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THE RICHMOND PALLADIUM AXl SUN-TELEGRAM, BUXT AT, DECE3IBER 13, 1903. Jesus Not a Psychologist. Rev. Francis . R. Godolphin, Grand Rapids, Michigan, declares that "Un derlying the success of Christ's min istry lies nothing more nor less than the laws of psychology, the power of mind over the body," and the gentle man's further discussion of the sub ject indicates that he placed the ex alted work of the Master on the basis of human suggestion, the force of his will over material things and condi tions and over the minds of others. Jesus attributed his demonstrations to the direct influence of the Father. Another clergyman has declared that Jesus healed the sick through magnetic manipulations, still another claims that he was controlled by good spirits. Dr. Elwood Worcester ex presses an opinion that if there had been proficient medical practitioners in the day of the Master, he would have' had a physician to diagnose the cases of sickness which came to him, and that he would have turned over the cases of organic diseases to the M. D.'s It appears that each particu lar Individual Is prone to bespeak the Master's commendation of whatever thelndividual himself would recom mend and to credit the Master's good works to whatever means Is required, in his Judgment, to produce a given result Inasmuch as Jesus was unin cumbered by any sort of material means or methods it follows that he had the most expeditious and conven ient method the world has ever known. He certainly would not have acted the part of wisdom in seeking or using any imperfect means when he already had In his possession the perfect, a possession which he demon strated by the perfect results which he obtained. Dr. Godolphln is right in his declar ation: "I believe when some of us fail to get an answer It is because we are lacking in faith. We have got to learn to submit our lives to God." This leads us to say that Christian Science contributes very largely to wards one's faith in God by enlarging one's understanding of Him. Our con fidence Increases as our acquaintance chip enlarges. If we know only a little about God we may have a small faith. If we have a misapprehension of God and look upon Him as the au thor of discord and calamity we may dread Him rather . than trust Him. The understanding that God is Love, that He Is infinite Mind, an omnipre sent Intelligence, that constantly up holds, sustains and protects His crea tures fosters a strong faith in Him. It would be impossible to entertain this infinite and exalted consciousness of God without having infinite and abiding faith in Him, and such faith amounts to understanding and des troys evil and disease. Suggestion. One aitfhority on mental suggestion declares "There are two auto-suggestions that will cure most cases of in eomnia. The first is thiswhen you go to bed make up your mind that you are going to have a sleep. Say to yourself, 'I am going to have a good sleep tonight" The other idea is that if you don't sleep it -doesn't make any difference." This authority says he explains to his patients that sleep is a "bad habit, very wasteful of time." We are reminded of the convenient method of the man who sought tc prove the obedience of his dog. The master said to his dog, which was un der the bed, "Gyp, come out here." Gyp did not move. Then his master Bald, "Gyp, stay under the bed." Gyp remained under the bed. Now said the man to his friend. "Did I not tell you that Gyp was an obedient dog?" Dr. McComb declares that the pa tient needs to "assert again and again lo himself 'I will sleep.". This is about as simple a dose of human will as one could imagine. It is sheer human determination without even a material basis for its utterance and is certainly in striking'contrast with the Master's declaration. "Not as I will." It is said "You are in a good atmosphere, in a comfortable bed and therefore you win sleep, the answer may be "I ac quired the habit of insomnia in this very atmosphere and in this very bed." Thus we might name one sug . gestlon after another, until we have exhausted every argument which hu man consciousness is able to produce and still not find one which has a log ical, truthful and substantial basis or any feature whatever that could rat ionally be expected to convince the patient that he will surely sleep, and yet the suggestionist Informs us that by such argument he has put his pa tient to sleep. The inevitable conclu sion Is that whatever result Is produc ed by such a process Is not by the ar gument or arguments employed but by the employment Itself, that is, by the force of will or magnetism put forth in the effort ; Professor Dickinson S. Miller, in a letter which appeared in the New York Times, November 14, 1908. de clared "We almost never can truthful y say to a patient You will get well. We do not know whether he will or cot I confess to the unpracticar moral squeamlshness -of wishing to banish the lie from suggestion alto gether." May we suggest to the gen tleman that there, is but one possible way of doing this and that is bv adoDt- mg the Christian Science method. Emmanuel Movement BY ALFRED ' Home of "Christian Science Monitor" yyvfrjfr f& " t rA vSTvv,,,T?u;I I'll. - V Vva The Christian Science Publishing House, Falmouth and St. Paul Sts., Boston, Mass. Magnificent new home of the Christian Science Publica tions. "The Christian Science Monitor," Ihe new Christian Science dally, is housed in this building. Mark the striking contrast between the above practice and that of the Christian Scientist who with calm as Burance elucidates to his patient the fact that he is in the very presence of God, infinite Love, and that his re6t Is in God in whom man lives and moves and has his being. The patient is made to know why and how God is ever present and why He sustains His creatures and gives them peace at ev ery moment. Christian Science gives a definite, comprehensive, truthful un derstanding of God and of man's rela tion to Him. The patient is thus lift ed Into a consciousness pt ever pres ent Spirit, the infinite good, and this good overcomes evil according to the admonition of the Master. Thus we note that in Christian Science It is God alone who heals, that Christian Science heals by the direct influence of God. v We affirm that neither an honest de nial of,the reality ofdisease nor an assured affirmation concerning the re covery of a patient can ever be made upon any other basis than 'that on which Christian Science rests. We hear it said by all believers in the mental treatment of disease, that the "Impartation of hope and cheer to a patient" is a means of great benefit to him. To this we readily agree. Then, we would ask, what shall we of fer the patient as a means of generat ing hope and cheer? We might place him in the midst of beautiful surround ings and present him with all the com forts which money can buy and yet fail to cheer him, for his experience may already have been like that of Solomon, who said, "All is vanity." We aver that there is nothing so conducive of hope and cheer as the abiding con sciousness of the constant presence of God. Such a consciousness affords lasting and unbounded hope for it is based upon that which is known to be immutable and eternal. It has been demonstrated through Christian Sci ence that hope thus created will do more for a sick man than anything else. It has been proved that the spiritual understanding of God and man ; and their rela tionship is more practical than' anything in this world. Then why re sort to any lesser means? Why depend upon uncertain human suggestion as a means of destroying sin and sick ness when the divine power is more available, more powerful and more practical? An Effect of Suggestion. As he argues, the mental sugges tionist holds his patient in conscious ness as a corporal person, a body of matter. He thinks of him as such and this amounts to a direct suggestion to him that he is material and mortal and implies that as such he is subject to discord, disease and unrest. On the other hand the Christian Scientist thinks of his patient's real individual ity aa God's image and likeness, His spiritual reflection; and his denial of sickness is based upon his understand ing that sickness is only a false sense. Such an argument is consistent with Its premises premises which are based upon eternal truth. The thought of the medical practi tioner, as well as the suggestion which the act of dealing out drugs gives to his patient, is on the exact basis of the suggestionist, and hence not in consistent with the practice of the psychologist. If the doctor gives the patient a dose of medicine, he practi cally suggests to his patient "You are material, taking materiality," though he utters not a word. Thus by his sug gestion he intensifies the patient's be lief in materiality, especially if there is any result from his treatment Though the patient may take the drus with a doubt as to its efficacy, if there after apparent good results are forth coming, he is thereby convinced that he had mistaken and that after all there is something in it. Under such circumstances matter has become more real to him. He has builded higher in material belief and thus has drifted farther away from faith in Spirit as the only real Life, substance and intelligence. On the other hand, if the patient fails to obtain good re sults through the use of material rem edies his faith in materiality decreas es and he is thus brought nearer to the truth, for having lost faith in mat ter, he is. more ready, to accept that which emphasizes faith in Spirit Sim ilarly, he who Is apparently benefitted ; by mental suggestion is elven Jer faith in mortal mind and is thus I cameo, away irom his faith in the one and Christian FARLOW. and only Mind. Thus we may prove that the supposed benefits derived from the use of drugs and mental sug gestion are in reality harmful to the spiritual growth of the individual. The tendency of such benefits Is to fasten the individual to erroneous beliefs and thus interdict his seeking and finding the better way. This, howeVer, should not be looked upon as a hopeless con dition, for Christian Science offers a way out of the dilemma, after he event ually fails In his make-believe benefits. Here it may be well to mention that sometimes when an individual Is suf fering too greatly to grasp the spirit ual thought sufficiently to gain relief therefrom, he may find it a lesser' evil to seek temporary relief by material remedies in order that he may regain a position from which he is able to ef fectually demonstrate Christian Sci ence. In the case of a broken bone, he may, because of his limited under standing, find it advisable to resort to surgery, and in her text book Mrs. Eddy advises that surgery be left to the fingers of a surgeon. It Is advisable and in accord with the teaching of Christian Science that we practice absolute Christian Sci ence as far as possible. Beyond that we choose the lesser of two evils, and few indeed are the occasions when it becomes necessary for a Christian Sci entist to resort to material remedies as an emergency means. A Curative Suggestion. Dr. Worcester defines "curative sug gestion" ts "an effect obtained through the conviction that it is about to take place." A curative argument in Christian Science is one that is based upon the everlasting truth that man is always at rest because he lives and moves, and has his being in God. Dr. Worcester says, "I earnestly tell him that in a few moments he will be asleep," adding "if he knows that hun dreds of other persons have undergone this experience, he will be more certain to accept my assurance and to obey the suggestion." Thus he bases his as surance of results upon a prospect, a mere speculation. He has no assur ance that the patient will be asleep. He pins his faith to the belief that he ; will be able to produce the result. This ! is not depending upon God, but upon ! oneself. This Is in direct opposition i to the Master's healing, who prayed "not a3 I will, but as thou wilt" Again Dr. Worcester declares, "I convince myself that the patient's inability to move does not proceed from true par alysis, and I assure her that she can rise, and I earnestly command her to do so, which she proceeds to do." How or by what means does he convince himself? There are only two ways of answering this question; either he must declare that he has or that he has not a reason for this declaration. If he affirms that he has a reason therefor, he must explain either that he bases this declaration upon a mere hope or that he rests upon the under standing of the spiritual facts of being and the unreality of paralysis. He declares, "I divert her mind, place my hand on the suffering part to heighten the impression that some thing Is about to be done for her, and I confidently ' inform her the pain is diminishing, that it is going down by degrees, and that In a given time, five minutes, it will have disappear ed." Again we ask, what assurance has he that the pain will disappear? Upon what ground does he "confi dently inform" the patient that the pain is diminishing and will disappear? Why will the pain have disappeared? Has pain al ways disappeared under such treat ment? Statistics of results which Dr. Worcester has offered to the pub lic indicate that a large percentage of those treated were "not perceptibly influenced." How does he know that this patient will not be one of those not to be influenced? How does he know that he is arguing the truth? To declare something as truth which one does not know to be true and prob ably does not even believe to be true, is not a Christian practice. : It is certainly very plain that the re sults just mentioned are effected whol ly by the will of the operator, and in contrast to such practice, it may be well to note that every effort of the Christian Scientist is a plea in behalf of the omnipotence of God, good. The Christian Scientist pleads only that the divine will may "be done." and leaves the consequences to God. Auto Suggestion. When the Christian looks away from earth to his infinite heavenly Father Science is Life, Truth, Love, and In this con- emplation loses his pain, it is no more iroper to say that this has occurred hrough auto-suggestion than to de :lare that when the darkness is de stroyed by the light the result has been accomplished through auto-suggestion. It seems as though the effort to ex plain all results upon a human basis and to credit oneself or the human mind with a power to heal is to leave God out and to drift Into infidelity and atheism. Modus Operandi of Suggestion. We are indebted to Mr. Rollin Lynde Hart for some definite formulae used in the "psychological" treatment of in somnia. In a magazine article pub lished in December, 1907. Mr. Hart quoted a tormula of treatment and cer tain .ideas concerning the essentials of health which he credited to Dr. Wor cester. He says, "for instance, here is Dr. Worcester's mental cure for insomnia say to yourself, 'I am going to sleep, I am drowsy, drowsy, I can not keep awake, I am drunk with sleep'." This Mr. Hart designates as "the fine and beneficient art of fooling the body into good behaviour." In Isaiah 29: occurs the following rebuke: "They are drunken but not with wine: they stagger, but not with strong drink." Is this the sort of sleep that our critic proposes to pro duce? Does he contend that Jesus and His Apostles employed this kind of remedy for the unrest of the world? Does he offer this sort of remedy as a substitute for that of the Master? There is another class of individu als, who Beem to think there is "joy" in drunkenness, and yet, who that Is sober will deny that the hilarity of the drunken is based upon pure imagina tion. Mr. Hart declares it is not essential that the reason shall be put to sleep in order to render the sub-conscious self responsible to suggestion, and yet he affirms that the patient must be "fooled." Such advice is open to no oth er Interpretation than that he Is made to lose his senses in that he is "fool ed." which means of course that if very great results are to be forthcom ing, he . must be "fooled" to a very great degree. To "fool" means to de ceive, to cheat, to trick, to dupe, to de lude, to Impose upon, to hoodwink. We mention these points for the purpose of showing that Mr. Hart, who decries cnristian science as a bit oi "non sense," and "moonshine" has to offer in its stead, what he recommends as a latter day presentation of the method by which Jesus.and the apostles heal ed the sick, or as a substitute there- ior. As a treatment for insomnia the Christian Scientist, through prayer, helps his patient to be conscious (not unconscious) of God's ever presence, helps him lo realize that this divine presence brings constant peace, har mony and rest, and that the discords and troubles of earth, which would interfere with his harmony, can no more affect the reality of his being than the clouds can blot out the sun. With this simple truth, the fear of the patient is destroyed; he becomes calm and peaceful and is at rest, not because he has been "fooled," but be cause the truth has been whispered into his consciousness and the error which prevented his sleeping has been destroyed. The Psalmist says: "I will both lay me down in peace and sleep; for Thou. Lord only makest me dwell in safety." The distinction between the argu ments of the Christian Scientist and those offered by our critic is that mose oi tne tormer are based upon eternal Truth and clarify the mind of the patient while the latter are based upon falsehood, have no scientific foundation, and therefore darken the mind of the patient Hence our crit ic's argument "I am drunken with sleep" is inconsistent with his general proposition. If by such argument ap parent rest, is produced, such rest could only be fictitious. Mr. Hart declares that the practice which he recommends is calculated to "arrest" the "reason" of the patient, but this is not in harmony with Jesus' teaching, for he declared, "And ye shall know t he truth and the truth shall make you free." He did- not say ye shall be stupefied, and drunken, be reft of reason in order that you may be free, but you shall know the truth! Is there anything that can possibly inspire greater hope and courage -r is there anything that can act as a greater pre ventive and destroyer of fear than the understanding of the ever-presence of divine Love and t he assurance of safety which comes from such a con sciousness? The Psalmist said, "Though I pass through the valley of the shadow of death. I will fear no evil, for Thou art with me. Thy rod and Thy staff they comfort me." , It is written. "He that dwelleth in the secret place of the most High shall abide under the shadow of the Al mighty. . I will say of the Lord, He Is my refuge and my fortress; my God, In Him will I trust. Surely He shall deliver thee from the snare of the fowler, and from the noisome pesti lence. He shall cover thee with His feathers, and under His wings shalt thou trust; His truth shall be thy 6hield and buckler; Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day. Nor for the pestilence that walketh in dark cess, nor for the destruction that wast eth at noonday. A thousand 6hall fall at thy 6ide, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked. Because thou hast- made the Lord .which is my Tefuge, , even .the most High thy habitation. There shall no evil befall thee, neither shall any plague come nigh thy dwelling." . We have Quoted at some length from this chapter because it so point edly names the fact that one's real refuge and fortress is God, and that His "truth", "shall be thy shield and buckler." What can bring greater "peace" to the "conscience," what can kindle "greater hope," what can "create more substantial faith." what is a more effectual remedy for the sad ness and inharmony in the patient's life than the quiet wakeful conscious ness of God's ever presence and His protecting care? It is impossible for any individual to stop thinking. If one is to be rid of the consciousness of fear, if one is to rid oneself of "sad thoughts," "ir ritability,' he must have something else in their place, and the question naturally arises, what kind of thoughts shall be entertained as a remedy for sad thoughts, and what shall prompt them and what shall be their basis? Christian science is a systematic, scientific method of "renewing" as well as changing one's thought not by means of deception, not by means of "fooling" oneself, but by reminding oneself of the eternal truth, by lift ing one's thought thus above the frail, mutable, temporal things of life to a comprehension of the spiritual and eternal facts of being. Christian Science destroys unrest by the teach ing that man ia, in his real Individuali ty a child of God, that he has no occa sion to worry because he Is continually protected and sustained by the power of omnipotent and ever-present Spirit. "Suggestion" to Children. Dr. Worcester, in an article on the subject, "What Suggestion Can Do For Children," declares "In all cases af fecting t he moral life of the child I regard a direct appeal to the child's better nature as quite as important as suggestion." I believe Dr. Worcester would not object to our supplementing the further affirmation that a direct appeal to the child's better nature is the most important thing and that the reformation cannot be completed without reaching the child's better na ture. For this reason the child should early be Instructed in regard to his moral responsibility, and there is no better way than that which is outlined in Christian Science. The child should early bo taught his relationship to God, that in his real individuality he is a child of God, a good child, and that he should live this fact and cease to fall short of this individuality by permitting "naughty thoughts and deeds." In his suggestion to the child, Dr. Worcester uses the words, "God is truth and you will be truthful." This Indicates a reaching out after a more spiritual method and is really scientific and Christian so far as it goes, but be cause of its incompleteness it does not carry sufficient conviction. May we ask what relation doee the statement "You will be truthful" bear to the statement "God is truth?" If it is based upon the teachings of Christian Science, the statement that "God is truth" means to the child that God's child is the reflection, the manifesta tion, of Truth, and therefore expresses only, truthfulness and "can exprecs nothing else. With such an understand ing the argument is wholesome, truth ful and effectual. It Is based upon the eternal science of God and its result is sure. Dr. Worcester argues to the child, "You do not wish to be a liar, You know it is wrong," but he gives no reason why the child does not wish to be a liar, nor why the child knows it is wrong. Therefore there is nothing in the suggestion per se which could con vince the child. If the child is taught that to be un truthful is to deviate from Truth. God, and thus deflect from his real Individ uality as God's child, and that the evil results of lying are thus perpet uated, and that the child "knows that lying is wrong," because such practice is out of keeping with its true self as the reflection of God, good, there is a reason for the "hope within." There is basis of conviction and the argu ment of truth is permanently effectu al. If, however, a child is told "You do not wish to be a liar," and he has no reason for believing this except the mere fact that he is being told so, his acceptance of it cannot be more than temporary. If he is taught a scientif ic truthful reason why he does not wish to be a liar, the conviction is like ly to be lasting, for its foundation is in truth. It is more than a mere sugges tion. Mark the suggestion "You will do just what I tell you. for you and I are good friends." Is it safe to accept an argument simply because one is on friendly terms with the one who pre sents it, or simply because it is his declaration? It is only safe to accept and act upon that which is positively right and we can always be sure that we are right If we are arguing from the standpoint that God is good, that the child is His likeness and manifests only the good characteristics of Good. Take Dr. Worcester's argument. "You are a brave boy." The question is, where is the evidence, since the senses declare that he is not a brave boy? He who believes material evidence could not believe that the child is a brave boy, and for such an one to declare that he is a brave boy. is to declare whattthe suggest fonist believes to be a falsehood. There could, therefore, be no effect from such an argument ex cept in the will force that presents it. The argument in itself could have no force whatever. Is this method scien tific? Is there anything about it that Is definite, precise or accurate? In what way does it" suggest Jesus' method? Take again the argument, "You will be able to speak without hes itation or stammering." What is the basis of such an argument? If it is founded upon the prospect of improve ment it is not based upon a certainty and at best could be nothing more than a wish that the patient might be able to speak without stammering. Is such a suggestion more rational than the ar gument of the Christian Scientist that stammering is no part of God's child, no part of God's creation, that the child itself is spiritual and perfect, and Ljhere Is therefore no imperfection in nlm? Such an argument is founded upon the everlasting truth. It is ad vanced with positive assurance by- the J practitioner and carries strong con viction to the patient It corrects the false sense of man's true nature and the ills attending this false sense there fore depart. Christian Science Versus Mental Sug gestion. Although we may concede to every non-material method, by which results are sought, the propriety of being called mental, yet we must learn to mark the distinction between that which Is mcrtal that which results from the action of the so-called mortal mind and that which Is spiritual and mmortal, the action of the divine i Mind. It is not always easy to de termine, from external observation, i he difference between the effect of Christian Science and that of mental , suggestion, lor, so far as concerns the outward appearance, the Improved con dition of the beneficiary of mortal mind influence is very similar to that of a beneficiary of Christian Science. The chief distinction is likely to be seen In the mental and moral status of the in dividual. Jesus knew this when He counselled that we "Judge not accord ing to the appearance but judge right eous judgment." It Is sometimes possible to produce changes in the physical condition of a subject through the Influence of mortal mind because of the close relationship between thought and the bodily organism; but we can not be assured of the perma nency of such changes, even though they appear to be changes for the bet ter, because they are not based upon a fixed principle. A mental mode of healing the sick which depends upon a mere change of human thought, or belief irrespective of its absolute truthfulness, though producing-a temporary change in ex ternal appearances, can not be con sidered a real cure but Is on a par with that which Is mentioned In the Scrip tures as healing "The hurt of the daughter of my people slightly, saying Peace, peace; when there Is no peace." Even as far back as the days of Moses and Pharoah there were counterfeit as well as the genuine manifestations. The Egyptians for a while appeared to duplicate the wonders performed by Moses, but there came a time when they could no longer follow him. Their efforts failed, they could pro ceed no farther In their attempted wonderworkings and they said of Mos es' power, "This is the finger of God." Thus we note that experience develop ed a conviction which mere phenom ena could not produce. It has oftentimes been argued that bodily healing eannot be considered as absolute evidence that Christian Science Is the truth, since results can be had by the application of other mental theories. This seems plausible but we insist that a result which 1 not based upon divine Truth is not a genuine result but a mere seeming. If we are unwilling to believe this we will surely be convinced by the logic of events. Error may be temporarily substituted for error, but only truth can destroy it. therefore it is wise to learn the truth and make our results permanent. Every step taken scienti fically is really a step in advance and hence a step for eternity which needs never to be retraced. In original in vestment it costs no more to possess the true than it does to Dossess the counterfeit. One is as available as the other. It therefore behooves us to have the best, to adopt that which can be permanently retained, the "bet ter part" which the Master said could never be taken away. To believe that Christian Science heals by the same methods which are employed in sug gestion is detrimental to one's well- being since it obscures the line of dis tinction between the influence of Spirit, God and that of human will, which is more or less misguided, and, therefore, prone to seek the enforce ment of that which is not good. Mental operations should have for their motive something more exalted than the mere purpose of influencing or being Influenced. They should have In consideration the character of the influence involved as well as the char acter which it begets. Those mental modes which are not prompted and governed by divine intelligence, but which are at the mercy of human judgment, are quite as likely to be wrong as right It is more easy to determine the difference between Christian Science and mental sugges tion by considering the basis of oper ations than by noting phenomena. but in the long run the basis of results will be unmistakably evident In their virtue and permanency. To attempt to cure disease by moral influence, the same influence which fathers all disease, is like try ing to rid one's self of error by covering it up; to use a common expression it is like telling one falsehood to cover another, Such practice could not be consider ed a cure. The argument which measures hu man woes by an abiding conscious ness of the divine power and presence as understood in Christian Science is as convincing as a known mathemati cal truth and hence certain and per manent in its results. Mrs. Eddy de clares in bcience and Health, page 270, "Only by understanding that there is one power. Mind, not two powers, matter and mind. are scien tific and logical conclusions reached.' The practice of Christian Science con sists of arriving at logical conclusions based on the premise that God is infi nite Truth, Life and Love and that He is the only cause and creator. These conclusions are accompanied with deep and overwhelming conviction and serve the purpose of destroying the opposing evils quite as effectually as the sunlight dispels the darkness, for they are based upon immutable and eternal Principle. The basis of all disease and sin is the belief that there are other crea tors, other powers, besides God. There can therefore be no real cure except that which destroys this foundation of the trouble. A form of mental treat ment which is itsaJf based upon the same error that caused it cannot cure it If a belief in minds many or pow ers many caused the trouble, only the understanding of the one infinite pow er, God, can -cure it . There is some thing about, the truth which brings with Ha appearing a conscious and conclusive conviction, which begets the assurance that no farther investi gation on the given point is neces sary; whereas random arguments -which are not based upon divine prin ciple and which are merely the sug gestions of what one would have come to pass, are more or less weak and uncertain In their results. This marks the distinction between the nature and effect of Christiau Science nd these method? which do not depend uoon God. The "stately operations' of Christian Science begiu wtth God, and every argument em ployed by the Christian CcifUtist is based upon his understanding of im-" mutable Principle, iiis effects aiv, therefore, elevating and ixrmanent. The application of Christian Science must invariably produce good results in character because they constitute a plea which opposes all error and whti-h is in hohalf nt th. fHvim Mill A consistent Christian Scientist can never do anythiug but good. To do wrong necessitates an imemdiate de parture from Christian Science, and the institution of human methods of mental operation. Human suggestion is unrestrained except by the moral status of the operator, while a Chris-, tian Scientist is restrained by the spiritual apprehension which governs him In his method. The effort to overcome disease by the exercise of human will does not rid one of its cause; it leaves the pa tient still in the belter that he has a mind of his own, still without any recognition of the divine Power, still without a knowledge of the basis of a healthy mental condition. The prac tice of mental suggestion leaves the patient where it found him save that he has an intensified belief In a mind of his own. the same belief which ' constituted the basis of his disease in the first instance. He is not, there fore, healed even though his condition appears to have changed for the bet ter. He has simply a new form of" belief which muTt be destroyed In or der that he may have permanent health. One would not argue that to open the window and let in the sunlight and dispel the darkness is a method of mental suggestion, and yet such an operation exactly illustrates the prac tice of Christian Science. It opens the door of understanding to the sun light of God, which destroys evil and disease. It is, therefore, manifestly unfair to the public that one should coin ti definition of mental suggestion broad enough to include the practice of Christian Science without making a clear distinction between Christian Science and those forms of mental practice which depend upon some thing besides divine Mind to heal. Healing Inevitable Fruit of Gospel. The Unlversalist Leader of April 18. 1908, commemtlng upon the "Mind Cure Department" and the church, de clares: "In the end we shall hav more disease, more ' unhapplnees. more ecandal." No doubt there is a peculiar form of mind practice which might result in such an end, but it is not t ecessary for the church to adopt such tx form. That system of Mind healing is most efficacious and com- ly upon God, and we assume that, the "Unlversalist Leader" did not intend to condemn the practice of an Implic it, an unreserved and an unbounded faith in God, nor to overlook the Scriptural teaching, "God is an ever present help in trouble," nor the teach ing, "Because thou bast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall theef neither shall any plagno come nigh thy dwelling." Ood is Spirit, and to dwell in spirit is tu have an abiding consciousness of the ever presence- of Spirit, to under stand that "in Him, we live end move and have our, being," and that we are therefore eafe. The "Unlversalist Leader" declares, "For the church to attempt to add to the cure of souls the care of bodies will be a colossal blunder." No doubt the writer of this article had in mind that the physical condition is of lesser importance than the spiritual well be ing of the individual, and with this we agree, but we should not overlook the Master's promise. "Seek ye first Ike kingdom of God and His righteous ness, and all these things shall be added unto you." It would be impos sible to live under the government, of the Infinite good without being affect ed bodily, for it is a scientific fact that a healthy body Is the manifesta tion of a healthv mental rnnrffflnn The "Leader" further declares: "The healing ministry of the early Church lapsed for good and sufficient reas ons." We Imagine that it would tax the ruminating capacity of the "Lead er" to its utmost to discover what these reasons may be. It adds that "because the Apostles treated the sick is an argument that ignores the de cisive lessons of the intervening his tory of many centuries of progress and discovery." "To argue that we ought to reestablish the treatment be cause it was an apostolic practice is to Ignore the fact that Providence It self put a stop to the practice by changing man's conception of the uni verse and human life." Such reason would be equivalent to the argument that there is no such thing as a lost art, that if any par ticular useful or truthful thing is for gotten the fact proves that is was worthy only of being forgotten. More over the Scriptures do not warrant any such belief. Jesus said, "I am the way, the tnrth and the life," and he also declared, "I am with you always, even unto the end of the world." mean ing undoubtedly that His way was the way of truth and life and that it would continue to be the way out of human woes even unto the end, even unto the time when the kingdom of God, good, shall be established In its fullness and all evil and discord shall be ruled out of existence. Jesus said. "He that be ieveth on me, the works that I - do, shall he do also." This declaration ev idently applied to the future as well as to the present. He meant that, in every age of the world, those who un derstood what he understood and prac tised what he practised would sec ere' the same results; and history has demonstrated the truthfulness of. hi? prediction. - (To be continued next Sunday.) .