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Science and Health With Key to the Scriptures by Mary Baker Eddy
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Title: Science and Health With Key to The Scriptures
Author: Mary Baker Eddy
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Science and Health
With
Key to The Scriptures
by MARY BAKER EDDY
YE shall know the truth, and the truth shall make you free. JOHN viii. 32.
THERE is nothing either good or bad, but thinking makes it so. SHAKESPEARE
OH! Thou hast heard my prayer;
And I am blest!
This is Thy high behest :-
Thou here, and /everywhere/. MARY BAKER EDDY
SCIENCE AND HEALTH - Table Of Contents
PREFACE CHAPTER I - PRAYER CHAPTER II - ATONEMENT AND EUCHARIST CHAPTER III - MARRIAGE CHAPTER IV - CHRISTIAN SCIENCE VERSUS SPIRITUALISM CHAPTER V - ANIMAL MAGNETISM UNMASKED CHAPTER VI - SCIENCE, THEOLOGY, MEDICINE CHAPTER VII - PHYSIOLOGY CHAPTER VIII - FOOTSTEPS OF TRUTH CHAPTER IX - CREATION CHAPTER X - SCIENCE OF BEING CHAPTER XI - SOME OBJECTIONS ANSWERED CHAPTER XII - CHRISTIAN SCIENCE PRACTICE CHAPTER XIII - TEACHING CHRISTIAN SCIENCE CHAPTER XIV - RECAPITULATION
KEY TO THE SCRIPTURES CHAPTER XV - GENESIS CHAPTER XVI - THE APOCALYPSE CHAPTER XVII - GLOSSARY CHAPTER XVIII - FRUITAGE
PREFACE
vi:1 To those leaning on the sustaining infinite, to-day is
big with blessings. The wakeful shepherd beholds
vi:3 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
vi:6 cradled obscurity, lay the Bethlehem babe, the human
herald of Christ, Truth, who would make plain to be-
nighted understanding the way of salvation through Christ
vi:9 Jesus, till across a night of error should dawn the morn-
ing beams and shine the guiding star of being. The Wise-
men were led to behold and to follow this daystar of
vi:12 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
vi:15 portal of humanity. Contentment with the past and
the cold conventionality of materialism are crumbling
away. Ignorance of God is no longer the stepping-
vi:18 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
vi:21 reign forever."
A book introduces new thoughts, but it cannot make
them speedily understood. It is the task of the sturdy
vi:24 pioneer to hew the tall oak and to cut the rough
granite. Future ages must declare what the pioneer
has accomplished.
vi:27 Since the author's discovery of the might of Truth in
vii:1 the treatment of disease as well as of sin, her system has
been fully tested and has not been found wanting; but
vii:3 to reach the heights of Christian Science, man must live
in obedience to its divine Principle. To develop the full
might of this Science, the discords of corporeal sense
vii:6 must yield to the harmony of spiritual sense, even as the
science of music corrects false tones and gives sweet con-
cord to sound.
vii:9 Theology and physics teach that both Spirit and
matter are real and good, whereas the fact is that
Spirit is good and real, and matter is Spirit's oppo-
vii:12 site. The question, What is Truth, is answered by
demonstration, by healing both disease and sin; and
this demonstration shows that Christian healing con-
vii:15 fers the most health and makes the best men. On this
basis Christian Science will have a fair fight. Sickness
has been combated for centuries by doctors using ma-
vii:18 terial remedies; but the question arises, Is there less
sickness because of these practitioners? A vigorous
"No" is the response deducible from two connate
vii:21 facts, - the reputed longevity of the Antediluvians,
and the rapid multiplication and increased violence of
diseases since the flood.
vii:24 In the author's work, RETROSPECTION AND INTROSPEC-
TION, may be found a biographical sketch, narrating
experiences which led her, in the year 1866, to the dis-
vii:27 covery of the system that she denominated Christian
Science. As early as 1862 she began to write down and
give to friends the results of her Scriptural study, for
vii:30 the Bible was her sole teacher; but these compositions
were crude, the first steps of a child in the newly dis-
covered world of Spirit.
ix:1 She also began to jot down her thoughts on the
main subject, but these jottings were only infantile
ix:3 lispings of Truth. A child drinks in the outward world
through the eyes and rejoices in the draught. He is
as sure of the world's existence as he is of his own; yet
ix:6 he cannot describe the world. He finds a few words,
and with these he stammeringly attempts to convey his
feeling. Later, the tongue voices the more definite
ix:9 thought, though still imperfectly.
So was it with the author. As a certain poet says of
himself, she "lisped in numbers, for the numbers
ix:12 came." Certain essays written at that early date are
still in circulation among her first pupils; but they are
feeble attempts to state the Principle and practice of
ix:15 Christian healing, and are not complete nor satisfac-
tory expositions of Truth. To-day, though rejoicing
in some progress, she still finds herself a willing dis-
ix:18 ciple at the heavenly gate, waiting for the Mind of
Christ.
Her first pamphlet on Christian Science was copy-
ix:21 righted in 1870; but it did not appear in print until
1876, as she had learned that this Science must be
1876, as she had learned that this Science must be
demonstrated by healing, before a work on the subject
ix:24 could be profitably studied. From 1867 until 1875,
copies were, however, in friendly circulation.
Before writing this work, SCIENCE AND HEALTH, she
ix:27 made copious notes of Scriptural exposition, which
have never been published. This was during the years
1867 and 1868. These efforts show her comparative
ix:30 ignorance of the stupendous Life-problem up to that
time, and the degrees by which she came at length
to its solution; but she values them as a
x:1 may treasure the memorials of a child's growth, and
she would not have them changed.
x:3 The first edition of SCIENCE AND HEALTH was pub-
lished in 1875. Various books on mental healing have
since been issued, most of them incorrect in theory
x:6 and filled with plagiarisms from SCIENCE AND HEALTH.
They regard the human mind as a healing agent,
whereas this mind is not a factor in the Principle of
x:9 Christian Science. A few books, however, which are
based on this book, are useful.
The author has not compromised conscience to suit
x:12 the general drift of thought, but has bluntly and hon-
estly given the text of Truth. She has made no effort
to embellish, elaborate, or treat in full detail so in-
x:15 finite a theme. By thousands of well-authenticated
cases of healing, she and her students have proved the
worth of her teachings. These cases for the most part
x:18 have been abandoned as hopeless by regular medical
attendants. Few invalids will turn to God till all
physical supports have failed, because there is so little
x:21 faith in His disposition and power to heal disease.
The divine Principle of healing is proved in the
personal experience of any sincere seeker of Truth. Its
x:24 purpose is good, and its practice is safer and more po-
tent than that of any other sanitary method. The un-
biased Christian thought is soonest touched by Truth,
x:27 and convinced of it. Only those quarrel with her
method who do not understand her meaning, or dis-
cerning the truth, come not to the light lest their
x:30 works be reproved. No intellectual proficiency is req-
uisite in the learner, but sound morals are most de-
sirable.
xi:1 Many imagine that the phenomena of physical heal-
ing in Christian Science present only a phase of the
xi:3 action of the human mind, which action in some unex-
plained way results in the cure of disease. On the con-
trary, Christian Science rationally explains that all
xi:6 other pathological methods are the fruits of human
faith in matter, faith in the workings, not of Spirit,
but of the fleshly mind which must yield to Science.
xi:9 The physical healing of Christian Science results
now, as in Jesus' time, from the operation of divine
Principle, before which sin and disease lose their real-
xi:12 ity in human consciousness and disappear as naturally
and as necessarily as darkness gives place to light and
sin to reformation. Now, as then, these mighty works
xi:15 are not supernatural, but supremely natural. They are
the sign of Immanuel, or "God with us," a divine
influence ever present in human consciousness and re-
xi:18 peating itself, coming now as was promised aforetime,
To preach deliverance to the captives [of sense],
And recovering of sight to the blind,
xi:21 To set at liberty them that are bruised.
When God called the author to proclaim His Gospel
to this age, there came also the charge to plant and
xi:24 water His vineyard.
The first school of Christian Science Mind-healing
was started by the author with only one student in
xi:27 Lynn, Massachusetts, about the year 1867. In 1881,
she opened the Massachusetts Metaphysical College in
Boston, under the seal of the Commonwealth, a law
xi:30 relative to colleges having been passed, which enabled
her to get this institution chartered for medical pur-
xii:1 poses. No charters were granted to Christian Scien-
tists for such institutions after 1883, and up to that
xii:3 date, hers was the only College of this character which
had been established in the United States, where
Christian Science was first introduced.
xii:6 During seven years over four thousand students
were taught by the author in this College. Meanwhile
she was pastor of the first established Church of
xii:9 Christ, Scientist; President of the first Christian Sci-
entist Association, convening monthly; publisher of
her own works; and (for a portion of this time) sole
xii:12 editor and publisher of the Christian Science Journal,
the first periodical issued by Christian Scientists. She
closed her College, October 29, 1889, in the height of
xii:15 its prosperity with a deep-lying conviction that the
next two years of her life should be given to the prep-
aration of the revision of SCIENCE AND HEALTH, which
xii:18 was published in 1891. She retained her charter, and
as its President, reopened the College in 1899 as auxil-
iary to her church. Until June 10, 1907, she had never
xii:21 read this book throughout consecutively in order to elu-
cidate her idealism.
In the spirit of Christ's charity, as one who "hopeth
xii:24 all things, endureth all things," and is joyful to bear
consolation to the sorrowing and healing to the sick,
she commits these pages to honest seekers for Truth.
MARY BAKER EDDY
NOTE. - The author takes no patients, and declines medical consultation.
CHAPTER I - PRAYER
For verily I say unto you, That whosoever shall say unto this
mountain, Be thou removed, and be thou cast into the sea; and
shall not doubt in his heart, but shall believe that those
things which he saith shall come to pass; he shall have
whatsoever he saith. Therefore I say unto you, What things
soever ye desire when ye pray, believe that ye receive them,
and ye shall have them.
Your Father knoweth what things ye have need of, before ye ask
Him. - CHRIST JESUS.
1:1 THE prayer that reforms the sinner and heals the
sick is an absolute faith that all things are
1:3 possible to God,- a spiritual understanding of Him,
an unselfed love. Regardless of what another may say
or think on this subject, I speak from experience.
1:6 Prayer, watching, and working, combined with self-im-
molation, are God's gracious means for accomplishing
whatever has been successfully done for the Christian-
1:9 ization and health of mankind.
Thoughts unspoken are not
Mind. Desire is prayer; and no loss can occur from
1:12 trusting God with our desires, that they may be
moulded and exalted before they take form in words
and in deeds.
Right motives
2:1 What are the motives for prayer? Do we pray to
make ourselves better or to benefit those who hear us,
2:3 to enlighten the infinite or to be heard of
men? Are we benefited by praying? Yes,
the desire which goes forth hungering after righteous-
2:6 ness is blessed of our Father, and it does not return
unto us void.
Deity unchangeable
God is not moved by the breath of praise to do more
2:9 than He has already done, nor can the infinite do less
than bestow all good, since He is unchang-
ing wisdom and Love. We can do more for
2:12 ourselves by humble fervent petitions, but the All-lov-
ing does not grant them simply on the ground of lip-
service, for He already knows all.
2:15 Prayer cannot change the Science of being, but it
tends to bring us into harmony with it. Goodness at-
tains the demonstration of Truth. A request that
2:18 God will save us is not all that is required. The mere
habit of pleading with the divine Mind, as one pleads
with a human being, perpetuates the belief in God as
2:21 humanly circumscribed,- an error which impedes spirit-
ual growth.
God's standard
God is Love. Can we ask Him to be more? God is
2:24 intelligence. Can we inform the infinite Mind of any-
thing He does not already comprehend?
Do we expect to change perfection? Shall
2:27 we plead for more at the open fount, which is pour-
ing forth more than we accept? The unspoken desire
does bring us nearer the source of all existence and
2:30 blessedness.
Asking God to /be/ God is a vain repetition. God is
"the same yesterday, and to-day, and forever;" and
3:1 He who is immutably right will do right without being
reminded of His province. The wisdom of man is not
3:3 sufficient to warrant him in advising God.
The spiritual mathematics
Who would stand before a blackboard, and pray the
principle of mathematics to solve the problem? The
3:6 rule is already established, and it is our
task to work out the solution. Shall we
ask the divine Principle of all goodness to do His own
3:9 work? His work is done, and we have only to avail
ourselves of God's rule in order to receive His bless-
ing, which enables us to work out our own salvation.
3:12 The Divine Being must be reflected by man, - else
man is not the image and likeness of the patient,
tender, and true, the One "altogether lovely;" but to
3:15 understand God is the work of eternity, and demands
absolute consecration of thought, energy, and desire.
Prayerful ingratitude
How empty are our conceptions of Deity! We admit
3:18 theoretically that God is good, omnipotent, omni-
present, infinite, and then we try to give
information to this infinite Mind. We plead
3:21 for unmerited pardon and for a liberal outpouring of
benefactions. Are we really grateful for the good
already received? Then we shall avail ourselves of the
3:24 blessings we have, and thus be fitted to receive more.
Gratitude is much more than a verbal expression of
thanks. Action expresses more gratitude than speech.
3:27 If we are ungrateful for Life, Truth, and Love, and
yet return thanks to God for all blessings, we are in-
sincere and incur the sharp censure our Master pro-
3:30 nounces on hypocrites. In such a case, the only
acceptable prayer is to put the finger on the lips and
remember our blessings. While the heart is far from
4:1 divine Truth and Love, we cannot conceal the ingrati-
tude of barren lives.
Efficacious petitions
4:3 What we most need is the prayer of fervent desire
for growth in grace, expressed in patience, meekness,
love, and good deeds. To keep the com-
4:6 mandments of our Master and follow his
example, is our proper debt to him and the only
worthy evidence of our gratitude for all that he has
4:9 done. Outward worship is not of itself sufficient to
express loyal and heartfelt gratitude, since he has
said: "If ye love me, keep my commandments."
4:12 The habitual struggle to be always good is unceas-
ing prayer. Its motives are made manifest in the
blessings they bring,- blessings which, even if not
4:15 acknowledged in audible words, attest our worthiness
to be partakers of Love.
Watchfulness requisite
Simply asking that we may love God will never
4:18 make us love Him; but the longing to be better
and holier, expressed in daily watchful-
ness and in striving to assimilate more of
4:21 the divine character, will mould and fashion us
anew, until we awake in His likeness. We reach the
Science of Christianity through demonstration of the
4:24 divine nature; but in this wicked world goodness
will "be evil spoken of," and patience must bring
experience.
Veritable devotion
4:27 Audible prayer can never do the works of spiritual
understanding, which regenerates; but silent prayer,
watchfulness, and devout obedience enable
4:30 us to follow Jesus' example. Long prayers,
superstition, and creeds clip the strong pinions of love,
and clothe religion in human forms. Whatever mate-
5:1 rializes worship hinders man's spiritual growth and keeps
him from demonstrating his power over error.
Sorrow and reformation
5:3 Sorrow for wrong-doing is but one step towards reform
and the very easiest step. The next and great step re-
quired by wisdom is the test of our sincerity,
5:6 - namely, reformation. To this end we are
placed under the stress of circumstances. Temptation
bids us repeat the offence, and woe comes in return for
5:9 what is done. So it
is no discount in the law of justice and that we must pay
"the uttermost farthing." The measure ye mete "shall
5:12 be measured to you again," and it will be full "and run-
ning over."
Saints and sinners get their full award, but not always
5:15 in this world. The followers of Christ drank his cup.
Ingratitude and persecution filled it to the brim; but God
pours the riches of His love into the understanding and
5:18 affections, giving us strength according to our day. Sin-
ners flourish "like a green bay tree;" but, looking farther,
the Psalmist could see their end, - the destruction of sin
5:21 through suffering.
Cancellation of human sin
Prayer is not to be used as a confessional to cancel sin.
Such an error would impede true religion. Sin is forgiven
5:24 only as it is destroyed by Christ, - Truth and
Life. If prayer nourishes the belief that sin is
cancelled, and that man is made better merely by praying,
5:27 prayer is an evil. He grows worse who continues in sin
because he fancies himself forgiven.
Diabolism destroyed
An apostle says that the Son of God [Christ] came to
5:30 "destroy the /works/ of the devil." We should
follow our divine Exemplar, and seek the de-
struction of all evil works, error and disease included.
6:1 We cannot escape the penalty due for sin. The Scrip-
tures say, that if we deny Christ, " he also will deny us."
Pardon and amendment
6:3 Divine Love corrects and governs man. Men may
pardon, but this divine Principle alone reforms the
sinner. God is not separate from the wis-
6:6 dom He bestows. The talents He gives we
must improve. Calling on Him to forgive our work
badly done or left undone, implies the vain supposition
6:9 that we have nothing to do but to ask pardon, and
that afterwards we shall be free to repeat the offence.
To cause suffering as the result of sin, is the means
6:12 of destroying sin. Every supposed pleasure in sin
will furnish more than its equivalent of pain, until be-
lief in material life and sin is destroyed. To reach
6:15 heaven, the harmony of being, we must understand
the divine Principle of being.
Mercy without partiality
"God is Love." More than this we cannot ask,
6:18 higher we cannot look, farther we cannot go. To
suppose that God forgives or punishes sin
according as His mercy is sought or un-
6:21 sought, is to misunderstand Love and to make prayer
the safety-valve for wrong-doing.
Divine severity
Jesus uncovered and rebuked sin before he cast it
6:24 out. Of a sick woman he said that Satan had bound
her, and to Peter he said, "Thou art an of-
fence unto me." He came teaching and
6:27 showing men how to destroy sin, sickness, and death.
He said of the fruitless tree, "[It] is hewn down."
It is believed by many that a certain magistrate,
6:30 who lived in the time of Jesus, left this record: "His
rebuke is fearful." The strong language of our Mas-
ter confirms this description.
7:1 The only civil sentence which he had for error was,
"Get thee behind me, Satan." Still stronger evidence
7:3 that Jesus' reproof was pointed and pungent is found
in his own words,- showing the necessity for such
forcible utterance, when he cast out devils and healed
7:6 the sick and sinning. The relinquishment of error de-
prives material sense of its false claims.
Audible praying
Audible prayer is impressive; it gives momentary
7:9 solemnity and elevation to thought. But does it pro-
duce any lasting benefit? Looking deeply
into these things, we find that "a zeal . . .
7:12 not according to knowledge" gives occasion for reac-
tion unfavorable to spiritual growth, sober resolve, and
wholesome perception of God's requirements. The mo-
7:15 tives for verbal prayer may embrace too much love of
applause to induce or encourage Christian sentiment.
Emotional utterances
Physical sensation, not Soul, produces material ec-
7:18 stasy and emotion. If spiritual sense always guided
men, there would grow out of ecstatic mo-
ments a higher experience and a better life
7:21 with more devout self-abnegation and purity. A self-
satisfied ventilation of fervent sentiments never makes
a Christian. God is not influenced by man. The "di-
7:24 vine ear" is not an auditory nerve. It is the all-hearing
and all-knowing Mind, to whom each need of man is
always known and by whom it will be supplied.
Danger from audible prayer
7:27 The danger from prayer is that it may lead us into temp-
tation. By it we may become involuntary hypocrites, ut-
tering desires which are not real and consoling
7:30 ourselves in the midst of sin with the recollection
that we have prayed over it or mean to ask for-
giveness at some later day. Hypocrisy is fatal to religion.
8:1 A wordy prayer may afford a quiet sense of self-
justification, though it makes the sinner a hypocrite.
8:3 We never need to despair of an honest heart; but
there is little hope for those who come only spasmodi-
cally face to face with their wickedness and then seek to
8:6 hide it. Their prayers are indexes which do not correspond
with their character. They hold secret fellowship with
sin, and such externals are spoken of by Jesus as "like
8:9 unto whited sepulchres . . . full . . . of all uncleanness."
Aspiration and love
If a man, though apparently fervent and prayerful,
is impure and therefore insincere, what must be the
8:12 comment upon him? If he reached the
loftiness of his prayer, there would be no
occasion for comment. If we feel the aspiration, hu-
8:15 mility, gratitude, and love which our words express,-
this God accepts; and it is wise not to try to deceive
ourselves or others, for "there is nothing covered
8:18 shall not be revealed." Professions and audible pray-
ers are like charity in one respect,- they "cover the
multitude of sins." Praying for humility with what-
8:21 ever fervency of expression does not always mean a
desire for it. If we turn away from the poor, we are
not ready to receive the reward of Him who blesses
8:24 the poor. We confess to having a very wicked heart
and ask that it may be laid bare before us, but do
we not already know more of this heart than we are
8:27 willing to have our neighbor see?
Searching the heart
We should examine ourselves and learn what is the
affection and purpose of the heart, for in this way
8:30 only can we learn what we honestly are. If a
friend informs us of a fault, do we listen pa-
tiently to the rebuke and credit what is said? Do we not
9:1 rather give thanks that we are "not as other men"?
During many years the author has been most grateful
9:3 for merited rebuke. The wrong lies in unmerited cen-
sure,- in the falsehood which does no one any good.
Summit of aspiration
The test of all prayer lies in the answer to these
9:6 questions: Do we love our neighbor better because of
this asking? Do we pursue the old selfish-
ness, satisfied with having prayed for some-
9:9 thing better, though we give no evidence of the sin-
cerity of our requests by living consistently with our
prayer? If selfishness has given place to kindness,
9:12 we shall regard our neighbor unselfishly, and bless
them that curse us; but we shall never meet this great
duty simply by asking that it may be done. There is
9:15 a cross to be taken up before we can enjoy the fruition
of our hope and faith.
Practical religion
Dost thou "love the Lord thy God with all thy
9:18 heart, and with all thy soul, and with all thy mind"?
This command includes much, even the sur-
render of all merely material sensation, affec-
9:21 tion, and worship. This is the El Dorado of Christianity.
It involves the Science of Life, and recognizes only the
divine control of Spirit, in which Soul is our master,
9:24 and material sense and human will have no place.
The chalice sacrificial
Are you willing to leave all for Christ, for Truth, and
so be counted among sinners? No! Do you really desire
9:27 to attain this point? No! Then why make long
prayers about it and ask to be Christians,
since you do not care to tread in the footsteps of our
9:30 dear Master? If unwilling to follow his example, why
pray with the lips that you may be partakers of his
nature? Consistent prayer is the desire to do right.
10:1 Prayer means that we desire to walk and will walk in
the light so far as we receive it, even though with bleed-
10:3 ing footsteps, and that waiting patiently on the Lord,
we will leave our real desires to be rewarded by Him.
The world must grow to the spiritual understanding
10:6 of prayer. If good enough to profit by Jesus' cup of
earthly sorrows, God will sustain us under these sor-
rows. Until we are thus divinely qualified and are
10:9 willing to drink his cup, millions of vain repetitions
will never pour into prayer the unction of Spirit in
demonstration of power and "with signs following."
10:12 Christian Science reveals a necessity for overcoming the
world, the flesh, and evil, and thus destroying all error.
Seeking is not sufficient. It is striving that enables
10:15 us to enter. Spiritual attainments open the door to a
higher understanding of the divine Life.
Perfunctory prayers
One of the forms of worship in Thibet is to carry a
10:18 praying-machine through the streets, and stop at the
doors to earn a penny by grinding out a
prayer. But the advance guard of progress has
10:21 paid for the privilege of prayer the price of persecution.
Asking amiss
Experience teaches us that we do not always receive
the blessings we ask for in prayer. There is some mis-
10:24 apprehension of the source and means of
all goodness and blessedness, or we should
certainly receive that for which we ask. The Scrip-
10:27 tures say: "Ye ask, and receive not, because ye ask
amiss, that ye may consume it upon your lusts." That
which we desire and for which we ask, it is not always
10:30 best for us to receive. In this case infinite Love will
not grant the request. Do you ask wisdom to be mer-
ciful and not to punish sin? Then "ye ask amiss."
11:1 Without punishment, sin would multiply. Jesus' prayer,
"Forgive us our debts," specified also the terms of
11:3 forgiveness. When forgiving the adulterous woman he
said, "Go, and sin no more."
Remission of penalty
A magistrate sometimes remits the penalty, but this
11:6 may be no moral benefit to the criminal, and at best, it
only saves the criminal from one form of
punishment. The moral law, which has the
11:9 right to acquit or condemn, always demands restitu-
tion before mortals can "go up higher." Broken law
brings penalty in order to compel this progress.
Truth annihilates error
11:12 Mere legal pardon (and there is no other, for divine
Principle never pardons our sins or mistakes till they
are corrected) leaves the offender free to re-
11:15 peat the offence, if indeed, he has not already
suffered sufficiently from vice to make him turn from it
with loathing. Truth bestows no pardon upon error, but
11:18 wipes it out in the most effectual manner. Jesus suffered
for our sins, not to annul the divine sentence for an in-
dividual's sin, but because sin brings inevitable suffering.
Desire for holiness
11:21 Petitions bring to mortals only the results of mor-
tals' own faith. We know that a desire for holiness is
requisite in order to gain holiness; but if we
11:24 desire holiness above all else, we shall sac-
rifice everything for it. We must be willing to do this,
that we
11:27 to holiness. Prayer cannot change the unalterable
Truth, nor can prayer alone give us an understanding
of Truth; but prayer, coupled with a fervent habitual
11:30 desire to know and do the will of God, will bring us
into all Truth. Such a desire has little need of audible
expression. It is best expressed in thought and in life.
Prayer for the sick
12:1 "The prayer of faith shall save the sick," says the
Scripture. What is this healing prayer? A mere re-
12:3 quest that God will heal the sick has no
power to gain more of the divine presence
than is always at hand. The beneficial effect of
12:6 such prayer for the sick is on the human mind, mak-
ing it act more powerfully on the body through a blind
faith in God. This, however, is one belief casting out
12:9 another, - a belief in the unknown casting out a belief
in sickness. It is neither Science nor Truth which
acts through blind belief, nor is it the human under-
12:12 standing of the divine healing Principle as manifested
in Jesus, whose humble prayers were deep and con-
scientious protests of Truth, - of man's likeness to
12:15 God and of man's unity with Truth and Love.
Prayer to a corporeal God affects the sick like a
drug, which has no efficacy of its own but borrows its
12:18 power from human faith and belief. The drug does
nothing, because it has no intelligence. It is a mortal
belief, not divine Principle or Love, which causes a
12:21 drug to be apparently either poisonous or sanative.
The common custom of praying for the recovery of the
sick finds help in blind belief, whereas help should come
12:24 from the enlightened understanding. Changes in belief
may go on indefinitely, but they are the merchandise of
human thought and not the outgrowth of divine Science.
Love impartial and universal
12:27 Does Deity interpose in behalf of one worshipper,
and not help another who offers the same measure of
prayer? If the sick recover because they
12:30 pray or are prayed for audibly, only peti-
tioners (/per se/ or by proxy) should get well. In divine
Science, where prayers are mental, /all/ may avail them-
13:1 selves of God as "a very present help in trouble."
Love is impartial and universal in its adaptation and
13:3 bestowals. It is the open fount which cries, "Ho,
every one that thirsteth, come ye to the waters."
Public exaggerations
In public prayer we often go beyond our convictions,
13:6 beyond the honest standpoint of fervent desire. If we
are not secretly yearning and openly striv-
ing for the accomplishment of all we ask,
13:9 our prayers are "vain repetitions," such as the heathen
use. If our petitions are sincere, we labor for what we
ask; and our Father, who seeth in secret, will reward
13:12 us openly. Can the mere public expression of our de-
sires increase them? Do we gain the omnipotent ear
sooner by words than by thoughts? Even if prayer is
13:15 sincere, God knows our need before we tell Him or our
fellow-beings about it. If we cherish the desire hon-
estly and silently and humbly, God will bless it, and
13:18 we shall incur less risk of overwhelming our real
wishes with a torrent of words.
Corporeal ignorance
If we pray to God as a corporeal person, this will
13:21 prevent us from relinquishing the human doubts and
fears which attend such a belief, and so we
cannot grasp the wonders wrought by infi-
13:24 nite, incorporeal Love, to whom all things are possible.
Because of human ignorance of the divine Principle,
Love, the Father of all is represented as a corporeal
13:27 creator; hence men recognize themselves as merely
physical, and are ignorant of man as God's image or re-
flection and of man's eternal incorporeal existence. The
13:30 world of error is ignorant of the world of Truth, - blind
to the reality of man's existence, - for the world of sen-
sation is not cognizant of life in Soul, not in body.