CHRISTIAN SCIENCE: MARY BAKER EDDY · Last will and testament of Mary Baker G. Eddy, 1901, and codicils, 1903 and 1904. Deed of trust for real estate and possessions of Mary Baker

CHRISTIAN SCIENCE:

MARY BAKER EDDY‘True Estimate of God’s Messenger’

Part IV

1907 - 1910

Published byChristian Science Foundation

P.O. Box 440, Cambridge CB4 3BH, England

Registered Charity No. 295685

2006

CHRISTIAN SCIENCE FOUNDATION was established in England as a charitable trust in 1986. Charitable status was sought and obtained in order that its Library, containing archive and contemporary material on the Bible and Christian Science, should be impersonally held, preserved and administered on behalf of man – “the generic term for all humanity” (Un 51:14). The Trustees are all active students of Christian Science who are under no personal direction but accept the unique authority of the Bible and Mary Baker Eddy’s writings. The Foundation is independent, has no membership, and is not affiliated to the church in Boston, Massachusetts, U.S.A.

CONTENTS OF PART IV

SEVENTH PERIOD, 1907–1910: Thus the heavens and the earth were finishedThe seventh evolution of the Christian Science textbook, 1907"The order of Science" – “the divine order or spiritual law"Mrs. Eddy's appointment of trustees to handle her property, March 1907Filing of the "Next Friends" suit, March 1907Press interviews with Mrs. Eddy, June 1907The Masters' visit, August 1907Collapse of "Next Friends" suitThe significance of the sentence added to the "Preface"A building for the Publishing Society, 1907Normal class, December 1907Mrs. Eddy's move to Boston, January 1908The changed cross and crown seal, April 1908The 73rd edition of the Manual, 1908 – the last 'authority' Manual – 4th evolutionThe publication of The Christian Science Monitor, November 1908Resignation of director, William B. Johnson, May 1909Augusta E. Stetson leaves material organization, November 1909"A wholly spiritual foundation"Expressions of concern for the future of Christian ScienceLetters to Mrs. EddyMrs. Eddy's last publicationsMrs. Eddy's last appointment to the Board of Directors, November 1910Mrs. Eddy's last daysSummary of the seventh period, 1907-1910: Thus the heavens and the earth were finished

EPILOGUE: These are the generations of the heavens and of the earth when they were created

Lesson-Sermon for the Sunday church service, December 4, 1910Lesson-Sermon for the Sunday church service, December 25, 1910Lesson-Sermon for the Sunday church service, January 1, 1911Conclusion

APPENDICES1. The seventh evolution of Science and Health5. Summary of evolution of church organization and the issuing of a Church Manual. The evolution of the Church Manual.8. Christian Science Bible Lessons:

a) Subject: GOD THE ONLY CAUSE AND CREATOR, December 4, 1910 b) Subject: CHRISTIAN SCIENCE, December 25, 1910 c) Subject: GOD, January 1, 1911

9. "The Church Manual", article by Blanche Hersey Hogue, September 10, 191010. Last will and testament of Mary Baker G. Eddy, 1901, and codicils, 1903 and 1904. Deed of trust for real estate and possessions of Mary Baker G. Eddy, 1907.11. The Bible and Christian Science – a four-column overview of all seven periods.12. Christian Science and Mary Baker Eddy in Bible prophecy.

BIBLIOGRAPHY

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SEVENTH PERIOD 1907 - 1910

thus the heavens and tiie earth were finished, and god rested on tiie seventh day from all his work which he had made

(see S&H 519:7–521:17)

In 1889, at the end of the fourth period, Mrs. Eddy had given "three picture-stories from the Bible" to a Primary class. In the first she had defined the function of the six days of creation:

"The first [story] is that of Joshua and his band before the walls of Jericho. They went seven times around these walls, the seven times corresponding to the seven days of creation: the six days are to find out the nothingness of matter; the seventh is the day of rest, when it is found that evil is naught, and good is all" (Mis 279:15).

Mrs Eddy had been speaking to this class a few months before she dissolved the C.S.A., the church, the College, and the N.C.S.A. The emphasis in her letters to these institutions was on unity, of uniting on the basis of Love. They had all responded to her request to dissolve, agreeing to con tinue in voluntary association, "knowing no law but the law of Love" (see Part I, App 3 & 4). However, after a few years it was "the self-asserting mortal will-power" (a warning given in the 1889 class – see Part 1, p 29) that brought the era of voluntary association to a gradual end. Dur ing that era Mrs. Eddy had published the fiftieth edition of the textbook, and two paragraphs, previ ously on different pages, were now brought together:

"There is but one way to heaven, harmony, and Christ in divine Science shows this way. It is to know no other reality – to have no other consciousness of life than good, God and His reflection, and to rise superior to the so-called pain and pleasure of the senses.

"Self-love is more opaque than a solid body. In patient obedience to a patient God, let us labor to dissolve with the universal solvent of Love the adamant of error, – self-will, self-justification, and self-love, – which wars against spirituality and is the law of sin and death" (S&H 242:9).

The heading for these paragraphs is, "The one only way", and it is the law of Love, not the law of sin and death that is moving this unfolding of Christian Science on to the final phase of Mrs. Eddy's mission. At the end of the sixth day "God saw everything that He had made, and, behold, it was very good"; it is complete.

The seventh day of creation in the Bible is presented in three verses, but Mrs. Eddy quotes only the first two. The first verse begins: "Thus the heavens and the earth were finished" and

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the exegesis in Science and Health is: "Thus the ideas of God in universal being are complete and forever expressed,

for Science reveals infinity and the fatherhood and motherhood of Love. Human capacity is slow to discern and to grasp God's creation and the divine power and presence which go with it, demonstrating its spiritual origin. Mortals can never know the infi nite, until they throw off the old man and reach the spiritual image and likeness. What can fathom infinity! How shall we declare Him, till, in the language of the apos tle, 'we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ'?" (519:9).

So now in the seventh day it is no longer, "And God said," but it is what we are that declares Him.

The second verse is: "And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made." The exegesis of this verse be gins, "God rests in action", and ends: "Principle and its idea, man, are coexistent and eternal. The numerals of infinity, called seven days, can never be reckoned according to the calendar of time. These days will appear as mortality disappears, and they will reveal eternity, newness of Life, in which all sense of error forever disappears and thought accepts the divine infinite calculus" – God and His reflection resting in action.

The characteristics and events of the seventh period in the mission of the Discoverer and Founder of Christian Science are the finished declaration of God and the activities that follow, the first of which demonstrates "it is found that evil is naught and good is all." Later happenings lead to 'our' response, as 'we' become more conscious of our spiritual origin and see that we are that divine ori gin demonstrating, or showing forth, itself.

The seventh evolution of the Christian Science textbook, 1907

In the sixth day of creation, which closes chapter one of Genesis, "God saw everything that He had made, and, behold, it was very good." In the sixth evolution of the Christian Science textbook it too is 'made', the chapters have been rearranged and are in their final order. Conformation of this is that at this point for the first time Mrs. Eddy asked for a complete Concordance to Science and Health to be prepared. Chapter two of Genesis begins: "Thus the heavens and the earth were fin ished, and all the host of them. And on the seventh day God ended His work which He had made, and He rested on the seventh day from all His work which He had made." 'Thus', in like manner, in Christian Science there must be the equivalent of the work being ended and “He rested".

From the very beginning, as seen in the 1870 class-book, (which became "Recapitulation" in the third edition in 1881, (see Part 1, p 14), the driving force of the mission has been the

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need to know and to state what God is. The answer to the question, What is God? is about to appear in its final form. Consequently another important revision now begins to unfold. In the exegesis of this sev enth day there is a helpful clue enabling us to recognize that this is the final evolution. Until the fiftieth edition the sentence "What can fathom infinity!" ended with a question mark. The marginal heading was "Completeness" but in September 1907 this heading becomes "Infinity measureless". 'What', as a question, is asking for an identification of something. As an exclamation it indicates that the very activity of asking this question, and learning from the uses of these synonymous terms in the textbook is fathoming infinity, which is measureless.

The revised form of the answer to this all-important question appears in two stages, first a compre hensive preparation to receive the finished answer and second, the actual statement itself. The first stage began late in 1906 when, after the publication of the four hundred and eighteenth edition of Science and Health, further editions were no longer numbered. At this time a new copyright was secured. Then Mrs. Eddy arranged for the preparation of new plates for the printing and also made a request about the, precise length of the book. The overseeing of the work was entrusted to Ed ward Norwood, a student resident in Washington, D.C., where Mrs. Eddy's Cambridge printers had contracted for the work to be produced by the new lithographic process. She instructed Mr. Nor wood that the number of testimonials in the chapter "Fruitage" should ensure that the book had "700 pages . . . and if it over runs this a little . . . no matter. But the original number must not be lessened" (Mis Doc p 126).

In the Editor's Table of the February 1907 Journal and the Sentinel of February 2nd, a new edition of the textbook was announced. The Editor, Archibald McLellan, called attention to the publisher's announcement, and continued:

"This edition is printed from new plates, and contains a number of important changes and additions, which have been made by Mrs. Eddy in keeping with her statement on page 361 of this book, viz., ' I have revised Science and Health only to give a clearer and fuller expression of its original meaning. Spiritual ideas unfold as we advance. A human perception of divine Science, however limited, must be correct in order to be Science and subject to demonstration. A germ of infinite Truth, though least in the kingdom of heaven, is the higher hope on earth, but it will be rejected and reviled until God prepares the soil for the seed. That which when sown bears immortal fruit, enriches mankind only when it is understood, – hence the many readings given the Scrip tures, and the requisite revisions of Science and Health with Key to the Scriptures.'

"The changes which have been made from time to time in Science and Health are evidences of Mrs. Eddy's desire to have this book flawless in its statement of the Sci ence which she has discovered, and this without regard to the great amount of work involved. ...

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"Christian Scientists appreciate Mrs. Eddy's labors in this direction and are grateful for them"

The notice of the 1906 copyright first appeared in this edition of February 1907. It was customary at this time to obtain a new copyright well in advance of publication.

The first of two important changes that appeared was the Completion of the spiritual interpretation of the Lord's Prayer. The final change here was to the third line of the prayer, "Thy kingdom come." Between 1901 and January 1907 the spiritual interpretation had been, "Thy kingdom is within us. Thou art ever-present." In this edition it has become: "Thy kingdom is come; Thou art ever-present." "Is come" is a phrase parallel with "Thus the heavens and the earth were finished."

The second change is in the answer to the question in "Recapitulation," What is God? In her 1870 class-book, before the first edition of the textbook was written, the answer was: "Jehovah is not a person. God is a Principle." In 1881, when "Recapitulation" first appeared in the third edition of Science and Health, it was, "Jehovah is not a person. God is Principle." This remained until 1886, in the sixteenth edition, when the answer became "God is Supreme Being. Divine Principle." In 1891, in the fiftieth edition, it became "God is divine Principle, supreme, incorporeal Being, Mind, Spirit, Soul, Life, Truth, Love" - the first introduction of capitalized terms identified as synony mous. There was no change of wording in 1902. In this new edition in February 1907 a fourth ad jective, infinite, is added and the answer is: "God is divine, supreme, infinite, incorporeal Being, Mind, Spirit, Soul, Principle, Life, Truth, Love". "The order of Science" - "the divine order or spiritual law"

The appearance of the second stage of this seventh evolution was signalled by an announcement in the Sentinel on September 7, 1907 and in the October Journal, of yet another important edition of Science and Health:

"There is now on sale by the publisher a thoroughly revised edition, of [the text book], upon which the author has expended much care and labor during the past six months. In making this revision Mrs. Eddy has, for the first time, read her book con secutively from cover to cover, 'in order,' as she writes in the Preface, 'to elucidate her idealism.' This revised edition contains a fine photogravure portrait of Mrs. Eddy, together with a facsimile of her signature" (see Appendix 1 p 7a & 7c).

This notice draws special attention to an insertion in the "Preface", which is, "Until June 10, 1907, she had never read this book throughout consecutively in order to elucidate her idealism" (S&H xii: 20). What is the importance of this statement, combined with a very dark portrait of the author? Between 1907 and 1910 there will still be numerous changes made in

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the textbook, but why is at tention drawn to this edition, which appears only six months after one carrying a new copyright?

There is a change, which is in fact momentous, although at first it may not appear obvious. The answer to the question, "What is God?”, which launched Christian Science in her class-book of 1870, is in its final form. Mrs. Eddy has now provided three orders – or arrangements – of the same seven capitalized terms for God. In this September 1907 edition, the four adjectives have been rearranged and the term Being removed, leaving four adjectives and seven capitalized nouns. "God is incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love." 'Being' now appears in the answer to the third question, "Is there more than one God or Principle?" The answer is, "There is not. Principle and its idea is one, and this one is God, om nipotent, omniscient, and omnipresent Being, and His reflection is man and the universe. ..." (465:16).

The evolution of these three orders is as follows: first, in the sixth edition in 1883 there appeared in the new "Key to the Scriptures" a definition of God, which included six of the final capitalized terms. The seventh term, Mind, was added in the sixteenth edition in 1886 completing the "Glos sary" definition: "God. The great I AM; the all-knowing, all-seeing, all-acting, all-wise, all-loving, and eternal; Principle; Mind; Soul; Spirit; Life; Truth; Love; Substance; Intelligence" - by early 1903 the last two terms were amended to "all substance; intelligence" (see Part 1, p20 & S&H 587:5). This "Glossary" definition includes both Old and New Testament terms, for the Old Tes tament is the matrix, or womb, from which Christianity in the New Testament is born.

Second, the fiftieth edition in 1891 had brought in for the first time a "Scientific Definition of Im mortal Mind". The first item was God followed by seven capitalized terms identified as "Divine synonyms." The final sequence of the terms in this chapter, "Science, Theology, Medicine", ap peared in the seventieth edition the following year. In the 226th edition in 1902 the two headings "Definition" were changed to "Translation". The capitalized terms for God were then introduced with one adjective. The final form became: "Divine Principle, Life, Truth, Love, Soul, Spirit, Mind" (see S&H 115:13, Part II p 36 & Part III p 82). It was in 1891 that the definition of CHRIST became: "The divine manifestation of God, which comes to the flesh to destroy incarnate error" (p 583:10). This two-fold statement describes the activity of the translations on pages 115 and 116 and could be said to characterize this Christ order of the capitalized terms for God.

Now, in September 1907, Mrs. Eddy has a third order – or arrangement – of the same capitalized terms for God in the chapter "Recapitulation." "Question. – What is God? Answer. – God is in corporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love." The only one who can answer this question is God Himself and therefore this must

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be God's Word. This is con firmed in the Gospel of John, which begins: "In the beginning was the Word, and the Word was with God, and the Word was God."

The terms Christianity, Christ, and Word, therefore characterize these three different orders. The question may arise, why is there not a fourth one to correspond with the fourth side of the holy city, which Mrs. Eddy defines as Word, Christ, Christianity and divine Science? St. John in the first chapter of Revelation records: "And I turned to see the voice that spake with me, And being turned, I saw seven golden candlesticks" (Rev. 1:12). The symbol of a candlestick appears throughout the Bible, starting with Moses when he was given minute details of everything to be in the tabernacle. One item in the Holy Place was a seven-branched candlestick, and he was instructed to "make them after their pattern, which was shewed thee in the mount" (see Ex 25:31-40). The Word of God, viewed as a candlestick would be:

Mind Spirit Soul Principle Life Truth Love

The different 'orders' of these terms may seem to some readers to be of little consequence or even to be focused on sequence, but it is vastly more than this, for a definition of order includes harmo nious relation; method; system. Two instances of Mrs. Eddy's use of the word in Science and Health illustrate the point: First, "In the order of Science, in which the Principle is above what it reflects, all is one grand concord" (240:10). Second, ". . . Science knows no lapse from nor return to harmony, but holds the divine order or spiritual law, in which God and all that He creates are perfect and eternal, to have remained unchanged in its eternal history" (471:1). Also, in Retrospection and Introspection, she states: "The poet's line. 'Order is heaven's first law', is so eternally true, so axiomatic, that it has become a truism; and its wisdom is as obvious in religion and schol arship as in astronomy or mathematics" (87:3).

Mrs. Eddy's appointment of trustees to handle her property, March 1907

In November 1906, at the time Mr. Norwood was overseeing the preparation of the new edition of Science and Health, McClure's magazine and the New York World began their attacks on Mrs. Eddy and Christian Science. This was also the time when William Chandler, employed by the New York World, had persuaded Mrs. Eddy's son that his mother was incapable of managing her affairs (see Part III p 99). Then in January 1907 the Cosmopolitan magazine published an article by a well-known and well-respected writer of plays, Charles Klein, titled "Christian Science: An impar tial Estimate." At a time when he had been contemplating suicide

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he was reluctantly persuaded to investigate Christian Science and almost immediately he was healed. Thus his article was based on first-hand experience, not on critical observation by writers who were more or less prejudiced against it. The Sentinel of January 26, 1907, reprinted Klein's article with editorial comment, and the following week's editorial page opened with a letter from Pleasant View stating Mrs. Eddy's pleasure with the article and the Sentinel's recommendation of it.

On March lst Mrs. Eddy invited her lawyer cousin, Henry M. Baker, to Pleasant View to ask him about a letter she had just received. It was dated February 25, 1907, was signed by her son, George W. Glover, and mailed from Washington, D.C. She felt sure that he could not have composed the letter himself, for it was "written by an educated man skilled in the use of language." Mr. Baker advised her that, "unquestionably some hostile action was contemplated." Mrs. Eddy then asked Mr. Baker if he and two others would agree to become trustees to handle her property. On March 6th she signed a deed of trust transferring all her property, stocks, bonds, copyrights, etc., to these three trustees. The other two were Josiah Fernald, her banker and head of The National State Capi tal Bank in Concord and Archibald McLellan, the fifth member of the Board of Directors.

One of the reasons for the appointment of trustees on March 6th was to supply further protection for property, etc., which in her Will was deeded to the church and therefore might be contested by heirs. Mr. McClellan, although a director, was not a trustee under the deeds of trust for land on which the original church edifice and the Extension had been built, but he was a signatory of an indenture signed less than three months before this new trust, on December 19, 1906, which had bound all five directors to agree that no event or contingency . . . shall require a re-conveyance of said lot of land or of said edifice to her or to her heirs or assigns. ..." (See Part III App 5 P 1V for indenture of December 19, 1906, and Part W App 10 for a copy of the deed of March 6, 1907 and a copy of Mrs. Eddy's Last Will and Testament.) This new deed of trust was announced to the church congregation, to the press and in the Sentinel, during the first week in April (see My 134:20 -135:23).

Filing of the "Next Friends" suit, March 1907

An extremely difficult and demanding period now begins for Mrs. Eddy, presenting perhaps the most serious challenge to all that she had accomplished. The conclusion of the "Next Friends" suit would establish a vital fact about her and Christian Science on which the future of the Cause would stand or fall. When later she refused, yet again, to change the By-Laws requiring her consent, the interpretation of her refusal mainly rested on whether or not she was senile, and did she therefore know what she was doing? The interpretation also depended on an appreciation of how her obedi ence to God's commands had informed her decisions and shaped her activities. The outcome of this case provides evidence that "evil is naught and good is all."

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In September 1906 the New York World had joined with representatives of McClure's Magazine to visit "Concord, N.H., for the purpose, as afterwards made clear, of making an attack through their respective publications on Christian Science and on the good name and mental responsibility of Rev. Mary Baker G. Eddy. ..." ( MM p 3). As the investigations and malicious reports continued, citizens of Concord addressed letters to McClure's and the New York World including its owner and publisher, Joseph Pulitzer, protesting about the newspaper's activities. One who wrote to Mr. Pulitzer was the editor of The Patriot, Concord, N.H., his letter of October 26, 1906, included:

". .. To every statement, or even insinuation, of this kind, I, as one who knows, say it is not true, in whole nor in part, but on the contrary it is unquestionably false.

"This letter to you is not occasioned by any special zeal on my part in the cause of Christian Science, nor is it occasioned by any blind adherence to or worship of per sons or advocacies, but solely in a spirit of justice, truth, square dealing – a becoming regard for brains and respectability as well as reverence for age and motherhood. I am,

Very truly yours,(Signed) Michael Meehan" (MM p 5)

It later emerged that because the initial investigations in Concord were insufficient for a sensational story the New York World's counsel, William E. Chandler, arranged for an agent to interview Mrs. Eddy's son, George Glover, who lived with his family in Lead, S. Dakota. The agent presented Mr. Glover with a letter dated November 22, 1906, signed by Chandler informing him that:

"I have consented to act as legal counsel concerning certain questions which arise in connection with Mrs. Mary Baker G. Eddy. They are stated in a letter from me to [the agent], who will call upon you and can show you my letter to him.

"It is important for public and private interests that these questions should be investigated and met and fairly and justly disposed of as questions involving doubts which from large and commendable motives all good citizens, and especially all relatives of Mrs. Eddy, should help to solve and settle. Therefore, please be sure and give [the agent] a full hearing and possess yourself fully of all the facts which he will be able to give you" ( MM p 14).

The letter George Glover was shown set out three doubts:"1. Mrs. Eddy may be detained in the custody of strangers against her will. 2. She may be . . . incapable of managing her business and property affairs. 3. . . . she may be sur rounded by designing men who either have already sought or may hereafter seek to wrongfully possess themselves of her large property. ..."

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Although initially Mr. Glover was reluctant to cooperate, the agent placed before him "his legal opportunity", and eventually he was persuaded to lend his name to the proposed legal action.

McClure's soon began a series of articles on Mrs. Eddy's history. In the Journal of January 1907 and the Sentinel of January 5th the leading article in each was: "Mrs. Eddy's reply to tiie Janu ary McClure article" (see My 308-316). In each publication the article ended with a facsimile of her signature. In the Journal editorial Archibald McLellan, the editor, noted that:

"Several months ago, during the preparation of these articles, Mr.Farlow [Commit ee on Publication] and other Christian Scientists offered their services to McClure's, in order to protect them from the many false and absurd stories which past experience had shown would be offered for incorporation in this so-called 'history,' but these of fers were rejected because, forsooth, Christian Scientists were so prejudiced that they could not be relied upon."

Mr. McLellan also quoted part of an editorial from the Concord Patriot:"The men who came to Concord did not have for their purpose the ascertainment

of facts; they did not want the truth as known to Concord people, but ardently desired to have preconceived notions affirmed and slanderous insinuations and statements en dorsed.

"A citizen of Concord, a trusted and honored official, said to one of McClure's representatives, after some questions had been asked and the bent of the interviewer's mind had been made apparent, 'There is little to gain by continuing this conversation; you are not after what I know; you desire that I should approve your guesses. It is clear to me that your purpose is to write Mrs. Eddy down, regardless of what her neighbors and those who know her best may say.'" (CSS Jan 1907, p 633).

In spite of such protests the New York World headline on March 2nd read:relatives sue to wrest mother eddy's

fortune from control of clique

Although Mrs. Eddy was well aware of the media's activites, the first intimation she had received of a possible legal action was the letter from her son she had shown to Henry Baker. The article in the New York World stated "that proceedings were to be instituted to prove the asserted insanity and irresponsibility of Mrs. Eddy", and that a petition had been filed on March 1st in the Superior Court for the County of Merrimack, New Hampshire. In addition they announced that ex-Senator William E. Chandler had been retained as chief counsel. The petition named Mrs. Eddy as the plaintiff,

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"who sues by her next friends George W. Glover [son], Mary Baker Glover [grand-daughter] and George W. Baker [nephew] against Calvin A. Frye, Alfred Farlow, Irving C. Tomlinson, Ira O. Knapp. William B. Johnson, Stephen A. Chase, Joseph Armstrong, Edward A. Kimball, Hermann S. Hering, Lewis C. Strang." (MM p 25)

Four were members of the Board of Directors and the others were all actively involved in Mrs. Eddy's service. On March 11th her adopted son, Ebenezer J. Foster Eddy, and a second nephew, Fred W. Baker, filed petitions to join the "next friends." All the "next friends" were potential heirs and had been persuaded that they had an inheritance to protect.

Although in 1906 it was the New York World that had retained Mr. Chandler's services, the owner's son, Ralph Pulitzer, withdrew its support on February 18, 1907, (GG p 495) recognizing that the allegations had no foundation. Thus, on March 1st, it was Chandler, acting on his own, who filed the petition. With regard to the "chief counsel", the editor of the Concord Patriot later re corded that:

". . . It was reasonably to be expected that parties who had interested themselves in such a mission would secure, if possible, the services of one who, by experience and training, would be fitted for such an undertaking, and it is doubtful if in all the country one endowed with accomplishments more in harmony with the requirements of the enterprise than those of Senator Chandler could be found. He was a man prominent in New Hampshire; he had in the past exerted a wide influence in her [N. H.'s] affairs; his name was a household word in the political world at least. Mr. Chandler was known as an able lawyer; his power of sarcasm in the United States Senate has been rarely paralleled, never surpassed; his residence was in Concord; . . . he was adroit and tact ful; he was rich in resources, and in the past he had won notoriety, if not fame, along political lines by converting absolute defeat into victory. He was the man who could surely be relied on to make much out of what seemed a forlorn cause" (MM p 6).

Mrs. Eddy's attorney, General Frank Streeter of Concord, N.H., filed a petition on April 2nd for the substitution of the trustees of her personal property in place of the "next friends" as plaintiff. This was Chandler's first news of the trust and it convinced him that Streeter had made a fatal mistake. In his estimation the trust was an admission that Mrs. Eddy was not competent. On the same day, April 2nd, Mrs. Eddy wrote a letter to the church in Boston, which began:

"My Beloved Church: – Your love and fidelity cheer my advancing years. As Chris tian Scientists you understand the Scripture 'Fret not thyself because of evildoers;' also you spiritually and scientifically understand that God is divine Love, omnipotent, omnipresent, infinite; hence it is enough for you and me to know that our 'Redeemer liveth' and intercedeth for us." (see My 135:24).

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On April 6, 1907, Chandler filed a supplemental bill to counter Streeter's petition; it was a com plaint against Mrs. Eddy in creating a trusteeship and requesting that the three trustees be required to transfer to a receiver everything they had taken possession of under the deed. The trustees filed their answer to the court on April 15th.

On May 16th Mrs. Eddy wrote a letter, an affidavit, addressed to Judge Chamberlin, the presiding judge. The letter was hand-written and gave the reason why she had made the trust deed for her personal property. She also noted that:

"This suit was brought without my knowledge and is being carried on contrary to my wishes. I feel that it is not for my benefit in any way, but for my injury, and I know it was not needed to protect my person or property. The present proceedings test my trust in divine Love. ...I cannot be a Christian Scientist except I leave all for Christ" (see My 137:1-138:24).

On June 5th the judge denied Streeter's petition of April 2nd to replace the "Next Friends" by Mrs. Eddy's three trustees. The same day Streeter filed a motion, which would enable him to prove that Mrs. Eddy was competent. During his discussions with her, she convinced him that his strategy would be wrong, a situation parallel with the Woodbury libel suit in 1899. June 10th was the day Streeter was to present the motion he had filed on June 5th, but to everyone's surprise he announced that he would not ask for consideration of the motion; instead he asked to have the hearing on it suspended for the time being! This was not what Chandler had expected at all. His immediate re action was to file a demand that it should be heard, and he also asked the court to allot funds from Mrs. Eddy's assets to pay for the "Next Friends" action (at this stage he was acting on his own ini tiative and the "next friends" had no resources). These requests were later denied. It was at this stage that her nephew, Fred W. Baker, asked leave to withdraw and have his name stricken from the record.

Press interviews with Mrs. Eddy, June 1907

Because, from the beginning, Chandler "intended to make use of the newspapers to try [this] case," the publicity was nationwide. A number of papers asked for permission to interview Mrs. Eddy. She agreed to grant three interviews during June. The first and most searching was on June 8th with Arthur Brisbane of the Cosmopolitan magazine, which at the beginning of the year had published an article by Charles Klein: "Christian Science: an Impartial Estimate." This had been reprinted in the Sentinel and had been noted with approval by Mrs. Eddy. (See Appendix 1, p 7a "An Excellent Example. ")

In his report Mr. Brisbane described Mrs. Eddy's home and its furnishings and the three members of her household he met. Eventually he described Mrs. Eddy herself:

"Women will want to know what Mrs. Eddy wore. The writer regrets that he cannot tell. With some women you see the dress; with Mrs. Eddy you only see

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the face, the very earnest eyes, and the beautiful, quiet expression that only age and thought can give to a human face."

After a short time he asked about the lawsuit and her business matters:". . . she became very earnest, absolutely concentrated in expression, voice, and choice of words. ... replying to questions with great intensity. ...

"Asked why the lawsuit had started, seeking to take away from her control of her money and of her actions, Mrs. Eddy replied ... 'Greed of gold, young man. They are not interested in me, I am sorry to say, but in my money, and in the desire to control that. ..."

"Mrs. Eddy's mind on all points brought out was perfectly clear, and her answers were instantaneous…..

"She gave clearly and earnestly her reasons for executing a recent deed of trust by which she has voluntarily given over to three of her most trusted friends the manage ment, so far as is possible, of her material affairs. ...

"Mrs. Eddy's discussion of her business matters lasted for at least half an hour. There was no sign of weakness of mind, voice, or body. The quality of Mrs. Eddy's voice is really extraordinary. The writer picked up a periodical. ... just issued, and asked Mrs. Eddy to read from it. ...If any Christian Scientists have worried about Mrs. Eddy's health and strength, that reading would have ended the worry, could they have heard it. ...

"In substance, Mrs. Eddy's doctrines merely take literally this verse from the fourteenth chapter of John: 'Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father' – John xiv. 12

"It is difficult to see why taking literally a statement which this nation as a whole indorses should be construed into a hallucination" (AB pp 45-60).

The Masters' visit, August 1907

In deference to Mrs. Eddy, instead of calling her to appear in Court, Judge Chamberlin announced on June 27th that he had appointed a Master to conduct an investigation to convene at Pleasant View, on the Court's behalf, to determine "'whether Mary Baker G. Eddy is competent to intelli gently manage, control, and conduct her financial affairs and property rights." In addition to the Master, Judge Aldrich, two co-Masters were appointed to assist, one of these being an expert alien ist ("a physician who has been accepted by the court as an expert on the mental competence of principals or witnesses appearing before it" American Heritage Dictionary). It was stressed that this move should not be construed into an assumption that Mrs. Eddy was not able to come to Con cord. It was agreed that besides the three masters, only Streeter, Chandler, and a court stenogra pher would be present, and that only the Masters would

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question her. The interview took place on the agreed date of August 14th and was conducted with consideration and little formality. As they left Mrs. Eddy, Chandler was overheard to say, "She is smarter than a steel trap" (HSK p 461). They all returned to the Court in Concord where the hearing continued.

Collapse of "Next Friends" suit

One week later, on August 21st, Chandler filed a motion for the dismissal of the suit, adding that, "they [the "Next Friends"] hereby withdraw their appearance before the Masters without asking from them any finding upon the questions submitted to them by Judge Chamberlin" (MM p 215).

General Streeter immediately moved that the hearing should continue. In his speech he said:

"If we are allowed to proceed we should show you that on February 12 [1907] Mrs. Eddy began to arrange for the entire management of her property during her life, and to make liberal provision for her kindred during that time . . ." (MM p 217).

February 12th was the day Mrs Eddy is reported to have said to Laura Sargent, "Laura, I am going to put business out of my mind. I cannot go on being pulled one way and another by material and spiritual matters. I am going with God" (DG 3 p 336). On February 25th she signed a trust deed for the benefit of "her kindred" – George Glover, her son, and his family. This was also the date of the letter addressed to her from George Glover, postmarked Washington D.C., which was Mrs. Eddy's first intimation of a possible legal action.

General Streeter's statement continued:". . . neither Mrs. Eddy nor her counsel have the power to prevent her so-called 'next friends' from . . . their unconditional surrender in the middle of this hearing before the Masters. . . now . . . when their charges have utterly collapsed, they run for cover. This is their legal right, but I speak of the legal rights of Mrs. Eddy . . ." (MM p 217; RP3 p 289).

However, the Master, Judge Aldrich, replied that, "when the party who asserts a lack of mental ca pacity withdraws there is really no controversy left; Mrs. Eddy stands with nothing to answer, as we view it" (MM p 221). The next day Mr. Chandler made a statement to the press, which included:

"Taking a larger view of the matter and considering its bearing upon Mrs. Eddy's al leged religion, which I have long conceived to be utterly nonsensical where it is not distinctly harmful, it is to be regretted that circumstances did not permit of a full hear ing and determination upon the merits . . . Speaking for

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myself, I shall never cease to regret that so-called Christian Science could not, by judicial decree, have been shown to be the creation of a discordant mind" (DG 3 p 402).

The final dismissal of the case was scheduled for September 30, 1907. The Masters' report was read and accepted, but Mr. Chandler tried to have the case continue by issuing a brief of his objec tions to the Masters' Report. Meanwhile Mrs. Eddy's trustees set about agreeing a settlement for those identified as 'next friends.' The terms included a clause that they would not contest any Will Mrs. Eddy might leave. Agreement was finally reached two years later. On November 10, 1909, the Boston Herald announced that, "Chandler declares terms are entirely satisfactory to him." However, Mrs. Eddy's passing in 1910 cleared the way for new litigation, because Chandler did persuade George Glover to allow him to contest the Will on his behalf, an action which failed.

Newspapers all over the United States and in England had followed the case and shortly after its collapse the editor of the Concord Patriot, Michael Meehan, published his book, Mrs. Eddy and the Late Suit in Equity, in which he included a collection of editorial comments. In his Foreword to these comments he noted:

"The preservation of the court record is important and signifies much, but courts are governed by law and precedent and in a way are independent of the people. The utter ances of the press of the country are determined by popula impulse; they stand for fair play between man and man, and for the well-known and long-established rights of men and women, and are in quick and close touch with the people. Courts interpret the law; the press interprets the sentiment of the nation. For these reasons stress is laid upon this part of this volume (M M p 279).

One editorial, from The Optic, Quincy, Illinois, is reproduced as representative of the collection:

"So Mrs. Eddy's court case has ended. As to the merits of this suit, the general pub lic has no definite opinion. It was a question of property rights, in which the public could only have that interest which desires to see justice done to all concerned. But there was more than property question involved indirectly in these proceedings. It is safe to believe that there would have been no court case, had it not been for inspiration based on bitter opposition to the religious doctrine of which this remarkable woman is the leader and founder. It is a curious fact, one worthy of study by psychologists, that the Founder or Leader of such a peculiarly pacific faith as that of Mrs. Eddy should be subjected to such bitter, unrelenting hostility. Nor does the fact that the Leader is a re fined and cultured woman make the slightest difference to her persecutors. This is surely not as

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it should be. It is certainly not a right thing in this country, in which reli gious freedom is one of our fundamental principles. In this republic, every instance in which a lawful religious faith is persecuted is a distinct violation of the spirit of our in stitutions – this irrespective of the truth or error of the faith. As heretofore stated in these columns, we are not of Mrs. Eddy's faith. But we are distinctly a believer in fair play, in accordance with American institutions, and Mrs. Eddy has not been fairly treated. There is no question about that.”(MM p 314)

The significance of the sentence added to the "Preface" in 1907

The record of the "Next Friends" case reveals the spiritual significance of the sentence that was added to the "Preface" of Science and Health in the September 1907 edition. What had persuaded Mrs. Eddy to give June 10, 1907, as the specific date on which she concluded her first reading of "this book throughout consecutively in order to elucidate her idealism"? June 10, 1907, was the date on which her attorney acted on her reasoning and argument rather than on his own. Therefore, on that day he requested that his motion should not be heard but that the hearing should be sus pended. On the surface that may not appear to be a momentous happening; but for Mrs. Eddy, though, it was significant because the idealism that Christian Science presents is not an unattainable goal, but is entirely practical. It was not her will but God's guidance leading her to follow God's law. From this date the action conducted by Chandler began to disintegrate and he was the one who filed a motion for the dismissal of the suit on August 21, 1907.

The 'idealism' presented in Science and Health is not her theory, nor is it contained in any one statement; it is elucidated by reading the "book throughout consecutively". Her idealism had been translated into an action in court, an action which precipitated the collapse of a suit which had de viously set out to prove that Christian Science was "utterly nonsensical" and "distinctly harmful" and that it was the creation of a discordant mind. In other words, its purpose had been to injure Mrs. Eddy and to destroy Christian Science. The request on June 10th to suspend the hearing al lowed the suit to fail by revealing that it had no foundation. "The lie and the liar are self-destroyed. Truth is immortal" (My 269:30). Mrs. Eddy's competence and acuity as well as the practicality of Christian Science had been demonstrated and acknowledged in a court of law.

At the opening of the law case in the chapter "Christian Science Practice" in Science and Health (p 430:22) there is a list of jurors: "Mortal Minds, Materia Medica, Anatomy, Physiology, Hypnotism, Envy, Greed and Ingratitude." Such names had been included from the first edition of the textbook in 1875. From 1886 (16th ed.) it became "Mortal Minds constitute the jury. Materia Medica, Anat omy, Physiology, Mesmerism, and Mediumship are the pretended friends of Man." In the February 1907 edition they were "supposed friends," but in September

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1907 they were "next friends" (quota tion marks were used in this edition). The final wording appeared in the edition of February 1908. Mrs. Eddy appears to be making a point that the "Next Friends" suit was symbolic. Although it literally took place in a court of law it was the "Supreme Court of Spirit" that determined the out come. The law case that ends this chapter Mrs. Eddy describes as "an allegory illustrative of the law of divine Mind and of the supposed laws of matter and hygiene, an allegory in which the plea of Christian Science heals the sick" (S&H 430:13). The final sentence in the chapter (on p 442:30): "Christian Scientists, be a law to yourselves that mental malpractice cannot harm you ei ther when asleep or when awake" is an admonition and a reminder that there is only one law, God's law – "Let us . . . abide by the rule of perpetual harmony, – God's law. It is man's moral right to annul an unjust sentence, a sentence never inflicted by divine authority" (S&H 381:27).

Another point about June 10, 1907, is that it is exactly one year after the dedication of the Exten sion with the serious reminder in her message: "we cannot serve two masters." In her message for the dedication of the original edifice in 1895 she had said: "No longer are we of the church militant, but of the church triumphant" (Pu1 3:18). Exactly one year later she gave a Communion address in person and called attention to what she called "the cup of martyrdom", a "fatal doctrine" made "a divine decree" by "stalled theocracy" (Mis 121:7).

A building for the Publishing Society, 1907

In October 1907 the Journal announced that it was time to erect a suitable building to house the Publishing Society, and contributions were invited. In 1904 and 1905 Mr. Noyes Whitcomb had purchased property on St. Paul Street, opposite the Extension, for such a purpose, and he had begun to convey the deeds of several properties to the Board of Directors. However, he passed on before the deeds were completed, and the legal complications delayed plans for a building. But now, in 1907, it was possible to proceed. On August 8, 1908, there was an announcement in the Sentinel that sufficient funds had been received to complete the building, and that the next issue would come from the new premises.

Normal class, December 1907

In accord with a By-Law in the Manual, the Board of Education held a Normal class on the first Wednesday of December 1907, which henceforth was to be triennial. The teacher appointed was Judge Septimus J. Hanna. This 1907 class was the last one where the students' certificates were signed by the President of the Board, Mrs. Eddy, – a By-Law requirement. Mrs. Eddy first ap pointed Edward Kimball to be the teacher of the next class, scheduled to begin on December 7, 1910, but he passed on in August 1909. Mrs. Eddy published in the Journal of September 1909 her tribute to him headed "There is no death" (My 297:11). She then appointed Bicknell Young to conduct this class, which actually convened four days

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after Mrs. Eddy's passing. Consequently the certificates did not have her signature for she had neither changed the By-Law nor appointed a new President. In 1910 the certificates were signed by Judge Hanna previously the Vice President.Mrs. Eddy’s move to Boston, January 1908

Towards the end of 1907 Mrs. Eddy made quiet preparations to leave Concord for Boston. In Octo ber 1907 a house in Chestnut Hill was purchased on her behalf. Extensive remodeling was done and she moved there on January 26, 1908

In 1908 several new individuals were called to her household. Among these were Adam Dickey, who was appointed to be her secretary, William Rathvon and Martha Wilcox. Mrs. Wilcox re corded some of the important lessons she learned, particularly from Mrs. Eddy's daily instructions to her mental workers: "sometimes … you believe that a personality is something outside and separate from your own thought that can harm you. … the real danger was never the threatened attack from outside … but always within [one’s] own thought." She therefore learned exactly where mental malpractice must be handled. Another point addressed was that "I thought of creation … as separated into two groups … spiritual … [and] material, and that somehow I must get rid of the … material. I caught my first glimpse of the fact that all right, useful things … were mental and represented spiritual ideas," and the lesson was that there are not two groups of creation, just one." A valuable lesson also came from observing how Mrs. Eddy worked. There was an occasion when she was at her desk "almost constantly for three days … and when she had finished she had … two lines to add to Science and Health. I marveled at her perseverance … but she had worked out a statement for Christian Science students that would stand through the ages" (DG 3 pp 430 & 432, also WK4, pp 91-93.)The Sentinel of February 29, 1908, contained a notice from Mrs. Eddy:

"I request the Christian Scientists universally to read the paragraph beginning at line 30 on page 442 in the edition of Science and Health which will be issued February 29. I consider the information there given to be of great importance at this stage of the workings of animal magnetism, and it will greatly aid the students in their individual experiences. . . ." (My 236:23.This was the paragraph Martha Wilcox had observed being composed.)

The changed cross and crown seal, April 1908 Soon after moving to Boston Mrs. Eddy was informed by a student that he had discovered that the 'crown' in the Christian Science seal was in fact a ducal coronet with strawberry leaves, and asked if it would not be more appropriate to adopt the celestial crown of twelve stars as described in the book of Revelation. She agreed and designs were made. The April issue of the Journal appeared with the new seal. In June the Editor wrote that the change had "given rise to some speculation and inquiry." He drew attention to the

"difference between the former seal and the new one is that the crown now used is what is known in heraldry as a celestial crown, … It can readily be seen that this crown

is the one which should be used in connection with what has now come to be known as the Christian Science seal, and our Leader, in her desire to have the seal made truly emblematic of what it stands for requested that the change be made" (CSJ June 1908, p 186. See also Part III, Appendix 1 p 6d for the former seal)

The new cross and crown appeared on the cover of Science and Health in the fourth of seven edi tions published in 1908. In the fifth edition the verse "I, I, I, I itself I," which had been on the fly leaf since the second edition of the textbook in 1878, was replaced by the last verse of "Come Thou," a poem by Mrs. Eddy: "oh! Thou hast heard my prayer;

And I am blest!This is Thy high behest: -

Thou here, and everywhere."Then, in the sixth edition of this same year, 1908, the dark frontispiece photograph was replaced by a light engraving of Mrs. Eddy, with her signature underneath.

The seventy-third edition of the Manual, 1908 – the last 'authority' Manual – the fourth evolution.

This edition of the Church Manual was announced in the Sentinel of August 1, 1908, and became the last 'authority' edition. The most obvious change is that there has been a complete rearrange ment of the main headings or categories (although there had been additions and removals since the twenty-ninth edition, the final total remains sixteen). Apart from this rearrangement there are three changes in this edition, and one in each of the next two editions published within months, which are of special note and have far-reaching implications.

(1) In this edition of the Manual the heading, or category, executive members and subse quent Articles have been removed. When the church was re-organized in 1892 the administration was placed in the hands of First Members, the original twelve which were increased to thirty-two. The original twelve included the four men designated by the Deed of Trust to be the Board of Di rectors. All First Members had been members of Mrs. Eddy's former Church, and all had contin ued in voluntary association from 1889 to 1892. Their duties included voting on admitting candi dates for admission to membership and transacting Church business. At the beginning of 1901 the business of the Mother Church became the duty of the four members of the Board of Directors. Their number was increased to five in 1902 by a new Manual By-Law. In 1903 the title First Members was changed to Executive Members, and their numbers were increased to fifty. On June 13, 1908, the Sentinel announced an amended By-Law: their annual meetings, when they voted on applications for membership, were abolished and they would continue to meet only when called by the Clerk, "and with the approval of Mrs. Eddy. The By-laws regulate the action of the members of The Mother Church."In the Sentinel the following week, June 20th, there was a letter by Mrs. Eddy, reprinted from

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the Boston Globe, titled “A Word to the Wise,”: When I asked you to dispense with the Executive Members' meeting, the purpose

of my request was sacred. It was to turn your sense of worship from the material to the spiritual, the personal to the impersonal, the denominational to the doctrinal, yea, from the human to the divine.”

Already you have advanced from the audible to the inaudible prayer; from the ma terial to the spiritual communion; from drugs to Deity; and you have been greatly rec ompensed. Rejoice and be exceeding glad, for so doth the divine Love redeem your body from disease; your being from sensuality; your soul from sense; your life from death.”

Of this abounding and abiding spiritual understanding the prophet Isaiah said, 'And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them' "(My 139:16).

One of their duties had been to vote at a special meeting called to approve an edition of the Manual. This 73rd edition is therefore the last to be designated “the authority." According to page 18 of the Manual "on July 8, 1908, the By-Laws pertaining to 'Executive Members' were repealed." Their disbanding removed the only remaining vestige of 'democratic' government, regarded now as not necessary as 'democracy' has to yield to 'theocracy.' (The derivation of theocracy is God + to rule, and is defined as: "Government of a state by the immediate direction of God." Webster). All executive power now resides with the five members of the Board of Directors, but as they are members of The Mother Church, their actions are regulated by the By-Laws. In 1908 regulation is assured, because Mrs. Eddy's consent for appointment to this Manual-constituted Board is avail able. Mrs. Eddy's jurisdiction represents 'theocracy', for she was "subordinate alone to [her] Maker" (S&H 518:3). However, when she is no longer present, obedience to all the By-Laws, as written, becomes essential for the future of the church. Disobedience opens the door to hierarchical control. "Man is properly self-governed only when he is guided rightly and governed by his Maker, divine Truth and Love" (S&H 106:9).

(2) Communion season. According to the first edition of the Manual (1895), Communion ser vices were to be observed in the Boston church on the first Sunday in October, January, April, and July. In the tenth edition (1899) the service became annual, to be held on the first Sunday in June, the annual meeting to follow two days later. In the twenty-ninth edition (1903), a new By-Law introduced the Communion service to branch churches, to be held on the second Sunday in January and July. In the Mother Church it was still annual, although changed to the second Sunday in June. Consequently, Communion services in The Mother Church had a special subject for their Lesson- Sermon. The Quarterly subject for the Communion service in branch churches was "Sacrament."The Sentinel of June 20, 1908, reported that Communion services in the Mother Church

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on June 14th had been attended by ten thousand people. It also mentioned that it had been "decided some time ago to hold a triennial Communion service … These triennial services will be the big events of The Mother Church in the future, …" On June 21st Mrs. Eddy announced to the press:”

The house of The Mother Church seats only five thousand people, and its membership includes forty-eight thousand communicants, hence the following:-

"The branch churches continue their communion seasons, but there shall be no more communion season in The Mother Church that has blossomed into spiritual beauty, communion universal and divine. 'For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.'(I Corinthians 2:16)" (see My 141:23).

On the same day Mrs. Eddy wrote a letter addressed to all Christian Scientists: “Beloved Christian Scientists: – Take courage. God is leading you onward and

up ward. Relinquishing a material form of communion advances it spiritually. The mate rial form is a 'Suffer it to be so now,' and is abandoned so soon as God’s Way-shower, Christ, points the advanced step. This instructs us how to be abased and how to abound” (My 140: 18).

Mrs. Eddy also wrote to the new First Reader of The Mother Church on June 24, 1908 (My 142:!0):

“Beloved Christian Scientist -- Accept my thanks for your approval of abolishing the communion season … I sought God's guidance in doing it, but the most important events are criticized.”

The Mother Church communion season was literally a communion of branch church communicants which might in time lose its sacredness and merge into a meet ing for greetings. My beloved brethren may some time learn this and rejoice with me, as they so often have done, over a step higher in their passage from sense to Soul.

"The significance of this action that Communion is abolished in The Mother Church but continues in the branches is another instance of The Mother Church setting the example to be followed by others when spiritually appropriate. The phrase used in her letter to all Christian Scientists, "Suffer it to be so now”, appears also in the textbook. Here it is followed by: "Jesus' concessions (in certain cases) to material methods were for the advancement of spiritual good" (S&H 56:4). It was used in 1889 in one of the resolutions passed dissolving the College. On that occasion it was followed by "Other institutions … will doubtless follow the example of the Alma Mater after having accom plished the worthy purpose for which they were organized" (see Ret 48:25-13). It was in the same year, 1889, that Mrs. Eddy wrote "The Way", and repeated the phrase: "follow the Alma Mater." (See Mis 358:30-1. Alma Mater is literally, fostering mother.) In each case an advancing spiritual step is being encouraged. A

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letter to Mrs. Eddy from a teacher, published in the August 1908 Journal, shows recognition of this point:

“We rejoice that you discern our readiness to take this forward step in our progress out of the bondage of sense and form into the unrestricted freedom of Soul. I am con-vinced that the impetus thus given will result in deeper consecration, better healing work, and a broadened understanding of the Church universal.”

"In this seventy-third edition of the Manual, under the heading CHURCH SERVICES there is a new Article, Communion with two Sections:

“No more Communion. section 1. The Mother Church of Christ, Scientist, shall observe no more Communion seasons.

“Communion of Branch Churches. sect. 2. The Communion shall be observed in the branch churches on the second Sunday in January and July of each year, and at this service the Tenets of The Mother Church are to be read.” (Man p 61. The term Communion season is used in the same way as Christmas season.)

(3) Numbering the People. This was the title of a new By-Law announced on June 27, 1908:

“Christian Scientists shall report neither the number of the members of The Mother Church nor that of their churches. According to the Scripture they shall turn away from personality and numbering the people". (see Man p 48).

There are two instances of numbering the people in the Bible. The first occurs two years after the children of Israel had been led out of Egypt when Moses was commanded by God to number the people. At the beginning of the book of Numbers in the Bible they have to be integrated into a co herent, divinely structured body – one body – before they move forward. Their journey then is one of spiritual education in being individually and collectively self-governed by God. This numbering, therefore, was symbolic. When eventually they take possession of the Promised Land, it is recorded that "there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25). Unless that meant proper self-government it would have been chaos, but if they obey the law of Moses and follow the example of Joshua, they will not choose to serve "other gods" nor be overcome by personal ambition and sectarian disunity.

The second instance is at the end of the story of David and the eventual triumph over the Philis tines, where he was persuaded to “number the people.” Immediately he realized that "I have sinned greatly in that I have done; … for I have done very foolishly" (II Sam 24:10)

In the early stages of any institution numbering the people is encouraging, a sign of prosperity or rapid growth – Mrs. Eddy had done this in her messages for 1900, 1901, and 1902. Now, in 1908, this new By-Law brings this practice in Christian Science to a close. To continue would be to fo cus on quantity instead of on spiritual growth, and as the By-Law indicates, the requirement is to "turn away from personality."

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(4) CHURCH OFFICERS. On October 10, 1908, the Sentinel announced: “The 74th edition of The Church Manual, containing all the recent changes, has been issued and is on sale.” This new edition contained a change to the first By-Law.

“Names. section 1. The Church officers shall consist of the Pastor Emeritus, a Board of Directors, a President, a Clerk, a Treasurer, and two Readers" (Man p 25)

For the first time since the second edition in 1895 this By-Law coincides with the List of Church Officers on page 21. The two offices, which had never been included before, are the Pastor Emeri tus and a Board of Directors. Until this issue the first mention of the Board had been in Section 2 (p 25) in a note – "See under 'Deed of Trust' for incorporation of the 'Christian Science Board of Directors”

"This changed By-Law may be dismissed as part of a 'tidying up exercise,' or it may be bringing into sharp focus what will appear to be a dilemma when the Pastor Emeritus is no longer with them. Although the appointment of all the listed officers needs her approval or consent, the continued reference to the "Deed of Trust" points the way to a resolution, one authorized by the Manual.(5) Mrs. Eddy's Room. The Sentinel report of the Communion services in June included the fol lowing: "Thousands of people visited Mrs. Eddy's room in the old church, which was opened be tween the services." On November 21, 1908, a new By-Law was announced in the Sentinel:

"Closed to visitors … the room in The Mother Church formerly known as 'Mother's Room,' shall hereafter be closed to visitors."

[There is nothing in this room now of any special interest: 'Let the dead bury their dead,' and the spiritual have all place and power – Mary Baker Eddy.]" (In the Manual this By-Law is headed “Mrs. Eddy's Room”, and the part in [ ] is omitted, see p 69.)

All these changes have the same keynote, that of bringing or leading an activity to its conclusion. The reason for this is spiritually summarized in her recent letter, "A Word to the Wise," – of turn ing "from the material to the spiritual, the personal to the impersonal … yea, from the human to the divine" (My 139:20). In her autobiography Mrs. Eddy had said: "Thus must the Mother in Israel give all her hours to those first sacred tasks, till her children can walk steadfastly in wisdom's ways" (Ret 90:22). She had often addressed her students as "children of Israel," and in her first church organization had said that "Christian Science, as taught and demonstrated by our Master … restores the lost Israel" (Man 17). Increasingly every step she has taken has been leading her followers to the "present possibility" of experiencing “the subjective state by which [they] could see the new heaven and new earth, which involve the spiritual idea and consciousness of reality. … This spiritual consciousness is … a present possibility" (S&H 573:21).

Were Christian Scientists, like the children of Israel and the early Christians, being shown “the way"? In each case the requirements were the same: to obey God's commandments, and

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to follow the example of their Leader. The third By-Law under the heading DISCIPLINE is headed "Christ Jesus the Ensample," which states: "He who dated the Christian era is the Ensample in Christian Science." (Man 41. See also I Peter 5:2-4 and Mis 258:4-11. "Ensample. A pattern or model for imitation or warning." Webster. In today’s terminology – 'a role model'.)

One may observe that during this period many of Mrs. Eddy's instructions and letters to the Chris tian Science church were simultaneously issued to the press. Why did newspaper editors find that their readers were interested in such details? When there is consistent trust in and obedience to God's government, the world is being shown that spiritual methods are trustworthy and practical, as well as successful. The next step Mrs. Eddy takes provides an answer to this question and shows that the practical idealism of Christian Science pertains to the whole world.

Publication of The Christian Science Monitor, November 1908

On November 25, 1908, the first issue of a new daily newspaper appeared on the stands. Previous Christian Science periodicals included a Bible verse in their mastheads but in the Monitor the chosen verse appears on the back page:

This position is not ‘hiding its light under a bushel’ but emphasizes the spiritual foundation upon which its editorial policy is based. The following is a copy of the first editorial:

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The object of the Monitor has an obvious connection with Mrs. Eddy’s experience the previous year when the press had attempted to injure her and to destroy Christian Science. The error that was self-destroyed then was the suggestion that the world has means to injure and destroy both her and the Christ Science, which she had discovered. As with Jesus’ mission to exemplify the Christ-idea, which could not be destroyed by killing him, so with the case of Mary Baker Eddy’s exemplification of Christian Science; it cannot be destroyed either.The Bible verse chosen for the Monitor is from Mark's Gospel where Jesus is describing the kingdom of God:

“. . . as if a man should cast seed upon the earth; and should sleep, and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full grain in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come” (American Standard Version (1901), Mark 4:26-29.)

In Retrospection and Introspection Mrs. Eddy used the same quotation in the last paragraph of her chapter "Exemplification" (pp 86-92). Here she had been writing about Jesus' example and asked, "What has this hillside priest, this seaside teacher done for the human race? … His order of min istration was 'first the blade, then the ear, after that the full corn in the ear, '" (from the King James' Version. See Ret 91:28-10). This is perhaps a helpful insight into Mrs. Eddy's view of the Moni tor's mission.

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Some of the events that preceded the launch of this important fourth periodical include a long letter received by Mrs. Eddy on March 12, 1908, from a Boston newspaperman in which he wrote:

“During the last two years I have felt a growing desire to have a part in establishing a Scientific daily newspaper. It seems to me that such newspapers are greatly needed, that Boston is the natural place for the first one, and that perhaps the time has come. I am not thinking of a daily official Christian Science paper, or one containing in its title the word Christian Science, but of a general newspaper owned by Christian Scientists and conducted by experienced newspapermen who are Christian Scientists; …

“The disappearance so largely of the more stable, sane, patriotic newspaper, the usurpation of the newspaper field in great centers by commercial and political mo-nopolists, and the commercialization of newspapers – their management mainly for dividends, with almost everything subordinated and many things eliminated to that end, constitute, I believe, a great misfortune to the country. …

“Hoping I am not presuming too much in sending you so long a letter and that I shall be notified soon if you disapprove of my suggestion. I am with profound grati tude,

John l. wright” (EC p 18).

Mrs. Eddy wrote on the back of the letter: “Beloved Student: “I have had this newspaper scheme in my thought for quite a while and herein send my name for our daily newspaper

The Christian Science Monitor“This title only classifies the paper and it should have departments for what else is

requisite” (EC p 20).However, this percipient young man did not receive this reply. Her reason for withholding it be came clear when on July 28th the Board of Directors received the following handwritten note:

"Notice. So soon as the Pub. House debt is paid I request the C.S. Board of Direc-tors to start a daily newspaper called Christian Science Monitor. This must be done without fail" (EC p11 for a facsimile of this letter, see also p 22).

On August 8th it was announced in the Sentinel that the debt was paid. The same day Mrs. Eddy wrote to the Publishing Society trustees:

"Beloved Students: "It is my request that you start a daily newspaper at once, and call it the Christian

Science Monitor. Let there be no delay. The Cause demands that it be issued now.

"You may consult with the Board of Directors. I have notified them of my intention.

Mary Baker Eddy" (EC p 23).

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Two of the trustees had been successful businessmen, and the third was Judge Clifford P. Smith, then First Reader of the Mother Church, but not one had any experience in such an enterprise. However, they were all familiar with what Mrs. Eddy had required of her students for similar projects. The directors and trustees met on August 11th and two days later they wrote to her outlining in great detail what they proposed to do, which included cost of machinery, number of employees and the rates they would be paid, also the price of the newspaper – two cents a copy. They knew that the present revenue from the Publishing Society was paid to the Church, but if they were to expend as much as they calculated in one year, there would be nothing left. However, they knew that the newspaper could be financed, "since you see it to be the right time for the enterprise" and that nothing else could suffer. Adam Dickey, her secretary, replied that Mrs. Eddy was surprised by the amount of capital that would be required:

“ … However, she does not wish to hamper your movements by placing restrictions on the amount you shall spend, but wishes you to go ahead with wisdom and economy as your guide.

“Our Leader hopes you will not find it necessary to consult with her with regard to details, but proceed with the work in your own way doing the best you can” (EC p 33).

On September 19, 1908, just six weeks after the Publishing Society building had been completed and its debts paid, the Sentinel published a short notice from the Board of Directors announcing “that it has become necessary to enlarge the new publishing house in order to accommodate the presses and other machinery required for the printing of the Christian Science publications. Contributions from those who wish to assist … will be thankfully received … “

Although this request came so soon after the premises were clear of debt, contributions began to flow again. The first public mention that a daily newspaper was to be issued came on October 17th in the main editorial of the Sentinel. On another page was a notice: "Christian Scientists who are connected with the newspaper business in any capacity are requested to send their names and addresses, also full particulars as to training, experience, and present employment to the Trustees of The Christian Science Publishing Society, … without delay." In fact, recruiting of staff had been going on since August. Work also began in August on demolishing apartment houses on the site adjoining the new Publishing Society building. Construction of an extension to house the Monitor operation began on September 16th and was completed in nine weeks.

On October 16th the trustees had sent Mrs. Eddy a detailed account of their progress including a list of a number of appointments. One name on this list was John L. Wright, who had been working at. the Boston Globe, and he was to be city editor. They had also made special arrangements for weekly articles from London, Switzerland, Mexico and Australia, also

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regular or occasional letters from Germany, France, South Africa and other countries. These potential correspondents were known, because for many years the "Selected Articles" section of the Sentinel had reprinted articles they had written about Christian Science published in their own countries.

With the challenges met, the first issue of The Christian Science Monitor appeared on Wednesday, November 25, 1908, the day before Thanksgiving Day. One hundred and sixty thousand copies were sold; the Publishing House could not fill all the orders. Irving Tomlinson recorded in his diary that at nine o'clock on that morning six of the workers in Mrs. Eddy's home were called to her study and she asked if it was a dark morning. One responded that the heavy fog made it darker than usual. She replied: "Yes, but only according to sense. We know the reverse of error is true. This, in Truth, is the lightest day of all days. This is the day when our daily paper goes forth to lighten mankind" (DG3 P 194). Earlier in November Mrs. Eddy had changed the dark frontispiece portrait in Science and Health to the light one (see Appendix 1, pp 7c & 7d).Apart from the editorial the only other mention of Christian Science was on the preceding page. This was headed "'The Home Forum" and it carried a metaphysical article, which became a regular feature. The first was by Rev. Glenn A. Kratzer, reprinted from the Sentinel. Later these articles were anonymous, often written by the editor. It was a page "of Interest to all the Family" and included a "Children's Department." In this first issue there was also an item headed:

"good newspapers mean good government

"If we want responsible government we must have responsible Newspapers. If the two previous points are proved this one follows logically as a matter of course. If we are governed by public opinion, and the newspapers make public opinion, our government will necessarily be good or bad, according as the newspapers are good or bad. ‘A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.' President Hadley, Yale University. "

Resignation of director, William B. Johnson, May 1909

Mr. Johnson had become a Christian Scientist in 1882 after being healed of injuries sustained dur ing the Civil War. He attended Mrs. Eddy's Primary class in February 1884. In 1888 he was ap pointed secretary of the Christian Scientist Association following the revolt of some Boston students that year, and he accompanied Mrs. Eddy to the Chicago convention of the N.C.S.A. in June. On October 5, 1889, he was one of a group of students who asked Mrs. Eddy for permission to build a church edifice on the lot of land on Falmouth and Norway Streets. Mrs. Eddy replied that she did not now own the land but had "put it into honest hands for you to redeem." Her letter ended, "N.B. My earnest advice to you is to never attempt building a church. If you do you will fail and again lose your money … You are not strong enough in God to stand" (6 Days p 318). Then, on November 28, 1889, Mrs. Eddy wrote to

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the Church of Christ (Scientist), Boston, "drop all ma terial rules whereby to regulate Christ, Christianity, … When this is done I have already caused to be deeded to those who shall build a church edifice, the lot of land … This offer is made on condi tion that the question of disorganization shall be settled by affirmative vote … [on] December 2nd, 1889" (see 6 Days p 323 and Part I Appendix 4).

It is recorded that Mr. Johnson, as Clerk of the Church and Secretary of the Christian Scientist As sociation, which itself had been dissolved in September 1889, "was in almost daily contact with [Mrs. Eddy] sharing with her all the official communications he received and sending out her spe cial instructions to good students in the field" (6 Days p 326).

As Mrs., Eddy moved forward to the new organization which was legally brought into being with the deed of September 1, 1892, she found four men who were willing to become trustees of the land and be designated in that deed as the Christian Science Board of Directors. Mr. Johnson was one of those four men.On March 21, 1895, three months after the church edifice had been dedicated there was a special meeting of the four directors at which Mr. Johnson tendered his resignation as follows:

“Dear Brethren: Owing to the important duties devolving upon me as the clerk of The First Church of Christ, Scientist, our beloved Teacher and Leader, the Rev. Mary Baker Eddy, recommends that I resign my position as a member of your board, that I may be enabled to meet tbe increasing demands upon me in my official capacity as clerk of the Church. I therefore cheerfully comply with our Teacher's recommenda tion, and most respectfully tender to you my resignation as a member of your honor able body, The Christian Science Board of Directors. Fraternally yours in truth and love, William B. Johnson." (p in E p 715)

His words indicate immediate and cheerful obedience to Mrs. Eddy's instructions, and his resigna tion was accepted. At Mrs. Eddy's request the Board then elected Edward P. Bates to fill the va cancy. His work in ensuring that the church edifice had been completed on time by obeying God's directions was an inspiration; he knew how important this was, as did Mr. Johnson. However, six months later, at the regular annual meeting of the Board of Directors on October 1, 1895, Mr. Bates tendered his resignation, and later that day Judge Septimus J. Hanna was elected to fill the vacancy.

Before his election to the Board, Judge Hanna was editor of the Journal and in addition had been serving as First Reader. For the services "at that time he had to adapt the Lesson-Sermon from the International Bible Lessons printed in the Quarterly, as the Lesson-Sermon subjects had not yet been compiled. In his place as First Reader Mrs. Eddy asked that her adopted son, Foster Eddy, be elected. This was done, but within a month he stood down, and Hanna was asked to return to the desk. Consequently, at the directors' meeting on November

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2, 1895, Judge Hanna resigned from the Board. On November 8th the directors met for a special meeting when "On mo tion of Stephen A. Chase it was voted that William B. Johnson be elected to fill the vacancy." Mr. Johnson wrote to the Board on November 12th accepting their decision.

What might appear at first sight to be a kind of musical chairs was a sorting out of individual ambitions, for this brought to light each individual's willingness to be God-directed and therefore able to work in voluntary association by allowing God-given abilities to find their proper place. A similar situation arose in June 1902 when Mrs. Eddy asked Stephen Chase to resign and Arthur P. Camp was appointed, he also became Treasurer. However, he resigned in December and Stephen Chase was reappointed both to the Board and as Treasurer.

There were to be no more changes in the Board of Directors until December 1907 when Joseph Armstrong passed on. He was not only a member of the Board but was also the publisher of Mrs. Eddy's books. Mrs. Eddy's tribute to him, published in the Sentinel of December 14, 1907, men tioned only his role as her publisher and she headed it "Hear, 0 Israel" (see My 296:9). The Board of Directors met on Monday, January 6, 1908, and Mrs. Eddy's nominee, Mr. Allison V. Stewart, C.S.B., was elected. At the same time he became the publisher of her writings.There were now three of Mrs. Eddy's students from the early days – Ira O. Knapp, William B. Johnson, Stephen A. Chase – who had stood by her faithfully through the period of the first organi zation and its dissolution, during which they had been actively and obediently involved in the events which led to the re-organization in 1892. Mr. Mclellan was appointed the fifth director in 1903 and Mrs. Eddy was fully aware that he soon found the rock-like stand so often taken by the original members of the Board to be incomprehensible and even obstinate. She had warned him in November 1908 during the final stages before the publication of the Monitor:

"Beloved Student:- I hereby forewarn you and demand of you to guard carefully the old landmarks that have been fought over, and gained their precedence and uthority from your leader and the leading Christian Scientists. "I trust that with you 'forewarned' will result in being 'forearmed,' to be faithful in history, true to your leader and her precedents that have been justifie by forty years of success.

Lovingly yours,M. B. G. Eddy." (DG3 p 492)

Mr. Johnson's son, Lyman B. Johnson, who had often, with Mrs. Eddy's approval, been an active assistant to his father in his work as Clerk, recorded that Mr. McClellan had on more than one occa sion asked Mrs. Eddy to appoint Mr. John V. Dittemore to the Board; he had been a successful businessman in Indiana who had given up his business for Christian Science and was currently serving zealously as Committee on Publication in New York. Late in May 1909 McClellan made another request to Mrs. Eddy, who answered: "If you want him, take

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him and all that goes with him" (DG3 p 515). She then wrote to William Johnson asking him to resign from the Board to make way for Dittemore. On May 31, 1909, at the annual meeting of the Board of Directors for electing officers, he tendered his resignation as Clerk of the Church and as a member of the Board.On the same day Mr. Johnson wrote a letter to Mrs. Eddy. She sent it to be published in "Letters to Our Leader" in the Sentinel of June 5th – two days before the Church annual meeting.

"Beloved Leader and Teacher: My dearest earthly friend, I hereby Lovingly Inform you that I have this day tendered to The Christian Science Board of Directors of your dear church my resignation as Clerk, also as a member of that honorable body.

"As I look back through the nineteen years in which I have served in these capaci-ties, and through memory recall the sweet associations connected with the duties of these offices, – most especially the opportunities which these duties gave me to see you and talk with you and to receive from you the priceless instructions, the counsels, and the blessings, – my lips are mute. The heart only can know the gratitude to you, dear one.

"It is now twenty-five years since you taught me the way of Life. I shall now devote all my time to the practice of what you have taught me.

With tenderest affection,Your loving student,

William B. Johnson." (CSS p 791)Her reply is dated June lst,

"My beloved Student: – I thank you deeply for your dear, loving letter. I think it is for your good you have taken the step you name. Having no office work to meet in a business way will give you a better chance to attend to yourself, and all of us must do this sometime or the weeds will choke the growing grain.

"One of the happiest moments of my life would be to have more hours in which to help myself and for others to give more time in helping themselves: You have named to me in confidence certain needs of your own. Now dear one, attend persistently to them and you will conquer and be blessed in all ways.

As ever, lovingly yours, Mary Baker Eddy." (DG3 p 517)

Mrs. Eddy's request to him to resign had thus freed him from material organization. He continued to teach and work in the healing practice of Christian Science until his passing in 1911.

The Church annual meeting took place on June 7, 1909, and the Sentinel of June 12th devoted less than one column to reprint a short item from the Monitor, instead of the recent practice of including several pages reporting the whole occasion. The report included: "The following were announced as having been elected officers: William P. McKenzie, president; John V. Dittemore, clerk, . . .”

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Augusta E. Stetson leaves material organization

Mrs. Eddy first met Augusta Stetson in 1884, and she said to her, "You are going to do a great work in Christian Science." Thereafter Mrs. Eddy continually tested her, often addressing her as "Beloved disciple," and entrusting her with many personal services. Sometimes impetuous and over-zealous, Mrs. Stetson's actions were often the reason for By-Laws being added to the Manual. However, like Mr. Johnson she was invariably obedient and took rebukes without being offended.The comer-stone of First Church of Christ, Scientist, New York City, contains a letter addressed:

"To Mrs. A. E. ,Stetson: Beneath this comer-stone, in this silent, sacred sanctuary of earth's sweet songs, paeans of praise and records of Omnipotence, I leave my name with thine in unity and love Mary Baker G. Eddy.

November 30, 1899." (AS P 34)The work in this church prospered to such an extent that there were sometimes two or three hun dred people standing during the Sunday morning service. They attempted to remedy this by holding an overflow meeting in the Reading Room of the church building. These were discontinued after a new By-Law appeared in the Manual forbidding a church to hold more than one service at the same hour. Instead, some members purchased land on which to build another church. The New York newspapers misrepresented this as a branch of First Church, New York, whereas the intention was for it to become, seventh church, a branch of The Mother Church, there being six branch churches in New York at that time. New York as well as Boston newspapers had been reporting regularly on events in Christian Science, as for several years it had been a newsworthy subject in both cities.

Mr. McLellan, Chainman of the Board of Directors and Editor of the periodicals, wrote two editori als in the December 5, 1908, Sentinel, in one of which he asked, "Are you striving to be the best Christian on earth, or are you striving to have the most costly edifice on earth?" The other editorial was headed: "One Mother Church in Christian Science." In this he was reacting to a New York newspaper item misreporting the situation.

The Board of First Church, New York, on December 14th sent a letter to Mr. McLellan, feeling "in duty bound to set forth the facts and to disown the motives and purposes imputed to us … in the editorial allegations and inferences contained in the Sentinel of December 5, 1908." Their letter "never received the courtesy of so much as an acknowledgment." However, Mr. Dittemore, at that time Committee on Publication. for New York, said in a statement published in the New York World: "It is not true that the Christian Science Church is, facing a crisis, and the charge that Mrs. Augusta E. Stetson is about to seize control of the denomination is as absurd as it is impossible … no effort has ever been made by The Mother Church to pry into the affairs of any of its branches" (VIp 130).

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At the same time as these events were taking place Mrs. Eddy invited Mrs. Stetson to accompany her on her daily carriage drive. During the drive, Mrs. Eddy recalled the occasion of the lecture when Augusta had had to address the audience in place of herself. After repeating her original words, Mrs. Eddy said, "You did not run, did you, Augusta?" and added, "And you never will." As Mrs. Stetson was about to leave after the drive, Mrs. Eddy called her back and, in the presence of Laura Sargent and Adam Dickey, she said, "This is the happiest day of my life on earth. God bless you forever, and forever, and forever" (AS pp 16, 18).The first editorial in the Sentinel of January 16, 1909, was "The Way of Wisdom" by Mrs. Eddy. It was replaced by the verse from Matthew, "No man can serve two masters. . ."

"The infinite is one, and this one is Spirit; Spirit is God, and this God is infinite good.

"This simple statement of oneness is the only possible correct version of Christian Science. God being infinite, He is the only basis of Science; hence materiality is wholly apart from Christian Science, and is only a 'Suffer it to be so now' until we ar rive at the spiritual fulness of God, Spirit, even the divine idea of Christian Science, Christ, born of God, the offspring of Spirit, – wherein matter has neither part nor por tion, because matter is the absolute opposite of spiritual means, manifestation, and demonstration. The only incentive of a mistaken sense is malicious animal magnet ism, – the name of all evil, – and this must be understood.

". . . When .my dear brethren in New York desire to build higher, – to … demon-strate Christian Science to a higher extent, – they must begin on a wholly spiritual foundation, than which there is no other, and proportionably estimate their success and glory of achievement only as they build upon the rock of Christ, the spiritual founda-tion. This will open the way, widely and impartially, to their never-ending success, – to salivation and eternal Christian Science.” Spirit is infinite; therefore Spirit is all. 'There is no matter' is not only the axiom of true Christian Science, but it is the only basis upon which this Science can be dem onstrated" (My 356:21- 357:25).

Mrs. Stetson and many of her pupils took this article to heart both metaphysically and practically. However, one of her pupils made representation against her to the Board of Directors in Boston complaining under the Manual By-Law "Misteaching" (Man p 55). In July 1909 the same pupil was called to Boston to be examined by the Board in the presence of her teacher, who was allowed to cross-examine her. On August 2, 1909, Mrs. Eddy wrote to the directors advising them to dis miss the charges (7th Day p 310): On August 3rd Mr. Dittemore, who was .now a member of the Boston Board and Clerk of the Church in place of William Johnson, sent Mrs. Stetson a telegram: "Charges against you dismissed. Will write more fully later." The letter that followed read: "Because of the concluding portion of Section 13 of Article XI ['Each church shall separately and in dependently discipline its own members' (p 54)] the charges against you … have been dismissed, and the entire matter is now left with the branch church of which you are a member" (VI p 18).

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In spite of this By-Law, the matter had not been "left with the branch church" for during two weeks in September twenty-five members of First Church, N.Y, were summoned one at a time to Boston” to meet in a 'Conference' with the five directors. On each occasion the directors had with them Virgil O. Strickler, First Reader of the New York church, and Judge Clifford P. Smith, First Reader of The Mother Church. (First Readers are required by a Manual By-Law (p 33) to "enforce the dis cipline and by-laws of the church in which he is. Reader:) However, not one of the members had been informed that the meeting with the directors was connected with the By-Law, "Misteaching:'

Some arrived and expressed their feelings of privilege to find themselves "within those walls, a member of The First Church of Christ. Scientist. Boston. It was not a material organization, but a state of spiritual consciousness." In consequence, when they met the directors they were "astonished at the hard cold expressions" (VI p 167). Although the directors took part in the 'conferences’, Judge Smith acted as their counsel and conducted his questioning in all cases by demanding that the answer be simply yes or no. One practitioner recorded that many questions posed were a series "comprised in one sentence of much length” causing her to protest, saying: "'Judge Smith, it would be false evidence if I replied to these questions as a whole, yes or no!" Her account contin ued: "His anger increased, and he said I was unlawful, or to that effect. I said I did not wish to be, and would answer each question at a time … wherewith he paced the floor before me in unmistak able anger and demanded 'Yes' or 'No.' I replied again – in no undecided way – that by answering those questions by a single 'Yes' or 'No: it would be impossible for him to obtain honest evidence! … he shouted . . .. Do you refuse to answer these questions?' I replied, 'I do.'" However, the in vestigation continued.

When some of these members later asked to be allowed a transcript of their testimony all were refused, “the testimony taken before the … Board of Directors is never given out”, However, they found that "at least a portion of this very testimony was in the possession of Virgil Strickler of New York City, and that such portion as he elected was made public by him" (VI p 167-178). Mr. Strickler's standing in the movement (he was appointed to the Board of Lectureship in 1911) has meant that ever since adverse conclusions about Mrs. Stetson have been drawn from this source.

Soon after these meetings, sixteen. of the members called to Boston were 'admonished' by letter, and the cards of eight of these who were listed practitioners were removed from the joumal.

On Friday, September 24, 1909, eight of the nine members of the New York Board had been called, at forty-eight hours' notice, to meet the directors in Boston (the uninvited member was Mrs. Stet son). Six of them were able to be present at this meeting and they found they were confronted by the five directors, the First and Second Readers of The Mother Church, the First and Second Read ers of their own church, together with a stenographer. Again, this meeting was called a 'confer ence,' and the New York Board members tried to discover why

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they were called and what was the nature of the meeting. They were informed that.the meeting was informal, that they were there in their capacity as officers of First Church, New York, yet were called as individuals. Eventually they learned that they were called under the provisions of the By-Law, "Misteaching." They also learned that witnesses had been examined during the previous two weeks based on an investigation related to the same By-Law. However, Judge Smith maintained that the investigation was "not against any person,"(VI p 41) although it became obvious from Mrs. Stetson's absence that it was about her teaching. It also became obvious, as it had been to the practitioners, that the issue was prejudged. This observation was confirmed to be correct when the next day, Saturday, September 25, "Findings and Orders" against Mrs. Stetson were issued.Immediately after their meeting in Boston the New York Board unanimously decided to make an inquiry as to the alleged situation in their own church. Their reasons were:

they knew that most of the information they were given in Boston was at variance with 1. what they knew to be true;they discovered that their First Reader, Mr. Strickler, had been in repeated contact with 2. the Boston Board throughout the summer, carrying complaints about members of the New York church, which was in defiance of a Manual By-Law forbidding such an activity;the issuance of "Findings and Orders" by the Boston directors against Mrs. Stetson 3. concerned the New York Board because she also was a member of it;finally, there was also a metaphysical point because the proceedings had raised the question 4. of what is the true teaching of Science and Health. They concluded that:"The interpretation and definition of Christian Science must not be dependent upon the dictation of any five men who at any time might compose a self-perpetuating Board of Directors of The Mother Church, nor can the aspirations of the Founder and Leader of Christian Science, Mary Baker Eddy, be defeated by the passing of the scep ter of authority from the spiritual to the material. Christian Science as promulgated by its Discoverer and Founder, Mary Baker Eddy, has come to the world as a permanent dispensation" (VI p 49).

The New York Board met the next day, Sunday; September 26, 1909, to consider how to proceed. They were given a letter from Mrs. Stetson informing them that she had received that day by regis tered mail a letter from John V. Dittemore "containing enclosures which purport to be copies of findings and orders by the Board of Directors." She asked that a meeting be called "in order that the documents … may be laid before the Board for such action as may be proper." They met for this purpose on October 1st.

Mrs. Stetson's letter noted that in August the Boston Board had informed her that a charge against her had been dismissed, and since that time no further communication had been received. From the letter dated September 25th she had learned that she was being admonished and the hope was ex pressed that she would "desist from the errors which they have pointed out." 'Findings and Orders' informed her that her "license or authority to teach Christian

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Science be and it hereby is revoked" and her card would be removed from the Journal, although this document was "unsigned and unau thenticated by any form of certification as to genuineness" (VI pp 52, 55)

Mrs. Stetson absented herself from the Board's deliberations although at the beginning of the in quiry both she and Mr. Strickler were fully heard. Thirty-five sessions were conducted and over one thousand pages of typewritten testimony were taken. When the Report was submitted to a meeting of church members on November 4th, the verdict was "Not guilty."Although the final item in the 'Findings and Orders' of September 25th had been that Mrs.. Stetson's card was to be removed from the Journal and her license to teach revoked, this was the only notice she had of these facts, and she had not been 'examined' on any new charge – the earlier charge of 'misteaching' having been dismissed. Mrs. Eddy may have been aware of this situation for she wrote a letter on October 12th to Mr. McLellan, Chairman of the Boston Board:

"Learn at once if The Mother Church can be prosecuted for suspending a student, or even expelling them, who is giving us so much trouble as Mrs. Stetson does, and if it can be done safely drop Mrs. Stetson's connection with The Mother Church.

"Let no one ,know what I have written you on this subject" (DG 3 P 540).This letter, therefore, could have been the reason the Boston Board summoned Mrs. Stetson to ap pear before them on November 15, 1909, as her expulsion had to be made legal and also had to conform to the Manual. She was subjected to a 'trial' lasting twenty-six hours over three days, was cross-examined by Judge Smith, and she returned home on November 18th. On her return she found a notice in the New York Daily Tribune. She wrote to the Editor and her letter was published the next day – November 19th,

"I have not received any notice direct from the Board of Directors of The Mother Church, but I have seen the newspaper notice given out by the Christian Science Publication Committee for New York State, that my name has been dropped from the rolls of The Mother Church.

"No student of mine, with my approval, will separate himself from The Mother Church, or from Christian Science.

"As for myself, 'neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us [me] from the love of God, which is in Christ Jesus our Lord,' and Mary Baker Eddy, my beloved Leader" (AS 867).

On November 13th, two days before Mrs. Stetson's trial, Mrs. Eddy had written a letter to the Board of the New York church, published in the Sentinel of November 20, 1909:

"Beloved Brethren: – In consideration of the present momentous question at issue in First Church of Christ, Scientist, New York City, I am constrained to say, if I can set tle this church difficulty by a few words, as many students think I can, I herewith cheerfully subscribe these words of love: –

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"My beloved brethren in First Church … New York City, I advise you with all my soul to support the Directors of The Mother Church, and unite. with those in your church who are supporting The Mother Church Directors. Abide in fellowship with and obedience to 'The Mother Church, and in this way God will bless and prosper you. This I know, for He has proved it to me for forty years in succession.

Lovingly yours; MARY BAKER EDDY" (My 360:10).

This letter, together with that of October 12th to the Boston Board, appears to offer conclusive evi dence that Mrs. Stetson was a serious liability to the two churches and should go. But before draw ing such a conclusion it is well to be reminded again of Mrs. Eddy's words in 1891: "Despite the prosperity of my church, it was learned that material organization has its value and peril." 'The con cern of the Boston Board about the activities of First Church, New York, had raised the question of rivalry because of New York's obvious prosperity. This and other questions, which The Mother Church should have refrained from pursuing by the Manual By-Law that it "shall assume no gen eral official control of other churches," highlight some of these perils. Was Mrs. Eddy urging that Mrs. Stetson's connection with the church be dropped because she needed to learn that "continued organization retards spiritual growth and should be laid off' in order to build "on a wholly spiritual foundation, than which there is no other"? (Ref 45:9, 10 & My 357:15-17). Under the prevailing circumstances, it seems that the only way to release her from material organization was to have her name dropped from the membership roll of the Mother Church.

"A wholly spiritual foundation"During the period of her first trial in Boston in July 1909 Mrs. Eddy had written two letters to her, the first (see My 357:26 – 358:28) dated the 12th, includes "Beloved! you need to watch and pray that the enemy of .good cannot separate you from your Leader and best earthly mend." The second was dated July 23, (My 359:27):

"My dear Student: Awake and arise from this temptation produced by animal mag-netism upon yourself, allowing your students to deify you and me. Treat yourself for it and get your students to help you rise out of it. It will be your destruction if you do not do this. Answer this letter immediately.

As ever, lovingly your teacher, MARY BAKER EDDY."

Mrs. Stetson then recounts:"'This letter had the effect to arouse me to renewed endeavor to free myself from the

effort of the 'enemy of good' to separate me from my 'Leader and best earthly friend,” by holding me to finity and a material organization. I resigned from the material or-ganization, First Church of Christ, Scientist, New York City, and began to build, as my Leader had requested, on a 'wholly spiritual foundation, than which there is no other.’

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Thus I separated myself from those students who heretofore had clung to my physical personality. Had I remained longer with them and continued in the material-organiza-tion it would have been my destruction. It would have prevented me from rising to a higher degree of spiritual consciousness, and would have separated me from my be-loved Leader, Mary Baker Eddy. .

"I replied to this letter of Mrs. Eddy's the day I received it … She sent me a loving reply with definite directions as to the course I should pursue in coming out from the material organization, separating myself from those students who would have held me to earthward gravitation, because they could not rise to see the divine individuality of their Leader, of their teacher, or of themselves and of all mankind" (AS pp 944-945, emphasis in original).

Mrs. Stetson wrote to her Leader on October 2, 1909, the day after the New York Board began their inquiry, and just over a month before her summons to Boston for her 'trial':

"... Love will fulfil Her perfect work in me and mine, and nothing can separate me from my Leader and 'best earthly friend.' ...

"Precious Leader, I am strong, and a peace that passeth understanding convinces me that I am under the shadow of Love's mighty wing, safe in the arms of my Father- Mother God ..."

Her own footnote to this letter was:"This letter was written and sent to Mrs. Eddy during the test incidental to my radical

stand for absolute Christian Science" 08 p 229).The By-Law "Misteaching" (Man 55) was the question at issue from the beginning, and Mrs. Stet son's "radical stand for absolute Christian Science" was the difficulty, both for. some of her pupils and for those in Boston who conducted her trial. However, as stated in Mrs. Eddy's article, "The Way of Wisdom", this "is the only basis upon which this Science' can be demonstrated."

Mrs. Eddy's history has constantly shown that for her the paramount necessity was to maintain the thread of absolute Christian Science and to use spiritual methods alone. Mrs. Stetson had clearly grasped these vital points. Mrs. Eddy knew that, both during the release and after, her student would bear the cross of persecution but would stand fast through the transition from success and high office to "spiritual freedom and supremacy" and meet the vilification and misunderstanding that inevitably follows expulsion or 'excommunication'. Just over a year later, when Mrs. Eddy's Will was read, to many people's surprise it included, 'I give and bequeath … to Mrs. Augusta E. Stetson of New York City, my crown of diamonds breast pin."Two letters written in' November 1909 by Mrs. Eddy to Mrs. Stetson, unpublished because Mrs. Eddy ordered that they be not sent, are preserved in the archives of the church in Boston. They offer evidence that the correct conclusion is that it was necessary for Mrs. Stetson to

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become inde pendent of organization. The first was hand-written and dated November 19, 1909, which was the day after her student returned .home after her ‘trial’:

"Beloved, – I would bear the experience with joy not grief God is saying I love you. We know that 'he scourgeth those whom he receiveth.' Be thankfull [sic] dear one for your flogging, for you would not have had it unless you had deserved it and [if] you desire God's love you will be blessed in His own way. You get the rod and the mean ing thereof. Now love more and trust the infinite love and know that I am yours in love.

M.B. Eddy" (MCA, No 8947).

The second was dictated on November 21st:"Beloved Student, – You have been abundantly blessed of late.’ God moves in a

mysterious way His wonders to perform. He plants His footsteps on the sea, And rides upon the storm.' Had I not foreseen and known that your late experience was just what God had in store for you to bless you I would have endeavored to prevent it. It has always been hard for me since 1 have been in Christian Science to make a single move against God's providence. In fact, he has restrained me from so doing, hence l am still and know that God reigns. Be happy, be blest [sic], be better for all you have experi enced is my daily desire to you & for all" (MCA, No 12601).

The paradox posed by these two private letters which were never sent to Mrs. Stetson and the letter to the New York church advising them to support the directors, shows how Mrs. Eddy subsumed her own inclinations or wishes to "God’s providence."When Mrs. Eddy used the phrase "the present momentous question at issue" in her letter to the New York church, she was letting them know that she was fully aware of the turmoil and test that they were facing. "These words of love" were to calm the atmosphere in order to allow each stu dent to trust his own spiritual sense and not be engulfed in personal loyalties and malicious sugges tions. In Science and Health there is a question". . . is material sense a necessary preliminary to the understanding and expression of Spirit?" The answer begins:"

"If error is necessary to define or to reveal Truth, the answer is yes; but not other-wise. Material sense is an absurd phrase, for matter has no sensation . . .

"Emerge gently from matter into Spirit. Think not to thwart the spiritual ultimate of all things, but come naturally into Spirit through better health and morals and as the result of spiritual growth" (S&H 485:1).

Here, surely, lies the reason behind Mrs. Eddy's 'words of love." Each student must eventually emerge from matter into Spirit, which is possible only through spiritual growth. Mrs. Stetson's spiritual growth was forcing her out of material organization and Mrs. Eddy encouraged it. Those whose spiritual growth made it a natural step would move out also, for it is not possible to "thwart the spiritual ultimate of all things." Therefore, by urging support for the directors Mrs. Eddy was protecting Christian Scientists from taking precipitate action. Mrs. Stetson

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too was offering a simi lar caution when she said, "No student of mine, with my approval, will separate himself from The Mother Church."

Mrs. Stetson did come through the transition and continued to make an invaluable demonstration of Christian Science. through her writings, radio broadcasts and healing work until her passing in 1928. For many years she was questioned about her trial, as shown in one newspaper headline in 1912: MRS. STETSON EXPLAINS EMERGENCE FROM MATERIAL ORGANIZATION. Many others who also left 'material organization' supported her in her work. But more importantly, she was follow ing her Leader's example of working through spiritual ways and means alone. Mrs. Eddy knew she would not falter. She continued to stand, she never faltered, and she did not run.

Expressions of concern for the future of Christian Science

Apart from the press, which for many years had been predicting Mrs. Eddy's demise, it was the men in her household who, in late 1909, were particularly concerned about the future. Robert Peel, in his biography of Mrs. Eddy, observes that: "William Rathvon, as a household member who saw her withdraw further each day mentally from the direction of church affairs, was particularly con cerned by this contingency" [of how the church could operate when the Board could no longer ob tain her written assent as required by some By-Laws] (RP3, p 346).A record from Boston church sources is in Rathvon's own reminiscences, written in 1925:

"While with our Leader I sometimes wondered why she gave to the Manual so much importance in the carrying on of our movement. ...

"I was at first puzzled, then perplexed, and finally apprehensive, that she had appar ently made no provision .for those sections of the Manual referred to in this question to function after her signature or assent could not be had. I shared my misgivings with Judge Hanna and Mr. McLellan . . . “(Perm. 1954, p 12).

Robert Peel also records that Mr. Rathvon consulted with Judge Smith, who had been acting as counsel for the directors in the trial of Mrs. Stetson just completed. Peel states that. after consulting with Smith, Hanna and McLellan, Rathvon

“ . . . came up with a plan for the formation of an advisory council to act in Mrs. Eddy's place if she were unable to give the necessary signature to actions proposed under the bylaws in question.

"Dickey [Mrs. Eddy's personal secretary], however, refused to present the plan to Mrs. Eddy. There is no evidence that even he recognized at the time how radically such a change in structure would have affected the delicate balance of authority she had provided for the future. But he felt strongly that it would be a mistake to present the plan to her, and finally Rathvon found the reassurance he needed in a conversation with her lawyer cousin, General Baker. 'You need not be at all uneasy,' Baker em phatically told him, . . . 'It is a matter of common law in a case of this kind, where it is physically impossible to carry out specified

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conditions by the one named, that the next in authority assume that jurisdiction. And in this case the next in authority is the Board of Directors of The Mother Church. Any competent court in the land will uphold the Manual just as Mrs. Eddy intends it to function whether her signature is forthcoming or not'" (RP3 p 346).

Peel also records Judge Smith's interview with Mrs. Eddy, which apparently took place at this same time. He had never met Mrs. Eddy before this visit to her on September 22, 1909, caused by the resignation of General Baker as a trustee of her property trust set up in 1907. McLellan, who was also a trustee, had brought Smith and another lawyer, Leon Abbott, to Mrs. Eddy in order to obtain her signature for the appointment of Adam Dickey to fill this vacancy. After they had com pleted their business Mrs. Eddy asked Smith to remain and his own account of the conversation (perm 1954 p 10) is that she then spoke to him for fifteen minutes on the subject of organization:

"She continued by saying that the organization should fit the occasion; that is, the Christian Science movement needed an organization corresponding to its character and purpose. She spoke of the Christian Scientists who go about saying we need no or ganization as 'not knowing what they are talking about.' She also said, in substance, 'Organization is a simple matter, for all of its importance. It is simply a matter of do ing things by working together. '

"In closing, she spoke of its being desirable that I be well informed on this subject, and to use what she had given me in writing. In later years, when the entire organiza tion of The Mother Church was threatened, I appreciated the value of what Mrs. Eddy had said to me to be well informed on the subject. . . .

"The impression of Mrs. Eddy gained from the one interview in which I participated was one of strength in spite of her advanced years which gave some appearance of frailty to her body. She was evidently in good condition, and mentally alert.

"She spoke with precision and accuracy, using legal terms correctly. . . . "This meeting took place just two days before Judge Smith was involved with the Boston Board in their 'conference' with members of the New York Board...Adam Dickey later recorded a conversation he had with Mrs. Eddy in 1909 on the subject of the government of her church. He learned that her "ideas of church government differed greatly from those of the general run of mankind", and she dictated to him the following:

"I prayed God day and night to show me how to form my Church, and how to go on with it. I understand He showed me, just as I understand He showed me Christian Sci ence, and no human being showed me Christian Science. Then I have no right or de sire to change what God has directed me to do, and it remains for the Church to obey it. What has prospered this Church for thirty years will continue to keep it" (thirty years refers to 1879, the date of the original church organization. AD p 115).

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It may well have been this experience that made him refuse to present to Mrs. Eddy Rathvon's plan for an advisory council. Judge Hanna's long years of working so closely with Mrs. Eddy made him also refuse to participate in any way with Rathvon, Smith and Mclellan.In the Sentinel of September 10, 1910, the leading article was "The Church Manual" by Blanche Hersey Hogue. In the next issue Mrs. Eddy recommended "its careful study to all Christian Scien tists" for it was "practical and scientific" (see My 237:20 and Appendix 9 for the complete article). Mrs. Hogue begins:

"Christian Scientists have for their instruction the Scriptures, the writings of Mrs. Eddy, which open to them the Scriptures, and the Church Manual, the rules of which help them to apply what" they have been taught. The Bible, understood through Chris tian Science, is aiding its students individually to live in Christian discipleship; the Manual of The Church of Christ, Scientist, in providing that Christian Scientists shall work together, is helping them collectively to live in Christian fellowship. The teach ing of the Scriptures and the Christian Science text-book bring about the individual correction of thought, while the rules of the Church Manual make possible right action through groups of individuals and through the whole body of Scientists. So, the Bible, Science and Health, and the Manual are equally important in their places. The Manual bears definite relation to the other two books in that it shows us how to take the steps that will bring their teaching into our lives in all necessary relations with our fellow men. It safeguards and regenerates Christian fellowship by promoting the best possi-ble form of church organization. For these reasons, therefore, it can no more be dis pensed with than can the Scriptures or the Christian Science text-book. ...

"If. then, the Church Manual, with the organization for which it provides, has so large a place in the establishment and growth of Christian Science, it is essential that Christian Scientists be keenly alive to its provisions arid its demands.

“ . . . It may be said, truly, that the inspiration for the Church Manual is found in the life of Mrs. Eddy. Everything asked of Christian Scientists in maintaining the cause beyond and above all personal interests, Mrs. Eddy herself has done before them. . . ."

Throughout the article Mrs. Hogue refers not to the specific term, The Mother Church, but always uses the generic term, The Church of Christ, Scientist, of which Mrs. Eddy said in 1901 that its "continuity is assured."

Letters to Mrs. EddyFor several years the Sentinel had been publishing, in a separate section, LETTERS TO OUR LEADER. On January 22, 1910, (CSS p 411), prefacing the first letter addressed to her was a note from Mrs. Eddy and the second letter was followed by a comment from her. The Section began:

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"[We are glad to publish in this place, by Mrs. Eddy's request, the following words of appreciation to all who write to her. - EDITOR.]

to WHOM IT DOES CONCERNJanuary 17, 1910.

"My Beloved Students: - Your frank, free, cordial praise and appreciation cheer my advancing years, even as the clarion sound of the bugle-note calls to battle and to conquest.

MARY BAKER EDDY."___________________________________________________________

“Boston, Mass., Jan. 17, 1910."Mrs. Mary Baker Eddy, Chestnut Hill, Mass."Beloved Teacher and Leader: – I trust it may not be out of place for me

to express my loving gratitude to you in the way that Christian Science has revealed it to me. Ever since the time when I first began the study of Christian Science under your in struction, I have never ceased to realize sincere gratitude to our heavenly Father, and to you for your rediscovery of the lost faith in the demonstrations of Jesus Christ, and your, great discovery of the Science of those Christly demonstrations of healing. This second appearing of the Christ-idea to the “lost sheep of the house of Israel" and to all mankind, is significant of the holy promise of Jesus Christ, and must be fulfilled according to St. John's vision in the book of Revelation.

"When the, woman anointed Jesus' head with the precious ointment, he must have seen a sign beyond the human vision to place a memorial upon that event as enduring as the gospel teachings. Is it not very significant that Christian Science has already wrought a good work' on the foundation laid by Jesus Christ? And your discovery of " the 'scientific statement of being” has come to dispose of the body of matter in the Christian and scientific way, under the inspiration of the precious and costly anointing of the 'Spirit of truth,' – the holy Comforter.

"It seems to me that without Christian Science mankind would be without hope and without God in this world of woe. How then can we begin to measure the worth of God's great gift to mankind through yourself sacrifice and obedience to divine revelation'? As Jesus' life was inseparable from his teaching and demonstrations of truth and love, so must your life be inseparable from the spiritual teachings and demonstrations of divine Science. Blessed are they who see these signs and are not offended with the, poor and meek humanity; waiting and praying for full redemption from the unreal and the untrue.

Reverently your student,IRA O. KNAPP.”

This is the third and. last time since 1901 that Mrs. Eddy has sent for publication any statement

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that relates to her, to prophecy or mention of a "second appearing of the Christ-idea."

That Mrs. Eddy should make a response to a published letter was itself a surprise, but she has in one sentence, not only conveyed how frank appreciation had cheered her, but has also drawn atten tion to a call "to battle and to conquest." The second letter, which also merited a response, may indicate the subject of this battle.

“Galesburg, III, Jan 10, 1910:

"Mrs. Mary Baker Eddy, Brookline, Mass."

"'Beloved Leader: - I wish to thank you for the Manual of The Mother Church as it stands today. Clothed in its revisions and additions, it is unquestionably the richest gift and greatest blessing the world has received in the year nineteen hundred and nine. May we who have named the name of Christian Science realize the above fact and earnestly set to work to prove to you ‘that heavy lids, are opening, even wider than before, to the light of Love - and By-laws' {Miscellaneous Writings, p 132). If every Reader in our branch churches, if every church director, every superintendent and teacher in our Sunday Schools, will possess himself or herself with one of the latest copies of our Manual and daily study it, they will rejoice your heart and aid very mate rially the growth and usefulness of our branch churches a1ong all llines. Can we afford to do less, when we stop to consider how greatly you have sacrificed, how imperson ally you have loved, and how wisely and fearlessly you have protected us from dan gers seen arid unseen, through these by-laws?

"I have recently been re-elected First Reader of our church here. I shall consider it my duty in preparation of the Sunday and Wednesday evening services, to study faith fully the Manual as well as the Bible and Science and Health: With grateful love,

Your student's student,

J. NEWTON CONGER."

MRS. EDDY'S COMMENT

"Wise as a serpent and harmless as a dove.

MARY BAKER EDDY."_________________

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Mrs. Eddy's last publications

1. Science and Health. In 1910 Mrs. Eddy made her last changes to the textbook. The last textual change was: "The truth of being is perennial. and the error is seen only when we look from wrong points of observation," which became "The truth of being is perennial, and the error is unreal and obsolete" (S&:H 265:20). There were also adjustments to the titles of chapters: "Christian Science and Spiritualism" – where 'and' was changed to 'versus’; indicating that they were two if the reader chose to see them as such. whereas in reality there is only one. In addition the title of the chapter "Animal Magnetism" became "Animal. Magnetism Unmasked" (see Appendix 1 p 7b for Contents page). In similar vein. she also changed the title of one of the Lesson-Sermon subjects: "Ancient and Modem Necromancy; or, Mesmerism and Hypnotism" became "Ancient and Modem Necromancy, alias Mesmerism and Hypnotism, Denounced."

2. Poems. "In May, 1910. Mrs. Eddy requested her publisher to prepare a few bound volumes of her poems for private distribution" (po Vii) .But she was urged to allow the collection to be available for the public, and in November a slender volume was issued. bound in 'bridal form.' that is, with a golden design on white cloth with pink roses on the front cover. The cross and crown seal was on the back cover. The poems span her life from girlhood to late in her mission. The last poem in the book is "Satisfied.” which begins:

"It matters, not what be thy lot,So Love doth guide;

For storm or shine, pure peace is thine,Whate'er betide . . .

And ends:"The centuries break, the earth-bound wake,

God's glorified!Who doth His will- His likeness still -

Is satisfied"

3. "Instruction by Mrs. Eddy" - this was the title of an item published in the Sentinel of Sep tember 3. 1910:

"We are glad to have the privilege of publishing an extract from a letter to Mrs. Eddy. . . and [her] reply thereto. The issue raised is an important one and one upon which there should be absolute and correct teaching. Christian Scientists are fortunate to receive instruction from their Leader on this point. The question and Mrs. Eddy's reply follow.

“‘Last evening I was catechized by a Christian Science practitioner because I re ferred to myself as an immortal idea of the one divine Mind. The practitioner said that my statement was wrong, because I still lived in my flesh. I replied that

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I did not live in my flesh, that my flesh lived or died according to the beliefs I intertained about it; but that, after coming to the light of Truth, I had found that I lived and moved and had my being in God, and to obey Christ was not to know as real the beliefs of an earthly mortal. Please give the truth in the Sentinel, so that all may know it.'

"MRS. EDDY'S REPLY"You are scientifically correct in your statement about yourself. You can never

dem onstrate spirituality until you declare yourself to be inmmortal and understand that you are so. Christian Science is absolute; it is neither behind the point of perfection nor ad vancing towards it; it is at this point and must be practiced there from. Unless you fully perceive that you are the child of God, hence perfect, you have no Principle to demon strate and no rule for its demonstration. By this I do not mean that mortals are the chil dren of God, – far from it. In practicing Christian Science you must state its Principle correctly or you forfeit vour abilitv to demonstrate it” (My 241:10).

Here was a student of Mrs. Eddy's writings questioning the authority of a person in a position to counsel and help, who had, said the statement was incorrect. It would seem extremely important that the last published "Instruction by Mrs. Eddy" was not only a clear reminder of the standpoint of Christian Science, but also was encouraging each student of the books to trust his own spiritual sense.

There is a similar instance of a student questioning a statement made by one "standing in a position of prominence." Abigail Dyer Thompson, a young woman who had been one of the members. of Mrs. Eddy's last Normal class in 1898, was visiting Mrs. Eddy at Pleasant View, and she asked her if she was right to refuse to accept a statement which she could not reconcile with her own under standing of metaphysics. She reported that Mrs. Eddy "said, in substance, Your own interpretation is entirely correct, and in this connection I want to impress upon you one fact: no matter how ex alted a position a Christian Scientist may occupy in the movement, never accept what he may say as valid unless you can verify the statement in our textbook 'Science and Health with Key to the Scriptures. '" (See WK 1, p 69.)

4. Church Manual. Between September 1895 and September 1910 there has been a continu-ous evolution of the Church Manual. Like the textbook, the Manual has reached its final form in this seventh period. Four editions are published in 1910, the last, the eighty-eighth, being an nounced in the Sentinel on September 17th. This is the same issue in which Mrs. Eddy recom mended a careful study of an article on the Church Manual, which had appeared the previous week The evolution of this book is four-fold (see Appendix 5 p xviii for Summary of the Evolution of Church Organization and the Issuing of a Church Manual, and p xxiv for The Evolution of the Church Manual).

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Mrs. Eddy's last appointment to the Board of Directors, November 1910

On November 10, 1910, director Ira Knapp passed on. Archibald McLellan and John Dittemore suggested William P. McKenzie to take his place, but Mrs. Eddy nominated Adam H. Dickey, and he was elected to the Board on November 21st. He had been a member of her household at Chestnut Hill since shortly after her move there in 1908. The last member of the original board, Stephen Chase, passed on in June 1912.

Mrs. Eddy's last daysIn the New Testament there are four views of the earthly life of Christ Jesus. The Scofield Refer ence Bible notes that all four Gospels bear "a united testimony" which "is sevenfold." The seventh item in his list is: "All point to His second coming." In 1898, when Judge Hanna was studying Isaiah's prophecies, he observed that two advents were described (see Part 11 p 65). Among the essays ascribed to Mrs. Eddy that have long been in circulation is one titled "The. Second Advent." According to Gilbert Carpenter, Jr., it was partly in Mrs. Eddy's handwriting and partly in Laura Sargent's. It reads in part:

"What is the second coming of Christ? It is another era of the world's awakening, a higher advent in human consciousness of the spiritual idea, the true character of God. This idea of God neither comes nor goes, for it is inseparable from its divine Principle, the ever-present I AM. But the human concept of this idea has its periods of light and shade.

"Christian Scientists are not Second Adventists believing in the finite appearing of finite good. Every loyal Scientist understands that the second coming of Christ is the next higher, hence, more spiritual revelation of God's character. The Christian era presented the first tangible idea of God's character by its inspired man, Jesus. The era of Christian Science ushers in through woman the second appearing of His character and this from the necessity of His nature: as the Father and Mother of all, the creator, even the complete and ever-present idea of God. Therefore, this era comes not through Je sus but through Mary, the type of womanhood and mother of its first and forever ap pearing which divine Science alone can give. The third appearing of the spiritual idea of the character of God will present but the disappearing of all else, and establish the supremacy of Spirit which obliterates the human sense of the divine, takes away all sense of matter and reveals the final fact that the idea, Christ, is not a materialized or finite man or woman, but is the infinite concept of infinite Mind.

"Now, are you disappointed and declare, 'She hath taken away my Lord and I know not where she hath laid him'? I have not taken away the real but the false conception of the individual God, the individual man, and the personality and merits of Jesus, but I have endeavored to dematerialize and unlimit your human dream of the divine, your material sense of the spiritual, your finite views of the infinite, and to give you a scien tific concept of Jesus and his mission, of the

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nature of Christ, of the mission of Mary as the mother of Jesus, the scientific interpreter of true manhood, womanhood and the character of God.

" . . . The On-rushing centuries are declaring this idea higher and higher in the scale of being and will ere long yield to the sense of its ascendant glory" (Ess. p 48).

All biographers of Mrs. Eddy bear testimony to certain important facts and events in her history. Some writers focus on the human personality and often reflect the biographer's own bias or opin ion. Some include material long suppressed, often for obvious reasons. When Jesus was speaking to his disciples at the Iast supper, as recorded by John, he said, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he wilI shew you things to come" (John 16:12, 13). Mrs. Eddy makes a similar point in "After glow" (see My 250:14-3) when she says: "The great Master saith: 'What I do thou knowest not now, but thou shall know hereafter.' "

One biographer of Mrs. Eddy, Doris Grekel, decided to include in her third volume, "The Forever Leader," covering the years 1901-1910, some of these hidden items. Her last three chapters are headed "Soaring and Ascending," "Seeming Decease," and "The Forever Leader."(The following extracts are reprinted with permission.)The chapter "Soaring and Ascending" opens:

"Do not allow the evil one in your midst to turn you away from me in this hour of crucifixion, or history will repeat itself, and Christian Science will once more be lost as aforetime. – MARY BAKER EDDY."

". . . One day when Mrs. Eddy had dismissed Adelaide Still and asked not to be dis turbed, Laura Sargent and Martha Wilcox grew concerned after quite some time elapsed with no word from the Leader. After waiting longer and discussing it further, they finally decided to enter her room. They listened first at her door but heard noth ing. And when they entered they found nothing. Mrs. Eddy was riot there!

"Laura and Martha searched the whole house and the entire household was alerted. Returning to Mrs. Eddy's room following some six or eight hours of searching and consternation, they found her there. After calming the household the Leader asked to see Martha and Laura alone.

"When the others were gone and the door was closed, Mrs. Eddy said, 'Girls, come here and put your arms around me.' As they did so Mrs. Eddy disappeared and was standing on the other side of the room looking at them. She then cautioned them about relating this experience to those metaphysically unprepared for it and told them not to put it in writing.

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"Many years later during the day of her annual Association meeting Martha Wilcox asked two or three of her Students to remain after the meeting as she would like to talk with them. This was not long before Mrs. Wilcox passed away in July 1948. When she and these chosen students were alone she told them of this experience and also of the time that she and Laura Sargent had heard Mrs. Eddy talking with Jesus. One of these students chosen to hear Mrs. Wilcox tell her personal experience lived in California, and in the 1950's she related it, just as she had heard it from Mrs. Wilcox, to a friend in Oakland, California. Through that friend it came to the author [Doris Grekel].

"For many years I pondered this in my heart and, obeying Mrs. Eddy's instruction to Martha and Laura, did not put it in writing. In 1966 feeling constrained to make these experiences known, an effort was made to contact Mrs. Wilcox's student through whom they had come, only to learn that she had just passed away. At that time, lest they be lost, I wrote down the episodes as they had been told to me. For twenty-four years that writing has been in my file seen and read by no one, but it appears today that Mrs. Eddy's instruction to Martha and Laura was for that day and no longer applies in the latter part of the twentieth century in the church age of the Laodiceans" (DG3 p 574).

On Monday, November 28, 1910, Mrs. Eddy dictated to Laura Sargent the following: "It took a combination of sinners that was fast to harm me" (DG3 p584). The statement was dated and then Mrs. Eddy signed it.

She had often given clear evidence that she was quite aware of what her students were doing; in this instance there has been much speculation about her precise meaning. However, what is clear is that she knew that many of her students did not understand her instructions and would disobey them, thus stalling theocracy (see Part II p 56 -last paragraph and Mis 121: 13). At this moment, like Jesus on the cross, there were few of her followers standing by.

In the chapter "Seeming Decease," Doris Grekel writes: "[On] Thursday, December 1, Mrs. Eddy's helpers thought she was suffering

from a cold. When it came time for her drive they said to her, 'Don't you think it would be wise, Mother, to stay at home today?' Mrs. Eddy answered as she had for many years when her students voiced the lying suggestion instead of the scientific reality of being: 'That's right, talk with the devil!' Mrs. Sargent opened

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her Bible and, after silently reading the passage she had opened to, she thought, 'I wish I might ask Mother what this means.' As Mrs. Eddy was arranging her bonnet she said, 'Laura, do not bring your questions to me, take them to God. You lose your answer if you take them to me.' ...

"The next day, December 2, Mrs. Eddy did not dress, but she insisted on getting up and going to the couch in her study. And a little later she dressed her hair. Once again she had her mental workers keeping a watch.

On Saturday morning December 3, Mrs. Eddy stayed in bed, but she was alert and sent messages to her mental workers. ...

"The Leader's next message to her mental workers was: 'Drop the argument, and leave me with Divine Love, that is all I need.' Miss Still reported that she was very happy and ate her supper. Everyone felt that a demonstration had been made and the claim of illness had been met. But they did not yet know the message that Mrs. Eddy would leave on her desk before that day was over.

“The great pyramid has been called 'The Bible in Stone.' Mrs. Eddy referred in Christjan Healing to 'the great pyramid of Egypt, – a miracle in stone.” She also left a pamplet on her desk on December, 1910 which was entitled THE LATER DAYS: with Evidence from the Great Pyramid. . . . It was opened to page 32..One of the sentences on page 32 read: 'By the same standard of interpretation, the termination of The Grand Gallery 1,910 inches, gives the 3rd of December, 1910, as the end of the present era, which we accept as an approximation only, though possibly a very close one' " (DG3 P 589).

In the next chapter, "The Forever Leader", Carl Lundstrom’s account of a visit he made to Chestnut Hill in 1955 is quoted. He was the only visitor in the house at that time.

". . . Our last stop of this tour was Mrs. Eddy's bedroom. . . . It was at this moment that my guide turned to me and said that she felt impelled to tell me what happened to Mrs. Eddy on December 3, 1910. . . .

"On the night Mrs. Eddy passed, her three valued and beloved workers were with her. They were Miss Adelaide Still, Mrs. Laura Sargent, and Mr. Calvin Frye. On this eventful day in December, 1910 the furnace had ceased to function and a repair man had been summoned to fix it. When he arrived, Mr. Frye and Mrs. Sargent went down stairs to the first floor to admit the repair man. ... Miss Still was left sitting by Mrs. Eddy's bed. In a short while the furnace was in working order and Mr. Frye and Mrs. Sargent hurried to the second floor to return to their post by Mrs. Eddy's side. As they neared the bedroom they noticed that Miss Still was standing in the doorway. Ap proaching her side they looked into the bedroom and beheld Mrs. Eddy by the side of the bed smiling at them. Then Mrs. Eddy turned and pointed to the bed where they saw the form of the one they had called mother. As their gaze turned again to Mrs. Eddy she was shaking her head, back and forth as if to say, 'I am not there; I have risen.' Then as these three watched, the vision of their beloved leader gradually faded from

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their sight . . . Before we returned to the entrance hall on the main floor, my guide . . . expressed the importance of what she had related to me. She repeated that she felt im pelled to tell me this incident which she had heard from the lips of Miss Adelaide Still – who was her sister. . . . “ (DG3p594).

After this quote from Carl Lundstrom Doris Grekel continues:"Obviously the students who witnessed this event told it to 'those in authority at

the Boston headquarters,' and it was probably related to a few others in addition to Ade laide Still's sister. Both Laura and Calvin passed away within the next few years, and Miss Still's 'official' account differs from the occurrence as she related it to her sister. Perhaps the surprise and disbelief of those in authority was too great to enable them to accept the true account. . . .

"Carol Norton's young widow Elizabeth G. Norton was one of the students Mrs. Eddy had selected to attend the Norma! Class of 1910 which was scheduled to begin on December 7. The day before the class convened, on Tuesday, December 6, Mrs. Norton and Miss Grace Collins were both at Chestnut Hill. ...

"This was the third day after Mrs. Eddy's passing and Elizabeth and Grace had come 'to see the sepulchre,' - that is, they were in the room where the body lay. Calvin Frye and two directors were in the next room. Suddenly there was a great noise, almost like an explosion. The men went to investigate. They went through the house and to the cellar, but found no cause for nor effect from the disturbance. ..

"But the women's experience was entirely different. Immediately following the great noise, Mrs. Eddy appeared to Mrs. Norton and Miss Collins. During the Woodbury trial when Mrs. Eddy's attorneys had asked her about the accusation that she consid ered herself the Woman of the Apocalypse, she had written them that 'a white-haired old lady could not be the woman of the Apocalypse.' On December 6, 1910, Mrs. Nor ton and Miss Collins did not see the world's false concept of Mrs. Eddy as 'a white haired old lady.' They saw her true being, for the Leader was youthful, dark-haired, beautiful and radiant. The two women watched as Mrs. Eddy walked across the room and disappeared through the wall. Then Mrs. Norton turned to Miss Collins .and said, 'Grace, did you see what I saw?' Grace answered, 'Yes.'

"When Elizabeth Norton told the directors what they had seen, they said that it must not be told yet" (DG3 p595).

Such accounts as these have been dismissed as hallucination or fiction. However, those students who may have best understood their Leader were perhaps observing Mrs. Eddy's transition. Jesus appeared only to a few of his followers. Although Paul had not witnessed the resurrection, he was able to voice its import and relation to Jesus' teachings. To the Corinthians he wrote: "if there be no resurrection of the dead, then is not Christ risen: And if .Christ be not risen, then is our preaching vain, and your faith is also vain" (I Cor 15:13, 14).

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In December 1907 when Joseph Armstrong passed on Mrs. Eddy's message began: "The late la mented Christian Scientist brother and the publisher of my books, Joseph Armstrong, C.S.D., is not dead, neither does he sleep nor rest from his labors in divine Science; and his works do follow him" (see My 296:9-23). Similarly, in September. 1909 when Edward Kimball passed on, her message was headed "THERE IS NO DEATH" (see My 297: 1 0-25).

When recording her healing in 1866, which was the moment of her discovery of Christian Science, Mrs. Eddy noted that the experience had "included a glimpse of the great fact that I have since tried to make plain to others, namely, Life in and of Spirit; this Life being the sole reality of existence" (Mis. 24:15). In the light of this statement it is not surprising to read that the last words she wrote were:

(LPP P 242)

Summary of the seventh period, 1907 - 1910: Thus the heavens and the earth were finished.

Mrs. Eddy takes the first two verses of Genesis chapter two to complete her presentation of the seventh day. Nothing more is made on this day. The Bible text for verse one states, "Thus the heavens and the earth were finished, and all the host of them." Her exegesis begins:

"Thus the ideas of God in universal being are complete and forever expressed, for Science reveals infinity and the fatherhood and motherhood of Love”' (S&H 519:7).

Both the Bible and Science and Health texts begin with the word 'thus' - in this way - which in vites us to reconsider what has gone before. Although these days are known as 'days of creation', in her exegesis at the end of the first day Mrs. Eddy says:” . . . there is no place where God's light is not seen, since Truth, Life, and Love fill immensity and are ever-present. Was not this a revela tion instead of a creation?" (S&H 504:12).

The seventh period of Mrs. Eddy's mission as Discoverer, Founder, and Leader is now complete and finished. Not only does the word finish mean end or conclusion but also "The quality or state of being perfected or minutely elaborated; impeccable, finished, or flawless quality; perfection" (Webster's Third New International Dictionary). During this period the completion of Science and Health with Key to the Scriptures and the Church Manual brings Mrs. Eddy's mission to an impec cable conclusion. This sense of completion and fulfillment is characterized by the term LoveHer exegesis of verse 1 continues:

"Human capacity is slow to discern and grasp God's creation and the divine

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power and presence which go with it, demonstrating its spiritual origin. Mortals can never know the infinite, until they throw off the old man and reach the spiritual image and like ness" (S&H 519:11).

From the time of her initial discovery Mrs. Eddy had striven to know God aright herself and to make this knowledge plain to others. In this endeavor she had been mentally attacked and be trayed at each stage, but had always been able to turn the obstacle into a stepping-stone. On the first page of the "Preface" of Science and Health she states: "Ignorance of God is no longer the step ping-stone to faith. The only guarantee of obedience is a right apprehension of Him whom to know aright is Life eternal" (vii: 17). This has made it clear that the mission of Christian Science is to en able every honest seeker to gain a right apprehension of God. In turn this makes it possible, and indeed perfectly natural and inevitable, for each individual to obey His commandments.

During the months that covered the two stages of the final major revision of the textbook Mrs. Eddy also divested herself of everything she owned. She handed over responsibility for all her property to trustees. The world might say that it was a sensible move for an elderly lady, and with the imminent prospect of the '"Next Friends" suit it was an extremely prudent one. However, her actions were an example of throwing off "the old man."The resolving of the '"Next Friends" suit was not in the end achieved through common law. Mrs. Eddy's attorney filed a motion for an investigation of the questions raised, but she asked him not to pursue this. On June 10, 1907, he requested that the hearing of his motion be suspended. The case then collapsed and the attorney for the '"Next Friends" filed a motion for the dismissal of the suit. Mrs. Eddy's decision was the outcome of spiritual demonstration. The judge concluded: "Mrs. Eddy stands with nothing to answer." The exegesis of the first part of the seventh day ends (S&H 519:16):

'What can fathom infinity! How shall we declare Him, till, in the language of the apostle, 'we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ'?"

In her exegesis the word 'What' is not posed as a question. The derivation of 'what' includes "quiddity: the real nature of a thing; essence." The remarkable connection with her wording above is that this final evolution of the textbook links directly with Mrs. Eddy's initial discovery of Chris tian Science. She was led to ask the question, What is God? - it was this question that opened her class-book in 1870 and is still today the requirement for teaching. The answer is now complete and there is therefore no longer a question. The stages of progress, the unfolding represented by the days of creation, has become a circle. The first words of Mrs. Eddy's exegesis of Genesis 1:1 are;: "The infinite has no beginning. This word beginning is employed to signify the only, - that is, the eternal verity and unity of God and man, including the universe" (S&H 502:24). It is the funda mental focus on discovering what God is that brings us to the point of realizing it is only this dis covering that can fathom infinity.

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The exegesis of verse two begins with a paragraph headed "Resting in holy work":"God rests in action. Imparting has not impoverished, can never impoverish,

the divine Mind. No exhaustion follows the action of this Mind, according to the appre hension of divine Science. The highest and sweetest rest, even from a human standpoint, is in holy work" (S&H 519:25).

The record of Mrs. Eddy's activities from 1908 to 1910 bears testimony to this text although per haps not in an expected way. . At the beginning of 1908 Mrs. Eddy moved to Boston and in the summer published the last 'authority’ Manual, which marks its fourth evolution. This edition con tains changes that will eventually bring about far-reaching results; for by 1910 the evolution of this book, with all its potential implications, will also be complete and finished. In its final form it leaves each student one option, to move "from the material to the spiritual, the personal to the im personal, the denominational to the doctrinal, yea, from the human to the divine", a request she made to students in 1908 in "A Word to the Wise" (My 139:20)....

During these early months of 1908 she also initiated the setting up of all that was needed to publish The Christian Science Monitor, an enterprise that proceeded so quickly and efficiently that histori ans still marvel at it. But it was not a matter of Mrs. Eddy's organizing ability or business acumen; rather had she retired further from the day-to-day scene, knowing that the Publishing Society trus tees and the Board of Directors could and must rely primarily on God's guidance and not solely on their own abilities and experience. They had to work in unity - that "unity of the faith" which is the "unity of God and man". The newspaper was successfully launched and soon gained world wide respect.

The Manual and the Monitor are evidence of Mrs. Eddy's answer to the question "How shall we declare Him?" From the time she moves to Boston in 1908 all her activities have the character of being finished or completed, of moving away from the material to the spiritual - they are evidence in human experience that "God rests in action" (S&H 519:25).Mrs. Eddy ends her exegesis of the seventh day - this 'day' of Love - with a paragraph headed "Love and man coexistent":

". . . The absolute ideal, man, is no more seen nor comprehended by mortals, than is his infinite Principle, Love. Principle and its idea, man, are coexistent and eternal. The numerals of infinity, called seven days, can never be reckoned according to the calen dar of time. These days will appear as mortality disappears, and they will reveal eter nity, newness of Life, in which all sense of error forever disappears and thought ac cepts the divine infinite calculus" (S&H 520: 7).

We observe the experiences of two students, William B. Johnson and Augusta E. Stetson. Both had been very active in the movement, in teaching and the healing practice, as well as in church organization. Both were unfailingly loyal and obedient over a long period and during difficult cir cumstances, and they have been linked because Mrs. Eddy took steps to release each one from the bonds of material organization. Mr. Johnson remained within the bounds of organization but free from organizational duties as such, whereas Mrs. Stetson had the

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harder task of achieving the wider freedom of being released altogether, so as to demonstrate the possibility of building "on a wholly spiritual foundation, than which there is no other" (My 357:16). In doing this she had to face the inevitable opprobrium from within the church, which Mrs. Eddy had warned her about, and which still goes on today, iIIustrating vividly Mrs. Eddy's words: "Your good will be evil spoken of. This is the cross, Take it up and bear it, for through it you win and wear the crown" (S&H 254:29). It must be significant that in her will Mrs. Eddy left her crown of diamonds breastpin to Mrs. Stetson (see Appendix 10, P 4). Although Mr. Johnson was inside the church organization and Mrs. Stetson was outside, Mrs. Eddy was not condoning a divided movement but was illustrating different ways of "resting in holy work."

The history of Christian Science during the rest of the twentieth century, following Mrs. Eddy's departure, also consists of two strands, one embracing activities inside the church organization and the other outside. In both cases the prime requirement is loyalty and obedience to God's law as stated in the Manual: "The BiBle, together with SCIENCE AND HEALTH and other works by Mrs. Eddy, shall be [a student's] only textbooks for self-instruction in Christian Science, and for teach ing and practicing metaphysical healing" (Man 34). In proportion as this demand is met it will prove that there is and can be no division among students of Christian Science.

Just as the question facing students in 1910 was, Do I believe Mary Baker Eddy is dead?, so it con tinues to face Christian Scientists today.' Mrs. Eddy described Jesus, the Bethlehem babe, as 'The human herald of Christ, Truth" (S&H vii: 6); in like manner Mrs. Eddy may be described as the human herald of Christian Science. Christ Jesus did not die even though the witnesses saw a dead body taken from a cross and sealed in a tomb. Similarly, Christian Science, Mary Baker Eddy, did not die even though a body was sealed in a tomb. However, since that day, Christian Science does appear to have lain within a material organization. Despite this it has been a time of discovery for students of Christian Science, learning what God is and how God operates, enabling each one to be Christ Science in operation, the real Christian Science movement. The stone that sealed the tomb is rolled away only as it is translated as “the divine infinite calculus."

In the exegesis of Genesis 1:1 Mrs. Eddy states: "The creative Principle - Life, Truth, and Love is God. ... This creation consists of the unfolding of spiritual ideas and their identities, which are embraced in the infinite Mind and forever reflected." For Genesis 1:2 she includes: "Divine Sci ence, the Word of God, saith to the darkness upon the face of error, 'God is All-in-all,' and the light of ever-present Love illumines the universe." The first seritence of the exegesis of the first day of creation begins: "Immortal and divine Mind presents the idea of God".The last paragraph of this seventh day opens: "Unfathomable Mind is expressed" and closes “thought accepts the divine infi nite calculus" with the marginal heading: "Love and man coexistent." (Emphasis not in original)

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However, Mrs. Eddy does not complete what she calls the "Spiritual narrative" until she has added two more verses that follow the end of the seventh day. Her exegesis of Genesis 2:4,5 includes advice about making our declaration and challenges whether our thought has accepted "the divine infinite calculus", Just as Genesis 1:1 and 1:2 were the prologue for the days of creation, these verses from Genesis 2 may be described as the epilogue.

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EPILOGUE"these are the generations of tiie heavens and of tiie earth when tiiey were created,

in the day tiiat the lord god [Jehovah] made the earth and the heavens, and every plant of the field Before it was in the earth, and every herB of the field Before it

grew: for the lord god [Jehovah] had not caused it to rain upon the earth and there was not a man to till till ground."

(See S&H 520:16- 521:'17)

The quotation above from Genesis chapter two follows the exegesis of the seventh day without a break. It speaks of the Lord God [Jehovah], instead of God, identified as Elohim in the previous verses. However, in "The Apocalypse" chapter Mrs. Eddy writes:

"The term Lord, as used in our version of the Old Testament, is often synonymous with Jehovah, and expresses the Jewish concept, not yet elevated to deific apprehen-sion through spiritual transfiguration. Yet the word gradually approaches a higher meaning. This human sense of Deity yields to the divine sense, even as the material sense of personality yields to the incorporeal sense of God and man as the infinite Principle and infinite idea, - as one Father with His universal family, held in the gospel of Love" (S&H 576:26). ....

The final statement that "there was not a man to till the ground", may be read as a reminder that the only man there is, is man in the image and likeness of God; A few verses later when we read that "the Lord God [Jehovah] formed man of the dust of the ground", it is obvious that this is the human sense of Deity, not the transfigured, or divine sense of God and man. The last paragraph in the seventh day was headed "Love and man coexistent."The verses from Genesis 2:4,5, which the Scofield Reference Bible heads "Summary of the creation work of chapter I", are followed by three paragraphs of exegesis. The first marginal heading is, "Growth is from Mind":

"Here is the emphatic declaration that God creates all through Mind, not through matter, - that the pIant grows, not because of seed or soil, but because growth is the eternal mandate of Mind. Mortal thought drops into the ground, but the immortal cre ating thought is from above, not from beneath. Because Mind makes all, there is noth ing left to be made by a lower power. Spirit acts through the Science of Mind, never causing man to till the ground, but making him superior to the soil. Knowledge of this lifts man above the sod, above earth and its environments, to conscious spiritual har mony and eternal being" (S&H 520:23).

To begin with an "emphatic declaration" reminds every one of us that the seventh day is about "How shall we declare Him?" Our declaration must be based on this standpoint of the spiritual. The inclusion of this passage, which contrasts what is and what is not in every

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sentence, before the mist arises, shows us how to maintain the spiritual standpoint in spite of the evidence of the senses.The last events in the seventh period of this narrative were urging the move "from the material to the spiritual" (My 139:20), and reminding us that "We cannot serve two masters. Do we love God supremely? Are we honest, just, faithful? Are we true to ourselves?" (My 6:5). This advice and these questions echo the words from Retrospection and Introspection quoted in the Foreword of this narrative: "The human history needs to be revised, and the material record expunged." The chapter in which these words appear, "Marriage and Parentage", ends with the following:

"It may be that the mortal life-battle still wages, and must continue till its involved errors are vanquished by victory - bringing Science; but this triumph will come! God is over all. He alone is our origin, aim, and being. The real man is not of the dust, nor is he ever created through the flesh; for his father and mother are the one Spirit, and his brethren are all the children of one parent, the eternal good" (Ret 22:14).

Lesson-Sermon for the Sunday church service, December 4, 1910Just over twelve hours after Mrs. Eddy's passing the first activity was the Sunday morning service. In view of Mrs. Eddy's last words it is not surprising to discover that the Lesson-Sermon subject for December 4, 1910, was "God the Only Cause and Creator" (see Appendix 8 pp 2a and 2b). The Golden Text was "For every house is builded by some man; but he that built all things is God" (Heb 3:4). The first Bible citation in the Sermon was: "Make me to understand the way of thy pre cepts: so shall I talk of thy wondrous works" (Ps 119:27) and the first correlative passage from Sci ence and Health was:

"Spiritual causation is the one question to be considered, for more than all others spiritual causation relates to human progress. The age seems ready to approach this subject, to ponder somewhat the supremacy of Spirit, and at least to touch the hem of Truth's garment. . . . Matter, which takes divine power into its own hands and claims to be a creator, is a fiction, in which paganism and lust are so sanctioned by society that mankind has caught their moral contagion" (170:22,32).

The final section of this Lesson-Sermon opened with:"For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not de stroyed. . . . For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the

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things which are seen are temporal; but the things which are not seen are eternal" (II Cor 4:6-9, 16-18).

And the final correlative passage from Science and Health was: "This scientific sense of being, forsaking matter for Spirit, by no means suggests

man's absorption into Deity and the loss of his identity, but confers upon man enlarged individuality, a wider sphere of thought and action, a more expansive love, a higher and more permanent peace" (265:10).

At the conclusion of the service the First Reader said:"I shall now read part of a letter written by our revered Leader and reprinted on

page 135 of 'Miscellaneous Writings.'“‘My Beloved Students: - You may be looking to see me in my accustomed place

with you, but this you must no longer expect. When I retired from the field of labor, it was a departure, socially, publicly, and finally, from the routine of such material modes as society and our societies demand. Rumors are rumors, - nothing more. I am still with you on the field of battle, taking forward marches, broader and higher views, and with the hope that you will follow. .. .

" 'All our thoughts should be given to "the absolute demonstration of Christian Sci ence. You can well afford to give me up, since you have in my last revised edition of Science and Health your teacher and guide.'

"Although these lines were written years ago, they are true today and will continue to be true. But it has become my duty to announce that Mrs. Eddy passed from our sight last night at a quarter before eleven o'clock; at her home on Chestnut Hill. "

The choice of this letter carries an interesting symbolic detail, easily overlooked at the time during the reaction to the news itself Miscellaneous Writings shows that it was read at the meeting of the Massachusetts Metaphysical College Association on June 3, 1891, and was addressed to Members of the Christian Scientists' Association. Both College and Association had been dissolved in 1889 and the members had resolved themselves into a voluntary association, which continued to meet regularly. The revised edition of the textbook referred to was the fiftieth, and the Journal article had announced that the book was to become the teacher (see Part II Appendix 1, p 5b). Many of those attending this service in 1910 were being reminded of a time when they had first been given the experience of standing on their own feet, on that "field of battle" where she hoped they would follow, 'taking forward marches, broader and higher views." Now, nearly twenty years later, they were being asked again to stand on their own feet.The last two paragraphs of the exegesis of Genesis 2:4, 5 have the marginal heading, "Spiritual nar rative."

"Here the inspired record closes its narrative of being that is without beginning or end. All that is made is the work of God; and all is good. We leave this brief, glorious

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history of spiritual creation (as stated in the first chapter of Genesis) in the hands of God, not of man, in the keeping of Spirit, not matter, - joyfully acknowledging now and forever God's supremacy, omnipotence, and omnipresence.

"The harmony and immortality of man are intact. We should look away from the opposite supposition that man is created materially, and turn our gaze to the spiritual record of creation, to that which should be engraved on the understanding and heart 'with the point of a diamond' and the pen of an angel" (S&H 521: 4).

Lesson-Sermon for the Sunday church service, December 25, 1910

The last Sunday service in 1910 took place three weeks later on Christmas day and the Lesson Sermon subject was "Christian Science" (see Appendix 8 pp 3a and 3b). As on the first occasion when this subject had been used in 1898, the service in 1910 also took place on Christmas day. The Golden Text in 1910 was: "And he that sat upon the throne said, Behold, I make all things new . . . I will give unto him that is athirst of the fountain of the water of life freely" (Rev 21:5, 6). The Responsive Reading was from Revelation 6 and 7, -the opening of the sixth seal.The citations for the sennon included Revelation 12:1-5, 16, about the woman who "brought forth a man child, who was to rule all nations with a rod of iron; and her child was caught up unto God . . . And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out bfhis mouth." The correlative passages from the textbook included:

"The twelfth chapter of the Apocalypse, or Revelation of St. John, has a special sug gestiveness in connection with the nineteenth century. In the opening of the sixth seal, typical of six thousand years since Adam, the distinctive feature has reference to the present age" (559:32).

"As Elias presented the idea of the fatherhood of God, which Jesus afterwards mani-fested, so the Revelator completed this figure with woman, typifying the spiritual idea of God's motherhood. The moon is under her feet. This idea reveals the universe as secondary and tributary to Spirit, from which the universe borrows its reflected light, substance, life, and intelligence.

"The spiritual idea is crowned with twelve stars. The twelve tribes of Israel with all mortals, - separated by belief from man's divine origin and the true idea, - will through much tribulation yield to the activities of the divine Principle of man in the harmony of Science. . . .

"Also the spiritual idea is typified by a woman in travail, waiting to be delivered of her sweet promise, but remembering no more her sorrow for joy that the birth goes on; for great is the idea, and the travail portentous" (562:3-16, 24).

"The great red dragon symbolizes a lie, – the belief that substance, life, and intelligence can be material. This dragon stands for the sum total of human error. The ten horns of the dragon typify the belief that matter has power of its own, and that by

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means of an evil mind in matter the Ten Commandments can be broken" (563:8)."What if the old dragon should send forth a new flood to drown the Christ-idea?

He can neither drown your voice with its roar, nor again sink the world into the deep wa ters of chaos and old night. In this age the earth will help the woman; the spiritual idea will be understood. Those ready for the blessing you impart will give thanks. The wa ters will be pacified, and Christ will command the wave" (570:18).

The congregation worshiping in The First Church of Christ, Scientist, in Boston, on that Christmas day was being gently led to face a new era without the visible presence of their Leader, Mary Baker Eddy, the Discoverer and Founder of Christian Science. Thus from that day every Christian Scien tist has at some time to face the question: Do I believe that she has died or has she risen to a greater sense of "Life in and of Spirit" (Mis 24:17)? In Miscellaneous Writings (84:28) she has written:

"The transition from our lower sense of Life to a new and higher sense thereof, even though it be through the door named death, yields a clearer and nearer sense of Life to those who have utilized the present, and are ripe for the harvest-home. To the battle- worn and weary Christian hero, Life eternal brings blessings."

The congregation was reminded that Revelation chapter twelve "has a special suggestiveness in connection with the nineteenth century" and that the distinctive feature of the opening of the sixth seal "has reference to the present age." This invites us to consider the nineteenth century and also today - whatever the century. The opening of the sixth seal is in Revelation 6:12 - 7:17, which Mrs. Eddy does not comment upon in Science and Health. As we gain a correct sense of Mrs. Eddy and her discovery this will inform our reading of the opening of the sixth seal. In addition the first and last paragraphs of the exegesis of chapter 12, verse 1, give us references to both. First:

"Revelation xii. 1. And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.

"Heaven represents harmony, and divine Science interprets the Principle of heav enly harmony. The great miracle, to human sense, is divine Love, and the grand ne cessity of existence is to gain the true idea of what constitutes the kingdom of heaven in man. This goal is never reached while we hate our neighbor or entertain a false es timate of anyone whom God has appointed to voice His Word. Again, without a cor rect sense of its highest visible idea, we can never understand the divine Principle. The botanist must know the genus and species of a plant in order to classify it cor rectly. As it is with things, so is it with persons" (S&H 560:10).

Her marginal heading for this first paragraph is "True estimate of God's messenger" and it has been used as the sub-heading of this narrative. To estimate is to "calculate the worth of” (Webster). Therefore, in order to calculate spiritually and avoid human opinions, the basis

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for establishing a true estimate of Mrs. Eddy's mission has been her exegesis of the spiritual record of creation in her chapter "Genesis".Second: in the opening of the sixth seal in Revelation it speaks of the number of the servants of our God, sealed in their foreheads, “and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. After this I beheld . . . a great multitude, which no man could number . . . These are they which came out of great tribulation." The seventh and last paragraph of the exegesis of verse 1 states:

"The spiritual idea is crowned with twelve stars. The twelve tribes of Israel with all mortals, – separated by belief from man's divine origin and the true idea, – will through much tribulation yield to the activities of the divine Principle of man in the harmony of Science. These are the stars in the crown of rejoicing. They are the lamps in the spiritual heavens of the age, which show the workings of the spiritual idea by healing the sick and the sinning and by manifesting the light which shines 'unto the perfect day' as the night of materialism wanes."

There are four other references in Science and Health to tribulation and one of these is on page 309 concluding the paragraph about Jacob's struggle with the marginal heading "Israel the new name":

"He was to become the father of those, who through earnest striving followed his demonstration of the power of Spirit over the material senses; and the children of earth who followed his demonstration were to be called the children of Israel, until the Messiah should rename them. If these children should go astray, and forget that Life is God, good, and that good is not in elements which are not spiritual, - thus losing the divine power which heals the sick and sinning. - they were to be brought back through great tribulation, to be renamed in Christian Science and led to deny material sense; or mind in matter, even as the gospel teaches" (S&H 309:12).

Lesson-Sermon for the Sunday church service, January 1, 1911

The Christian Science movement has been experiencing "great tribulation" since 1910, but we have the remedy in our hands. This is clearly illustrated in the service for January 1, 1911, when the subject was "God" (see Appendix 8 pp 4a and 4b). Thus, once again, we are brought full circle to Mrs. Eddy's 1870 class-book with its first question What is God?

The first citation from the Bible on that New Year's day was "Hear, 0 Israel: The Lord our God is one Lord" (Deut. 6:4). The first from Science and Health was "God is one God, infinite and per fect, and cannot become finite and imperfect" (587:17). The last citation from the Bible was:

"And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from .their

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eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Rev. 21:3, 4).

The last from Science and Health was:"Glory be to God, and peace to the struggling hearts! Christ hath rolled away

the stone from the door of human hope and faith, and through the revelation and demonstration of life in God, hath elevated them to possible at-one-ment with the spiritual idea of man and his divine Principle, Love" (S&H 45:16).

This message of January 1, 1911, speaks to us today and it is a "present possibility" for us to heed, to understand and to experience.

ConclusionAn epilogue is "A concluding section . . . serving to complete the, plan of the work" Webster. The American Heritage Dictionary also' includes "a short addition or . . . section at the end of any liter ary work, often dealing with the future of the characters." We see both senses of the word unfold as we observe the wonderful way that the Lesson-Sermons for the day after Mrs. Eddy's passing, for Christmas day and for New Year's day 1911, so seamlessly lead into the new era. "The conti nuity of The Church of Christ, Scientist and “Mrs. Eddy said in 1901”is assured." She continued:

"It is growing wonderfully. It will embrace all the churches, one by one, because in it alone is the simplicity of the oneness of God; the oneness of Christ and the perfecting of man stated scientifically" (My 342:19).

When Mrs. Eddy wrote to the Church in June 1908 about dispensing with the Executive Members meetings, she said,

'the purpose of my request was sacred. It was to turn your sense of worship from the material to the spiritual, the personal to the impersonal, the denominational to the doc trinal, yea, from the human to the divine" (My 139:18).

Of these four important points the third is helpful in fathoming the previous quotation – "It will embrace all the churches, one by one." This could be dismissed as utopian, or even impossible. Humanly it may be, but divinely it is correct, provided that we turn from 'the denominational to the doctrinal."

Christian Science is a denomination. as it has a name and designation. It has a "denominational textbook", a statement lead from the Quarterly in every church service. The world and also many members regard it as a religious sect. However, Mrs. Eddy – asks us to turn our sense of worship from the denominational to the doctrinal – we are required to change our focus to the doctrine: "that which is taught; a principle, or body of principles, in any branch of knowledge" (Webster).

The aim of this narrative has been to view Mrs. Eddy's life from a spiritual perspective in order to arrive at spiritual conclusions and to bear witness to her God-impelled mission,

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which shows that Christian Science is the fulfilment of Bible prophecy of the second coming of Christ.

The divine impulsion may not have been very evident in the early life of Mary Baker Eddy, but as the story unfolded from her discovery in 1866 of 'the Christ Science or divine laws of Life, Truth, and Love", which she named "Christian Science", there is clear evidence that each step has un folded in a divine order. Following this discovery she published the textbook of Christian Science, which evolved in an orderly way. When explaining the revisions of this book she says that it was done "only to give a clearer and fuller expression of its original meaning. Spiritual ideas unfold as we advance." She states quite emphatically that "A Christian Scientist requires my work SCIENCE AND HEALTH for his textbook, . . Why? First: Because it is the voice of Truth to this age, and contains the full statement of Christian Science. . ." (S&H 107:1; 361:21; 456:25).

The Bible opens with "In the beginning God created the heaven and the earth" and explains this through days of creation. In Science and Health. Mrs. Eddy opens the Key to the Scriptures with an exegesis of this text with "its spiritual interpretation according to the teachings of Christian Sci ence" (502:18). In this exegesis she begins:

Genesis 1:1: "The infinite has no beginning. This word beginning is employed to signify the only, - that is, the eternal verity and unity of God and man, including the universe. The creative Princi ple - Life, Truth, and Love - is God. The universe reflects God. There is but one creator and one creation. ..."

Genesis 1:2: "The divine Principle and idea constitute spiritual harmony. - heaven and eternity. In the universe of Truth, matter is unknown. No supposition of error enters there. ..."

First day, Mind: "Immortal and divine Mind presents the idea of God: ... The successive ap-pearing of God's ideas. . .”

Second day, Spirit: "Spirit imparts the understanding ,. , Thus the dawn of ideas goes on, forming each successive stage of progress. "

Third day, Soul: "Spirit, God, gathers unformed thoughts into their proper channels, and unfolds these thoughts. . . in order that the purpose may appear. '" Mind is the Soul of all. '" The third stage in the order of Christian Science is . . . letting in the light of spiritual understanding."

Fourth day, Principle: "Spirit creates no other than heavenly or celestial bodies, . . . This text gives the idea of the rarefaction of thought as it ascends higher. . . . The changing glow and full effulgence of God's infinite ideas, images, mark the periods of progress. "

Fifth day, Life: ". . . aspirations soaring beyond and above corporeality to the understanding

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of the incoporeal and divine Principle, Love. ... Advancing spiritual steps in the teeming universe of Mind lead on to spiritual spheres and exalted beings."

Sixth day, Truth: "Mind's infinite ideas run and disport themselves. In humility they climb the heights of holiness. . . .God made man in His own image, to reflect the divine Spirit. It follows that man is a generic tenn. . . .God has countless ideas, and they all have one Principle and par entage. . . . one grand brotherhood. . . .Deity was satisfied with His work."

Seventh day, Love: "'Thus the ideas of God in universal being are complete and forever expressed, for Science reveals infinity and the fatherhood and motherhood of Love. . . .Unfathomable Mind is expressed. . . . Love and man coexistent. . . . The numerals of infinity, called seven days . . . will appear as mortality disappears, and they will reveal eternity, newness of Life, in which all sense of error disappears and thought accepts the divine infinite calculus."

Genesis ii. 4,5: "Here is the emphatic declaration that God creates all through Mind, not through matter, . . . Spirit acts through the Science of Mind, . . . knowledge of this lifts man . . . to conscious spiritual harmony and eternal being. .. .The harmony and immortality of man are intact."The second Bible text Mrs. Eddy uses to head the chapter "Genesis" in Science and Health is:

"All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. - John." (1:3.4. S&H 501).

These words have a resonance with all the verses in Genesis we have. been considering and also with their relation to Mrs. Eddy and the history of Christian Science They remind us of the letter she wrote to a student in 1893:

"For the world to understand me in my true light, and life, would do more for our Cause than aught else could. This I learn from the fact that the enemy tries harder to hide these two things from the world than to win any other points. ..." (See .Part 11 page 49 for a copy of the letter and the student’s reply.)

In order for the world to understand her and the Cause of Christian Science her followers need to understand the Discoverer and Founder's 'life' in its 'true light'. By allowing the text from Gene sis, which Mrs. Eddy' describes as the "Spiritual narrative", to interpret her life this true light is seen as the light "on a candlestick", no longer hidden by the darkness of ignorance. Isaiah speaks of this light when he says:

"Moreover the light of the moon shall be as the light of the sunl, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound" (30:26)....

In Mrs. Eddy's published writings there are a number of references to “the Cause" and in June 1909 she issued a statement in which she said, "The Cause of Christian Science is prospering

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throughout the world and stands forever as an eternal and demonstrable Science, . . ." (My 143:20).When Pulpit and Press was published in 1895, after the dedication of the original church edifice in Boston, Mrs. Eddy included. a section simply headed "note" (see pp 20-22). The first page con sists of four paragraphs that refer first to the land on which the edifice stands and then continues:

"From first to last The Mother Church seemed type and shadow of the warfare between the flesh and Spirit, even that shadow whose substance is the divine Spirit, imperatively propelling the greatest moral, physical, civil, and religious reform ever known on earth.

The fourth paragraph draws attention to the date. of the dedication, January 6, and to "our master Metaphysician, Jesus of Nazareth."The concluding seven paragraphs focus on what "all must do to be Christian Scientists" - "love one another with that love . . . that loves only because it is love.”

"Christian Scientists, their children and grandchildren to the latest generations, inevitably love one another with that love wherewith Christ loveth us; a love unselfish, unambitious, impartial, universal, - that loves only because it is Love. Moreover, they love their enemies, even those that hate them. This we all must do to be Christian Sci entists in spirit and in truth. I long, and live, to see this love demonstrated. I am seek ing and praying for it to inhabit my own heart and to be made manifest in my life. Who will unite with me in this pure purpose, and faithfully struggle till it be accom plished? Let this be our Christian endeavor society, which Christ organizes and blesses."

She concludes with our relationship with other denominations:"Our unity with churches of other denominations must rest on the spirit of Christ

calling us together. It cannot come from any other source. ..."All Christian churches have one bond of unity, one nucleus or point of conver gence,

one prayer, - the Lord's Prayer. It is matter for rejoicing that we unite in love, and in this sacred petition with every praying assembly on earth, - 'Thy kingdom come. Thy will be done in earth, as it is in heaven.'

"If the lives of Christian Scientists attest their fidelity to Truth, I predict that in the twentieth century every Christian. church in our land, and a few in far-off lands, will approximate the understanding of Christian Science sufficiently to heal the sick in his name. Christ will give to Christianity his new name, and Christendom will be classi fied as Christian Scientists.

"When. the doctrinal barriers between the churches are broken, and the bonds of peace are cemented by spiritual understanding and Love, there will be unity of spirit, and the healing power of Christ will prevail. Then shall Zion have put on her most beautiful garments, and her waste places budded and blossomed as the rose.”

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APPENDIX 12

CHRISTIAN SCIENCE and MARY BAKER EDDY

in

BIBLE PROPHECY

Page 1. Introduction

Page 2, "Mrs. Eddy's Place.” Statement issued by the Christian Science Board of Directors, published in the Christian Science Sentinel, June 5, 1943.

Page 3. Mrs. Eddy's own words on this subject.

Page 8. Entries in the Concordance to Science and Health and the relevant page from the textbook

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Appendix 12

CHRISTIAN SCIENCE AND MARY BAKER EDDY IN BIBLE PROPHECY

Within this narrative there have been many references to Bible prophecy and its relation to Christian Science and to Mary Baker Eddy. Some of these references were statements made by individuals and others were articles published in the Journal. Appendix 7 in Part n reproduces "An Interesting Prophecy", published originally in 1836 and reprinted in the Journal in 1898.

Other articles on the subject were (1) Extract from a lecture by Mrs. Eddy on "The Coming of Christ" published in the Journal of November 1884: "The element of Christian healing has almost been lost to the world for 1800 years, but we are still the sons of God and live and move and have our being in Him, and by faith we are able to claim our inheritance; and when this attribute of Christ shall be once again in the hearts of his followers, then in deed. and in truth has the Second Coming of Christ been fulfilled." (2) "christian science and its revelator", the leading article in April 1889. In 1888 Mrs. Eddy had met with a serious rebellion among her Boston students while experiencing unprecedented popularity in the wider field. The question addressed in the article was "Do we . . . say that the - author of science and health is 'equal with Jesus'?" (3) "prophecies of science and health in the scriptures", the leading article in November 1890. This examined prophecies in Isaiah 19:3, 4, 9-16, 18-21 and Revelation 10:1, 2, 8-10, using the Revised Version of the Bible. Three months later when the fiftieth edition of the textbook was published these verses from Revelation chapter ten were included for the first time. (4) "the second coming of christ", in the Journal of October 1897. Here the writer presented a short background of the question arising from Jesus' statement "that the Comforter, the Holy Ghost, the Spirit of Truth, would come, and lead into all Truth." He noted that, "The year 1866 has been referred to as the year in which a number of English theologians looked for the end of the 'present dispensation'. . . Was it coincidental that Christian Science should have been discovered in the year 1866? '" [it was] in this year of 1866, Rev. Mary Baker Eddy discovered Christian Science, which, from the testimony of Jesus and the apostles, we feel sure is the Second Coming of Christ."

Many Bible commentaries note that the messages to the churches in Revelation prophesy the history of the Christian church. The Scofield Reference Bible notes that these messages "have a fourfold application: (1) Local, to the churches actually addressed; (2) admonitory, to all churches in all time as tests by which they may discern their true spiritual state in the sight of God; (3) personal, in the exhortations to him 'that hath an ear,' and in the promises 'to him that overcometh'; (4) prophetic, as disclosing seven phases of the spiritual history of the church from, say A.D. 96 to the end. ... and in precise order. Ephesus gives the general state at the date of the writing; Smyrna, the period of the great persecutions; Pergamos,the church settled down in the world,' , where Satan's throne is,' after the conversion of Constantine, say, A.D.

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316. Thyatira is the Papacy, developed out of the Pergamos state: Balaamism (worldliness) and Nicolaitanism (priestly assumption) having conquered. As Jezebel brought idolatry into Israel, so Romanism weds Christian doctrine to pagan ceremonies. Sardis is the Protestant Reformation, whose works were not 'fulfilled.' Philadelphia is whatever bears clear testimony to the Word and the Name in the time of self-satisfied profession represented by Laodicea."

Mrs. Eddy has used the opening of the message to Philadelphia (Rev 3:7, 8) as her text for the "Key to the Scriptures" and also for the "Glossary" (see S&H 499 & 579). She also refers to it in some detail in her Message for 1900 (see 00 14:12-23). The message in Revelation also notes, "I will write upon him the name of my God [in Science and Health Mrs. Eddy defines God as "incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love" (S&H 465:9)], and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God [this city Mrs. Eddy defines as the "Word, Christ, Christianity, and divine Science" (S&H 575:18)]: and I will write upon him my new name “he children of earth . . . were to be brought back through great tribulation, to be renamed in Christian Science . . . "(S&H 309:14)]" (Rev 3:12). Perhaps we should ask ourselves, 'Have Christian Scientist since Mrs. Eddy been like the Laodiceans, “neither cold or hot”(Rev 3:15)?' This last message ends: "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me, To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Rev 3:20, 21). In Philadelphia there is an open door, in Laodicea the door is shut but can be opened in response to the Christ.

In January 1938 the Board of Directors requested the Custodian of the Bureau of History and Records to make a compilation from the archives relating to the woman of Bible prophecy. Later that month fifty-five pages accompanied by a Memorandum were passed to the Board. In March an extract of twenty-five pages was made using only Mrs. Eddy's own words on the subject. These pages were then given to a committee of six current and former editors of the periodicals. They were asked to prepare a statement for the Board to present to the field. On June 5, 1943, the Sentinel published in its Editorial Section the following statement signed by the Board of Directors:

"Mrs. Eddy's Place

"The position of The Mother Church as to Mary Baker Eddy's place in the fulfilment of Bible prophecy is clearly set forth in the following paragraphs. These conclusions are not new; they are confirmed by our Leader's writings, and the steadily unfolding fruitage of Christian Science bears witness to their truth.

"1. Mrs Eddy, as the Discoverer and Founder of Christian Science, understood herself to be the one chosen of God to bring the promised Comforter to the world, and, therefore, the revelator of Christ, Truth, in this age.

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"2. Mrs Eddy regarded portions of Revelation (that is, Chapter 12) as pointing to her as the one who fulfilled prophecy by giving the full and final revelation of Truth; her work thus being complementary to that of Christ Jesus.

"3. As Christ Jesus exemplified the fatherhood of God, she (Mrs. Eddy) revealed God's motherhood; she represents in this age the spiritual idea of God typified by the woman in the Apocalypse. (See Science and Health 565:13-22).

"4. Mrs Eddy considered herself to be the 'God-appointed' and 'God anointed' messenger to this age, the woman chosen by God to discover the Science of Christian healing and to interpret it to mankind; she is so closely related to Christian Science that a true sense of her is essential to the understanding of Christian Science; in other words, the revelator cannot be separated from the revelation.

"5. This recognition of her true status enabled her to withstand the opposition directed against her by 'the dragon' (malicious animal magnetism); she was touchingly grateful to those who saw her as the woman of prophecy and who therefore trusted, obeyed, and supported her in her mission.

"6. This same recognition is equally vital to our movement, for demonstration is the result of vision; the collecting of this indisputable evidence of our Leader's own view of herself and of her mission marks a great step forward; wisely utilized, this evidence will stimulate and stabilize the growth of Christian Scientists today and in succeeding generations; it will establish unity in the Field with regard to the vital question of our Leader's relation to Scriptural prophecy.

"As we record these important facts, we remind Christian Scientists of our Leader's words (Miscellaneous Writings, p.308), 'The Scriptures and Christian Science reveal 'the way,' and personal revelators will take their proper place in history, but will not be deified. ",

This editorial was repeated in the July 1943, Journal. In 1972 it was reprinted in a leaflet available in Reading Rooms, although it was withdrawn in 1978. Since then the subject has not been mentioned publicly, teachers have been instructed not to discuss it, but if it is brought up the general tendency is 'to say that some people used to believe it. The Mary Baker Eddy Library for the Bettennent of Humanity in Boston made the original compilation available in 2004

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In the light of the foregoing the following is a selection of Mrs. Eddy's own words on the question of prophecy, the origin of Christian Science, and her role and place in its history:

"In the words of St John: 'He shall give you another Comforter, that he may abide with you forever.' This Comforter I understand to be Divine Science" (S&H 55:27) .

"In the year 1866, I discovered the Christ Science or divine laws of Life, Truth, and Love, and named my discovery Christian Science. God had been graciously, preparing me during many years for the reception of this final revelation of the "absolute divine Principle of scientific mental healing" (S&H 107:1)

"In following these leadings of scientific revelation, the Bible was my only textbook. The Scriptures were illumined; reason and revelation were reconciled, and afterwards the truth of Christian Science was demonstrated. No human pen nor tongue taught me the Science contained in this book SCIENCE AND HEALTH; and neither tongue nor pen can overthrow it" (S&H 110:13).

"Jesus bade his disciples beware of the leaven of the Pharisees and of the Sadducees, which he defined as human doctrines. His parable of the 'leaven, which a woman took, and hid in three measures of meal, till the whole was leavened,' impels the inference that the spiritual leaven signifies the Science of Christ and its spiritual interpretation - an inference far above the merely ecclesiastical and formal applications of the illustration.

"Did not this parable point a moral with a prophecy, foretelling the second appearing in the flesh of the Christ, Truth, hidden in sacred secrecy from the visible world?" (S&H Il7: 29).

"St John writes, in the tenth chapter of his book of Revelation: --

"And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, . . . and he had in his hand a little book open: ...

"This angel or message which comes from God, clothed with a cloud, prefigures divine Science. To mortal sense Science seems at first obscure, abstract, and dark; but a bright promise crowns its brow. When understood it is Truth's prism and praise. ...

"This angel had in his hand 'a little book,' open for all to read and understand. Did this same book contain the revelation of divine Science, . . .? Then will a voice from harmony cry: 'Go and take the little book. ... Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.' Mortals, obey the heavenly evangel. Take divine Science. Read this book from beginning to end. Study it, ponder it" (S&H 558:1).

"The twelfth chapter of the Apocalypse, or Revelation of St John, has a special suggestiveness

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in connection with the nineteenth century" (S&H 559:32).

"Heaven represents harmony, and divine Science interprets the Principle of heavenly harmony. The great miracle, to human sense, is divine Love, and the grand necessity of existence is to gain the true idea of what constitutes the kingdom of heaven n man. This goal is never reached while we hate our neighbor or entertain a false estimate of anyone whom God has appointed to voice His Word. Again, without a correct sense of its highest visible idea, we can never understand the divine Principle" (S&H 560: 1 0)

"As Elias presented the idea of the fatherhood of God, which Jesus afterwards manifested, so the Revelator completed this figure with woman, typifying the spiritual idea of God's motherhood. (S&H 562:3).

"The impersonation of the spiritual idea had a brief history in the earthly life of our Master; but 'of his kingdom there shall be no end,' for Christ, God's idea, will eventually rule all nations and peoples - imperatively, absolutely, finally - with divine Science. This immaculate idea, represented first by man, and, according to the Revelator, last by woman, will baptize with fire; and the fiery baptism will bum up the chaff of error with the fervent heat of Troth and Love, melting and purifying even the' gold of human character" (S&H 565:13).

"St. John saw the vision of life in matter; and he saw it pass away, - an illusion. The dragon that was wroth with the woman, and stood ready ‘to devour the child as soon as it was born,' was the vision of envy, sensuality, and malice, ready to devour the idea of Truth. But the beast bowed before the Lamb: it was supposed to have fought the manhood of God, that Jesus represented; but it fell before the womanhood of God, that presented the highest ideal of Love. Let us remember that God - good - is omnipotent; therefore evil is impotent." (Hea 9:28 - a sermon published in 1880).

"chrlstmas

"This interesting day, crowned with the history of Truth's idea, - its earthly advent and nativity, - is especially dear to the heart of Christian Scientists; to whom Christ's appearing in a fuller sense is so precious, and fraught with divine benedictions for mankind.

"The star that looked lovingly down on the manger of our Lord, lends its resplendent light to this hour: the light of Truth, to cheer, guide, and bless man as he reaches forth for the infant idea of divine perfection dawning upon human imperfection, - that calms man’s fears, bears his burdens, beckons him on to Truth and Love and the sweet immunity these bring from sin, sickness, and death.

"This polar star, fixed in the heavens of divine Science, shall be the sign of his appearing who 'healeth all our diseases;' it hath traversed night, wading through darkness and gloom, on to glory. It doth meet the antagonism of error; addressing to dull ears and undisciplined

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beliefs words of Troth and Life.

"The star of Bethlehem is the star of Boston, high in the zenith of Truth's domain, that looketh down on the long night of human beliefs, to pierce the darkness and melt into dawn.

"The star of Bethlehem is the light of all ages; is the light of Love, to-day christening religion undefiled, divine Science; giving to it a new name, and the white stone in token of purity and pennanence.

"The wise men follow this guiding star; the watchful shepherd chants his welcome over the cradle of a great truth, and saith, 'Unto us a child is born,' whose birth is less of a miracle than eighteen centuries ago, and 'his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. ,

"My heart is filled with joy that each receding year sees the steady gain of Truth's idea in Christian Science; that each recurring year witnesses the balance adjusted more on the side of God, the supremacy of Spirit; as shown by the triumphs of Truth over error, of health over. sickness, of Life over death, and of Soul over sense.

" 'The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth.' 'For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.' 'Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.'

"Press on, press on! ye sons of light,

Untiring in your holy fight.

Still treading each temptation down,

And battling for a brighter crown."

(Mis 320:3 - written in December 1884).

"The leaven which a woman took and hid in three measure of meal, is Divine Science; the Comforter; the Holy Ghost that leadeth into all Truth; the 'still, small voice' that breathes His presence and power, casting out error and healing the sick. And woman, the spiritual idea, takes of the things of God and showeth them unto the creature, until the whole sense of being is leavened with Spirit" (Mis 174:30 - a sermon delivered in January 1885). .

"Do you love that which represents God most, His highest idea as seen to-day? No!

"Then you would hate Jesus if you saw him personally, and knew your right obligations towards him. He would insist on the rule and demonstration of divine Science; even that you first cast out your own dislike and hatred of God's idea, - the beam in your own eye

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that hinders your seeing clearly how to cast the mote of evil out of other eyes. You cannot demonstrate the Principle of Christian Science and not love its idea: we gather not grapes of thoms, nor figs of thistles.

"Where art thou?" (Mis 336:8 - an article published October 1885).

"The question now at issue is: Shall we have a practical, spiritual Christianity, with its healing power, or shall we have material medicine and superficial religion? The advancing hope of the race, craving health and holiness, halts for a reply; and the reappearing Christ, whose life-giving understanding Christian Science imparts, must answer the constant inquiry: 'Art thou he that should come?' Woman should not be ordered to the rear, or laid on the rack, for joining the overture of angels. Theologians descant pleasantly upon free moral agency; but they should begin by admitting individual rights" (No 46:3 - published August 1887).

"Bruise the head of this serpent, as Truth and 'the woman' are doing in Christian Science, and it stings your heel, rears its crest proudly, and goes on saying, 'Am I not myself? Am I not mind and matter, person and thing?' We should answer: 'YesI you are indeed yourself, and need most of all.to be rid of this self, for it is very far from God's likeness' (Un 45:3 published March 1888). .

"Like the leaven that a certain woman hid in three measure of meal, the Science of God and the spiritual idea, named in this century Christian Science, is leavening the lump of human thought, until the whole shall be leavened and all materialism disappear. This action of the divine energy even if not acknowledged has come to be seen as diffusing richest blessings" (Mis 166:22 - a sermon delivered December 1888).

"This period is big with events. Fraught with history, it repeats the past and portends much for the future. .

"The Scriptural metaphors, - of the woman in travail, the great red dragon that stood ready to devour the child as soon as it was born, and the husbandmen that said, 'This is the heir: come, let us kill him, that the inheritance may be ours,' - are type and shadow of this hour. . .

"Do the children of this period dream of the spiritual Mother's sore travail, through the long night, that has opened their eyes to the light of Christian Science?" (Mis 253:14 - from. An article published Januarv 1886). . .

"The second appearing of Jesus is, unquestionably, the spiritual advent of the advancing idea of God, as in Christian Science" (Ret 70:20-published 1891).

"I insisted upon placing the serpent behind the woman in the picture 'Seeking and Finding' [in "Christ and Christmas"]. My artist at the easel objected, as he often did, to my sense of Soul's expression through the brush; but, as usual, he finally yielded. A few days

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afterward, the following from Rotherham's translation of the New Testament was handed to me, - I had never before seen it: 'And the serpent cast out of his mouth, behind the woman, water as a river, that he might cause her to be river-borne' “(Mis 373:3 - from an article published January 1894).

"The Scriptures and Christian Science reveal 'the way,' and personal revelators will take their proper place in history, but will not be deified" (Mis 08:8 - from an article published February 1894). .

In Pulpit and Press one of the items in "Clippings from Newspapers" mentions a "great window" which 'tells its pictorial story of the four Marys" (p 27). It is in fact four windows. Mrs. Eddy sent a handwritten note to the Board of Directors in September 1894: "I herewith send a bit of Bible history to be illustrated on your church walls in the auditorium, accordingly as they are numbered on successive windows. 1st The Madonna (to be printed on the picture) Mary - the Mother of Jesus. 2nd Mary Anointing the Head of Jesus. 3rd Mary First at the Resurrection. 4th Woman God-crowned. Rev. 12th chap. Have these pictures arranged in windows that follow one after the other as above numbered" (.A 22-27, 20-65).

"Some modern exegesis on the prophetic Scriptures cites 1875 as the year of the second coming of Christ. In that year the Christian Science textbook, 'Science and Health with Key to the Scriptures,' was first published" (Message 1900 6:28).

"Alertness to Duty. SECT. 6. It shall be the duty of every member of this Church to defend himself daily against aggressive mental suggestion, and not be made to forget nor to neglect his duty to God, to his Leader, and to mankind. By his works he shall be judged, and justified or condemned" (Man p 42 - first included in the 11th edition, 1899).

"Strive it ever so hard, The Church of Christ, Scientist, can never do for its Leader what its Leader has done for this church; but its members can so protect their own thought that they are not unwittingly made to deprive their Leader of her rightful place as the revelator to this age of the immortal truths testified to by Jesus and the prophets.

"Deeds, not words, are the sound test of love; and the helpfulness of consistent and constant right thinking - intelligent thinking untainted by the emotionalism which is largely self-glorification - is a reasonable service which all Christian Scientists can render their Leader" (My vii:3 -from the Journal of May, 1906).

"Mary of old wept because she stooped down and looked into the sepulcher - looked for the person, instead of the Principle that reveals Christ. The Mary of to-day looks up for Christ, away from the supposedly crucified to the ascended Christ, to the Truth that 'healeth all thy diseases' and gives dominion over all the earth" (My 119:12 - from a letter written in September 1906).

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These quotations from Mrs. Eddy's published writings challenge every Christian Scientist to think deeply about his concept of his Leader. The "Preface" of the textbook offers this help:

"To those leaning on the sustaining infinite, to-day is big with blessings. The wakeful shepherd beholds the first faint morning beams, ere cometh the full radiance of a risen day. So shone the pale star to the prophet-shepherds; yet it traversed the night, and came where, in cradled obscurity, lay the Bethlehem babe, the human herald of Christ, Truth, who would make plain to benighted understanding the way of salvation through Christ Jesus, till across a night of error should dawn the morning beams and shine the guiding star of being. The Wise men were led to behold and to follow this daystar of divine Science, lighting the way to eternal harmony.

"The time for thinkers has come. Truth, independent of doctrines and time-honored systems, knocks at the portal of humanity. Contentment with the past and the cold conventionality of materialism are crumbling away. Ignorance of God is no longer the stepping-stone to faith. The only guarantee of obedience is a right apprehension of Him whom to know aright is Life eternal. Though empires fall, 'the Lord 'shall reign forever' "(S&H v11:1)