When the naturalist Charles Darwin propounded his theory of evolution, most of the religious world considered him to be the archenemy of God, and the acceptance of his theory signified to religionists that one had turned away from God, the Bible, and all that was considered sacred. But in "Science and Health with Key to the Scriptures" Mary Baker Eddy, the Discoverer and Founder of Christian Science, writes, "May not Darwin be right in thinking that apehood preceded mortal manhood?" ^{Science and Health, p. 543:} And she adds on another page, "In its history of mortality, Darwin's theory of evolution from a material basis is more consistent than most theories." ^{p. 547 :}

Mrs. Eddy did not condemn Darwin nor did she dismiss his theories. She considered them in terms of his assumptions and thought that they made sense in describing the history of mortality, although not describing spiritual manhood. Mrs. Eddy's attitude is the cue for Christian Scientists today in the study of the theories of psychology, modern biology, and other natural and social sciences. While studying these theories in terms of the assumptions on which they are based, Christian Scientists do not mistakenly believe that such theories describe spiritual man, made in the image of God, Spirit.

Today's theories about mortal man—in psychology, biology, and the social sciences—in many ways describe him more clearly than ever before. Some elements of modern psychology are approaching Mrs. Eddy's conclusions about the mortal, or carnal, mind, though nothing is said about the divine Mind, God. Modern physiology describes the mortal body in minute detail, though nothing is said of individual spiritual man's embodiment of divine ideas. Christian Scientists can find in modern sociology some points which parallel Mrs. Eddy's teaching about human society, though it leaves out her teaching of the spiritual compound idea, generic man.

It is for Christian Scientists to make the further translation— from the relative of human studies to the absolute of divine Science. Through Christian Science we learn to think from the standpoint of the absolute truth, though we seem bound by the human condition, that is, we still seem to have a mortal mind and a mortal body and to live in a society of divergent and conflicting views and purposes.

Christian Science teaches that in proportion as we identify ourselves with the spiritual—the Christ, Truth,—we find that our human sense of existence is improved. Our experience loses something of its gross materiality and gains in spirituality; we take on more of the characteristics of the divine Mind; our bodies express more harmony and normality; the society in which we move rises a degree in the scale of universal love and equality. This is healing in its widest sense.

Paul was referring to this healing process when he wrote, "Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and . . . put on the new man, which after God is created in righteousness and true holiness." ^{Eph. 4:22-24;}

An enlarged and improved understanding of spiritual existence must accompany our human studies. In most human studies we can find—if we look for it—a record of an improving sense of things. Mrs. Eddy writes: "Through astronomy, natural history, chemistry, music, mathematics, thought passes naturally from effect back to cause. Academics of the right sort are requisite. Observation, invention, study, and original thought are expansive and should promote the growth of mortal mind out of itself, out of all that is mortal." ^{Science and Health, p. 195;}

Academic studies should help and not hinder "the growth of mortal mind out of itself." "Observation, invention, study, and original thought" have served mankind well. To a greater degree than ever before mankind's power of observation has been increased by telescope and microscope so that men literally see millions of objects which before were imperceptible. The inventions of modern technology are progressively freeing mankind from burdensome tasks. Study of natural and cultural phenomena continues to extend mankind's horizons and self-understanding. Original thought seeks to order and explain in a better way the rapidly accumulating knowledge.

Is there a conflict between Christian Science and academic studies? No. The Christian Scientist can ask with Mrs. Eddy, "May not Darwin be right ...?" May not any other theory be light in terms of its assumptions? And the Christian Scientist can embrace his studies with vigor, wrestle with them, consider them on their own terms, see the distinction between the human and the divine, and thus draw spiritual lessons from this activity.

The Christian Scientist is not compelled to compromise his religion or to compartmentalize it, as some students may think; and there is certainly no need to cancel it for a time and become an agnostic, which may seem the easiest way out for many. Although some professors may deny God and religion, it is important to remember that it is only their own concept of God and religion that they deny. The Christian Scientist may find that he doesn't accept that concept of God or that kind of religion either.

Even while seeming to deny religion and God, dedicated scholars often seek with all their heart to know Truth. While they dismiss as foolishness the religion of form and ceremony, of pomp and display, they seek to live what they do accept: a deep concern for humanity. The Christian Scientist joins with the scholar in both the search for a clearer understanding of the nature of reality and a more active expression of human concern.

The Christian Scientist accepts the challenge of the college or university as he pursues his study and seeks to make it mean something to him and help him to become a better Christian Scientist. He so lives his religion by his consistent expression of divine qualities in human affairs that both professors and fellow students may ask, "What has he got that we haven't?" He maintains an open and inquiring thought, ready to ask, "May not Darwin be right . . . ?" He strives to come out of a dreamy sense of either the material or the divine and accepts the present challenge pointed out to him in these words: