Those who may know little else about Christian Science probably identify Christian Scientists by the fact that they practice spiritual healing. "But why?" some may ask. "What is the significance of healing in the overall thrust of worship and Christian life in the Church of Christ, Scientist?" To offer its readers a historical perspective on this question, the Sentinel asked the Archivist of The Mother Church, Lee Zeunert Johnson, about the history of the Christian Science movement. What follows is the substance of that conversation:

Interviewer: Could you say that Mrs. Eddy saw healing as the thrust, the cutting edge, of Christian Science?

Mr. Johnson: Most definitely! We, of course, share immensely in the fundamentals held by true Christians of all denominations. Mrs. Eddy writes, "As the ages advance in spirituality, Christian Science will be seen to depart from the trend of other Christian denominations in no wise except by increase of spirituality." ^{Miscellaneous Writings, p. 21.}

But she also speaks of the absolute necessity for our Church to sustain healing as "the principal characteristic of its denomination." ^{Mrs. Eddy, n.d., Archives & Library, L09887 .} Elsewhere she writes: "In different ages the divine idea assumes different forms, according to humanity's needs. In this age it assumes, more intelligently than ever before, the form of Christian healing. This is the babe we are to cherish." ^{Mis., p. 370.}

Interviewer: But why? Was the emphasis on healing just a matter of what appealed to the public or what would bring Christian Science to public attention?

Mr. Johnson: Neither, as I read it. Her call for healing went far, far deeper than that—even to, as just mentioned, the "increase of spirituality." Healing is essential to achieve the ends of Christian Science, which are, of course, moral and spiritual growth. Healing demonstrates—that is, illustrates for the student—the availability of spiritual power through Christian Science. Mrs. Eddy states, "Demonstration is indispensable to the understanding of this Science." ^{Mrs. Eddy to E.J. Smith, January 2, 1884, Archives & Library, L02064 .} "Indispensable," not a byproduct, not a luxury.

Interviewer: In other words, the student of Christian Science learns from the healing work as he can in no other way?

Mr. Johnson: Can you imagine a chemistry student who never held a beaker in his hand or an astronomy student who never looked through a telescope? Healing is the means by which we attain that goal stated by Christ Jesus: "Ye shall know the truth, and the truth shall make you free." ^{John 8:32.}

Mrs. Eddy writes, "The question, What is Truth, is answered by demonstration,—by healing both disease and sin; and this demonstration shows that Christian healing confers the most health and makes the best men." ^{Science and Health, p. viii.}

Interviewer: Is Christian healing, as she saw it, a way of improving the world, another technology, so to speak?

Mr. Johnson: No, in the sense that Mrs. Eddy was devoted overwhelmingly to the purpose of a reformation that would change humanity radically, not just make it more comfortable with things the way they are, with the materialism of our time. Yes, in the sense that she looked forward to the deliverance of mankind from all of the tragedy, ugliness, and craziness of the world. But she saw this deliverance not as a human method but as salvation in the deepest religious sense. She says of her Church, "From first to last The Mother Church seemed type and shadow of the warfare between the flesh and Spirit, even that shadow whose substance is the divine Spirit, imperatively propelling the greatest moral, physical, civil, and religious reform ever known on earth." ^{Pulpit and Press, p. 20.}

But she started from the premise that mankind on its own is actually powerless to reform itself. She saw that God, divine Mind, works through the Christ in human thought to heal hearts, minds, and lives, but that the carnal mind or matter "profiteth nothing." A favorite passage of mine is from Unity of Good where she says, "Is not our comforter always from outside and above ourselves?" ^{Un., p. 18.}

Mrs. Eddy differed from other reformers in her understanding that the power required for reform derives from a science to be demonstrated! In Christian Science, Science and spirituality meet; Christian Science is the Science of spirituality, of the relation of God and man. Setting forth this Science to be demonstrated in healing, she was totally serious about the availability here and now of spiritual power—not electrical, chemical, or nuclear power. She saw that mankind is absolutely dependent upon this divine energy. Spiritual power to her was more tangible than the chairs we are sitting on.

Indeed, this reform has for its purpose the breaking up of materialism, of the conventional materialistic ways by which mankind does things, and the breaking through of reality, of the spiritual, God-given facts of man and the universe.

Interviewer: Would you say that Mrs. Eddy looked upon herself as a genuine scientist, then?

Mr. Johnson: I honestly think so. She viewed herself not only as a genuine Christian, of course, but also as a discoverer, a scientist investigating the nature and application of spiritual power. Seeking the truth wherever it might lead, she found Christian Science. Even early she had been attracted to scientific pursuits, for she mentions that when she was a student, one of her favorite subjects was "natural philosophy," a term for science studies of her day. ^{See Retrospection and Introspection 10:7–8 .}

Then before the window of revelation opened for her, she immersed herself not only in Bible study but also in medical texts, coming to Christian Science with some knowledge of medicine, not through ignorance. ^{See Robert Peel, Mary Baker Eddy: The Years of Discovery (New York: Holt, Rinehart and Winston, 1966), pp. 135-136, 172 .} Her experience was in the field of homeopathy, an accepted medical system in her day and one still practiced, especially in Europe; she doctored neighbors and friends as well as herself. Homeopathy led her to the use of placebos, sugar tablets dressed up like authentic pills but quite lacking any active ingredient.

In no less than six of her published works, our Leader refers to this research and the contributions it made in taking her to her discovery. Of her early medical findings she tells us, "Years of practical proof, through homoeopathy, revealed to her the fact that Mind, instead of matter, is the Principle of pathology...." ^{Mis. 35:1–3; also see Christian Healing 11:6–13:21 and Message to The Mother Church for 1901 17:24–18:3}

Interviewer: Why did she abandon homeopathy?

Mr. Johnson: The best answer probably is to be found in her own words: "The only objection to giving the unmedicated sugar is, it would be dishonest and divide one's faith apparently between matter and mind, and so weaken both points of action; taking hold of both horns of the dilemma, we should work at opposites and accomplish less on either side." ^{Hea., pp. 12–13; also see Ret. 33:23-34:21 .}

As a Christian and a scientist, she demanded absolute honesty of herself and her followers. Furthermore, knowing that medicine ultimately didn't possess the power needed to save mankind from ill health any more than from sin, she took the giant leap to the divine Mind, or Spirit, where she remained—and asked others to remain.

Speaking of her own search for health, she states: "The author's medical researches and experiments had prepared her thought for the metaphysics of Christian Science. Every material dependence had failed her in her search for truth; and she can now understand why, and can see the means by which mortals are divinely driven to a spiritual source for health and happiness." ^{Science and Health, p. 152.}

Interviewer: And such healing by purely spiritual means is what was to take the movement forward?

Mr. Johnson: Without question! Church members were, as was said in her time, recruited from the graveyards. ^{See Edward A. Kimball, Answers to Questions (Boston: The Christian Science Publishing Society, 1909), p. 19 .} Consider the healing of a young man from Connecticut—Joseph Mann—accidentally shot by a family member. His affidavit on the healing is published in the book We Knew Mary Baker Eddy. ^{We Knew Mary Baker Eddy (Boston: The Christian Science Publishing Society, 1979), pp. 167-170 .}

After no less than four doctors concluded that the bullet from the .32 caliber revolver had touched his heart and nothing could be done to save him, a Christian Science practitioner who was in the vicinity took up the case. According to Mann: "Within about fifteen minutes after Christian Science had been admitted into our house I began suddenly to grow warm again under its treatment. My breath was again revived and normal. I became conscious, opened my eyes and knew I should not die, but would live." And he did live, eventually serving Mrs. Eddy in her household and becoming a Christian Science teacher.

Through the courtesy of a descendant of the Mann family, The Mother Church recently received material dating back to the early weeks of the accident. May I quote from letters, which, though homespun, bear tribute to the grateful exuberance of family members and neighbors who had seen a loved one return from the brink?

First, from a letter written by Mann himself: "In three days I was out of bed and playing my violin and dancing, a happier family you never saw than we were. All the week nothing but singing and dancing—everybody happy. We have just found God, and how to live free from sin, sickness, and death.... I shall devote the rest of my life to teaching people to find God and healing the sick...."

A family member wrote, "Well, Joe is glad it happened; he said it [has] made such a change in us all. Especially Father; he needed a change; he was getting terrible lately. He doesn't drink any more gin. It was time for him to stop." ^{Joseph Mann to his brothers and sisters, Nov. 17, 1886, and letter from a family member, Nov. 26, 1886, Archives & Library; text corrected .}

Interviewer: Yet isn't it true that at the same time Christian Science roused interest it also attracted persecution?

Mr. Johnson: Unfortunately yes!

But whatever the challenge our neighbors and communities find in Christian Science, the challenge to you and me is even greater. If Christian Scientists don't keep the light of healing in Christian Science alive, who in the world will? While the demands of doing so may be great, the result of not doing so is clearly unacceptable, for mankind has no option, no alternative, to the Science of Christ. The spiritual reality that already exists must of a certainty prevail. Our Leader writes, "If Science is pointing the way, and is found to bring with it health, holiness, and immortality, then to-day is none too soon for entering this path." ^{No and Yes, p. 28.}

The achievement of this Science of Christ by means of systematic spiritual growth is the path of the Master. The healing he expected his followers to do is the cutting edge not only of Christianity but also of the effort to save humanity from oblivion.

In the hearts of people today there is a deep longing for peace. When the true spirit of peace is thoroughly dominant, it becomes an inner experience with unlimited possibilities. It is only when this really happens, that the spirit of peace awakens and takes possession of men 's hearts, that humanity can be saved from perishing.

Albert Schweitzer

From the book The Words of Albert Schweitzer, selected by Norman Cousins. Copyright © 1984 Newmarket Press. Reprinted by permission.