Article January 11, 1908 Issue

Our critic objects to the "denials of the Christian Science...

James D. Sherwood

Paris (Tex.) Advocate

Our critic objects to the "denials of the Christian Science system," and asks, "If I am suffering from a raging toothache, what possible good is there in denying the fact?" He might be answered by another query. "What possible good is there in affirming that you are suffering from a toothache?" We should try to overcome what we know is harmful, but we cannot accomplish this result by yielding assent to and agreeing with evil. Jesus' rebuke of evil was quick and decisive, and St. James admonishes us to "resist the devil, and he will flee from you." It should be understood, however, that in Christian Science practice healing is not accomplished by a mere denial of error. It requires an understanding of the Science of being, and the affirmation of truth as well, since every denial is based upon a true affirmative. God is good, and God is infinite. He is all; therefore evil is nothing and nobody. Merely uttering words without a due understanding of truth is of little consequence in overcoming error. Our Master said, "Ye shall know the truth, and the truth shall make you free." The truth frees one from error. If the toothache were true, it would remain in spite of denial; and as it disappears when rebuked by truth, its unreality is proven, for it no longer exists. Reality is indestructible. Unreality is without entity. Nothing never was something; and reality is eternal.

Our critic finds fault with Christian Science because it teaches that matter is unreal, yet he admits "there is nothing permanent in matter." God is Spirit and God is infinite. He is all. The allness of Spirit declares the nothingness of Spirit's antipode, named "matter." Many of the greatest thinkers in the world are changing their beliefs concerning matter, and no longer regard it as substance. All that is beautiful and useful is real. The landscape is real; but not as matter. Calling it matter does not make it so, any more than calling the earth flat made it so, in times past. We have outgrown the belief in a flat earth, and all will outgrow the belief in substance-matter. As the knowledge of God increases in the earth it will be understood that Spirit is the only substance; and with this understanding belief in matter will disappear.

Our critic objects to Mrs. Eddy's use of the term "mortal mind." He contends "that man, both physically and mentally, is a compound of Spirit and animal." Such an assertion does not make the statement true, for St. Paul tells us "the carnal mind [animality] is enmity against God: for it is not subject to the law of God, neither indeed can be." There is no copartnership between the animal and the spiritual. Spirit is God and God is infinite, and we know the infinite cannot combine with the finite, because they are opposites. Mortals believe in the reality of matter, evil, animality, finity, etc. In teaching the allness of God, the allness of good, and the unreality of all that is unlike God, Mrs. Eddy makes use of the term "mortal mind" when referring to the belief in a power besides God, a belief that is externalized in the many forms of sin, sickness, and death. The belief in many minds is an error that opposes the teaching that God is infinite. Belief in this error results in all the ills that affect mankind. This error claims that mind is both good and evil; that evil is as real as good; that evil has power and is power; and that it has power to inflict evil, even to the extent of killing its victims. Our critic finds fault with the Founder of Christian Science because her teachings expose this falsity, this malicious phase of mortal mind.

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