There is much in this period of Mrs. Eddy"s life to indicate that she had not yet reached an inner serenity of faith. She was never able to free herself from a perverted belief in animal magnetism or mesmerism which showed itself in fear rather than faith. She believed herself persecuted and if she did not believe in witchcraft she believed in something curiously like it. Indeed, to Mrs. Eddy belonged the rather curious distinction of having instigated the last trial for witchcraft in the United States and with a fitting sense of historic propriety she staged it at Salem. The judge dismissed the case, saying that it was not within the power of the Court to control the defendant"s mind. The case was appealed, the appeal waived and the whole matter rests as a curious instance in the records of the Salem court.
Mrs. Eddy does not appear as the plaintiff in the case. The complainant is one of her students, but Mrs. Eddy was behind the complaint, the real reason for which is apparently that the defendant had refused to pay tuition and royalty on his practice and was interfering with the work of the group of which Mrs. Eddy was leader. The incident has value only as showing the lengths to which the mind may be led once it has detached itself from the steadying influences of experience-tested reality. It is interesting also to note that in one way and another Mrs. Eddy and her church have been involved in more litigation than any other religious teacher or religious movement of the time.
_She Writes "Science and Health" and Completes the Organization of Her Church_
Nothing apparently came of the first tentative organization in 1875. The first incorporated Church of Christ Scientist was chartered in 1879 with twenty-six charter members and Boston as its seat. Meetings of this church were held, to begin with, in Lynn and Boston, but Lynn was not friendly to the new enterprise and the Boston group became the center of further growth. Mrs. Eddy left Lynn finally in 1882 and during all the next period the history of Christian Science is the history of the Mother Church in Boston and of the Ma.s.sachusetts Metaphysical College.
Mrs. Eddy suffered no dissent, her pupils either followed or left her.
She was the controlling force in the whole movement. She began to surround herself with a certain mystery and delighted in theatrical effects. She had written and rewritten "Science and Health" until it began to take final form. The _Journal of Christian Science_ became the official organ of Mrs. Eddy"s movement as "Science and Health" was its gospel.
The movement reached beyond Boston and New England and invaded the West.
It was now so outstanding as to create general public interest. The churches began to take notice of it and indeed, whatever has been for the last twenty years characteristic of Christian Science was then actively in action. What follows is the familiar story of Mrs. Eddy"s own personal movements, her withdrawal to Concord, her growing detachment from the movement which she nevertheless ruled with an iron hand, the final organization of the church itself along lines wholly dictated by its leader, the deepening of public interest in the movement itself, Mrs. Eddy"s removal from Concord to Newton and her death. She left behind her the strongest and most driving organization built up by any religious leader of her time. Of all those, who since the Wesleys have inaugurated and carried through a distinct religious movement, only Alexander Campbell is in the same cla.s.s with Mrs. Eddy and Campbell had behind him the traditional force of the Protestantism to which he gave only a slightly new direction and colouring. Mrs. Eddy"s contributions are far more distinct and radical.
We need, then, to turn from her life, upon whose lights and shadows, inconsistencies and intricacies, we have touched all too lightly, to seek in "Science and Health" and the later development of Christian Science at once the secret of the power of the movement and its significance for our time.
V
CHRISTIAN SCIENCE AS A PHILOSOPHY
Christian science has a considerable group of authorized publications and a well-conducted department of publicity. Its public propaganda is carried on by means of occasional lectures, always extremely well advertised and through its reading rooms and periodicals. Its unadvertised propaganda is carried on, naturally, by its adherents.
Every instance of obscure or protracted illness offers it an opportunity and such opportunities are by no means neglected. But the supreme authority in Christian Science is Mary Baker Eddy"s work "Science and Health." This is read at every Sunday service and is the basis of all lectures and explanatory advertis.e.m.e.nts. In general its exponents do not substantially depart from the teachings of its book, nor, such is the discipline of the cult, do they dare to. There are doubtless such modifications of its more extreme and impossible contentions as every religion of authority experiences. Christian Science cannot remain unaffected by discussion and the larger movements of thought. But it has not as yet markedly departed from the doctrines of its founder and must thereby be judged.
The book in its final form represents a considerable evolution. The comparison of successive editions reveals an astonishing amount of matter which has been discarded, although there has been no real modification of its fundamental principles. References to malicious animal magnetism which fill a large place in the earlier editions, are almost wholly wanting in the last, and there has been a decided progress toward a relative simplicity of statements. The book is doubtless much in debt to Mrs. Eddy"s literary adviser, Mr. Wiggins, who brought to the revision of Mrs. Eddy"s writings a conscientious fidelity. One needs to stand a good ways back from the book itself in order at all to get any balanced view of its philosophy but, so seen, its fundamentals are almost unexpectedly simple.
_Christian Science a Philosophy, a Theology, a Religion and a System of Healing; General Conditions Which Have Lent it Power_
Christian Science is offered as a philosophy, a theology, a religion and a method for the practical conduct of life and it needs to be considered under each of these four heads. It demands also for any proper understanding of it the backgrounds of Mrs. Eddy"s peculiar temperament and checkered history. It is a growth. For her fundamentals Mrs. Eddy is, beyond reasonable debate, in debt to Quimby and in some ways Quimby"s original insights have suffered at her hands. None the less, in its final form "Science and Health" is what Mrs. Eddy has made it and it is what it is because she was what she was. She shared with her own generation an absorbing interest in fundamental theological problems.
She inherited a religion which has reduced the whole of life to rigid and on the whole too narrow theological formulae. She was not able to fit her experience into the formula which her faith supplied and yet, on the other hand, her faith exercised a controlling influence over her life.
She was in a small and pathetic way a kind of nineteenth century Job grappling with the old, old question given sin and, above all, pain and suffering to find G.o.d. She could not adjust either Divine love or a just Divine sovereignty to what she herself had been called upon to bear. A natural tendency toward the occult and the desperate willingness of the hopelessly sick to try anything which promises a cure, led her in many directions. So much her biography explains.
Quimby was the first teacher she found whose system seemed to offer any key at all to the intellectual and spiritual puzzle in which she found herself and when his system seemed to be proved for her by her recovery from a chronic abnormal state, she thereafter followed and elaborated what he suggested. Here a certain natural shrewdness and ingenuity of mind stood her in good stead. She was helped by her own ignorances and limitations. If she had been a trained thinker, familiar with a wide range of philosophic speculation, she would never have dared write so dogmatically; if she had been a great philosopher with the philosopher"s inclusive vision, she would never have dared build so much on foundations so narrow.
Mrs. Eddy was, unconsciously to herself, a type. She thought and felt for mult.i.tudes of perplexed people unable to reconcile the more trying experiences of life with what faith they had in the love and goodness of G.o.d, unable on the other side to find the love and goodness of G.o.d in the wide sweep of law and the orderly sequence of cause and effect, and incapable under any circ.u.mstances of the patient a.n.a.lysis needed to trace to all their sources the threads of their strangely mingled webs of life; impressionable folk under the spell of words; speculative; at once credulous and skeptical; intellectually alert enough to want to do their own thinking and not intellectually disciplined enough to do it well; persuaded that the Bible has both a message and authority and unable to find in their traditional interpretation of it either a satisfying message or an adequately directing authority; impatient of discipline and pathetically eager for some short cut to happiness and well-being. In a very signal way Mrs. Eddy has spoken and written for this type particularly in American life. Her very style a liability as it is, when tested by either logic or the accepted standards of good writing, has, nevertheless, been an a.s.set with those who have made her their prophetess.
The secret of Mrs. Eddy"s power and the power of her system after her is most largely in her essential intellectual and spiritual kinship with such a temper and intellectual status as this, but she possessed also a real measure of creative capacity, a marked reach of speculative power, rare shrewdness and a masterful temper. Mrs. Eddy believed herself to have found her system in the Old and New Testaments--but she did not.
She gradually built it up out of the suggestions which had been given her to begin with; she gave it colour and direction from her own experiences; she proved it to her own satisfaction in the healings which seemed to result from it, then fitted it all as best she could into the framework of her inherited Christian faith and read its meanings back into the Scriptures. It is a pseudo-philosophy pseudo-Christianized (if one may use the word) by a curious combination of ingenuity, devotion, main strength and even awkwardness. And though Christian Science is carrying on to-day as a religion rather than as either a philosophy or a system of healing, it will stand or fall on the intellectual side as a philosophy and not as a religion.
_The Philosophic Bases of Christian Science_
It is professedly an idealistic monism based on carefully selected facts and depending for its proof upon certain results in the experience of those who accept it. An idealism because there is for Mrs. Eddy no reality save in mind, a monism because there is for Mrs. Eddy only one reality and that is G.o.d. For a definition of G.o.d she offers only synonyms and affirmations though here perhaps she follows only the usual procedure of theology. G.o.d is divine Principle, Life, Truth, Love, Soul, Spirit, Mind--and all these capitalized, for it makes a vast difference in the philosophy of Christian Science whether such familiar words as these are spelled with a capital letter or not. It would be possible from Mrs. Eddy"s own words to pretty effectually prove what has been more than once claimed: that Christian Science does not offer a personal G.o.d, but all our terminology in this region is necessarily somewhat loose, though hers is excessively so. Some of her definitions of G.o.d are as personal as the Westminster Catechism or the Thirty-nine Articles.
The writer believes, however, after such dispa.s.sionate consideration of the philosophy of Christian Science as he is able to give, that it would make absolutely no difference in its philosophic basis whether G.o.d were conceived as a person or not. If the G.o.d of Christian Science be taken merely as the exaltation of an abstract idealism or a philosophic Absolute everything would be secured which is otherwise secured.
Up to a certain point Christian Science marches with other idealistic systems. From Plato down we have had philosophers a plenty, who have sought to build for us a universe whose only realities are mind and its attributes, or perhaps more technically, consciousness and its content.
It is truly a difficult enough matter to relate the world without and the world within, once we begin thinking about it (though happily and in the practical conduct of life this is not so hard as the philosophers make out, otherwise we should be in a hopeless state), and it is natural enough for one type of mind to simplify the problem by making the world within the only world. Nor have there been wanting those who have sought to reduce everything to a single reality whether matter or mind, and ever since we have had theology at all a perplexed humanity has been seeking to reconcile the goodness and the power of G.o.d with the sin and sorrow of our troubled world.
But Christian Science parts company soon enough with this great fellowship of dreamers and philosophers and takes its own line. It affirms consciousness and its content to be the only reality; it affirms the divine Mind to be the ultimate and all-conditioning reality; it affirms love and goodness to be the ultimate qualities of the divine Mind, but it meets the problem of sin and evil by denying them any reality at all. (Here it is in more or less accord with certain forms of mysticism.) But even as Christian Science cuts this Gordian knot it creates for itself another set of difficulties and involves itself in those contradictions which will eventually be the undoing of it as a philosophy.
_It Undertakes to Solve the Problem of Evil. Contrasted Solutions_
What Christian Science is seeking is an ideal order with a content of unqualified good and it secures this by denying the reality of every aspect of experience which either challenges or contradicts its own idealism. What is distinctive, then, in Christian Science is not its affirmations but its denials. All systems of philosophic idealism face practically the same problem and offer various solutions. They most commonly resolve evil of every sort--and evil is here used in so wide a way as to include sin and pain and sorrow--into an ultimate good.
Evil is thus an "unripe good," one stage in a process of evolution which, when it has had its perfect and all-transforming way, will reveal both moral and physical evil to have been no evil at all but simply aspects of life, trying enough at the time and puzzling enough when taken by themselves, but having their own distinct and contributory value when considered in their relation to the final whole. Such an approach as this does not in any wise diminish for the individual either the reality of pain or the unhappy consequences of sin, but it does ask him to judge the wisdom and love of G.o.d not by their pa.s.sing phases but by their outcome in the wealth and worth of character.
Robert Browning sang this st.u.r.dily through a long generation riding down its difficulties by the sheer force of an unconquerable optimism and subduing argument to lyric pa.s.sion.
"The evil is null, is naught, is silence implying sound; What was good shall be good, with, for evil, so much good more; On the earth the broken arcs; in the heaven a perfect round.
"And what is our failure here but a triumph"s evidence For the fullness of the days? Have we withered or agonized?
Why else was the pause prolonged but that singing might issue thence?
Why rushed the discords in, but that harmony should be prized?"
Others affirm the self-limitation of G.o.d.[30] In His respect for that human freedom which is the basis of self-regulated personal action and therefore an essential condition of character, He arrests Himself, as it were, upon the threshold of human personality and commits His children to a moral struggle justifying the inevitable incidents of moral defeat by the greatness of the ends to be attained. A vast deal of what we call evil--broadening evil to include not only moral defeat but also pain--is either a consequence or a by-product of what Henry Churchill King calls the fight for character. Such a solution as this is consistent with the love of G.o.d and the moral order; whether it is consistent with a thoroughgoing monism or not is another question. William James doubted it and so frankly adopted Pluralism--which is perhaps just a way of saying that we cannot reconcile the contending forces in our world order with one over-all-controlling power--as his solution of the problem.
[Footnote 30: Walker, for example, in his extremely suggestive Spiritual Monism and Christian Theism.]
Josiah Royce has valiantly maintained, through long and subtle argument, the goodness of the whole despite the evil of the incidental. "All finite life is a struggle with evil. Yet from the final point of view the Whole is good. The Temporal Order contains at no one moment anything that can satisfy. Yet the Eternal Order is perfect. We have all sinned, and come short of the glory of G.o.d. Yet in just our life, viewed in its entirety, the glory of G.o.d is completely manifest. These hard sayings are the deepest expressions of the essence of true religion."[31] He finds the root of evil in the dissatisfaction of the finite will--a dissatisfaction which on the other hand is the secret of the eventual triumph of good.
[Footnote 31: "The World and the Individual," Royce, Vol. II, Chap.
9--pa.s.sim.]
We suffer also through our involution with "the interests and ideals of vast realms of other conscious and finite lives whose dissatisfactions become part of each individual man"s life when the man concerned cannot at present see how or why his own ideals are such as to make these dissatisfactions his fate." We suffer also through our a.s.sociations with nature, none the less "this very presence of evil in the temporal order is the condition of the perfection of the eternal order." He dismisses definitely, in an argument still to be quoted, the conclusion of the mystic that an "experience of evil is an experience of unreality ... an illusion, a dream, a deceit" and concludes: "In brief, then, nowhere in Time is perfection to be found. Our comfort lies in the knowledge of the Eternal. Strengthened by that knowledge, we can win the most enduring of temporal joys, the consciousness that makes us delight to share the world"s grave glories and to take part in its divine sorrows,--sure that these sorrows are the means of the eternal triumph, and that these glories are the treasures of the house of G.o.d. When once this comfort comes home to us, we can run and not be weary, and walk and not faint.
For our temporal life is the very expression of the eternal triumph."
One may gravely question whether philosophy has ever so completely made out its case as Professor Royce thinks. He is affirming as the reasoned conclusion of philosophy what is rather a faith than a demonstration, but none the less, all honest thinking has. .h.i.therto been brave enough to recognize the reality of evil and to test the power of G.o.d and His love and goodness not by the actuality of present pain, or the confusion of present sin, but rather by the power which He offers us of growing through pain to health or else so bearing pain as to make it a real contribution to character and of so rising above sin as to make penitence and confession and the struggle for good and the achievement of it also a contribution to character. So St. Paul a.s.sures us that all things work together for good for those that love G.o.d. "The willingness," says Hocking, "to confront every evil, in ourselves and outside ourselves, with the blunt, factual conscience of Science; willingness to pay the full causal price for the removal of the blemish; this kind of integrity can never be dispensed with in any optimistic program."[32]
[Footnote 32: "The Meaning of G.o.d in Human Experience," p. 175.]
Sir Henry Jones takes the same line. "The first requisite for the solution of the contradiction between the demand of religion for the perfection of G.o.d, and therefore the final and complete victory of the good in the other, is the honest admission that the contradiction is there, and inevitable; though possibly, like other contradictions, it is there only to be solved."[33]
[Footnote 33: "A Faith that Enquires," p. 45.]
_The Divine Mind and Mortal Mind_
Christian Science solves this problem, as has been said, by denying the reality of evil, but since we have an abundance of testimony to pain and sickness, Mrs. Eddy goes a step farther. She denies the reality of the testimony of the senses wherever pain and sickness are concerned.[34]
(Mrs. Eddy"s denial of the reality of sin is hardly parallel to her denial of the reality of physical ills.) And here the word comes in which is made to carry a heavier load than any one poor word was ever burdened with before. All that is involved in the recognition of physical ills and indeed all that is involved in the recognition of the material side of existence is error. (Once fairly on her road Mrs. Eddy makes a clean sweep of whatever stands in her way.) What one may call the whole shadowed side of experience is not only ignored, it is denied and yet before it can be explained away it has to be explained. It is, in brief, for Mrs. Eddy and her followers the creation of mortal mind.
Mortal mind, she says, "is nothing claiming to be something; mythology; error creating other errors; a suppositional material sense; ... that which neither exists in science nor can be recognized by the spiritual sense; sin; sickness; death."[35]
[Footnote 34: "Science and Health," last edition, pp. 108, 120, 293, 488.]
[Footnote 35: _Ibid._, p. 591.]