The Daily Missoulian., 1909-07-25
EMMANUEL MOVEMENT
AND CHRISTIAN SCIENCE
CONTINUED From Page -Four. J

Continued From Page Eoul.)
fathers all disease, is like trying to rid
oneself 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 considered q
@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 lnathemat-
ical truth and hence certain and per-
manent in it's results Mrs. Eddy de-
clares in Science and Health, page go,
Only by understanding that there is
one power, mind-not two powers,
matter and mind-are scientific and
logical conclusions reached" The
practice of Christian Science consists
of arriving at logical conclusions
based on the promise that God is in
finite truth, life and love, and that He
Is the only cause and creator. These
conclusions are accompanied with a
deep and overwhelming conviction and
serve the purpose of destroying the OPP
posing 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 ere
ators, other powers. besides God. There
can. therefore, be no real cure except
that which destroys this foundation
of the trouble. A form of mental
treatment which is itself based upon
the same error that caused it cannot
cure it. If a belief in minds many or
powers many caused the trouble only
the understanding of the one infinite
power, God, can cure it. There is
something about the truth which
brings with it's appearing a conscious
and conclusive conviction, which be-
gets the assurance that no further in
vestigation on the given point is neces-
sary; whereas. random arguments
which are based upon divine principle,
and which are merely the suggestions
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 Christian
Science and those methods which do
not depend upon God. The stately
operations of Christian Science begin
with God. and every argument EN-
ployed by the Christian Scientist is
based upon his understanding Of i'm
mutable principle His effects are,
therefore, elevating and permanent.
The application of Christian Science
must invariably produce good results
in character, because they constitute a
plEa which opposes all error and which
is in behalf of the divine will. A con-
sistent Christian Scientist can never do
anything but good. To do wrong ne
cessitates an immediate departure from
Christian Science, and tine institution
of human methods of mental operation.
Human suggestion is unrestrained ex-
cept by the moral status of the oper-
ator, while a Christian Scientist is re-
strained 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 it's cause; it leaves the patient
still in the belief that he has a mind of
his own, still without any recognition
of the divine power, still without
knowledge of the basis of a healthy
mental condition. The practice of men
tai suggestion leaves the patient where
it found him save that he has an in
tensified belief in mind of his own
the same belief which constituted the
basis Of his disease in the first i'm
stance He is not, therefore, healed,
even though his condition appears to
have changed for the better. He has
simply a new form of belief. which
must be destroyed in order that he
may have permanent health.
One would not argue that to open
and dispe1 the darkness is a method
of mental suggestion, and yet such
an operation exactly illustrates the
practice of Christian Science. It opens
the door understanding to the sun
light of God, which destroys evil and
disease. 1t is, therefore, manifestv
unfair to the public that one should
coin a definition of mental suggestion
broad enough to include the practice
Of Christian Science. without making
q clear distinction between Christian
Science and those forms of mental
practice which depend upon something
besides q divine mind to heal.
Fruit of the Gospel.
The Universalist Leader of April Is.
1908, commenting upon the Mind
Cure Department and the church, de-
clares: I'm the end we shall have
more disease, more unhappiness, more
scandal" No doubt there is peculiar
form of mind practice which might re-
suit in such an end. but it is not neces-
sary for the church to adopt such a
form. That system of mind healing
is most efficacious and commendable
which relies most implicitly upon God.
and We assume that the Universalist
Leader did not intend to condemn the
practice of an unreseryed and un-
bounded faith in God, nor to overlook
the scriptural teaching, God is an ever