Christian Science pleads for an undivided Christianity, and in this it should have the active as well as sympathetic support of all who desire to see Christ's kingdom come on earth. It stands without argument that the world needs the whole of Christianity to save it. Of what avail, then, is it to use but a fraction of Christianity and expect that fraction to do the work of the whole? How would Jesus have succeeded in his work had he used only so much of truth as is considered practicable by the Christian world today? How long would Christianity have survived its Founder if he had never healed the sick?

The difference between Christian Science and other Christian denominations is as to whether Christianity shall be practised in its entirety in this present world. Christian Science maintains an unqualified affirmative. It is well known that Jesus did things which he told his disciples to do, and to teach others also to do, but which are now left out of the ordinary Christian's practice. Why is it that this is so? What excuse have the Christians of this century for excluding these things, among which is the healing of disease, from their "list of Christian duties" (Science and Health, p. 31), or for condemning Christian Scientists for including them?

A part is not equal to the whole and cannot give equal service. Of what use would the finest piece of machinery be, if its parts were not complete, or were separated from each other? Yet has not Christianity, as generally accepted, been much like a dismembered engine, and has this not explained its inability to bring spiritual energy into regenerating touch with mankind? Instead of healing the sick as Jesus commanded it, the church has left this sacred duty out of its creed and its practice, giving it into the hands of material systems and beliefs that have no essential relation to Christianity at all. Instead of upholding Jesus' teaching that those who kept his word should not die, it has taken direct issue with the Master by teaching the unescapable certainty of death, no matter how closely one might follow him. It has thus left mortals in the terrifying grasp of sickness and death, and has been trying to work with only a part of Christ's perfect gospel, with the result that Christianity has still the work to do which Jesus left to it almost two thousand years ago. Is it not time that it was restored again complete, with every part in its place, so that it may be able to do what God requires of it and what humanity so sorely needs?

The division of Christendom into multitudinous sects has not benefited the world, and is not in fulfilment of Jesus' prophecy that "there shall be one fold, and one shepherd." Although each of these sects contains some element of Christian truth, their aggregate is not Science by confusion. The work of interpreting truth could not have been divinely divided among this multitude of differing beliefs, else they had been found working in harmonious inter-helpfulness, and their sum would be the perfect whole of Christianity. All of these branches of the Christian church, even if combined, could not redeem mankind from error, nor lessen the human fear of disease and death, and for the reason that they have tacitly agreed to discard one of the essentials of original Christianity, the healing of disease, trying thus to work in submission to disabilities which Jesus distinctly bade them overcome.

Christian Science is what the world has long been waiting for, the revelation of the whole truth, the whole of Christianity. To discredit it or repudiate its claims, demonstrable as they are, is to continue the weary search for that which the teachings of Jesus Christ, understood and demonstrated, alone can supply. If Christian Science were but a fraction of Christianity it could not fulfil its mission as the Comforter, to whom Jesus referred as leading "into all truth," and of whom he spoke not as many but as one. From a careful study of his words it is evident that he referred to a revelation rather than a personality, and that Christian Science is this revelation is abundantly proved in its works. It is leading human thought into that understanding of Christianity which embraces all that Jesus taught of it and all that he did in demonstration of it. It gives no reality, power, life, nor presence to anything besides God, good. It does not exclude from Christianity the deliverance from any form of evil, but accepts the Christ as the Saviour from all that renders men discordant, sinful, or ungodlike, from all that robs them of dominion over evil.

Arguments to sustain the divine origin and power of Christianity are out of place, and Christian Science does not rest upon them. The life and work of Jesus remain for all time as indisputable proof of all he taught, and as an example for all who would follow him. All that constitutes evil, all that makes earth sad and desolate and unholy, must inevitably succumb to the Christ-power as the individual travels the same road which Jesus did, up to the perfect understanding of God. With the memory of our Lord's wondrous life, his promises and his commandments ever before it, and with the spectacle of mankind unredeemed, writhing in the grasp of woes that are unutterable and indescribable in their depth and intensity, it is inexplicable how the Christian church has deliberately rejected that part of Christianity which alone can save from these conditions, and which must sometime be used to complete human salvation.

Christian Science rejects no part of Jesus' teachings, and teaches nothing that is not in conformity with them. In working to redeem mankind from sickness, sin, and sorrow, on the basis of Christianity, it is doing nothing contrary to the will of God nor to any just law of man. In presenting Christian Science to the world as the whole of Christianity, as possessing all that Jesus proved of it, as constituting the perfect plan of salvation from evil, not excepting sickness and death, and as available always to the full measure of human understanding, it is bringing to human perception the perfect idea of Christ.

The differing opinions of men, although crystalized during a thousand years into the creeds and dogmas of Christendom, are not Science nor Christianity. Those who have come into Christian Science from other religions have found in it all that was helpful in their former beliefs, as well as the help which these beliefs could not offer them and of which they stood in such great need. Its boundless possibilities for good and its utter impossibility for evil, demonstrated again and again in the healing of every form of human suffering, sustain its position and its claims, and point to the ultimate fulfilment of its mission to redeem mortals from all error.