Article May 5, 1928 Issue

A writer in a recent issue stresses the social necessity of...

Edgar McLeod, Committee on Publication for Northern California,—San Francisco

Emanu-El

A writer in a recent issue stresses the social necessity of compassionately considering the afflictions and woes of humanity. He presents some inspiring examples of great humanitarians such as Moses and others who voluntarily shared the burdens of their fellows. However, in condemning the opposite attitude, the writer conveys a wholly false impression in stating: "When Christian Science says there is no pain, it makes people callous, not sensitive, and Christian Scientist will rather say, 'You're not suffering' than, 'Can I help you?'"

Christian Science neither teaches nor implies that sin, sorrow, and suffering are unreal or nonexistent, in the sense that they appear to be mortal, human experiences. In fact, its views regarding material existence are in complete accord with Paul's statement, "The whole creation groaneth and travaileth in pain together until now." It is unreasonable to suppose that Christian Science could have healed thousands and attracted followers from all conditions of humanity through such heartless flippancy as would say to the afflicted, "You're not suffering." Christian Science does teach, in accord with the Scriptures, that the real man is created, and has existed always, as the image and likeness of God, and therefore is spiritual, perfect, and harmonious. From this it follows that correct understanding of God and man's relation to Him restores and preserves health and harmony.

Anticipating just such misapprehension as that of the critic, Mary Baker Eddy, the Discoverer and Founder of Christian Science, on page 460 of "Science and Health with Key to the Scriptures," declares: "If Christian healing is abused by mere smatterers in Science, it becomes a tedious mischief-maker. Instead of Scientifically effecting a cure, it starts a petty crossfire over every cripple and invalid, 'Nothing them with the superficial and cold assertion, 'Nothing ails you.'" Again when emphasizing the necessity of compassion and tenderness in ministering to the suffering, on pages 366 and 367 (ibid.), Mrs. Eddy writes: "If we would open their prison doors for the sick, we must first learn to bind up the broken-hearted ... The tender word and Christian encouragement of an invalid, pitiful patience with his fears and the removal of them, are better than hecatombs of gushing theories, stereotyped borrowed speeches, and the doling of arguments, which are but so many parodies on legitimate Christian Science, aflame with divine Love." The critic asserts that the "purpose of our spiritual life is not to give us physical health;" and he adds, "Christian Science offers freedom from sorrow, trouble, and pain (nonexistent entities) which is not a spiritual purpose." It is true that Christian Science promises health as well as surcease from sorrow, trouble, and pain, but it promises this consummation only as a result of having sought "first the kingdom of God, and his righteousness" in accordance with the precept of the Galilean Prophet. Nevertheless, deliverance from disease and the preservation of health are among the oldest and most persistent quests of mankind. Few will deny that comforting the sick and the sorrowing has always been regarded as a vital and essential service of true religion. Not only did David declare that it is the Lord "who healeth all thy diseases," but the Scriptures are replete with instances where the sick were healed through spiritual means. The destroying plague was stayed by the great Jehovah, and kings of Israel turned humbly to the Lord for their healing. Even the haughty Naaman, captain of the king's host, "came with his horses and with his chariot, and stood at the door of the house of Elisha," to be recovered of his leprosy.

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