted to present her in almost any stage between that of fool and monster. Her admitted authority in the church she founded provokes the charge of "despot." Without proof that a sentence put forth by her had ever been written or uttered by another human being, she is charged with plagiarism and imposture. The serenity and sanctity of age in no way shelter. Enemies make tools of relatives and beneficiaries seek the exploitation of her private affairs in the courts.

Meanwhile Christian Science is organizing societies and churches at the rate of "one in four days." If we can believe anything human, its testimonies are unshakable. When since the days that Saul, on the way to Damascus, was surrounded by "a light from heaven, above the brightness of the sun," has there been such a public testimony for the religion of Christ as that of Charles Klein, foremost playwright of our day? Saul of Tarsus, man of the world, an experienced, an educated Jew, was chiefest among those who sought to put to death, to compel to abjure and to blaspheme. Klein, man of the world, misanthrope, careless of life, an educated Jew, no more seeking knowledge of Christ than sought Saul, was no less suddenly converted and absolutely healed. Saul, with oratory perhaps never equaled, preached and bore testimony. Klein puts forth a statement, the truth of which no man can doubt, so simple as to make it a literary example.

Who of us has not a score of friends whose lives have been recast, who have gone from dishonor to honor, because of this faith? Who of us does not know a dozen whose bodily ills cried out continually—physical wrecks, now regenerate and blooming? The testimony of those who have been halted at the grave, whose feet were on the threshold of the tomb, is such a mass of cumulative evidence as never has been adduced in support of any faith, in all the world. Knowing Judge Septimus J. Hanna for a lifetime, can I doubt his healing or its manner? Associated with I. L. Johnson for years, realizing the plight he was in, does it lie with me to dispute his physical and spiritual regeneration? I saw it. Others near and dear have been "loosed from these bonds." Yet with all these evidences about me, I have never read Science and Health. I have attended the beautifully simple services. I have heard and have weighed testimonials. I have heard what seemed absurdity of absurdities, but having known those whom medicine condemned to short earthly shrift, whom surgery claimed ability to afford the sole, dangerous chance; having seen them, talked with them, hoped and despaired for them, can I dispute apparent health and that they have experienced what they assert? Can I doubt him who has turned from evil to righteousness? Has he not been "healed" who from worthlessness becomes worthy?

Subjected to analysis the hostility of Mark Twain is pitifully ludicrous. The admissions he is compelled to make nullify the argument he plies. "This, my son, was dead and is alive again" forever convinced those who knew the facts. "Whereas I was blind, now I see." Could you argue faith out of that man? Does sophistry refute the statements of Judge Ewing? What does the supercilious criticism of early grammar and of composition amount to, coming from Mark Twain, against the avalanche of testimony of unimpugnable men and women, whose minds and bodies have been healed?

There is a potentiality in this irresistible spread that has not been exploited, viz., that it will abolish caste. The denominational churches have not brought to common brotherhood either the masses or the classes, and should this be the grand distinctive mission of Christian Science it will not only "spread over half the world in fifty years" as Mark Twain predicts (unless his excessive mentality shall check it), but it will within fifty years dominate Christendom. Well, what if it does?

I predict that Mark Twain will eventually profess the faith against which he shows his impotency. As persecution bred martyrs and begat saints of the early church and assured the spread of doctrine, even so contumely is now informing widely and insult is bringing mastery—not to defend, for of defense there is no need—but to resent slurs and detraction sought to be placed upon those of our neighbors and friends who believe that pure living and high thinking, based upon faith in God, will do what no other power can do, and whose condition proves the truth at least to them.

A religion which concerns itself less with the heathen and more with the health of its individuals, their spiritual health evidenced by physical repairment; which sends men and women strong, confident, happy, to the tasks and toils of life; which begs from none, incurs no debts, carries no mortgages; which marks its spread by glorious temples; which demands nothing, exacts nothing, in no way interferes or infringes upon civilized rights; whose exponents grandly override care and beam with good cheer; whose every article of faith is spread for the whole world to view; whose major tenets intellectual lands concur in; whose contention that in the body natural, as in bodies municipal, social, or for whatever purpose created, regeneration and reformation must proceed from within (and all materia medica claims of potency is to "aid nature in its efforts at recovery," thus proclaiming the unnaturalness of disease and asserting physical hostility toward it); whose first manifestation is in greater reliance and in surer accomplishment in affairs,—truly even timid Goldfield need not shiver should Christian Science attempt to establish itself here, should its happy faces beam amidst many cares, and should a paid-for temple flash to morning sun or silhouette the evening sky.