MARY BAKER EDDY
THE WOMAN WHO FULFILLED PROPHECY
On that sixteenth day of July in 1821 there was no inkling that the Spirit of truth,1 prophesied by Christ Jesus, was in embryo in the picturesque New England countryside of the United States of America. The second advent of Christ, which would be recognized by only a minuscule number, would appear, to human sense, in another forty-five years.2
No prophet is accepted in his own country.3 Christ Jesus had stated this truism. Genuine prophecy includes promise and fulfillment. This, too, is a truism: True prophecy bears the seed of fulfillment which matures in appointed time. Isaiah foretold the coming of Christ Jesus, which occurred about seven hundred years later. The prophecy of the Master to St. John recorded in the twelfth chapter of Revelation augured further coming of the impersonal Christ, Truth, in its full import. The time appointed for this sacred event arrived in the nineteenth century when the Christ Science was revealed.
Someone had to be the agent for this fulfillment of revelation; someone who would be chosen out of all the people on earth and at a time when the passing years would compel men to exchange the material sense of universe for the spiritual idea of creation. Such a consciousness would have to be prepared to listen to God, to hear and understand the wisdom of the eternal, to be able to transcribe the message for all to read, and then to substantiate what was heard by proofs of Christian healing. From the time of the awesome discovery, there could be no turning back, no faltering, no discouragement, no doubting, no evasion of divine demands, no lapse of self-requirement to measure up to duties waiting. The messenger could not stop until the journey of delivery to humanity was accomplished so that Truth, forever unchanged, would be learned and lived by all men.4
Today, few know the true story of the messenger, Mary Baker Eddy, the genteel New England woman, who fulfilled Christ Jesus prophecy carefully recorded by the Apostle John.5 Volumes have been written and disseminated about Mrs. Eddy some of it inaccurate, some of it stricture, some of it spurious. Most which is honest and of merit was written by those who knew her, or who had been taught by her, or by those who were students of Mrs. Eddys own loyal students. Some was written by those who had not met her personally, but who had studied her writings, and had felt the radiance of her mother-love, which thoroughly regenerated and permanently healed them. Some was written by non-Christian Scientists who recognized and respected her purity, and her complete devotion to God. Their words tell, in a small degree, the grand story of the anointed woman6 who wrote the little book,¨ Science and Health, which appeared in 1875, and which had been prophesied centuries earlier in Revelation.7
Mary has written of the "little book¨: The textbook of Christian Science maintains primitive Christianity, shows how to demonstrate it, and throughout is logical in premise and in conclusion. . . .I should blush to write of Science and Health with Key to the Scriptures¨ as I have, were it of human origin, and were I, apart from God, its author. But, as I was only a scribe echoing the harmonies of heaven in divine metaphysics, I cannot be super-modest in my estimate of the Christian Science textbook.8
Although this volume contains the complete Science of Mind-healing, never believe that you can absorb the whole meaning of the Science by a simple perusal of this book. The book needs to be studied, and the demonstration of the rules of scientific healing will plant you firmly on the spiritual groundwork of Christian Science. This proof lifts you high above the perishing fossils of theories already antiquated, and enables you to grasp the spiritual facts of being hitherto unattained and seemingly dim.9
About four and one half months before Mary Morse Baker appeared on the human scene, her spiritually-minded, devout mother, Abigail Ambrose Baker, knew intuitively that the unborn baby she was carrying was special: One day, about four and a half months before her birth, her mother, Mrs. Baker, went into the attic to get some wool in order to spin yarn for knitting. . . suddenly she was overwhelmed by the thought that she was filled with the Holy Ghost and had dominion over the whole earth. At that moment she felt the quickening of the babe, and then she thought, What a sin I am guilty of, the sin of presumption in thinking that I could be filled with the Holy Ghost! That I could have dominion!¨ Indeed, she was very troubled.
A dear old friend came to see her, and finding her so sorrowful, asked her what was the trouble. Mrs. Baker told her that she felt that she had been guilty of the sin of presumption, because of her conviction that she was filled with the Holy Ghost and had dominion over the whole earth. Her friend told her that this was the kind of man which God created, of which we read in the first chapter of Genesis; that this man was made in God's image and likeness and was given dominion. She stayed for some time and comforted Mrs. Baker. This experience was the so-called foundation of the great and good Mary, who was to reveal to the world what the Holy Ghost is, the possession of which would teach mankind to have dominion over all sin, disease and death. Our Leader told me that this accounted for her struggles in teaching the world the difference between Truth and error, the flesh and Spirit.10
The Baker family lived on a large farm in the rural town of Bow, New Hampshire, where church membership and school attendance played a central role in the community's life. Mary's father, Mark Baker, who was an authoritarian figure with his stern and unbending belief in Calvinism, welcomed Mary, the newest addition to his already active family of five children. The date was July 16, 1821.
Prayer and daily reading of the Holy Scriptures were very important in the Baker family. Mary early became an earnest student of the Bible, and prayed devoutly many times every day, a habit that was to continue always. Mary would later write: From my very childhood I was impelled, by a hunger and thirst after divine things, a desire for something higher and better than matter, and apart from it,to seek diligently for the knowledge of God as the one great and ever-present relief from human woe.11
Even as a child, Mary had countless sacred experiences. In Retrospection and Introspection, Mary wrote of one which was witnessed by her dearly-loved grandmother, Mark's mother, Maryann Baker, who lived with the Baker family an experience which was akin to young Samuel's being called of God as documented in Holy Scripture, First Samuel chapter 3: Many peculiar circumstances and events connected with my childhood throng the chambers of memory. For some twelve months, when I was about eight years old, I repeatedly heard a voice, calling me distinctly by name, three times, in an ascending scale. I thought this was my mother's voice, and sometimes went to her, beseeching her to tell me what she wanted. Her answer was always, Nothing, child! What do you mean?¨ Then I would say, Mother, who did call me? I heard somebody call Mary, three times!¨ This continued until I grew discouraged, and my mother was perplexed and anxious.
One day, when my cousin, Mehitable Huntoon, was visiting us, and I sat in a little chair by her side, in the same room with grandmother,the call again came, so loud that Mehitable heard it, though I had ceased to notice it. Greatly surprised, my cousin turned to me and said, Your mother is calling you!¨ but I answered not, till again the same call was thrice repeated. Mehitable then said sharply, Why don't you go? your mother is calling you!¨ I then left the room, went to my mother, and once more asked her if she had summoned me? She answered as always before. Then I earnestly declared my cousin had heard the voice, and said that mother wanted me. Accordingly she returned with me to grandmother's room, and led my cousin into an adjoining apartment. The door was ajar, and I listened with bated breath. Mother told Mehitable all about this mysterious voice, and asked if she really did hear Mary's name pronounced in audible tones. My cousin answered quickly, and emphasized her affirmation.
That night, before going to rest, my mother read to me the Scriptural narrative of little Samuel, and bade me, when the voice called again, to reply as he did, Speak, Lord; for Thy servant heareth.¨ The voice came; but I was afraid, and did not answer. Afterward I wept, and prayed that God would forgive me, resolving to do, next time, as my mother had bidden me. When the call came again I did answer, in the words of Samuel, but never again to the material senses was that mysterious call repeated.
On page 95 of Miscellaneous Writings,¨ Mrs. Eddy refers to the fact that her life was always attended by phenomena of an uncommon order. This recalls an incident she related to me on one occasion. She told me in detail all the circumstances connected with the statement she makes in Retrospection and Introspection,¨ page 8, under the caption, Voices not our own.¨ After finishing she said, I have never told to any one the circumstances that followed my answer, Speak, Lord, for thy servant heareth, but I will tell you what took place.¨ She then related in a voice filled with awe, that when she made the reply, a most unusual phenomenon took place. Her body was lifted entirely from the bed, on which she lay, to a height, it seemed to her, of about one foot. Then it was laid gently back on the bed. This was repeated three times. As a child she was afraid to tell the circumstances to anybody, but she pondered it deeply in her heart and thought of it many years afterward, when she was demonstrating the nothingness of matter and that the claim of the human body was a myth.12
Many years later Mary spoke of her innate, spiritual perception: I can discern in the human mind, thoughts, motives, and purpose; and neither mental arguments nor psychic power can affect this spiritual insight. It is as impossible to prevent this native perception as to open the door of a room and then prevent a man who is not blind from looking into the room and seeing all it contains. This mind-reading is first sight; it is the gift of God. And this phenomenon appeared in my childhood; it is associated with my earliest memories, and has increased with years. It has enabled me to heal in a marvelous manner, to be just in judgment, to learn the divine Mind, and it cannot be abused; no evil can be done by reason of it. If the human mind communicates with me in sleep, when I awake, this communication is as palpable as words audibly spoken.¨13
Mary's singular ability is clearly illustrated in the following: Certainly, from earliest childhood, Mary Baker was full of grace and truth, and her vision transcended the usual mortal limitations in more ways than one. . . .One Sunday, after church service, Mrs. Baker took little Mary with her to call on the pastor's wife who was very ill. She was thought to have a tumor. Although she and her husband had been married for fifteen years, they were childless, which was a grief to her because she loved children dearly. Mrs. Baker read the Bible and sang some hymns in which little Mary joined, and it cheered and comforted their pastor's wife very much. After they left the house, Mary said, Mother, I saw a dear little baby all cuddled up close and warm inside.¨ So Mrs. Baker told her that there were no babies there. She said, But Mother, I saw a dear little baby all cuddled up inside.¨ Afterwards this seemed wonderful as, to the amazement of her friends, this lady gave birth to a son.14
Even though she was the youngest in the family, her extraordinary perception soon became evident: When she was only a few years old, she used to sleep in a trundle bed. . . . Sometimes her mother would go out in the evening after putting baby to bed, and her father would sit in the parlor reading. Mary would call out, Father, I know what you are doing; you are reading the newspaper.¨ To this he would reply, Hush, child, and go to sleep.¨ Then she would say, I'll read it to you,¨ and she would tell him what he was reading although she could not pronounce the long words.15
Mary was a loving, happy child, and profoundly sensitive to the needs of others. She often gave away her food and warm clothes to needy children at school, and protected the little ones from older bullies. At the village school in Bow there was a child whom no one liked, and with whom no one played. Recognizing the unhappy child's isolation, Mary invited her to sit near her in the schoolroom, and was so kind to her that the other children soon became ashamed of their cruel treatment. Years later, when the child was a happily married woman, she met Mary, who was now Mrs. Eddy, and reminded Mary of her kindness a kindness that had a lasting effect for good on her entire life.16
In another instance, there was an older girl who so often bullied the smaller children that even the boys were afraid of her. She made their lives so miserable that young Mary, whose kind and gentle heart could not bear discord of any kind, decided to do something about it. One day this girl brought to school a hollowed-out cucumber which she had filled with muddy water taken from the side of the road. Holding up the cucumber, she told the children that they all had to drink some of the dirty water in the cucumber. As the girl started down the aisle walking towards the frightened children, eight-year old Mary stood firmly in the aisle. She told the girl that she would permit no harm to come to any of the children, including herself. Annoyed, the girl then told Mary to move, or she would knock her over. Mary held her position, and again told the girl that she would not touch her, nor hurt any of the children. The girl then looked at Mary, put down the cucumber, and told Mary that she was a brave little rascal.¨ Then she hugged and kissed Mary. After this, whenever the girl would attempt to bully the children, Mary would prevent her from harming them. Soon the girl completely stopped her bullying. The teacher told Mary that she had entirely changed the girl's character, something that the punishment of whipping had been unable to accomplish.17
Whenever Sam and George, her older brothers, argued and sometimes fought with their fists, young Mary, who was greatly disturbed by their quarrels, always made sure that they were reconciled. She would carry messages from one to the other, for as long as was required, until their mutual forgiveness was certain, peace was restored, and their love for each other was re-established. This innate quality of peacemaker, which was always with her, first showed itself in her early childhood.18
When she was a very small child, Mary confided to her beloved older brother, Albert, a kindred spirit, that she would write a book when she grew up. And what a book it was to be! With its matter-shattering scientific truth of Spirit's omnipresence and omnipotence and omniscience, Science and Health would turn upside-down traditional, educated, ecclesiastical beliefs. Material sense testimony would be shown to be illusion, error. Because these truths were Divine Science, they could be taught to others who would prove for themselves the truth of Mary's divine revelation of scientific Christianity. Nobody could have imagined then that to that free, sweet-faced, breeze-kissed, country girl it would be given to dispel superstitious ignorance, to awaken the world from the dreadful incubus of materiality, to teach the children of men that God and man are coexistent and inseparable, and that He is the all-pervading, divine Principle, and that death holds no mastery over life.19
Although often burdened with illness, and unable to attend school regularly, young Mary's brilliant insight and memory, of which her family was well aware, soon became evident to her instructors: One time during a lesson in philosophy the teacher asked the class this question: If you were to take an orange, throw away the peel, squeeze out the juice, destroy the seeds and pulp, what would be left?¨ Many said they did not know. Some said that nothing would remain, while others kept silent. But when the question was put to Mary she replied, There would be left the thought of the orange.¨20
The well-respected pastor of the Congregational Church in Sanbornton Bridge, the Reverend Enoch Corser, who had first received Mary into communion, was a frequent guest at the Baker's home. He was a cultured, well-educated man, who recognized Mary's mental acuity, and he tutored her privately. He once said to her, Mary, your poetry goes beyond my theology, why should I preach to you!¨21
Enoch Corser's son, Bartlett, related to one of Mary's biographers a remark his father had made about his special pupil: Bright, good, and pure, aye brilliant! I never before had a pupil with such depth and independence of thought. She has some great future, mark that. She is an intellectual and spiritual genius.¨22
All the Baker children were well-schooled, but Mary's education went far beyond the norm for young girls in the nineteenth century. She was instructed in a wide range of subjects including Greek, Hebrew and Latin. She was an avid reader, and her wide and wise use of the English language is clearly seen throughout her writings both before and after her revelatory, scientific discovery. From her youth, Mary showed marked ability as a writer of both prose and poetry, and by the time she reached her twenties, she was contributing poetry and fiction, as well as political and religious commentary to various publications, and would soon became a popular author.
When Mary was twelve years old, and was preparing for admission into membership in the Congregational Church, which was her parents' church, she underwent a crisis of conscience. It was so severe that she became ill. Mary wrote of her life-changing experience: In connection with this event, some circumstances are noteworthy. Before this step was taken, the doctrine of unconditional election, or predestination, greatly troubled me; for I was unwilling to be saved, if my brothers and sisters were to be numbered among those who were doomed to perpetual banishment from God. So perturbed was I by the thoughts aroused by this erroneous doctrine, that the family doctor was summoned, and pronounced me stricken with fever.
My father's relentless theology emphasized belief in a final judgment-day, in the danger of endless punishment, and in a Jehovah merciless towards unbelievers; and of these things he now spoke, hoping to win me from dreaded heresy.
My mother, as she bathed my burning temples, bade me lean on God's love, which would give me rest, if I went to Him in prayer, as I was wont to do, seeking His guidance. I prayed; and a soft glow of ineffable joy came over me. The fever was gone, and I rose and dressed myself, in a normal condition of health. Mother saw this, and was glad. The physician marvelled; and the horrible decree¨ of predestination as John Calvin rightly called his own tenet forever lost its power over me.23
Although, in those days, women had no active participation in their church services, and it was Mark, not Abigail, who conducted their family prayers and Bible reading,it was the devout and loving Abigail who taught Mary to love and to trust her heavenly Father, God. Mary would later write: From Puritan parents, the discoverer of Christian Science early received her religious education. In childhood, she often listened with joy to these words, falling from the lips of her saintly mother, God is able to raise you up from sickness;¨ and she pondered the meaning of that Scripture she so often quotes: And these signs shall follow them that believe; . . .they shall lay hands on the sick, and they shall recover.¨24
When Mary was fifteen years old, the Baker family moved to a farm near Sanbornton Bridge, a small town about twenty miles from Bow. Some of her siblings were now married and living in their own homes.25 In October of 1841, when Mary was twenty years old, her brother, Albert, a brilliant and successful lawyer, a member of Franklin Pierce's law firm, and a Congressional candidate, died suddenly. He was thirty-one. Mary was grief-stricken. Albert had tutored her and had advised her in her studies as well as being her dear friend, and confidant.26
In later years, Mary often spoke of her beloved Albert's deep sense of justice Albert, who had influenced her so profoundly during her early years: He was instrumental in having placed upon the statutes a law relating to the poor debtors. A venerable aged gentleman, highly respected for his long years of business integrity, met with sudden reverses and was cast into prison as a poor debtor. Albert valiantly attacked this unjust law, and was successful in obtaining the repeal. Never again in the history of the Commonwealth was a respected citizen cast into prison for debt.27
Albert had never been in the best of health, and previously had been seriously ill, but his sudden death was unexpected and prompted heart-felt, glowing tributes from many who admired his talent, his admirable character, his conscientious hard work, his profound integrity, and compassion. This tribute, an excerpt from a letter, appeared in several newspapers: Albert Baker was elected to the state legislature in 1839, and has remained a member of that body for three successive years. The character of his public services while in this situation, where he at once assumed a leading and conspicuous rank, are, it is believed, too well known to the people of this state to require comments. He went emphatically for the greatest good of the greatest number. He hated tyranny and despised fraud. He was no stickler for expediency. His only question was What is right? and that which in his idea was the right, he would pursue fearless of consequences. His maxim was that what is right must be politic. . . .He had a strong and a disciplined intellect. In manner he was always forcible, often eloquent, and at times his lips seemed touched with a coal from the very altar of truth. . . And he did not labor without his reward. He has gone, but his works remain. His name will live after him. In his short life he lived long and effected much.¨28
Mary would include this tribute in her book, Retrospection and Introspection 7:4-23: His noble political antagonist, the Hon. Isaac Hill, of Concord, wrote of my brother as follows: Albert Baker was a young man of uncommon promise. Gifted with the highest order of intellectual powers, he trained and schooled them by intense and almost incessant study throughout his short life. He was fond of investigating abstruse and metaphysical principles, and he never forsook them until he had explored their every nook and corner, however hidden and remote. Had life and health been spared to him, he would have made himself one of the most distinguished men in the country. As a lawyer he was able and learned, and in the successful practice of a very large business. He was noted for his boldness and firmness, and for his powerful advocacy of the side he deemed right. His death will be deplored, with the most poignant grief, by a large number of friends, who expected no more than they realized from his talents and acquirements. This sad event will not be soon forgotten. It blights too many hopes; it carries with it too much of sorrow and loss. It is a public calamity.
Two years after Albert's passing, on December 10, 1843, when Mary was twenty-two, she married George Washington Glover who was eleven years her senior. He had grown up in Concord, New Hampshire, but now lived in South Carolina where he was a successful contractor and builder. They had first met eleven years earlier, when Mary's oldest brother, Samuel (who, for a time, was associated with George Glover in business), had married George's sister, Eliza Ann. Mary and George had met again, when Mary's sister Abigail was married to Alexander Tilton. Despite some initial interference from Mark Baker, George and Mary had corresponded frequently over the years, and grew to love each other deeply. Mark Baker's initial interference was due to his concern for his daughter's always-delicate health which might be jeopardized if she were to move to the South, where the outbreak of fever was common, or to Haiti, where revolution was destabilizing the area, and where George had received a contract for the construction of a cathedral.
George and Mary were married in Mary's home in Sanbornton Bridge. On her wedding day, in 1843, [Mary], after leaving home, stopped at Concord for the night to visit her old home at Bow on the next day. The young bride and groom were journeying to the South by a sailing ship, and before leaving home, her mother had given her a letter addressed to herself with the injunction that she read it with her husband when they were half-way through the sea voyage. Before this time, however, a severe storm arose and the captain said that he did not think there was any hope of saving the ship. It was a sailing ship, and therefore more at the mercy of wind and waves than the liners of today. So she and her husband kneeled down in their cabin, praying to God to save them. She said, I want to read my mother's letter. I know we are not half-way across yet, but this may be the opportunity.¨ She read the letter which contained such good advice. It was treasured and was helpful to them then; she saw all its meaning and its love, and this helped her very much. They continued in their prayer to God. In a short time the captain came below to say, The wind has suddenly subsided, and we are safe.¨ Coming on deck they found a peaceful sea, and the journey was continued in calm and peace, without further misadventure.29
George and Mary Baker Glover made their home in Charleston, South Carolina. There, Mary became acquainted more fully with the inherent evils of slavery slavery which she had stood firmly against from her earliest years. In some of his business dealings, George had been given slaves in lieu of money a common practice in those days. Mary earnestly desired to free them, but this was not possible. (In 1820, a South Carolina state law had been passed which forbade the formal freeing of slaves except by a special act of legislation, which was not easily obtained.) With great conviction, and under a pseudonym, Mary wrote for the local papers, pointing out the intrinsic injustice of slavery: Even while in the South I did all I could to teach and preach abolition, although it brought protests from my dear husband. I began the education of our servants. I spoke freely against slavery and wrote vigorous articles for the press in favor of freedom. This created such opposition that my husband came to me and said that, although he had many friends, he did not know that their friendship would save me, should it become known that I was the advocate of freeing slaves. I persevered, however, in my endeavors to benefit the bondmen, although the antagonism became so intense that placards were posted threatening destruction to the abolitionist. . . .One opposition paper came out with an article wondering who that damned Yankee was who wanted the abolition of slavery and that which should rob them.¨30
Later, Mary would write in Science and Health: A few immortal sentences, breathing the omnipotence of divine justice, have been potent to break despotic fetters and abolish the whipping-post and slave market; but oppression neither went down in blood, nor did the breath of freedom come from the cannon's mouth. Love is the liberator (225:16-22).
The voice of God in behalf of the African slave was still echoing in our land, when the voice of the herald of this new crusade sounded the keynote of universal freedom, asking a fuller acknowledgment of the rights of man as a Son of God, demanding that the fetters of sin, sickness, and death be stricken from the human mind and that its freedom be won, not through human warfare, not with bayonet and blood, but through Christ's divine Science (226:5-13).
They had been married for six months, when Mary accompanied George on his business trip to Wilmington, North Carolina. When they arrived, there was an ongoing epidemic of yellow fever in the city, and George became infected with the disease: George was in the midst of plans for his most ambitious project the building of a cathedral in Haiti. The young couple discussed the trip in detail, and Mary wrote a verse describing her feelings on preparing to leave for the West Indies. But suddenly George was stricken with fever. All plans were swept away. Even the lumber for the Haiti project was lost. The doctor in attendance and George's friends in the Masonic lodge were deeply concerned about the young wife, who was soon to become a mother.31
Because Mary was expecting their child, the doctor requested that she stay away from the sick room. For the nine days, while George hovered between life and death: Mary prayed without ceasing, remembering her own childhood experiences of the healing of a fever and her mother's frequent assurances that God is able to raise you up from sickness.¨ Why, she wondered in her anguish, was there no change in her husband's condition? Why could not her prayers aid him?32
George died on June 27, 1844. Mary was twenty-three: The next important event in her life was the loss of her husband, and to her it seemed to be the loss of everything. She was very beautiful, with long curls which her husband used to admire. After his burial, she shut herself up in her room and gave orders to a maid to sit outside the door and not permit anyone to enter. She continued this for days, eating very little food.
One day a friend of her husband's, a Free-Mason, went to the door and forced the maid to allow him to enter. Within he beheld that lovely tear-stained face, her hair disheveled, her eyes red with weeping, saddened with grief, dimmed with sorrow. In vain he tried to console her and to waken her from her dream of loss and sorrow. Her grief was such that she refused to be comforted. At length he said, What would your husband say to you if he looked at you now? What would he say to those curls? Are they as beautiful as you would like him to see? What would he say to this face? What would he say to you for this action, and yielding to your agony of grief?¨ She said that wakened her; she got up saying that it was all right, he could go away, he had done his work. She arose, washed her face, re-curled her hair and made herself natural. Oh, what a sad experience and deep grief such loss was to that dear one. Then the Masons and friends helped her get ready to return to her parents . . .33
George had been an active Mason, a member of St. Andrew's Masonic Lodge in Charleston: George Glover was interred with Masonic rites in the Episcopal cemetery of Wilmington. His business associates and members of the lodge followed his body to the grave and then strove to do all that was possible for his widow's comfort. . . .They did all that kinsmen could have done. They converted his business interests into as large a sum of money as possible and an escort was selected to accompany her to her home. She had already communicated with her family, and her brother George met them in New York City. Mrs. Glover had brought with her a considerable sum of money, but her husband's business, as may be readily understood from the nature of it, fell to pieces at his death. Now it was that she permitted his slaves to go free, unwilling to accept for herself the price of a human life.34
Three weeks after her husband's untimely death, Mary Baker Glover made the long and difficult trip home to Sanbornton Bridge, where George Washington Glover II was born on September 12, 1844. Mary's recovery from childbirth was protracted, and her life was often despaired of. She was so frail that Mark Baker hired Mahala Sanborn, the blacksmith's daughter, who had often worked for the Baker family in the past, to assist Abigail in caring for their daughter.35
Because Mary was unable to nurse her baby, Mark Baker carried his infant grandson to the home of a woman who had given birth to twins a few days before George was born. One of the twins had died, and so she nursed George, as well as her own baby. Devoted to Mary's recovery, the usually stern Mark Baker sat for hours by her bed. He often held her in his arms and gently rocked her, attempting to comfort her. Mark's religious and political views were inflexible, and he had a strong will, but, with a few exceptions, which later would deeply affect Mary, he was a generous and kind-hearted man to his family, to those who worked for him on his farm, and now, at this time, to Mary, whose young life seemed to be slipping away. When Mary's health had improved, little George was brought to her. Mary and her mother, Abigail, shared in the raising of the robust, energetic baby, who was a red-head like his father, and for a few years while Mary's brother, George Sullivan, lived in his parents' home, he provided a fatherly influence in George's young life.
When Mary's health permitted, she wrote about various subjects for publication, and for a brief time taught school. Dr. Richard S. Rust, who was the principal of the seminary where Mary had taught as a substitute teacher, was so pleased with her work that he recommended that she open an infants' school: Richard Rust noticed Mary's natural ability to teach, and on one occasion prevailed upon her to substitute for a short time at the Conference Seminary. Mary handled the job so capably that he urged her to go on teaching in some form not so taxing as the district schools or academies. Her Sunday School class had been a great success, so she naturally thought of a school for small children. Her health was slightly improved, [her sister, Abigail Tilton] was willing to help, and all concerned must have felt that Mary's life might finally be taking a calmer and pleasanter course. The Tiltons permitted the use of a small building on their property. They had it painted red and fitted with small tables and chairs. Mary's school began with the enrollment of forty children. Today it would be considered a typical nursery school or kindergarten, but in that era it was a distinct novelty.36
The year was 1846. Mary's experimental kindergarten school was the first of its kind in New Hampshire. As with all new ideas in those days, it met with so much criticism in the community that it was soon closed. In later years, Mary said this about the school: It attracted much attention. At one time my sister's husband, Alexander Tilton, in passing came to the window and looked in. He saw forty little heads bowed in prayer with foreheads resting on their little hands, repeating Our Father which art in heaven.¨ He went home and told my sister Abby what he had seen. Never after that was he heard to jibe [jeer] at religion. The mothers of the little ones told me that when the children came home from school, they would take their Bibles and go into a room by themselves to read and pray. I had seen that the way to have children stop doing wrong is to have them love to do right.
Years later, one little girl, Sarah Clement, recalled her teacher's kindness and cheerfulness. In the evening, on those days when Mary stayed at the Tiltons' home, the child, who was a neighbor, would run across the street, climb the gate, and watch Mrs. Glover work in the garden. . . .Sarah remembered that one day she had been very naughty in school. Finally, after several admonitions, Mrs. Glover sent her outside to bring a switch from the garden. Sarah looked about until she found the smallest twig. She presented this gravely to the teacher, who thereupon lost her dignity, burst into laughter, and sent the young culprit back to her seat, unpunished.37
Mary's income was inadequate to fully support her son, George, and it was necessary for her to remain in her parents' home.38 Five years after Mary returned home, Mark Baker sold his farm, and prepared to move his wife, Abigail, Mary and young George into a new house in Sanborton Bridge. Shortly before the move was made Mary's beloved and saintly mother, who had always been her strong support, died in November of 1849. A few weeks later in December, Mary's deep sorrow was increased. Her very dear friend, John Bartlett, whom she had known for many years, died while he was in Sacramento, California. John, who loved Mary, and who was fond of young George, had asked Mary to marry him. She had accepted. John was a promising young lawyer, who had graduated with highest honors from Harvard Law School. He had practiced law briefly, and then had gone out West as did so many others in those days to seek his fortune before his coming marriage to Mary.
In 1850, a year after his wife, Abigail's, passing, Mark Baker married Mrs. Elizabeth Patterson Duncan, a well-to-do widow, whose brother was the lieutenant governor of New York state. It was through this connection that Mary would meet her second husband, Dr. Daniel Patterson. Elizabeth Patterson Baker would always be kind to both Mary and George, but after Mark had remarried, he no longer wanted young George living in his home. His active grandson was frequently unruly and difficult to handle. Mary and her son moved in with her affluent sister, Abigail Tilton, whose husband, Alexander, owned several, large woolen mills.
Soon, the decision was made, against Mary's wishes, that due to Mary's intermittent frailty, and George's rambunctious nature, Mary's little boy would no longer be welcome in the Tiltons' home: A significant fact in relation to the child's [George's] infancy is found in the birth of another grandson to Mark Baker a few months later. Abigail Tilton's first child was born in June of the following year and she named it Albert, in memory of the lamented brother. This boy was very handsome as was also a daughter, Evelyn, born a few years later. Both were delicate, nervous children, while George Glover was quite the reverse. Sturdy, hearty, and romping, this child of Mary's made the house ring with his demands. . . .
While George was still small, Mrs. Tilton's little son, Albert, who loved [Mary] dearly, used often to visit them. When the pastor called to see them Sunday afternoons, he would say, Come here, little boy. What is your name? Where do you live? Where do you come from? What do you do? Do you go to school? And do you know how to read? The children were perturbed not knowing how to reply, so [Mary] taught both little boys the answers to all those questions. Next time the pastor came, instead of waiting for him to complete his questions, the moment he began, the little boy, Albert, chimed in, My name is Albert Tilton and I live with my mother,¨ and so on and on. Then, to the intense amusement of the onlookers, George interrupted solemnly, Too fast, Albert, too fast.¨39
The family decided, in those days a widow without means had no say in the matter that George would live with Mahala and Russell Cheney in the village of North Groton which was about forty miles away from Sanbornton. Young George was six years old. Mary's genteel, maternal influence over her dearly-loved child was now almost completely lost.
A careful researcher of Mary's life has written: Although her son was sent to North Groton to live with the Cheneys, Mary did not lose touch with him as we have thought in the past. In my discussions with George III [Mrs. Eddy's grandson], it was revealed that during this period, Mahala managed to bring the boy on regular visits to his mother, via stagecoach and the cars.¨
Most touching were the memories Mrs. Eddy's son had of his adored mother holding him on her lap and reading Bible stories to him. In particular he remembered that they were often the stories of Jesus and his healings. . . .Through all the rough and rumble of frontier living he kept the morals and most of the good manners his mother had taught him. . . . He may have lost the ability to read from the Bible, but not the ability to quote from it, which he did on occasions that seem[ed] appropriate to him much to the surprise of his compatriots.40
Mary would later write of the separation from her beloved child: The night before my child was taken from me, I knelt by his side throughout the dark hours, hoping for a vision of relief from this trial. The following lines are taken from my poem, Mother's Darling,¨ written after this separation:
Thy smile through tears, as sunshine o'er the sea,
Awoke new beauty in the surge's roll!
Oh, life is dead, bereft of all, with thee,
Star of my earthly hope, babe of my soul.41
From Mary's Retrospection and Introspection: It is well to know, dear reader, that our material, mortal history is but the record of dreams, not of man's real existence, and the dream has no place in the Science of being. It is as a tale that is told,¨ and as the shadow when it declineth.¨ The heavenly intent of earth's shadows is to chasten the affections, to rebuke human consciousness and turn it gladly from a material, false sense of life and happiness, to spiritual joy and true estimate of being.
The awakening from a false sense of life, substance, and mind in matter, is as yet imperfect; but for those lucid and enduring lessons of Love which tend to this result, I bless God.
Mere historic incidents and personal events are frivolous and of no moment, unless they illustrate the ethics of Truth. To this end, but only to this end, such narrations may be admissible and advisable; but if spiritual conclusions are separated from their premises, the nexus is lost, and the argument, with its rightful conclusions, becomes correspondingly obscure. The human history needs to be revised, and the material record expunged.42
Early had I learned that whatever is loved materially, as mere corporeal personality, is eventually lost. For whosoever will save his life shall lose it,¨ saith the Master. Exultant hope, if tinged with earthliness, is crushed as the moth.
What is termed mortal and material existence is graphically defined by Calderon, the famous Spanish poet, who wrote,
What is life? ¥Tis but a madness.
What is life? A mere illusion,
Fleeting pleasure, fond delusion,
Short-lived joy, that ends in sadness,
Whose most constant substance seems
But the dream of other dreams.43
It was 1850. Mary was twenty-nine. Very frail, and often confined to her bed for long periods, bereft of her loving mother-friend, her beloved child, now living miles away with his care-givers, and for whose visits she yearned Mary, the woman who would fulfill Isaiah's prophecy, was often overwhelmed with sorrow. Isaiah had prophesied: Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee.44
When she was well enough, Mary attended church services and taught Sunday School: Always fond of children, Mrs. Glover had a Sunday school class, frequently or regularly, while she lived in Sanbornton Bridge. Oftener than otherwise, it consisted of little girls. One of them (later Mrs. Martha Philbrick Weeks) long afterward wrote: Then we did not have a question book, but I learned a few verses from the Bible, and after repeating them to her, she would explain them to me. She was very pretty to look at; her cheeks very red, her hair was brown curls, she had beautiful eyes. She wore a cape of moire silk . . . .Her bonnet was white straw and had a pink rose in each side, with her curls she was just lovely.¨45
During the three years, when Mary lived in Abigail's comfortable home, she and her strong-willed sister were, at times, at odds with each other. Their aspirations and their goals were decidedly different. Abigail was socially ambitious. Mary was prayerful and introspective.
At times, Mary helped Abigail to entertain: It is still remembered in that community how the Tiltons held an informal social gathering and everybody of consequence in the town attended. It appears to have been a semi-political reception, and on this occasion the Baker sisters disagreed before their guests. Mrs. Glover had come into the parlors to assist her sister. She was a notable figure, because of her grace and beauty, though wasted in health, and her large eyes burned as she listened to the expressions of political opinion around her, called forth by the presidential campaign. And what does Mrs. Glover have to say to all this?¨ said a gentleman who had observed her repressed emotion while listening and taking no part in the conversation. All eyes turned toward her. Those who had not dared to venture an adverse opinion in the great house of the town hushed the lighter-minded around them. It was a moment of suspense such as only occasionally thrills a social gathering.
I say,¨ said Mrs. Glover, that the South as well as the North suffers from the continuance of slavery and its spread to other states; that the election of Franklin Pierce will but involve us in larger disputes; that emancipation is written on the wall.¨
The gathering had received its thrill which went down the backs of the several guests like baptismal currents of lightning.
Mary,¨ cried her sister, do you dare to say that in my house?¨
I dare to speak what I believe in any house,¨ responded Mrs. Glover quietly. The report of that speech went abroad. Mrs. Glover was remembered for it long by political thinkers in New Hampshire. They said Mrs. Eddy was an extremely intellectual woman at thirty, and that she had remarkable insight in affairs.46
With her lovely face, refined taste, grace, and rare charm, it is not surprising that she had many admirers, but it was Dr. Daniel Patterson, a relative of her father's second wife, whom she married in 1853, a month before her thirty-second birthday. Daniel was a competent dentist, and Mary had gone to him for her dental work. He also dabbled in homeopathy with some success. He was a good-looking man, personable, and strong physically, but his character was flawed, a mixture of kindness and moral weakness, which Mary had intuitively perceived, and immediately questioned.
Daniel had promised Mary that he would provide a home for young George,47 but, after his marriage to Mary, he did not honor his word, and young George remained with the Cheneys. At first the Pattersons lived in the town of Franklin, New Hampshire, where Daniel had most of his dental practice. He often took his practice to other towns which required him to be away from home, and Mary Patterson was left alone, except for a housekeeper, and occasional visits from her son, family members and a few friends. Throughout those long and lonely years, while Mary was yearning for her child to be permitted to live with her, her health was continuing to deteriorate: Of [Mary's] extreme invalidism at this time there is no doubt. I had the honor to take care of [Mary] once,¨ said a very old woman of Groton. She was all alone in her home and I heard her bell ringing. I went in and found her lying rigid with foam on her lips. I brought her around with cold water. She motioned to her medicine chest, and I gave her what she wanted. Then I sat with her till she got better.¨48
Various available medical and homeopathic treatments were tried repeatedly without avail: The following extract from the recollections of the blind girl¨ who lived with Mrs. Patterson at North Groton and Rumney affirms that Mrs. Patterson read a great deal and studied a large Doctors book on Homeopathy, and there were some of the neighbors that would come occasionally for medicine which she would give them. She always kept under her pillow a little bottle of pellets and one day in making up the bed the bottle fell upon the floor and I stepped on it breaking it. While trying to find and pick up the little pills Mrs. Patterson noticed what I had done, but she did not scold me, but told me not to mind as they were no good any way.¨49
Mary would write in Science and Health: The author's medical researches and experiments had prepared her thought for the metaphysics of Christian Science. Every material dependence had failed her in her search for truth; and she can now understand why, and can see the means by which mortals are divinely driven to a spiritual source for health and happiness. Her experiments in homoeopathy had made her skeptical as to material curative methods (152:21-29).
In 1855, Daniel agreed to move from the town of Franklin to the village of North Groton ostensibly for Mary to be close to her son. With the expectation that Daniel would be able to fully meet his financial obligations, Mary had obtained a loan from her sister, Martha Pilsbury. This loan enabled Daniel to purchase a property with some acreage, a house, and part-interest in a sawmill. The house, which had been built beside a mountain stream, was near the main road. Now that they were living about a mile away from the Cheney's house, young George made every attempt to see his mother, but he was thwarted by both Russell Cheney, and by his step-father, Daniel, who had decided that George's visits were harmful to Mary's health. Daniel Patterson disliked George and forbade him to enter their house, thereby breaking, once again, his pre-marital promise to Mary that young George would be welcome to live with them. A biographer wrote: She was indeed far from well, but Mrs. Patterson had come to Groton to be with her boy. . . .But now a peculiar jealousy interfered between mother and son. He would come to his mother in spite of the injunctions of his foster parents and his stepfather, and once broke through the window to get into her room. Dr. Patterson would find him there with his books, leaning upon his mother's couch, while she examined his progress in studies, a poor progress indeed as she found. The blind servant stated that these visits aroused Dr. Patterson to declare a peremptory prohibition of the lad from the house, which was not entirely successful.50
Mahala Cheney, who was Russell's second wife, and who had no say in any of her husband's decisions, brought George to see Mary whenever it was possible waiting until Daniel was away on one of his many dentistry trips. When an irate Daniel learned that George had been visiting his mother, Daniel reported to Abigail and Alexander Tilton that George had been exhausting Mary with his spirited visits. Shortly after receiving this disingenuous report, Abigail, who also had been unwell for a while, came to North Groton for a visit, and soon afterwards, the Cheneys, without Mary's knowledge, made the decision to move to the Far West.¨ For some time the Cheneys had been considering making this move, and now, suddenly, they had become financially able to do so. (It has been assumed by biographers that Abigail made this possible.) The Cheneys moved to Minnesota and they took young George with them. It was 1856. George was almost twelve years old.
Although Mary heard from George on a few occasions, she did not see her son again until1879, twenty-three years later. In her book, Retrospection and Introspection, Mary explained what had occurred: A plot was consummated for keeping us apart. The family to whose care he was committed very soon removed to what was then regarded as the Far West. After his removal a letter was read to my little son, informing him that his mother was dead and buried. Without my knowledge a guardian was appointed him, and I was then informed that my son was lost. Every means within my power was employed to find him, but without success. We never met again until he had reached the age of thirty-four, had a wife and two children, and by a strange providence had learned that his mother still lived, and came to see me in Massachusetts.51
Mary's statement, A plot was consummated for keeping us apart,¨ was later disputed by various critics. It was not until May 1983 almost one hundred years later that a carefully researched article written by Jewel Spangler Smaus was published in The Christian Science Journal. The article proved incontrovertibly that what Mary had written was absolutely true. An Important Historical Discovery¨ revealed that there was indeed a plot¨ and that Daniel Patterson, Russell Cheney, and Mary's father, Mark Baker were all involved in it, in one way or another. All three men were culpable. Hitherto undiscovered legal documents revealed their clandestine and underhanded dealings. The upshot was that Mary's child was taken from her, just as she had stated. On page 284, the Editors' Note, which precedes Mrs. Smaus' article, reads: Recently, in doing research into the life of Mrs. Eddy's son, George W. Glover II, Jewel Spangler Smaus uncovered documentary evidence that throws significant light on another episode in Mrs. Eddy's early life her forced separation from her son. This evidence corroborates her account in Retrospection and Introspection and also refutes the distorted interpretations given to the episode by determinedly hostile writers.
In 1899, Mary would write: Remember, thou canst be brought into no condition, be it ever so severe, where Love has not been before thee and where its tender lesson is not awaiting thee. Therefore despair not nor murmur, for that which seeketh to save, to heal, and to deliver, will guide thee, if thou seekest this guidance.52
It was when these unhappy experiences in North Groton were in their early stages, that Myra, who had been seeking employment, came to the Patterson's house. Against the housekeeper's wishes, Mary hired her. The housekeeper left, and Myra, who was blind, stayed with Mary, as her helper, for several years. One of the many children who loved Mrs. Patterson through all these years wrote in 1916, when she was then an aged woman: My blind sister Myra Smith (Myra Smith Wilson) worked for Mrs. Patterson, consequently I was at the house two or three times each week. She was ill nearly all the time and would lie in bed, with a book for her constant companion but when I came up to the bedside she would lay aside her book and pat me on the head and say Oh you dear little girl. You are worth your weight in gold. I wish you were mine.¨ Every pleasant day my sister would wrap Mrs. Patterson up and draw her out on the piazza and when she was too tired to stay longer out of doors would draw her into the house & she would retire and rest. When she was ready for breakfast she would ring the bell and my sister would cook a rye pudding to be eaten as a cereal. When she ate pie it had to be made with a cream crust as she could eat no fatty substance.53
In Historical and Biological Papers, Clifford P. Smith recorded: Mrs. Eddy's health was at its worst when she was Mrs. Patterson and lived at North Groton (1855-1860). Her condition there is attested by contemporary letters from members of her family and by statements from other people who knew her. In April of 1856, immediately after her son went to what was then far-off Minnesota, she was so sick that she had attendants by day and night. In June of 1857, when one sister went to see her the other sister reported to their brother George's wife that such a picture of suffering and misery is enough to break a sister's heart. . .What words can express her condition!¨ During this illness or about this time, Mrs. Eddy gave the promise to God that, if He restored her health, she would devote her future years to helping sick and suffering humanity. Long after 1866, she put her initials to a statement of this vow and the further statement that she had kept it faithfully. Her health improved, but she continued far from well. Having little or no confidence in medicine, she dieted, practiced homeopathy in an amateur way, gave hydropathy a trial, and, more that all else, studied the Bible.54
The North Groton years were being brought to an end by the foreclosure on the Patterson's home in 1859. For Mary they had been painful years of lack and loneliness; distressing years of broken promises, and a philandering husband's many absences. The rural area in which they lived had few patients for a skilled dentist, and Daniel had failed as a mill owner. The inevitable foreclosure on their property, when Daniel was once again absent, included the loss of Mary's own personal and cherished possessions, which had been given as security for Daniel's many debts. It was then found that Dr. Patterson had other mortgages covering everything the couple owned, even Mary's gold watch chain and some of the furnishings that had come from her mother. Abby might have helped financially if the Tiltons had not had a large share of their money tied up in the reestablishment of their mill. The older sister undoubtedly realized now that any sum of money advanced to Dr. Patterson would only dwindle away and be impossible to recover.55
Mary's widowed sister, Martha, held the original mortgage for the property. Her husband, Luther Pilsbury, had died suddenly in 1850. Martha dearly loved Mary, and had been most reluctant to foreclose. Due to her own strained financial circumstances, Martha found it necessary to make the difficult decision: [Abigail] came with her carriage to move Mary from North Groton. Dr. Patterson was away. In a final note that must have made the experience seem like a nightmare, one of the Doctor's enemies gained entrance to the church on the hill and tolled the bell until the carriage was out of earshot. As Myra and the sisters drove slowly down the steep mountain road, Mary wept. Even though it was early spring and the road was muddy and rough, Myra finally left the carriage and walked behind. Mary's sobs were more than she could bear.56
In 1860, Mary and Daniel moved six miles away from North Groton to Rumney, New Hampshire; first to a rooming house, and then to a cottage. Although an effort was made to maintain their relationship, their marital unhappiness continued. While Daniel was re-establishing his dental practice, Mary, who was often bed-ridden, wrote for various publications. Whenever she was strong enough, she did some of her own housework, and attended church which was her custom wherever they were living.
Once in a while Mary had visitors, and she especially enjoyed visits from the village children: One of the greatest pleasures of the children was to carry in the earliest berries and wild flowers to the poor sick lady¨ but they did not call when Dr. Patterson was at home for we were all afraid of him.57
Two little girls who lived across the road from the Pattersons remembered that Mary was always writing. Grace and Nettie Hall called her the pretty lady¨ and begged to be allowed to visit her. They recalled that their visit would be a reward for being especially good. On some occasions they were delighted to be left with Mrs. Patterson for half a day when their mother went into the village. Grace Hall told of how once when she had a tooth to be pulled, Mrs. Patterson took her on her lap and distracted her attention. The tooth was removed before the girl knew what had happened. The Hall girls remembered Dr. Patterson as a fine-looking man,¨ who was kind to his wife, carrying her about the house when she was too weak to walk. But another child later recalled the doctor as a man to fear. He apparently had more than one face, and varying moods.58
The children who brought flowers and berries to the poor sick lady¨ told of their visits with the gentle and loving Mary, and rumors of Mary's Christ-like compassion began to spread through the village, causing some to seek her help and advice. The frail woman living in the rural quiet of northern New Hampshire, whose maturing life had seen so much loss and sorrow, manifested a mother-love that was so all-embracing, that all who knew her well spoke of it. In later years Abigail Dyer Thompson, C.S.B., who had been both healed and taught by Mrs. Eddy, wrote: The way Mrs. Eddy said the word Love¨ made me feel that she must have loved even a blade of grass under her feet. . . As I think back through the years that I knew Mrs. Eddy, I always feel that the secret of her great achievements could be explained on no other basis than her at-one-ment with God and her boundless spirit of universal love for all mankind. Prior to my taking class instruction with Mrs. Eddy, this was beautifully expressed to me once by our Leader in conversation, in the words she used to describe her healing work, which, as near as I can recall, were as follows: I saw the love of God encircling the universe and man, filling all space, and that divine Love so permeated my own consciousness that I loved with Christlike compassion everything I saw. This realization of divine Love called into expression the beauty of holiness, the perfection of being¨ (Science and Health, p. 253), which healed, and regenerated, and saved all who turned to me for help.59
On one occasion, a distressed mother brought her baby to Mary and asked her to pray. The infant's eyes were so diseased that neither the pupil nor the iris could be seen: She reflected that Jesus had said, Suffer the little children to come unto me and forbid them not.¨ Who,¨ she asked herself, has forbidden this little one, who is leading it into the way of blindness?¨ [Mary] has stated that she lifted her thought to God and returned the child to its mother, assuring her that God is able to keep his children. The mother looked at the child's eyes and they were healed. This apparently miraculous happening struck awe to Mary Baker [Patterson] as well as to the mother.60
It was now the time of America's terrible and costly Civil War. Mary had written a petition for the abolition of slavery. It contained thousands of signatures, and it was sent to President Abraham Lincoln.
In October 1861, Mary received an unexpected letter from her son informing her that he had run away from Russell Cheney who mistreated him. Cheney was an unkind and ungenerous man. He had insisted that George work on the farm instead of going to school, which resulted in George's continued inability to correctly read or write. (Because George was illiterate, letters were written for him.) George had gone to an adjoining farm, where he had been paid for his work, and then he had joined the Northern army. Later, the record would show that George had enlisted in the Union Army just two days before his seventeenth birthday, and had maintained a good record as a soldier. During the 1862 battle of Shiloh, he had been seriously wounded in his neck, and had been hospitalized for three weeks. The wound had left a deep scar. Matured by his many war-time experiences and strong enough to stand up for himself against Russell Cheney's cruel dominance, George, who had an inventive mind, and who would become proficient in a number of trades, returned to the Cheney home in Minnesota, where he remained until Mahala's death in December of 1866.
Early in 1862, New Hampshire's governor, Nathaniel Berry, commissioned Dr. Patterson to deliver the money which had been collected for distribution among Union sympathizers in the South. When Dr. Patterson, who entertained sanguine hopes of obtaining an appointment on the army's medical staff, departed on his journey, he left Mary without money for food or for other expenses. Traveling too close to enemy lines, Daniel was enticed by Southerners in disguise to cross over the Confederate lines. He was captured and imprisoned in Virginia's Libby Prison. All the money, which had been collected, was confiscated. Mary read of Daniel's capture among the published list of prisoners. Daniel wrote to her of his plight, and Mary sought help for him from among her friends and relatives, as well as from New Hampshire's Governor Berry. She also wrote to former President Franklin Pierce to see if he could provide any help. (Mary's brother, Albert, had been a member of Pierce's law firm.)
Daniel then wrote to inform her that he had been transferred to a prison in Salisbury, North Carolina, where the living conditions were very poor. Throughout this time, Mary had been praying earnestly for Daniel's release which came in the autumn, when Daniel was able to make a remarkable escape. Enduring two months of extreme hunger and exposure to the cold, he made his way to safety. He was barely recognizable when he arrived in Sanbornton Bridge in December of 1862.61 Upon his arrival he learned that Mary, who had not yet heard of his escape, had gone to Maine. (Daniel Patterson's brothers, John and James, both lived in Saco, Maine, which is not far from Portland, and from time to time Mary went to stay with them.)62
Afterwards, wearing some of his tattered clothing, which he had worn during his arduous journey home, Daniel Patterson sometimes gave lectures relating his adventurous experiences. His lectures were poorly attended.
It was during these years of chronic pain and invalidism, the failure of homeopathy, the unremitting sadness due to the separation from her son, the abject poverty, the forced moves, her husband's many sallies and dalliances, that Mr. Phineas Parkhurst Quimby, the magnetic healer¨ from Portland, Maine, entered Mary's life. Her dedicated practice of homeopathy had proved disappointing in her case. It had failed to cure her. Mary would later write in Science and Health: Her experiments in homoeopathy had made her skeptical as to material curative methods. Jahr, from Aconitum to Zincum oxydatum, enumerates the general symptoms, the characteristic signs, which demand different remedies; but the drug is frequently attenuated to such a degree that not a vestige of it remains. Thus we learn that it is not the drug which expels the disease or changes one of the symptoms of disease. The author has attenuated Natrum muriaticum (common table-salt) until there was not a single saline property left. The salt had lost his savour;¨ and yet, with one drop of that attenuation in a goblet of water, and a teaspoonful of the water administered at intervals of three hours, she has cured a patient sinking in the last stage of typhoid fever. The highest attenuation of homoeopathy and the most potent rises above matter into mind. This discovery leads to more light. From it may be learned that either human faith or the divine Mind is the healer and that there is no efficacy in a drug (152:28-15, next page).
It seemed that Mr. Quimby,63 of whom she had heard much, who used no drugs in his treatments, would be the answer to her constant prayers. Earlier, in 1861, before his imprisonment in the South, Daniel had written to Mr. Quimby asking if he was coming to Concord, New Hampshire at any time in the near future.64
Mary's sister, Abigail, believed that Phineas Quimby was a quack. She urged Mary to take the water cure¨ at Dr. Vail's Hydropathic Institute in Hill, New Hampshire, and had been sending money to Mary for that purpose. In June of 1862, Mary left Rumney and took the water cure¨ but to no avail. With her already-poor health deteriorating, Mary continued to save the small sums from Abigail until in October of 1862, she had enough to pay for her fare to Portland, Maine. She was accompanied by her brother, Samuel. Mary, desperately frail, was so weakened by the trip that she had to be lifted out of the carriage and carried into the hotel in Portland, where Mr. Quimby lived and worked. Mary had heard so much about Mr. Quimby's wonderful cures that her innate sensitivity was fully receptive to his magnetic manipulations. She responded immediately. Mary felt well for the first time in years. Her pain had gone. Her weakness had vanished. She was able to walk without difficulty. She wanted to know why she felt better. She plied Mr. Quimby with questions. She read his notes. She made her own notes during their many discussions. Mr. Quimby was as duly impressed with his patient as Mary was with him. She felt, at first, that through Quimby's methods her prayers had been answered, but, as time went by, her well-being did not last. The old illnesses and weakness returned. Nevertheless, Mary thought highly of Quimby's interesting, compassionate and generous character, and shared with others what he had done for her, and what she had learned from him. She wrote to him, and went to see him on a number of occasions. (Sometime later, Abigail urged her son, Albert Tilton, see Mr. Quimby for magnetic treatments to cure his smoking and drinking. Although, initially helped by Quimby, when Albert returned home to Sanbornton, his old habits soon reasserted themselves.)
Mary would later write: In 1862, when I first visited Dr. Quimby of Portland, Me., his scribblings were descriptions of his patients, and these comprised the manuscripts which in 1887 I advertised that I would pay for having published. Before his decease, in January, 1866, Dr. Quimby had tried to get them published and had failed.
Quotations have been published, purporting to be Dr. Quimby's own words, which were written while I was his patient in Portland and holding long conversations with him on my views of mental therapeutics. Some words in these quotations certainly read like words that I said to him, and which I, at his request, had added to his copy when I corrected it. In his conversations with me and in his scribblings, the word science was not used at all, till one day I declared to him that back of his magnetic treatment and manipulation of patients, there was a science, and it was the science of mind, which had nothing to do with matter, electricity, or physics. After this I noticed he used that word, as well as other terms which I employed that seemed at first new to him. He even acknowledged this himself, and startled me by saying what I cannot forget it was this: I see now what you mean, and I see that I am John, and that you are Jesus.¨
At that date I was a staunch orthodox, and my theological belief was offended by his saying and I entered a demurrer which rebuked him. But afterwards I concluded that he only referred to the coming anew of Truth, which we both desired; for in some respects he was quite a seer and understood what I said better than some others did. For one so unlearned, he was a remarkable man. Had his remark related to my personality, I should still think that it was profane.
At first my case improved wonderfully under his treatment, but it relapsed. I was gradually emerging from materia medica, dogma, and creeds, and drifting whither I knew not. This mental struggle might have caused my illness. The fallacy of materia medica, its lack of science, and the want of divinity in scholastic theology, had already dawned on me. My idealism, however, limped, for then it lacked Science. But the divine Love will accomplish what all the powers of earth combined can never prevent being accomplished the advent of divine healing and its divine Science.65
The following account was written by Clara Shannon, C.S.D., who heard the story from Mary herself: While she was visiting Quimby, she cured a number of his patients, and in the hotel in which she was staying, a gentleman was brought off the train, and he was dying. His wife was taking him to his home in Canada. A doctor, who was in the train, advised moving him immediately the train reached the next station and taking him to the hotel which was close by. Very soon after he reached it, he passed away. [Mary], who was in the hotel, heard about it and went to the bereaved wife's door and knocked. The lady opened the door, and [Mary] tried to comfort her. She said, Let us go and waken him.¨ She went and stood beside him for a few minutes and told his wife that he was waking and that she must be close by so that he could see her when he opened his eyes which he shortly did. He said to his wife, Oh, Martha, it was so strange to be at home and you not there.¨ And he spoke about meeting his parents and others of the family who had died before. [Mary] remained there for three days and during that time he continued to live. Another man, who had been severely injured and had broken limbs, was also cured.66
During the next few years, with her health somewhat improved, Mary was a welcome guest in several homes, sometimes with her husband, Daniel, sometimes without him. The following was said of the gracious, prayerful woman, who had experienced so much loss and sorrow, the woman who loved unconditionally, and who healed spontaneously; the woman who, in a few years, would make a monumental, life-changing, scientific discovery: Many months Mary Patterson was a beloved guest in my home, for I had a most unselfish love for her and deep sympathy with her, when in her poverty she came to me, no money, scarcely comfortable clothing, most unhappy in her domestic relations. Her only assets being her indomitable will and active brain.67
In January of 1866, Mr. Phineas Quimby passed away. Mary would write of him:. . .On his rare humanity and sympathy one could write a sonnet.68
Realizing that, although Quimby's altruistic purpose was to relieve humanity's suffering, his method was benevolent mesmerism, and, therefore, diametrically opposed to the spiritual and scientific teachings of Jesus, Mary would write in Science and Health: Jesus cast out evil and healed the sick, not only without drugs, but without hypnotism, which is the reverse of ethical and pathological Truth-power. Erroneous mental practice may seem for a time to benefit the sick, but the recovery is not permanent. This is because erroneous methods act on and through the material stratum of the human mind, called brain, which is but a mortal consolidation of material mentality and its suppositional activities. A patient under the influence of mortal mind is healed only by removing the influence on him of this mind, by emptying his thought of the false stimulus and reaction of will-power and filling it with the divine energies of Truth (185:22-4, next page).
With the exception of Phineas Quimby's rare insight into Mary's God-anointed nature, there was still no inkling that the woman living among them was destined to bring to the world the greatest freedom it had ever known since the life-work of the Master, Christ Jesus, of whom Mary would write in Science and Health: Jesus of Nazareth was the most scientific man that ever trod the globe. He plunged beneath the material surface of things, and found the spiritual cause (313:23-26). Jesus of Nazareth taught and demonstrated man's oneness with the Father, and for this we owe him endless homage (18:3-5). This is life eternal,¨ says Jesus, is, not shall be; and then he defines everlasting life as a present knowledge of his Father and of himself, the knowledge of Love, Truth, and Life. This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.¨ (410:4-9) Jesus beheld in Science the perfect man, who appeared to him where sinning mortal man appears to mortals. In this perfect man the Saviour saw God's own likeness, and this correct view of man healed the sick (476:32-4, next page).
In her first edition of Science and Health on page 189, Mary recorded her own healing of dyspepsia which revealed to the reader her abstemious years with their chronic pain and suffering: When quite a child we adopted the Graham system for dyspepsia, ate only bread and vegetables, and drank water, following this diet for years; we became more dyspeptic, however, and, of course, thought we must diet more rigidly; so we partook of but one meal in twenty-four hours, and this consisted of a thin slice of bread, about three inches square, without water; our physician not allowing us with this ample meal, to wet our parched lips for many hours thereafter; whenever we drank, it produced violent retchings. Thus we passed most of our early years, as many can attest, in hunger, pain, weakness, and starvation. At length we learned that while fasting increased the desire for food, it spared none of the sufferings occasioned by partaking of it, and what to do next, having already exhausted the medicine men, was a question. After years of suffering, when we made up our mind to die, our doctors kindly assuring us this was our only alternative, our eyes were suddenly opened, and we learned suffering is self-imposed, a belief, and not Truth. That God never made man sick; and all our fasting for penance or health, is not acceptable to Wisdom, because it is not the science of being, in which Soul governs sense. Thus Truth, opening our eyes, relieved our stomach, also, and enabled us to eat without suffering, giving God thanks; but we never afterwards enjoyed food as we expected to, if ever we were a freed slave, to eat without a master; for the new-born understanding that food could not hurt us, brought with it another point, viz., that it did not help us as we had anticipated it would before our changed views on this subject; food had less power over us for evil or for good than when we consulted matter before Spirit, and believed in pains and pleasures of personal sense. As a natural result, we took less thought about What we should eat or what drink,¨ and, fasting or feasting, consulted less our stomach and our food, arguing against their claims continually, and in this manner despoiled them of their power over us to give pleasure or pain, and recovered strength and flesh rapidly, enjoying health and harmony that we never before had done.69
Mary was now 45 years old. Attempting to remedy their failing marriage, Mary was living with Daniel in a small apartment on the second floor of a comfortable home in the seaside village of Swampscott, Massachusetts. The name of the street was 23 Paradise Court. The home, not far from the ocean, was owned by Mr. and Mrs. Armenius C. Newhall. Daniel was practicing his dentistry in the nearby town of Lynn. Mark Baker, who had died the previous October, had not bequeathed any of his large estate to his daughter Mary, whose material needs were considerable. Mary would write of those desolate years: As these pungent lessons became clearer, they grew sterner. Previously the cloud of mortal mind seemed to have a silver lining; but now it was not even fringed with light. Matter was no longer spanned with its rainbow of promise. The world was dark. The oncoming hours were indicated by no floral dial. The senses could not prophesy sunrise or starlight.70
It was Thursday, the first day of February 1866. There was no indication that the moment of spiritual awakening prophesied by Isaiah, Micah, Zechariah, other spiritual seers, and by the Master, Christ Jesus, was imminent. The prophet Isaiah foretold the coming of Christ, Truth in both its first and its second advent. The prophet Micah also predicted both the first and the second advent: But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. The prophet Zechariah foresaw: the two anointed ones, that stand by the Lord of the whole earth. Eighteen hundred years before its appearing, Christ Jesus foretold the second coming of Christ, Truth: But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. Jesus' apostle, John, while imprisoned on the island of Patmos, recorded Christ Jesus' prophecy of the little book¨ and the appearing of the Woman whose man child, the impersonal Christ, Truth, was to rule all nations with a rod of iron.71
It was a bitterly cold evening. Mary and a group of friends were walking on their way to attend a meeting of the Good Templars in Lynn. Daniel was not with her.72 Suddenly, Mary slipped and fell on the icy sidewalk. She was unconscious. Realizing that Mary had been severely injured, friends carried her across the street to the nearest house, and Dr. Alvin M. Cushing, who was an experienced homeopathic physician and a surgeon, was called for. The results of Dr. Cushing's examination indicated to him that Mary would not recover from her grave injuries.73 He gave her a small dose of morphine, and told those standing by not to move her. In the evening, he stopped in twice to check on her condition, and friends remained with her that night. When Dr. Cushing arrived the next morning, they told him that Mary had remained unconscious throughout the night.
Later in the morning, Mary became semi-conscious and asked to be taken to her home at Paradise Court. To lessen the pain of being moved, Dr. Cushing gave her another small dose of morphine, and, under his supervision, Mary was wrapped in fur robes and carefully driven home in a sleigh. Before leaving his patient, Dr. Cushing left more medication for Mary to take if needed. It remained untouched where it had been placed. Meanwhile Daniel, who had been notified by telegram, was hurrying back home. The news of Mary's accident had spread quickly and concerned neighbors and friends were keeping a constant vigil.
On Saturday morning, February 3, 1866, the Lynn Weekly Reporter recorded Mary's accident: Mrs. Mary Patterson of Swampscott fell upon the ice near the corner of Market and Oxford streets on Thursday evening and was severely injured. She was taken up in an insensible condition and carried into the residence of S. M. Bubier, Esq., near by, where she was kindly cared for during the night. Dr. Cushing, who was called, found her injuries to be internal and of a severe nature, inducing spasms and internal suffering. She was removed to her home in Swampscott yesterday afternoon, though in a very critical condition.74
On Saturday there was no improvement in Mary's condition. She had been drifting in and out of consciousness, and was considered to be close to death. Friends, who were standing by, had already prepared her burial clothes.
It was now Sunday, the third day after the accident. Mary had regained consciousness. Asking to be left alone, she opened her beloved Bible to Matthew's gospel and read Jesus' healing of the palsied man. An influx of divine light pierced the darkness of mortality. Mary's awakened consciousness was spiritually illumined with the divinely scientific realization that eternal Life was ever-present. Mary would later write: This knowledge came to me in an hour of great need; and I give it to you as death-bed testimony to the daystar that dawned on the night of material sense. This knowledge is practical, for it wrought my immediate recovery from an injury caused by an accident, and pronounced fatal by the physicians. On the third day thereafter, I called for my Bible, and opened it at Matthew ix. 2. As I read, the healing Truth dawned upon my sense; and the result was that I rose, dressed myself, and ever after was in better health than I had before enjoyed. That short experience 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.75
Thus it was when the moment arrived of the heart's bridal to more spiritual existence. When the door opened, I was waiting and watching; and, lo, the bridegroom came! The character of the Christ was illuminated by the midnight torches of Spirit. My heart knew its Redeemer. He whom my affections had diligently sought was as the One altogether lovely,¨ as the chiefest,¨ the only, among ten thousand.¨ Soulless famine had fled. Agnosticism, pantheism, and theosophy were void. Being was beautiful, its substance, cause, and currents were God and His idea. I had touched the hem of Christian Science.76
Mary had been completely healed. She walked downstairs to those who had been waiting for her to die. They were astounded. It was Sunday, February 4, 1866.77
Mary would later write: In 1866, when God revealed to me this risen Christ, this Life that knows no death, that saith, Because he lives, I live,¨ I awoke from the dream of Spirit in the flesh so far as to take the side of Spirit, and strive to cease my warfare. When, through this consciousness, I was delivered from the dark shadow and portal of death, my friends were frightened at beholding me restored to health. A dear old lady asked me, How is it that you are restored to us? Has Christ come again on earth?¨ Christ never left,¨ I replied; Christ is Truth, and Truth is always here, the impersonal Saviour.¨78
Mary had perceived spiritual reality that which is omnipresent and eternally true. Her spiritual sense had transcended material sense to see the things of God, Spirit. . . . [Mary] always afterwards felt that she could say, I have seen God face to face, and my life is preserved.¨79
She would later write in Science and Health which is a Key to the Scriptures, the Scriptures she had loved since childhood: We all must learn that Life is God (496:9). Life is eternal. We should find this out, and begin the demonstration thereof (246:27-28). Through spiritual sense you can discern the heart of divinity, and thus begin to comprehend in Science the generic term man (258:31-1, next page). In Science man is the offspring of Spirit. The beautiful, good, and pure constitute his ancestry. His origin is not, like that of mortals, in brute instinct, nor does he pass through material conditions prior to reaching intelligence. Spirit is his primitive and ultimate source of being; God is his Father, and Life is the law of his being (63:5-11). Man is spiritual and perfect; and because he is spiritual and perfect, he must be so understood in Christian Science (475:11-13). Marginal note: Christian Science as old as God: Divine Science derives its sanction from the Bible, and the divine origin of Science is demonstrated through the holy influence of Truth in healing sickness and sin. This healing power of Truth must have been far anterior to the period in which Jesus lived. It is as ancient as the Ancient of days.¨ It lives through all Life, and extends throughout all space (146:23-30).80
From Mary's, Christ and Christmas:
In tender mercy, Spirit sped
A loyal ray
To rouse the living, wake the dead,
And point the Way,
The Christ-idea, God anoints,
Of Truth and Life;
The Way in Science, He appoints
That stills all strife.81
One of her biographers described Mary's spiritual exaltation in this way: A spiritual experience so deep was granted her that she realized eternity in a moment, infinitude in limitation, life in the presence of death. She could not utter words of prayer; her spirit realized. She knew God face to face; she touched and handled things unseen.¨ In that moment all pain evanesced into bliss, all discord in her physical body melted into harmony, all sorrow was translated into rapture. She recognized this state as her rightful condition as a child of God. Love invaded her, life lifted her, truth irradiated her. God said to her, Daughter, arise!¨82
Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee (Zechariah 2: 10-11).
The Daughter's:. . .revelation of Immanuel, God with us,¨ the sovereign ever-presence, delivering the children of men from every ill that flesh is heir to¨83 fulfilled Christ Jesus' promise of the Comforter, the Spirit of truth1 which would guide into all truth and testify of him: But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.84
In Science and Health, Mary would write of Christ, Truth's first appearing: Jesus was the son of a virgin. He was appointed to speak God's word and to appear to mortals in such a form of humanity as they could understand as well as perceive (332:23-26). Wearing in part a human form (that is, as it seemed to mortal view), being conceived by a human mother, Jesus was the mediator between Spirit and the flesh, between Truth and error. Explaining and demonstrating the way of divine Science, he became the way of salvation to all who accepted his word. From him mortals may learn how to escape from evil (315:29-3, next page). The Christ was the Spirit which Jesus implied in his own statements: I am the way, the truth, and the life;¨ I and my Father are one.¨ This Christ, or divinity of the man Jesus, was his divine nature, the godliness which animated him. Divine Truth, Life, and Love gave Jesus authority over sin, sickness, and death. His mission was to reveal the Science of celestial being, to prove what God is and what He does for man (26:10-18).
Saw ye my Saviour? Heard ye the glad sound?
Felt ye the power of the Word?
¥T was the Truth that made us free,
And was found by you and me
In the life and the love of our Lord.
Mourner, it calls you, Come to my bosom,
Love wipes your tears all away,
And will lift the shade of gloom,
And for you make radiant room
Midst the glories of one endless day.¨
Sinner, it calls you , Come to this fountain,
Cleanse the foul senses within;
¥T is the Spirit that makes pure,
That exalts thee, and will cure
All thy sorrow and sickness and sin.¨
Strongest deliverer, friend of the friendless,
Life of all being divine:
Thou the Christ, and not the creed;
Thou the Truth in thought and deed;
Thou the water, the bread, and the wine.85
Christ, Truth's first appearing the birth of Christ Jesus, the personal Saviour was heralded by unforgettable celestial signs and wonders which were documented: And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.86
Of the second appearing of Christ, Truth, Mary wrote in Retrospection and Introspection: The second appearing of Jesus is, unquestionably, the spiritual advent of the advancing idea of God, as in Christian Science.87
Mary would write in Science and Health: When a new spiritual idea is borne to earth, the prophetic Scripture of Isaiah is renewedly fulfilled: Unto us a child is born, . . .and his name shall be called Wonderful.¨88
This was the Woman's man child who was to rule all nations with a rod of iron.89
Christ, Truth's second appearing, the birth of Christ Science, the impersonal Saviour, was also marked by unforgettable heavenly signs and wonders among them a most unusual auroral display in February 1866, which was documented by the journalist, George Kennan, in his book, Tent Life in Siberia, first published in 1870: On the 26th of February, while we were all yet living together at Anadyrsk, there occurred one of the grandest displays of the Arctic Aurora which had been observed there for more than fifty years, and which exhibited such unusual and extraordinary brilliancy that even the natives were astonished. . . . Until man drops his vesture of flesh and stands in the presence of Deity, he will see no more striking manifestation of the glory of the Lord, which is terrible,¨ than that presented by a brilliant exhibition of the Arctic Aurora.90
The Arctic Aurora of February 26 is not the only sign that appeared in the heavens in 1866 to herald the end of the world, i.e., the end of the world of matter and the beginning of the understanding that man is not material, he is spiritual. The fact that the moon (matter) was under the feet of the Woman of the Apocalypse was signified in a manner that had never before occurred in the history of the world. [The Granite Monthly recorded,] ¥February, 1866, had no full moon. This remarkable feat of nature had never happened before [when a full moon had been forecast].¨91
Mary would write in Christ and Christmas:
As in blest Palestina's hour,
So in our age,
'Tis the same hand unfolds His power,
And writes the page.92
More than forty years later, Elizabeth Earl Jones, C.S.B., who had been taught by one of Mary's students, Mrs. Sue Harper Mims, C.S.D., was asked to look through some old newspapers from the town of Lynn, to see if there had been any unusual incidents recorded during the month of February in 1866 incidents which could be related to the sacred event which had taken place, when the second advent of Christ, Truth had made its appearance. Miss Jones found one dated February 12, 1866, eight days after Mary's revelatory experience. It was the account of a twelve year old girl, who had been an invalid all her life, and who had died. She had been dead for two or three days, and had been placed in her coffin. The lid had been left open, so that her family and friends could see her before the coffin was closed, and removed for burial. Suddenly, the young girl opened her eyes, sat up, and was completely well. The doctor did not understand what had occurred, and everyone said that it was a miracle.93
Mary would write in Science and Health: MIRACLE. That which is divinely natural, but must be learned humanly; a phenomenon of Science (591:21-22).
On February 7, 1866, a most unexpected experience that of a young woman coming out of her grave took place in Connecticut. The story was published in The Lynn Reporter.94
Christ Jesus' disciple, Matthew, documented in his gospel these similar, surprising occurrences: Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.95
A hundred years have passed since the promised coming of the Spirit of truth.¨ During this time men have been roused to the realization that God's Word needs no adjuncts of robe, ceremony, or ritual to recommend it to humanity. Within itself is the compelling vitality of awesome Truth with which to bless and heal. Christian Science relieves the concept of religion of human non-essentials and quickens it with divinity's essence. It has turned the student of the cosmos from physics to metaphysics, the sufferer from drugs to prayer, the evildoer from crime to the Love that is divine Principle. Who can measure the further glory of this resistless tide!
As God's Word continues to unfold immortality to men, it will show the scope of Mrs. Eddy's achievement. It will release the full glory of the Master's life and dispel forever the clouds of material sense. The spiritual translation of the Scriptures as given in Christian Science will transmute the earthbound concept of existence into experience of man as the son of God.96
From Mary's Miscellaneous Writings: But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. JOHN i. 12, 13.
Here, the apostle assures us that man has power to become the son of God (180:21-26).
Is man's spiritual sonship a personal gift to man, or is it the reality of his being, in divine Science? Man's knowledge of this grand verity gives him power to demonstrate his divine Principle, which in turn is requisite in order to understand his sonship, or unity with God, good (181:3-8).
When we understand man's true birthright, that he is born, not . . . of the will of the flesh, nor of the will of man, but of God,¨ we shall understand that man is the offspring of Spirit, and not of the flesh; recognize him through spiritual, and not material laws; and regard him as spiritual, and not material. His sonship, referred to in the text, is his spiritual relation to Deity: it is not, then, a personal gift, but is the order of divine Science. The apostle urges upon our acceptance this great fact: But as many as received him, to them gave he power to become the sons of God.¨ Mortals will lose their sense of mortality disease, sickness, sin, and death in the proportion that they gain the sense of man's spiritual preexistence as God's child; as the offspring of good, and not of God's opposite, evil, or a fallen man (181:15-30).97
As many as received him;¨ that is, as many as perceive man's actual existence in and of his divine Principle, receive the Truth of existence; and these have no other God, no other Mind, no other origin; therefore, in time they lose their false sense of existence, and find their adoption with the Father; to wit, the redemption of the body. Through divine Science man gains the power to become the son of God, to recognize his perfect and eternal estate (182:5-13).
Man is God's image and likeness; whatever is possible to God, is possible to man as God's reflection. Through the transparency of Science we learn this, and receive it: learn that man can fulfil the Scriptures in every instance; that if he open his mouth it shall be filled not by reason of the schools, or learning, but by the natural ability, that reflection already has bestowed on him, to give utterance to Truth (183:12-19).
The Science of being gives back the lost likeness and power of God as the seal of man's adoption. Oh, for that light and love ineffable, which casteth out all fear, all sin, sickness, and death; that seeketh not her own, but another's good; that saith Abba, Father, and is born of God! (184:23-28)98
As many as received him,¨as accept the truth of being, to them gave he power to become the sons of God.¨ The spiritualization of our sense of man opens the gates of paradise that the so-called material senses would close, and reveals man infinitely blessed, upright, pure, and free; having no need of statistics by which to learn his origin and age, or to measure his manhood, or to know how much of a man he ever has been: for, as many as received him, to them gave he power to become the sons of God.¨ (185:17-26)99
Christ Jesus' beloved disciple, John, wrote: Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
And every man that hath this hope in him purifieth himself, even as he is pure.100
End of Part One
REFERENCES TO PART ONE
1 John 16:13: 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 will show you things to come.
2 Science and Health 107:1-3: In the year 1866, I discovered the Christ Science or divine laws of Life, Truth, and Love, and named my discovery Christian Science.
3 Luke 4:24.
4 Mary Baker Eddy: A Centennial Appreciation, Mary Baker Eddy: Her Fulfillment of Prophecy,¨ Julia Michael Johnston, pp.1-2.
5 See: Revelation, Chapters 10 and 12. Revelation 12:1-2, 5: 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: And she being with child cried, travailing in birth, and pained to be delivered. . . .And she 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 to his throne.
6 Christian Science Sentinel, June 5, 1943, Mrs. Eddy's Place.¨ There are 6 points. Point 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.
7 Revelation 10:1-2, partial quote, 7-10: 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 his feet as pillars of fire: And he had in his hand a little book open: . . . But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
8 Miscellany 111:15-16; 115:4-9.
9 Science and Health 147:14-23.
10 Golden Memories, Clara Shannon, C.S.D., p. 2. Some years ago our dear Leader explained to me why she struggled in coming out from the belief of life, substance, and intelligence in matter and revealing life, substance and intelligence as wholly spiritual. The reason was prenatal. See: A Biographical Sketch of Reverend Mary Baker G. Eddy, Hon. Henry Robinson, p.8: A noted clergyman said of her when she was only seven years of age, This child was sanctified before she had birth.¨
11 Retrospection and Introspection 31:9-13; See: We Knew Mary Baker Eddy, Second Series, The Star in My Crown of Rejoicing The Class of 1885,¨ C. Lulu Blackman, p.6: Many years later, when Mary was teaching her class, a student recorded this: The voice of the class said, Our Father which art in heaven.¨ As one with the class, and yet distinct from it, we heard these words in Mrs. Eddy's voice, Our dear Father which art in heaven.¨ These were the first words I heard her speak. They were arresting, compelling. There was a lilt of joy in her voice; I had the impression of a child who was unafraid, and a subtle but clear assurance was with me that she dwelt consciously, confidently in the secret place of the most High¨ (Psalm 91:1). It was not as though she had gone to the Father in prayer, but rather as though, because she was with the Father, she prayed. . . .The incident was a living illustration,¨ and added something that conveyed the very essence of her attitude on prayer. See also: No and Yes 39:17-24: True prayer is not asking God for love; it is learning to love, and to include all mankind in one affection. Prayer is the utilization of the love wherewith He loves us. Prayer begets an awakened desire to be and do good. It makes new and scientific discoveries of God, of His goodness and power. It shows us more clearly than we saw before, what we already have and are; and most of all, it shows us what God is. See also: Science and Health, page before list of Contents:
OH! Thou hast heard my prayer;
And I am blest!
This is Thy high behest:
Thou here, and everywhere.
12 Retrospection and Introspection pp.8-9, and Memoirs of Mary Baker Eddy, Adam H. Dickey, pp. 43-44; See: Science and Health 150:31-1, next page. Marginal note is: Disease mental.
13 Golden Memories, Clara Shannon, C.S.D., p. 3. (Miss Shannon quoted from the pamphlet, Christian Science History, by Septimus J. Hanna, C.S.D., p. 16, and which is found in the Congressional Library, Washington, D.C.)
14 Ibid. p. 4.
15 Ibid. p. 3; See: A Biographical Sketch of Reverend Mary Baker G. Eddy, Hon. Henry Robinson, p.7: Her father was led to believe that her brain was too large for her body, and so he kept her much out of school. She never went a full term. . .but managed always to meet the examinations, learning as it were by intuition. . . .Her favorite studies were natural history, logic, and moral science. See also: Golden Memories, Clara Shannon, C.S.D., p. 4: When she went to school, she had no difficulty in learning her lessons. If she put the books under her pillow in bed, she could still learn what was printed.
16 See: Twelve Years With Mary Baker Eddy, Rev. Irving C. Tomlinson, p. 15.
17 See: Ibid. p.14.
18 See: Memoirs of Mary Baker Eddy, Adam Dickey, p. 41.
19 A Biographical Sketch of Reverend Mary Baker G. Eddy, Hon. Henry Robinson, p. 4; See: Science and Health 461:11-15: Only by the illumination of the spiritual sense, can the light of understanding be thrown upon this Science, because Science reverses the evidence before the material senses and furnishes the eternal interpretation of God and man. Ibid. x:15-17: By thousands of well-authenticated cases of healing, she and her students have proved the worth of her teachings.
20 Twelve Years With Mary Baker Eddy, Rev. Irving C. Tomlinson, p. 20.
21 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, p. 34.
22 Ibid. pp. 34-35.
23 Retrospection and Introspection 13:3-2, next page.
24 Science and Health 359:20-28; See: Golden Memories, Clara Shannon,C.S.D., p. 8: She used to talk to me often about her mother, who was colossal in goodness and a Christian example to her children and to everyone, and whom she loved tenderly and devotedly.
25 Mary's siblings were: Samuel Dow born in 1808, Albert in 1810, George Sullivan in 1812, Abigail (Tilton) in1816, and Martha (Pilsbury) in 1819. (Some biographers spell Martha's married name: Pillsbury.)
26 A Biographical Sketch of Reverend Mary Baker G. Eddy, Hon. Henry Robinson, pp.7-8: From her brother Albert, who was a collegiate, she received lessons in the ancient tongues Hebrew, Greek, and Latin. A private tutor declared that she had mastered studies that as a fact she had never entered upon, so quick was she in comprehension. The Bible, Milton, Shakespeare, Mrs. Hemans, and Young's Night Thoughts,¨ did much toward forming her style of writing and speaking. And: from American Christian History Education Series, reprint of 1828 edition, Rosalie J. Slater, 1967, published by Foundation for American Christian Education, Anaheim, CA: Noah Webster's First Edition of An American Dictionary of The English Language (1828) was in general use in Mary's day. Noah Webster utilized sacred Scripture as a key to the meaning of words. Rosalie Slater has stated that today's Webster's Dictionary bears little or no resemblance to the original. Noah Webster considered education to be useless without the Bible, for it aided in securing the rights and privileges of a free people. He wrote in his Preface, p. 20: The United States commenced their existence under circumstances wholly novel and unexampled in the history of nations. They commenced with civilization, with learning, with science, with constitutions of free government, and with that best gift of God to man, the Christian religion.
27 Twelve Years With Mary Baker Eddy, Rev. Irving C. Tomlinson, pp. 18-19.
28 Historical and Biographical Papers, Second Series, Clifford P. Smith, pp. 24-25: Mrs. Eddy often spoke of her brother Albert to members of her household. . . . she spoke of him as the most scientific man that she ever knew before the discovery of Christian Science.
29 Golden Memories, Clara Shannon, C.S.D., p. 5.
30 Twelve Years With Mary Baker Eddy, Rev. Irving C. Tomlinson, p. 24, and Golden Memories, Clara Shannon, C.S.D., p. 5.
31 Mary Baker Eddy The Golden Days, Jewel Spangler Smaus, p.109.
32 Ibid. See: Science and Health 351:8-15: The author became a member of the orthodox Congregational Church in early years. Later she learned that her own prayers failed to heal her as did the prayers of her devout parents and the church; but when the spiritual sense of the creed was discerned in the Science of Christianity, this spiritual sense was a present help. It was the living, palpitating presence of Christ, Truth, which healed the sick. See also: Miscellany 335:23-11, next page: On the third day of her husband's illness, Mrs. Glover . . .sent for the distinguished physician who attended cases of this terrible disease as an expert. . . and was told by him that he could not conceal the fact that the case was one of yellow fever in its worst form, and nothing could save the life of her husband. In these nine days and nights of agony the young wife prayed incessantly for her husband's recovery, and was told by the expert physician that but for her prayers the patient would have died on the seventh day. The disease spread so rapidly that Mrs. Glover . . .was afraid to have her brother, George S. Baker, come to her after her husband's death, to take her back to the North. Although he desired to go to her assistance, she declined on this ground, and entrusted herself to the care of her husband's Masonic brethren, who faithfully performed their obligation to her. She makes grateful acknowledgment of this in her book, Retrospection and Introspection.¨
33 Golden Memories, Clara Shannon, C.S.D., p. 6.
34 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp. 41-42.
35 Mary Baker Eddy Museum and Historic Sites, Quarterly News, Autumn 1982, Vol. 19, No. 3, Jewel Spangler Smaus, p. 299: Mahala Sanborn lived with the Baker family for a number of years. She was related to one of the most respected founding families of Sanbornton, and was a cherished household helper, a common occupation for single women with little prospect of marriage. It has been thought that Mahala had not married until around 1848, and that she had a large share in raising Mary Glover's child in those early years. However, my recent research shows that she was actually married in 1845, just a few months after the birth of Mary Glover's son, and moved with her husband Russell Cheney to North Groton.
36 Mary Baker Eddy: The Golden Days, Jewel Spangler Smaus, p. 111.
37 Twelve Years With Mary Baker Eddy, Rev. Irving C. Tomlinson, pp. 28-29 and Mary Baker Eddy: The Golden Days, Jewel Spangler Smaus, pp. 111-112; See: The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, p. 46: The substitution of love for harshness as a means of discipline, interest for compulsion as a method of imparting knowledge, was held up to derision by the hard-headed element of the community.
38 See: Retrospection and Introspection 20:1-4: After returning to the paternal roof I lost all my husband's property, except what money I had brought with me; and remained with my parents until after my mother's decease.
39 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp.43-44, and Golden Memories, Clara Shannon, C.S.D., p. 7.
40 Mary Baker Eddy Museum and Historic Sites, Quarterly News, Autumn 1982, Vol. 19, No. 3, Jewel Spangler Smaus, p. 299.
41 Retrospection and Introspection 20:12-20.
42 Ibid. 21:13-22:2.
43 Ibid. 32:5-9, and 10-18.
44 Isaiah 54:4, 6-7, See: all of Isaiah chapter 54; See also: Science and Health 66:6-16: Trials teach mortals not to lean on a material staff, a broken reed, which pierces the heart. We do not half remember this in the sunshine of joy and prosperity. Sorrow is salutary. Through great tribulation we enter the kingdom. Trials are proofs of God's care. Spiritual development germinates not from seed sown in the soil of material hopes, but when these decay, Love propagates anew the higher joys of Spirit, which have no taint of earth. Each successive stage of experience unfolds new views of divine goodness and love.
45 Historical and Biographical Papers, Clifford P. Smith, p. 13.
46 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp. 52-54.
47 Retrospection and Introspection 20:24-26: My dominant thought in marrying again was to get back my child, but after our marriage his stepfather was not willing he should have a home with me.
48 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, p. 62.
49 Mary Baker Eddy, Lyman P. Powell, pp.291-292. The following statement was written by Mary and published in the June issue of the 1887, Christian Science Journal on page 116: As long ago as 1844 I was convinced that mortal mind produced all disease, and that the various medical systems were in no proper sense Scientific.¨
50 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp. 62-63.
51 Retrospection and Introspection 20:26-9, next page.
52 Miscellany 149:31-4, next page.
53 Mary Baker Eddy, Lyman P. Powell, pp.92-93; See: Golden Memories, Clara Shannon, C.S.D., p. 9: Living near [Mary's] home was a woman who was very kind to her and who had an only son who was going to join the forces of the North. He had been disobedient and wild. The night before leaving home [Mary] asked his mother to bring him to her room. She had bought, with almost her last dollar, a Bible and inscribed in it his name and a verse of Scripture which she desired him to repeat morning and evening. She told him that the book would save him. She wished him to promise to read a portion every day. He was much impressed with all she told him. They did not hear from him until the end of the war. Then, on his return home, he called to see Mrs. Patterson and from his pocket took a Bible the same one she had given him. He told her that it had literally saved his life, as a bullet had been prevented from piercing his body by this book.
54 Historical and Biological Papers, Clifford P. Smith, p. 23: See: Miscellaneous Writings 363:27-29: The Bible is the learned man's masterpiece, the ignorant man's dictionary, the wise man's directory. See also: 1902 Message to The Mother Church 4:28: Our thoughts of the Bible utter our lives.
55 Mary Baker Eddy: The Golden Days, Jewel S. Smaus, p.133.
56 Ibid. p.133; See: Mary Baker Eddy, Lyman P. Powell, p. 93: The foreclosure which followed sank Mrs. Patterson into the deepest depths of humiliation. As her sister [Abigail] drove her down the mountain side. . . Mrs. Patterson broke into tears, and the blind girl¨ who stumbled after on foot wept bitterly in sympathy for the woman whom she truly loved.
57 Ibid. p. 93.
58 Mary Baker Eddy: The Golden Days, Jewel Spangler Smaus, p. 135.
59 We Knew Mary Baker Eddy, First Series, Loved Memories of Mary Baker Eddy,¨ 1943, Abigail Dyer Thompson, p. 75, and, p. 74; See: 1902 Message To The Mother Church 8:29-4, next page: Spiritual love makes man conscious that God is his Father, and the consciousness of God as Love gives man power with untold furtherance. Then God becomes to him the All-presence quenching sin; the All-power giving life, health, holiness; the All-science all law and gospel.
60 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp.73-74, and Mark 10:14. See: Historical and Biographical Papers, Second Series, Clifford P. Smith, p. 59: In November, 1884, when Mrs. Eddy lived in Boston, a lady called on her and said, I am blind; I have come only to say this, for I am told you take no patients because you have so much else to do.¨ In her reply, Mrs. Eddy spoke of goodness and health as more natural than badness and disease. She also spoke of one's duty to praise God and of one's need to leave evidences material for evidences spiritual. The lady said, I can see a little better,¨ and went her way. Within a week she sent a message to Mrs. Eddy saying that her sight was perfectly restored.
61 See: Golden Memories, Clara Shannon, C.S.D., p.9: Her husband, a surgeon dentist, Dr. Patterson, was sent with two senators to pay the soldiers of the North. On arrival near the boundary, he was enticed into conversation by Southerners in disguise, who induced their enemies to cross the boundary about three feet. They then suddenly pronounced them prisoners and took them to Libby prison. The senators were never heard from again, but Dr. Patterson escaped in a marvelous manner, returning home some weeks later. This was the result of his wife's prayers for his protection.
62 Ibid. During this time [Mary] had been removed to her husband's brother's house and her bed was placed near the window. One day she saw approaching what appeared to be a tramp in tattered clothing. He knocked at the door and told his brother that he was starving, after weeks of exposure in finding his way home. His brother did not recognize him and sent him away. [Mary], however, called out that it was Dr. Patterson and told them to take him in and give him food. After this, he lectured in many places, telling of his many experiences and wearing part of the same clothing in which he had returned home. See: Mary Baker Eddy, Lyman P. Powell, pp. 117, and 297: In 1862, poor and sick as [Mary] was, from her husband's brother [John] she borrowed thirty dollars, with which to try to bring about the release of her blundering husband from prison. . . .This she paid back with interest, amounting to ninety-six dollars, thirty-five years later, in 1899, in reply to an appeal from John Patterson, then eighty years old and destitute.
63 Mr. Phineas Parkhurst Quimby was commonly known as Doctor, as were some of the early practitioners of Christian Science. Later, this By-Law was published in the Church Manual on page 45: Legal Titles. . . Students of Christian Science must drop the titles of Reverend and Doctor, except those who have received these titles under the laws of the State. Mr. Quimby was trained as a clockmaker. He had also learned how to hypnotize effectively. Realizing that he had an aptitude for influencing the human mind, he gave public demonstrations of his mesmeric ability prior to beginning his magnetic treatments, for which he became well known, and much sought-after, in Portland, Maine. See also: Church Manual p. 53: Not to Learn Hypnotism. SECT. 9. Members of this Church shall not learn hypnotism on penalty of being excommunicated from this Church.
64 Mary Baker Eddy, Lyman P. Powell, p. 99: [Mary] had heard of [Mr. Quimby] a year before, for stories were in wide circulation of his magic cures. People reported that he used no medicine and was particularly helpful in afflictions of long standing. Her husband was so impressed that on October 14, 1861, he wrote Quimby: My wife has been an invalid for a number of years; is not able to sit up but a little, and we wish to have the benefit of your wonderful power in her case. If you are soon coming to Concord I shall carry her up to you, and if you are not coming there we may try to carry her to Portland if you remain there.
65 Miscellany 306:22-308:4; See: Mary Baker Eddy, Lyman P. Powell, p. 102: [Quimby] was impressed by [Mary], as by no other patient. More than once, he buoyantly remarked She is a devilish bright woman.¨ As weeks went by, Mrs. Patterson grew greater in his estimation, which once led him to remark to another patient: This is a very wonderful woman, and in comparison I am the man, but Mary is the Christ.¨ See: Historical and Biographical Papers, Clifford P. Smith, pp. 26-27: The Mother Church has affidavits from a number of persons who knew Mr. Quimby in his later years and afterward became Christian Scientists. One of these affidavits is from Mrs. Emma A. Thompson, who went to Mr. Quimby as a patient in Portland in 1862, while Mrs. Patterson was also one of his patients. The following excerpts are from Mrs. Thompson's affidavit: His treatment consisted in placing bands on his wrists, plunging his hands in cold water, manipulating the head and making passes down the body. He asked me to concentrate my mind on him and to think of nothing and nobody but him. He requested the members of the family to leave the room, as he said he could not control my mind with any one else present. As the relief came to me, he suffered greatly himself, saying that he took my pain. . . .The only instructions ever given me by him were to concentrate my mind on him and drink water until the pain was relieved. . . .There was nothing in Dr. Quimby's method of treating disease which bears any resemblance to the teachings or methods of Christian Science. He never spoke of God to me, or referred to any other power or person but himself.¨ More than twenty years later, Mrs. Emma A. Thompson, C.S.D., became interested in Christian Science.
She was healed by reading Science and Health, and soon became a Christian Science practitioner and teacher. She was Abigail Dyer Thompson's mother. (See: First Series, We Knew Mary Baker Eddy.)
66 Golden Memories, Clara Shannon, C.S.D., p. 10.
67 Mary Baker Eddy, Lyman P. Powell, p. 110. This statement was made to the author, Lyman P. Powell, by Sarah G. Crosby.
68 Miscellaneous Writings 379:17-18.
69 In later editions of Science and Health, Mary's healing is written impersonally. See: page 221 in the final edition of Science and Health, under the Marginal note: Starvation and dyspepsia: I knew a person who when quite a child adopted the Graham system to cure dyspepsia. For many years, he ate only bread and vegetables, and drank nothing but water. His dyspepsia increasing, he decided that his diet should be more rigid, and thereafter he partook of but one meal in twenty-four hours, this meal consisting of only a thin slice of bread without water. His physician also recommended that he should not wet his parched throat until three hours after eating. He passed many weary years in hunger and weakness, almost in starvation, and finally made up his mind to die, having exhausted the skill of the doctors, who kindly informed him that death was indeed his only alternative. At this point Christian Science saved him, and he is now in perfect health without a vestige of the old complaint.
70 Retrospection and Introspection 23:6-12. Mark Baker left the bulk of his considerable estate to his son, George Sullivan Baker, who had given Mark a grandson, whom Mark preferred. Mark's three daughters were each left one dollar.
71 See: Isaiah chapters 53-54, Micah 5:2-3, Zechariah 4:14 (see all chapter 4), John 15:26, Revelation chapters 10, and 12, and Revelation 12:5, partial quote.
72 Mary Baker Eddy, Lyman P. Powell, p. 297: Dr. Cushing wrote the author [Powell] that Dr. Patterson was not even at home when his wife had her fall in Lynn, and had to be brought down from New Hampshire by telegram the next day. He was rarely where he should have been when needed.
73 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp. 128-129: [Dr. Cushing] related [to Sibyl Wilbur] that Mrs. Patterson was taken up unconscious and remained unconscious during the night and he believed her to be suffering from a concussion, and possibly spinal dislocation. See: Five Historic Houses, p. 22, partial quote: In an interview with Mrs. Longyear, as recorded in her diary of January 14, 1921, Mr. Newhall, a young milkman, said: After the accident I went to deliver milk to Mrs. Carrie Milletts and she asked me to go and tell Minister Jonas B. Clark to come and see her, tell him' she says, ¥Sister Patterson has met with an accident and that Dr. Cushing says she has broken her spine and will never walk again.' Never take another step! Mrs. Milletts said her legs were actually without life.¨
74 Mary Baker Eddy, Lyman P. Powell, pp. 114-115.
75 Miscellaneous Writings 24:4-18; See: Science and Health 573:3-12: The Revelator was on our plane of existence, while yet beholding what the eye cannot see, that which is invisible to the uninspired thought. This testimony of Holy Writ sustains the fact in Science, that the heavens and earth to one human consciousness, that consciousness which God bestows, are spiritual, while to another, the unillumined human mind, the vision is material. This shows unmistakably that what the human mind terms matter and spirit indicates states and stages of consciousness.
76 Retrospection and Introspection p. 23: 13-24; See: From Laura E. Sargent's notebook, (owned by Mrs. Minnie McDonald, the daughter of Victoria Sargent, C.S.D.) in Laura's own handwriting: December 9, 1903: [Mrs. Eddy] told us that when she discovered Science she came out of a belief of invalidism into a belief of health into the Science of health. When she said this I saw what Jesus meant when he prophesied the coming of the son of man with power and great glory.
77 See: Christ's Second Coming, Doris Grekel, pp.5-6: Early in the twentieth century a book was found entitled The Time of the End. As early as 1571 a D.D. advanced the idea that the reappearing of Christ would occur in 1866.¨ See also: Miscellany 181:27-32: It is authentically said that one expositor of Daniel's dates fixed the year 1866 or 1867 for the return of Christ the return of the spiritual idea to the material earth or antipode of heaven. It is a marked coincidence that those dates were the first two years of my discovery of Christian Science.
78 Miscellaneous Writings 179:31-10, next page; See Golden Memories, Clara Shannon, C.S.D., pp. 9-10: The history of her healing from a severe accident when she slipped on the ice has been recorded, so I will not go into particulars about that. Mother told me that when she was lying unconscious on the bed, her old friend and pastor of the church of which she was a member called to ask of her condition. Seeing her unconscious, he spoke to her and that seemed to reach her thought and roused her to consciousness. It was Sunday morning and he was on his way to church. He told her this, and she said, Come back.¨ He said he would come back, but that she would not be there. It seemed as though she would have passed away before his return. Then to his amazement she met him at the door.
It was at that time that she turned to her Bible and read the texts that are mentioned in her writings. She rose from her bed, dressed herself and went downstairs. When the dear grandmother, the one she called Grandma,¨ saw her, she said, Oh, has Christ come again to earth?¨ And our Leader said, Grandma, he never left.¨ Years afterward I asked the grandson of this old lady about the experience, and he said he often heard his grandmother speak of it. These are memories of things Mother told me about quite independent of her writings.
79 Mary Baker Eddy, Lyman P. Powell, p. 117.
80 See: Christian Science Sentinel, January 11, 1930, p. 374: Words fail to express my gratitude for all that Christian Science has done for me. From early childhood I had been very delicate, and had been constantly under the care of doctors. I left two hospitals as incurable, suffering from a diseased organ, bladder trouble, St. Vitus's dance, and chronic neurasthenia. In the spring of 1922 I became a chronic invalid, after many specialists had been consulted. Three years later I became unconscious. I lay in this condition a year and eight months with no possible chance of recovery. The trouble was diagnosed as tumor on the brain, which caused me to be blind, deaf, and dumb. In this condition, materia medica could do nothing for me.
My mother was advised to put me into an asylum, but this she was unwilling to do. She promised the doctors that she would never leave me, and for five years she faithfully nursed me. During the whole of this time I was attended by doctors, who administered increasing doses of morphia daily for two years. It was then that a Christian Scientist called at our home and asked my mother to try Christian Science, as she was sure it could heal me. My mother refused, saying that everything possible had been tried.
A few weeks later, when the doctor called, he gave very little hope of my living through the day. The lady again begged my mother to try Christian Science, and, feeling it was the last resource, she said she would. A practitioner was telephoned for and at once lovingly came to my aid. After a few weeks of faithful work I was able to speak, hear, and to get up a little. Being now able to understand something of what was said to me I was most anxious to learn more of this great truth and loved to have people read to me from the textbook, Science and Health with Key to the Scriptures¨ by Mary Baker Eddy. One evening when the practitioner and the lady who had been so very helpful to me came in to go through the Lesson-Sermon, they gave me the Bible to hold so that I might feel I was helping with the Lesson. Restlessly turning over the pages I found myself reading these words: Your Father knoweth what things ye have need of, before ye ask him.¨ O! the joy of being able to see once again was indeed wonderful; it was like being born again.
As my faculties were now fully restored and I was able to read for myself, the practitioner pointed out that I must give up the morphia, for I was still taking it daily in large doses, my mother being unwilling to dismiss the doctor. I felt this was asking too much, as I had been told it would take a very long time before I could do without it. That night I took the usual dose but was unable to sleep; the faithful work of the practitioner seemed to have robbed the morphia of its power, and I realized it is indeed the truth that heals. From that moment I have never touched morphia or any other drug, though for years I had not slept without one.
I am now completely free and able to live a useful life, whereas before I had been a burden to myself and to all around me. My gratitude is indeed great to God; to Mrs. Eddy, our dear Leader, who revealed this great truth to the world; to the practitioner who did such faithful work and was so lovingly patient; and to the lady who came with a message of hope in my hour of greatest need. (Mrs.) ALICE SOLE, Guildford, Surrey, England.
81 Christ and Christmas, verses 2-3.
82 The Life of Mary Baker Eddy, Sibyl Wilbur, 1913, pp. 130-131; and pp.134-136: She had risen as it were from death. Her friends immediately set up an argument that she was self-deluded, that she ought to be flat upon her back, that she was defying the laws of nature. This clamor of fear had a temporary effect upon her; it bewildered her into some doubt of her ability to maintain her discovery, even into some doubt as to its basis in truth. . . .Her whole environment was about to be changed, for she was to be left without family and with the barest means of subsistence. Her faith faltered, her limbs trembled, but backwards she could not go. It dawned upon her more and more insistently that God had laid a work upon her. The truth of spiritual being had illumined her and to acquaint humanity with this truth became imperative. See also: Retrospection and Introspection 27:15-28: In Longfellow's language,
But the feeble hands and helpless,
Groping blindly in the darkness,
Touch God's right hand in that darkness,
And are lifted up and strengthened.
As sweet music ripples in one's first thoughts of it like the brooklet in its meandering midst pebbles and rocks, before the mind can duly express it to the ear, so the harmony of divine Science first broke upon my sense, before gathering experience and confidence to articulate it. Its natural manifestation is beautiful and euphonious, but its written expression increases in power and perfection under the guidance of the great Master.
83 Science and Health 107:7-10, partial quote.
84 John 14:26; See: Science and Health 55: 27-29: 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.
85 Miscellaneous Writings pp. 398-399: COMMUNION HYMN.
86 Luke 2:8-14; Matthew 2:1-12: Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.
87 Retrospection and Introspection 70:20-22; See:Mrs. Eddy's Place,¨ Christian Science Sentinel, June 5, 1943, Points 1, and 6: 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. . . . 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.
88 Science and Health 109:24-27; See: Isaiah 9:2, 6-7, partial quote: The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. . . .For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. . . .The zeal of the Lord of hosts will perform this.
89 Revelation 12:5, partial quote.
90 Tent Life In Siberia, George Kennan, pp.331-336: It was a cold, dark, but clear winter's night, and the sky in the earlier part of the evening showed no signs of the magnificent illumination which was already being prepared. A few streamers wavered now and then in the North, and a faint radiance like that of the rising moon shone above the dark belt of shrubbery which bordered the river; but this was a common occurrence, and it excited no notice or remark.
Late in the evening, just as we were preparing to go to bed, Dodd happened to go out of doors for a moment to look after his dogs; but no sooner had he reached the outer door of the entry than he came rushing back, his face ablaze with excitement, shouting Kennan! Robinson! Come out, quick!¨ With a vague impression that the village must be on fire, I sprang up, and without stopping to put on any furs, ran hastily out, followed closely by Robinson, Harder, and Smith.
As we emerged into the open air there burst suddenly upon our startled eyes the grandest exhibition of vivid dazzling light and color of which the mind can conceive. The whole universe seemed to be on fire. A broad arch of brilliant prismatic colors spanned the heavens from east to west like a gigantic rainbow, with a long fringe of crimson and yellow streamers stretching up from its convex edge to the very zenith.
At short intervals of one or two seconds, wide, luminous bands, parallel with the arch, rose suddenly out of the northen horizon and swept with a swift, steady majesty across the whole heavens, like long breakers of phosphorescent light rolling in from some limitless ocean of space.
Every portion of the vast arch was momentarily wavering, trembling, and changing color, and the brilliant streamers which fringed its edge swept back and forth in great curves, like the fiery sword of the angel at the gate of Eden. In a moment the vast Auroral rainbow, with all its wavering streamers, began to move slowly up toward the zenith, and a second arch of equal brilliancy formed directly under it, shooting up another long serried row of slender colored lances toward the North Star, like a battalion of the celestial host presenting arms to its commanding angel. Every instant the display increased in unearthly grandeur.
The luminous bands revolved swiftly, like the spokes of a great wheel of light across the heavens; the streamers hurried back and forth with swift, tremulous motion from the ends of the arches to the centre, and now and then a great wave of crimson would surge up from the north and fairly deluge the whole sky with color, tingeing the white snowy earth far and wide with its rosy reflection.
But as the words of the prophecy, And the heavens shall be turned to blood,¨ formed themselves upon my lips, the crimson suddenly vanished, and a lightning flash of vivid orange startled us with its wide, all-pervading glare, which extended even to the southern horizon, as if the whole volume of the atmosphere had suddenly taken fire. I even held my breath a moment, as I listened for the tremendous crash of thunder which it seemed to me must follow this sudden burst of vivid light; but in heaven or earth there was not a sound to break the calm silence of night, save the hastily-muttered prayers of the frightened native at my side, as he crossed himself and kneeled down before the visible majesty of God.
I could not imagine any possible addition which even Almighty power could make to the grandeur of the Aurora as it now appeared. The rapid alternations of crimson, blue, green, and yellow in the sky were reflected so vividly from the white surface of the snow, that the whole world seemed now steeped in blood, and then quivering in an atmosphere of pale, ghastly green, through which shone the unspeakable glories of mighty crimson and yellow arches.
But the end was not yet. As we watched with upturned faces the swift ebb and flow of these great celestial tides of colored light, the last seal of the glorious revelation was suddenly broken, and both arches were simultaneously shivered into a thousand parallel perpendicular bars, every one of which displayed in regular order, from top to bottom, the seven primary colors of the solar spectrum.
From horizon to horizon there now stretched two vast curving bridges of colored bars, across which we almost expected to see, passing and repassing, the bright inhabitants of another world. Amid cries of astonishment and exclamations of God have mercy!¨ from the startled natives, these innumerable bars began to move, with a swift dancing motion, back and forth along the whole extent of both arches, passing each other from side to side with such bewildering rapidity, that the eye was lost in the attempt to follow them. The whole concave of heaven seemed transformed into one great revolving kaleidoscope of shattered rainbows.
Never had I even dreamed of such an aurora as this, and I am not ashamed to confess that its magnificence at that moment overawed and frightened me. The whole sky, from zenith to horizon, was one molten mantling sea of color and fire, crimson and purple, and scarlet and green, and colors for which there are no words in language and no ideas in the mind, things which can only be conceived while they are visible.¨
The signs and portents¨ in the heavens were grand enough to herald the destruction of a world: flashes of rich quivering color, covering half the sky for an instant and then vanishing like summer lightning; brilliant green streamers shooting swiftly but silently up across the zenith; thousands of variegated bars sweeping past each other in two magnificent arches, and great luminous waves rolling in from the inter-planetary spaces and breaking in long lines of radiant glory upon the shallow atmosphere of a darkened world.
With the separation of the two arches into component bars it reached it utmost magnificence, and from that time its supernatural beauty slowly but steadily faded. The first arch broke up, and soon after it the second; the flashes of color appeared less and less frequently; the luminous bands ceased to revolve across the zenith; and in an hour nothing remained in the dark starry heavens to remind us of the Aurora, except a few faint Magellan clouds of luminous vapor. See: Christian Science Sentinel, May 11, 1907, p. 675: AN ARCTIC AURORA.
91 The Healer The Healing Work of Mary Baker Eddy, David Lawson Keyston, p. 22.
92 Christ and Christmas, verse 13.
93 The Healer The Healing Work of Mary Baker Eddy, David Lawson Keyston, pp.20-21: The Board of Directors of The Mother Church asked Miss Jones, a Christian Science practitioner, who later became a Christian Science teacher, if she had the time to do this important work. In her report, Miss Jones wrote that she believed that the date was February 12th.
94 Ibid. p. 20: THE DEAD ALIVE. The people of Norwich, Conn, are much exercised about an occurrence which took place in that city a few nights since. On Sunday night the resurrectionists dug up the body of a young lady who had been buried that afternoon, and succeeded beyond their anticipations. She had been buried while in a cataleptic fit, and upon being exposed to the night air animation was restored. The resurrectionists fled and she walked home. Her parents refused to admit her, believing her to be a ghost. She then went to the house of a young man to whom she was engaged. He took her in, and on Monday morning they were married. This reads like romance but is said to be the literal truth.¨ Resurrectionists or resurrection-men were body snatchers who pillaged fresh graves for corpses which were usually sold to medical schools for dissection.
95 Matthew 27:50-54.
96 Mary Baker Eddy: A Centennial Appreciation, Mary Baker Eddy: Her Fulfillment of Prophecy, Julia M. Johnston, p. 5.
97 See: Christian Science Journal, June 1899, pp. 206-207: By request I send you the healing of my husband's mother, Mrs. Mary Overman, who was healed of malignant cancer of the face a few years ago. It may encourage some one struggling with age and disease as she was. Her healing seemed slow but she was faithful and never discouraged. When the demonstration was made there was not even the disfiguring scar left, and this to the world seemed more miraculous than the healing itself. This was not done in a corner, and many who do not believe Christian Science admit that she was healed of cancer, but say they do not understand it. Some time after this father passed away with pneumonia under the doctor's care. The doctor from the first offered the family no encouragement, saying if he were a few years younger there would be some hope, but not at his age. A few weeks after his decease mother was stricken with the same dread disease, only apparently worse, having complications that it seemed impossible to recover from. But she would not have a doctor. When relatives and friends found she would have nothing but Christian Science, a good healer was telegraphed to and the claim vanished before divine Love like mist before the sun.
Of course every one was surprised, as it was generally believed there was not a shadow of hope, since mother was older than father; besides the claim seemed worse. When the family physician found that she did not want his services, he said, Good for grandma! She has a right to have her choice in healing. No one has the right to make her take medicine or have an M. D.¨ Mother is now well and spry, and is nearly eighty; reads all the Christian Science literature and her Bible without glasses. One thing she says she feels quite sure of, that is, that people oppose Christian Science because a woman discovered it. Any one desiring to know of this case can write to any of the older settlers of our little town.
Mrs. Lucinda M. Overman, Stella, Neb.
See also: Science and Health 208:12-16: It is not in accordance with the goodness of God's character that He should make man sick, then leave man to heal himself; it is absurd to suppose that matter can both cause and cure disease, or that Spirit, God, produces disease and leaves the remedy to matter. Ibid. 423:8-14: The Christian Scientist, understanding scientifically that all is Mind, commences with mental causation, the truth of being, to destroy the error. This corrective is an alterative, reaching to every part of the human system. According to Scripture, it searches the joints and marrow,¨ and it restores the harmony of man.
98 Christian Science Sentinel, June 15, 1907, p. 791: [A letter written to Mrs. Eddy from Erie, Pa. May 23, 1907] Discoverer of Truth: Something over twenty-one years ago Christian Science discovered me, and at a time when I greatly needed its uplifting and energizing influence. I was at that time addicted to the use of intoxicants, tobacco, profanity, and other sins that follow in their wake, contracted principally in the two and a half years that I served as a soldier in the Civil War, and these evils remained with me until they were destroyed by the application of your great discovery. Now, at the age of nearly three score and ten years, I find myself a far better man, mentally, morally, and physically than I can ever remember of being before, and I know this was brought about by the teachings promulgated by you.
I read your book, Science and Health with Key to the Scriptures,¨ at least three times a day, and also love to study the sayings of the lowly Nazarene, who said, The words I speak unto you, they are spirit, and they are life.¨ I have proved many times (notably two) that God, good, is a present help in time of trouble. Once on a railroad train I was struck a blow that threw me very near the border-line of mortal existence, and while in the valley of the shadow of death¨ (to mortal sense), the teachings found in the little book¨ above referred to came to my rescue and lifted me out of it. Again, in the compound fracture of my right arm, which was completely restored to its normal condition without the aid of matter surgeon or the application of any material remedies, such as splints, bandages, lotions, or liniments; proving again, as Jesus said, The Father that dwelleth in me, he doeth the works.¨ If what I have written you will bring one ray of joy or comfort to your consciousness, I shall have accomplished my whole and entire purpose.
With great admiration for what has been done for humanity, through you, I am
Very sincerely yours,
GEORGE W. CHAFEE.
99 See: Christian Science Journal, December 1900, pp. 575-576: I would like to give my testimony of what Christian Science has done for me. In September, 1895, I underwent an operation for catarrh of the head, the physicians inserting a rubber tube two and three quarter inches long. The next morning after the operation the rubber tube could not be found, so they inserted another of the same size. I suffered so much afterwards that they frequently probed for the lost tube, but could not find it. In the early part of December, 1899, my suffering for a day and a half was such that I thought I would go crazy. My son went for two physicians, but when they saw me they said they could do nothing for me. I told my son to telephone to Saginaw, Mich., a place near my home, and see if a Christian Scientist I had heard of, would come and treat me. She was just going to leave her home for the depot to take the night train for Chicago to attend her association which met the next day, and referred me to other Christian Scientists who would be able to take the case; but my son told her I desired her to take the case. She said the best she could do was to give me absent treatment, that in a few minutes she would be aboard the train and would devote her time to the case at once, and requested that I write her in the morning my condition, sending it to her address in Chicago.
Before my son returned from the telephone I was free from pain and dropped to sleep and did not wake up until morning. I sent a letter as directed, telling her how I was, but to continue the treatment. In two weeks and two days to my surprise the long-lost rubber tube made its appearance in my jaw preceded by large quantities of decayed matter. Truth had searched it out and brought it to the surface, after being there five years and three months, to the surprise of us all, even my physicians (who borrowed it to show, but I have never been able to get it since), and then I did not wonder I had suffered so much with my head, which is entirely well now and free from all pain, and has been ever since. I had not told the healer about the surgical operation and long-lost rubber tube, for I did not suppose that had anything to do with my trouble; but Truth as found in Christian Science is mighty, and I feel that I want to tell others how thankful I am for Christian Science and to dear Mrs. Eddy for what she has given to the whole world. Mrs. Mary B. Newcombe, Bay City, Mich.
100 First John 3:1-3.
Give her of the fruit of her hands; and let her own works praise her in the gates (Proverbs 31:31).
End of References to Part One
Copyrighted material (2015) Kerry M. Knobelsdorff
Excerpt from “The Life of Mary Baker Eddy” by Sibyl Wilbur, 1929, pages 189-191:
Mrs. Mary Baker Glover’s] first pupils came from the shoe shops. . . .The students who were drawn together were workers; their hands were stained with the leather and tools of the day’s occupation;. . . .They could not come to Mrs. Glover in the daytime, for their days were full of toil. At night, then, these first classes met, and it was in the heat of July and August. In the barely furnished upper chamber a lamp was burning, . . . .and from the common over the way the hum of the careless and free, . . . invaded the quiet of the room. Yet that quiet was permeated by the voice of a teacher at whose words the hearts of those workmen burned within them. . . .Mary Baker laid her finger upon the central motive of life those summer evenings on Lynn Common, and the response was a realization of divine consciousness which reached throughout the world, not immediately, but gradually, persistently as the years passed. And that moment of exquisite tenderness evoked in the humble upper chamber seems destined to swell into an eon, where time melts into eternity; for it was in such a moment that the understanding of divine consciousness was imparted.
“God is no respecter of persons,” St. Peter discovered. He had seen the despised Nazarene impart this consciousness to the fishermen on the shores of Galilee. The shoe-worker from his dingy bench, . . . saw the walls of his limitation melt, and experienced the inrush of being where the lilies of annunciating spring. To these students Mary Baker was not somber, austere, or formidable. She was invariably interested and interesting, possessing a sympathy which went deep down to the heart of things. She rebuked sin and sickness alike and there was an invariableness about her queries and her eyes which searched their lives. Some could not endure such testing and fell away; others stood fast and experienced amazing results in their lives. There were healings of consumption, of tumor, of dropsy, and other extreme cases of disease made by these students, and such results were so amazing to the students that some of them were confounded by their very success. (Published by The Christian Science Publishing Society, Boston, MA.)