The comments on Christian Science by a doctor of divinity now transiently in our city should have been discontinued long ago, for they have no point when the actual teachings of this religion are intelligently considered. Nearly everything he said in relation to this subject was given such point as it had by ignoring the distinction made by Christian Science between the real man of God's creating and the counterfeit of man, which includes sin, disease, and death. This distinction is plainly made throughout the authorized literature of Christian Science, and it is easily understood as well as easily followed by any fair-minded reader.

Moreover, the distinction just stated is not peculiar to Christian Science. It is to be found in the Bible, particularly in the teachings of Christ Jesus, Paul, and John. Here is where Mrs. Eddy found it; and other writers, either with or without her aid, have also noticed it. For instance, Prof. Lucius Hopkins Miller of Princeton University said in his recent book entitled "Our Knowledge of Christ," "In a real sense man is a child of God, and in another sense, equally real, he must become a child of God." In a sense man does not sin, sicken, or die, but is coexistent with God as His image or reflection. In another sense man needs to be saved from these evils and from all evil. Thus Jesus declared, speaking of God, "He is not a God of the dead, but of the living: for all live unto him." Yet the Master also said, "I am come that they might have life, and that they might have it more abundantly." Although Paul said, speaking of God, "In him we live, and move, and have our being," yet he also spoke of an "old man," including "mortality," to be "put off."

John made the same distinction emphatically. In this writings the reality of man's being and the human need of achieving it are plainly declared. For instance, in the first epistle of John we read, "Beloved, now are we the sons of God;" also, "Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." Yet the same writer said in the same letter, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Such apparent contradictions disappear when account is taken of the Scriptural distinction between God's man and what is called a mortal. Likewise the efforts of the reverend gentleman to array the Bible against Christian Science were supported only by his own failure to read or heed its actual teachings.

Christian Science accepts the Scriptural account of the Virgin Mary's conception of Jesus, and Mrs. Eddy's explanation of this marvel has been regarded by reverend men of many faiths as both beautiful and satisfactory. Any one who wishes to consider it for himself is cordially invited to do so by reading Luke i. 26-38, and "Science and Health with Key to the Scriptures" by Mrs. Eddy, from page 29, line 12, to line 13 next page.

Besides the points to which I have now referred, the gentleman in question also said, "Christian Science says, 'Prayer is idle.' " No reasonable excuse for this statement exists in the authorized literature of Christian Science. On the contrary, the exact opposite of this statement can be found by any fair-minded reader frequently reiterated from the beginning to the end of Mrs. Eddy's writings. On the very first page of the above named text-book Mrs. Eddy said: "Prayer, watching, and working, combined with self-immolation, are God's gracious means for accomplishing whatever has been successfully done for the Christianization and health of mankind."

Mrs. Eddy herself aimed to live a life of prayer, and it was her constant habit to suspend other activities at least three times every day for a period of prayer. Moreover, there are a multitude of people who have, through Mrs. Eddy's discovery and leadership, gained some definite and practical grasp of the facts which she has thus stated on page 39 of "No and Yes": "Prayer can neither change God, nor bring His designs into mortal modes; but it can and does change our modes and our false sense of Life, Love, and Truth, uplifting us to Him. Such prayer humiliates, purifies, and quickens activity, in the direction that is unerring. True prayer is not asking God for love; it is learning to love, and to include all mankind in one affection. Prayer is the utilization of the love wherewith He loves us."

The experience of Christian Scientists has proved to their satisfaction that their religion is both spiritual and practical,—both divine and applicable to human needs. For them, and for many people who are not yet avowed Christian Scientists, the knowledge of absolute truth about man and his relation to God which this religion teaches and renders available for human progress, has brought forth the fruits of better health, more genuine goodness, and a greatly increased measure of happiness. To all other people, and particularly the clerical profession, Christian Scientists would say: We shall be glad to offer you the benefits of Christian Science when you want them. Meanwhile, we only ask that you speak of our religion with such fairness as you would desire if our positions were reversed.