Christian Science: Difference between revisions

Christian Science
Christian Science
	The First Church of Christ, Scientist at the Christian Science Center in Boston with the original Mother Church (1894) in the foreground and the Mother Church Extension (1906) behind it.
Scripture	Science and Health with Key to the Scriptures by Mary Baker Eddy and the Bible
Theology	"Basic teachings", Church of Christ, Scientist
Founder	Mary Baker Eddy (1821–1910)
Members	Estimated 106,000 in the United States in 1990 and under 50,000 in 2009; according to the church, 400,000 worldwide in 2008.
Official website	christianscience.com

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Christian Science is a set of beliefs and practices which are associated with members of the Church of Christ, Scientist. Adherents are commonly known as Christian Scientists or students of Christian Science, and the church is sometimes informally known as the Christian Science church. It was founded in 1879 in New England by Mary Baker Eddy, who wrote the 1875 book Science and Health with Key to the Scriptures, which outlined the theology of Christian Science.^{[n 2]} The book became Christian Science's central text, along with the Bible, and by 2001 had sold over nine million copies.^[5]

Eddy and 26 followers were granted a charter by the Commonwealth of Massachusetts in 1879 to found the "Church of Christ (Scientist)"; the church would be reorganized under the name "Church of Christ, Scientist" in 1892.^[6] The Mother Church, The First Church of Christ, Scientist, was built in Boston, Massachusetts, in 1894.^[7] Christian Science became the fastest growing religion in the United States, with nearly 270,000 members there by 1936, a figure that had declined to just over 100,000 by 1990^[8] and reportedly to under 50,000 by 2009.^[3] The church is known for its newspaper, The Christian Science Monitor, which won seven Pulitzer Prizes between 1950 and 2002, and for its public Reading Rooms around the world.^{[n 3]}

Christian Science's religious tenets differ considerably from many other Christian denominations, including key concepts such as the Trinity, the divinity of Jesus, atonement, the resurrection, and the Eucharist.^[10]^[11] Eddy, for her part, described Christian Science as a return to "primitive Christianity and its lost element of healing".^[12] Adherents subscribe to a radical form of philosophical idealism, believing that reality is purely spiritual and the material world an illusion.^[13] This includes the view that disease is a mental error rather than physical disorder, and that the sick should be treated not by medicine but by a form of prayer that seeks to correct the beliefs responsible for the illusion of ill health.^[14]^[15]

The church does not require that Christian Scientists avoid medical care—adherents use dentists, optometrists, obstetricians, physicians for broken bones, and vaccination when required by law—but maintains that Christian Science prayer is most effective when not combined with medicine.^[16]^[17] The reliance on prayer and avoidance of medical treatment has been blamed for the deaths of several adherents and their children. Between the 1880s and 1990s, parents and others were prosecuted for, and in a few cases convicted of, manslaughter or neglect.^[18]

Overview

Metaphysical family

Several periods of Protestant Christian revival nurtured a proliferation of new religious movements in the United States.^[19] In the latter half of the 19th century these included what came to be known as the metaphysical family: groups such as Christian Science, Divine Science, the Unity School of Christianity, and (later) the United Church of Religious Science.^{[n 4]} From the 1890s the liberal section of the movement became known as New Thought, in part to distinguish it from the more authoritarian Christian Science.^[25]

The term metaphysical referred to the movement's philosophical idealism, a belief in the primacy of the mental world.^{[n 5]} Adherents believed that material phenomena were the result of mental states, a view expressed as "life is consciousness" and "God is mind." The supreme cause was referred to as Divine Mind, Truth, God, Love, Life, Spirit, Principle or Father–Mother, reflecting elements of Plato, Hinduism, Berkeley, Hegel, Swedenborg, and transcendentalism.^[27]^[28]

The metaphysical groups became known as the mind-cure movement because of their strong focus on healing.^[29]^{[n 6]} Medical practice was in its infancy, and patients regularly fared better without it. This provided fertile soil for the mind-cure groups, who argued that sickness was an absence of "right thinking" or failure to connect to Divine Mind.^[32] The movement traced its roots in the United States to Phineas Parkhurst Quimby (1802–1866), a New England clockmaker turned mental healer. His advertising flyer, "To the Sick" included this explanation of his clairvoyant methodology: "he gives no medicines and makes no outward applications, but simply sits down by the patients, tells them their feelings and what they think is their disease. If the patients admit that he tells them their feelings, &c., then his explanation is the cure; and, if he succeeds in correcting their error, he changes the fluids of the system and establishes the truth, or health. The Truth is the Cure. This mode of practise applies to all cases. If no explanation is given, no charge is made, for no effect is produced."^[33]^{[n 7]} Mary Baker Eddy had been a patient of his (1862–1865), leading to debate about how much of Christian Science was based on his ideas.^[35]

New Thought and Christian Science differed in that Eddy saw her views as a unique and final revelation.^[36]^{[n 8]} Eddy's idea of malicious animal magnetism (that people can be harmed by the bad thoughts of others) marked another distinction, introducing an element of fear that was absent from the New Thought literature.^[38]^[39] Most significantly, she dismissed the material world as an illusion, rather than as merely subordinate to Mind, leading her to reject the use of medicine, or materia medica, and making Christian Science the most controversial of the metaphysical groups. Reality for Eddy was purely spiritual.^[40]^{[n 9]}

Christian Science theology

Christian Science seal, with the Cross and Crown and words from Matthew 10:8

Christian Science leaders place their religion within mainstream Christian teaching, according to J. Gordon Melton, and reject any identification with the New Thought movement.^{[n 10]} Eddy was strongly influenced by her Congregationalist upbringing.^[43] According to the church's tenets, adherents accept "the inspired Word of the Bible as [their] sufficient guide to eternal Life ... acknowledge and adore one supreme and infinite God ... [and] acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God's image and likeness."^[44] When founding the Church of Christ, Scientist, in April 1879, Eddy wrote that she wanted to "reinstate primitive Christianity and its lost element of healing".^[12] Later she suggested that Christian Science was a kind of second coming and that Science and Health was an inspired text.^{[n 11]}^[47] In 1895, in the Manual of the Mother Church, she ordained the Bible and Science and Health as "Pastor over the Mother Church".^[48]

Christian Science theology differs in several respects from that of traditional Christianity. Eddy's Science and Health reinterprets key Christian concepts, including the Trinity, divinity of Jesus, atonement, and resurrection; beginning with the 1883 edition, she added "with a Key to the Scriptures" to the title and included a glossary that redefined the Christian vocabulary.^{[n 10]} At the core of Eddy's theology is the view that the spiritual world is the only reality and is entirely good, and that the material world, with its evil, sickness and death, is an illusion. Eddy saw humanity as an "idea of Mind" that is "perfect, eternal, unlimited, and reflects the divine", according to Bryan Wilson; what she called "mortal man" is simply humanity's distorted view of itself.^[51] Despite her view of the non-existence of evil, an important element of Christian Science theology is that evil thought, in the form of malicious animal magnetism, can cause harm, even if the harm is only apparent.^[52]

Eddy viewed God not as a person but as "All-in-all". Although she often described God in the language of personhood—she used the term "Father–Mother God" (as did Ann Lee, the founder of Shakerism), and in the third edition of Science and Health she referred to God as "she"—God is mostly represented in Christian Science by the synonyms "Mind, Spirit, Soul, Principle, Life, Truth, Love".^[53]^{[n 12]} The Holy Ghost is Christian Science, and heaven and hell are states of mind.^{[n 13]} There is no supplication in Christian Science prayer. The process involves the Scientist engaging in a silent argument to affirm to herself the unreality of matter, something Christian Science practitioners will do for a fee, including in absentia, to address ill health or other problems.^[56] Wilson writes that Christian Science healing is "not curative ... on its own premises, but rather preventative of ill health, accident and misfortune, since it claims to lead to a state of consciousness where these things do not exist. What heals is the realization that there is nothing really to heal."^[57] It is a closed system of thought, viewed as infallible if performed correctly; healing confirms the power of Truth, but its absence derives from the failure, specifically the bad thoughts, of individuals.^[58]

Eddy accepted as true the creation narrative in the Book of Genesis up to chapter 2, verse 6—that God created man in his image and likeness—but she rejected the rest "as the story of the false and the material", according to Wilson.^[59] Her theology is nontrinitarian: she viewed the Trinity as suggestive of polytheism.^{[n 14]} She saw Jesus as a Christian Scientist, a "Way-shower" between humanity and God,^[61] and she distinguished between Jesus the man and the concept of Christ, the latter a synonym for Truth and Jesus the first person fully to manifest it.^[62] The crucifixion was not a divine sacrifice for the sins of humanity, the atonement (the forgiveness of sin through Jesus's suffering) "not the bribing of God by offerings", writes Wilson, but an "at-one-ment" with God.^[63] Her views on life after death were vague and, according to Wilson, "there is no doctrine of the soul" in Christian Science: "[A]fter death, the individual continues his probationary state until he has worked out his own salvation by proving the truths of Christian Science."^[14] Eddy did not believe that the dead and living could communicate.^[64]

To the more conservative of the Protestant clergy, Eddy's view of Science and Health as divinely inspired was a challenge to the Bible's authority.^[65] "Eddyism" was viewed as a cult; one of the first uses of the modern sense of the word was in A. H. Barrington's Anti-Christian Cults (1898), a book about Spiritualism, Theosophy and Christian Science.^[66] In a few cases Christian Scientists were expelled from Christian congregations, but ministers also worried that their parishioners were choosing to leave. In May 1885 the London Times' Boston correspondent wrote about the "Boston mind-cure craze": "Scores of the most valued Church members are joining the Christian Scientist branch of the metaphysical organization, and it has thus far been impossible to check the defection."^[67] In 1907 Mark Twain described the appeal of the new religion to its adherents:

[Mrs. Eddy] has delivered to them a religion which has revolutionized their lives, banished the glooms that shadowed them, and filled them and flooded them with sunshine and gladness and peace; a religion which has no hell; a religion whose heaven is not put off to another time, with a break and a gulf between, but begins here and now, and melts into eternity as fancies of the waking day melt into the dreams of sleep.
They believe it is a Christianity that is in the New Testament; that it has always been there, that in the drift of ages it was lost through disuse and neglect, and that this benefactor has found it and given it back to men, turning the night of life into day, its terrors into myths, its lamentations into songs of emancipation and rejoicing.
There we have Mrs. Eddy as her followers see her. ... They sincerely believe that Mrs. Eddy's character is pure and perfect and beautiful, and her history without stain or blot or blemish. But that does not settle it.^[68]

History

Mary Baker Eddy and the early Christian Science movement

Mary Baker Eddy was born Mary Morse Baker on a farm in Bow, New Hampshire, the youngest of six children in a religious family of Protestant Congregationalists.^[69] In common with most women at the time, Eddy was given little formal education, but read widely at home and was privately tutored.^[70] From childhood she lived with protracted ill health.^[71] Eddy's first husband died six months after their marriage and three months before their son was born, leaving her penniless; and as a result of her poor health she lost custody of the boy when he was four.^[72] She married again, and her new husband promised to become the child's legal guardian, but after their marriage he refused to sign the needed papers and the boy was taken to Minnesota and told his mother had died.^[73]^{[n 15]} Eddy, then known as Mary Patterson, and her husband moved to rural New Hampshire, where Eddy continued to suffer from health problems which often kept her bedridden.^[75] Eddy tried various cures for her health problems, including conventional medicine as well as most forms of alternative medicine such as Grahamism, electrotherapy, homeopathy, hydropathy, and finally mesmerism under Phineas Quimby.^[76] She was later accused by critics, beginning with Julius Dresser, of borrowing ideas from Quimby in what biographer Gillian Gill would call the "single most controversial issue" of her life.^[77]

In February 1866, Eddy fell on the ice in Lynn, Massachusetts. Evidence suggests she had severe injuries, but a few days later she apparently asked for her Bible, opened it to an account of one of Jesus' miracles, and left her bed telling her friends that she was healed through prayer alone.^[78] The moment has since been controversial, but she considered this moment one of the "falling apples" that helped her to understand Christian Science, although she said she did not fully understand it at the time.^[79]

In 1866, after her fall on the ice, Eddy began teaching her first student and began writing her ideas which she eventually published in Science and Health with Key to the Scriptures, considered her most important work.^[80] Her students voted to form a church called the Church of Christ (Scientist) in 1879, later reorganized as The First Church of Christ, Scientist, also known as The Mother Church, in 1892.^[81] She founded the Massachusetts Metaphysical College in 1881 to continue teaching students,^[82] Eddy started a number of periodicals: The Christian Science Journal in 1883, the Christian Science Sentinel in 1898, The Herald of Christian Science in 1903, and The Christian Science Monitor in 1908, the latter being a secular newspaper.^[83] The Monitor has gone on to win seven Pulitzer prizes as of 2011.^[84] She also wrote numerous books and articles in addition to Science and Health, including the Manual of The Mother Church which contained by-laws for church government and member activity, and founded the Christian Science Publishing Society in 1898 in order to distribute Christian Science literature.^[83] Although the movement started in Boston, the first purpose-built Christian Science church building was erected in 1886 in Oconto, Wisconsin.^[85] During Eddy's lifetime, Christian Science spread throughout the United States and to other parts of the world including Canada, Great Britain, Germany, South Africa, Hong Kong, the Philippines, Australia, and elsewhere.^[86]

Eddy encountered significant opposition after she began teaching and writing on Christian Science, which only increased towards the end of her life.^[87] One of the most prominent examples was Mark Twain, who wrote a number of articles on Eddy and Christian Science which were first published in Cosmopolitan magazine in 1899 and were later published as a book.^[88] Another extended criticism, which again was first serialized in a magazine and then published in book form, was Georgine Milmine and Willa Cather's The Life of Mary Baker G. Eddy and the History of Christian Science which first appeared in McClure's magazine in January 1907.^[89] Also in 1907, several of Eddy's relatives filed an unsuccessful lawsuit instigated by the New York World, known in the press as the "Next Friends Suit", against members of Eddy's household, alleging that she was mentally unable to manage her own affairs.^[90] The suit fell apart after Eddy was interviewed in her home in August 1907 by the judge and two court appointed masters (one a psychiatrist) who concluded that she was mentally competent. Separately she was seen by two psychiatrists, including Allan McLane Hamilton, who came to the same conclusion.^[91] The McClure's and New York World stories are considered to at least partially be the reason Eddy asked the church in July 1908 to found the Christian Science Monitor as a platform for responsible journalism.^[92]

Eddy died two years later, on the evening of Saturday, December 3, 1910, aged 89. The Mother Church announced at the end of the Sunday morning service that Eddy had "passed from our sight". The church stated that "the time will come when there will be no more death," but that Christian Scientists "do not look for [Eddy's] return in this world."^[93] Her estate was valued at $1.5 million, most of which she left to the church.^[94]

Eddy's debt to Quimby

Eddy's debt to Phineas Parkhurst Quimby became the "single most controversial issue" of her life, according to Gillian Gill.^[95] Quimby was not the only source Eddy stood accused of having copied; Ernest Sutherland Bates and John V. Dittemore, Bryan Wilson, Charles S. Braden and Martin Gardner identified several texts she had used without attribution.^{[n 16]} For example, an open letter from Eddy to the church, dated September 1895 and published in Eddy's Miscellaneous Writings 1883–1896 (1897), is almost identical to Hugh Blair's essay "The Man of Integrity," published in Lindley Murray's The English Reader (1799).^[99] Eddy acknowledged Quimby's influence in her early years. When a prospective student asked in 1871 whether her methods had been used before, she replied:

Never advertised, and practiced by only one individual who healed me, Dr. Quimby of Portland, ME., an old gentleman who had made it a research for twenty-five years, starting from the standpoint of magnetism thence going forward and leaving that behind. I discovered the art in a moment's time, and he acknowledged it to me; he died shortly after and since then, eight years, I have been founding and demonstrating the science.^[100]

Later she drew a distinction between their methods, arguing that Quimby's involved one mind healing another, while hers depended on a connection with Divine Mind.^{[n 17]} In February 1883, Julius Dresser, a former patient of Quimby's, accused Eddy in letters to The Boston Post of teaching Quimby's work as her own.^[102] In response Eddy disparaged Quimby as a mesmerist and said she had experimented with mental healing in or around 1853, nine years before she met him.^[102] She wrote later: "We caught some of his thoughts, and he caught some of ours; and both of us were pleased to say this to each other."^[103]

The issue went to court in September 1883, when Eddy complained that her student Edward Arens had copied parts of Science and Health in a pamphlet, and Arens counter-claimed that Eddy had copied it from Quimby in the first place.^[104]^{[n 18]} Quimby's son was so unwilling to produce his father's manuscripts that he sent them out of the country (perhaps fearing litigation with Eddy or that someone would tamper with them), and Eddy won the case.^[105]^[106] Things were stirred up further by Eddy's pamphlet Historical Sketch of Metaphysical Healing (1885), in which she again called Quimby a mesmerist, and by the publication of Julius Dresser's The True History of Mental Healing (1887).^[107]

The charge that Christian Science came from Quimby, not divine revelation, stemmed in part from Eddy's use of Quimby's manuscript (right) when teaching Sally Wentworth and others in 1868–1870.^{[n 19]} Eddy said she had helped to fix Quimby's unpublished work, and now stood accused of having copied her own corrections.^[109]^{[n 20]} Against this, Lyman P. Powell, one of Eddy's biographers, wrote in 1907 that Quimby's son held an almost identical copy, in Quimby's wife's handwriting, of the Quimby manuscript that Eddy had used when teaching Sally Wentworth. It was dated February 1862, eight months before Eddy met Quimby.^[114]

In July 1904 the New York Times obtained a copy of the Quimby manuscript from Sally Wentworth's son, and juxtaposed passages with Science and Health to highlight the similarities. It also published Eddy's handwritten notes on Quimby's manuscript to show what the newspaper alleged was the transition from his words to hers.^{[n 21]}^[116] Quimby's manuscripts were published in 1921. Eddy's biographers continued to disagree about his influence on Eddy. Bates and Dittemore, the latter a former director of the Christian Science church, argued in 1932 that "as far as the thought is concerned, Science and Health is practically all Quimby," except for malicious animal mesmerism.^[117] Robert Peel, who also worked for the church, wrote in 1966 that Eddy may have influenced Quimby as much as he influenced her.^[118] Gardner argued in 1993 that Eddy had taken "huge chunks" from Quimby, and Gill in 1998 that there were only general similarities.^[119]

First prosecutions

In 1887 Eddy started teaching a "metaphysical obstetrics" course, two one-week classes. She had started calling herself "Professor of Obstetrics" in 1882; McClure's wrote: "Hundreds of Mrs. Eddy's students were then practising who knew no more about obstetrics than the babes they helped into this world."^[120] The first prosecutions took place that year, when practitioners were charged with practicing medicine without a licence. All were acquitted during the trial, or convictions were overturned on appeal.^[121]

The first manslaughter charge was in March 1888, when Abby H. Corner, a practitioner in Medford, Massachusetts, attended to her daughter during childbirth; the daughter bled to death and the baby did not survive. The defense argued that they might have died even with medical attention, and Corner was acquitted.^[122] To the dismay of the Christian Scientists' Association (the secretary resigned), Eddy distanced herself from Corner, telling the Boston Globe that Corner had only attended the college for one term and had never entered the obstetrics class.^[123]

From then until the 1990s around 50 parents and practitioners were prosecuted, and often acquitted, after adults and children died without medical care; charges ranged from neglect to second-degree murder.^[124] The American Medical Association (AMA) declared war on Christian Scientists; in 1895 its journal called Christian Science and similar ideas "molochs to infants, and pestilential perils to communities in spreading contagious diseases."^[125] Juries were nevertheless reluctant to convict when defendants believed they were helping the patient. There was also opposition to the AMA's effort to strengthen medical licensing laws.^[126] Historian Shawn Peters writes that, in the courts and public debate, Christian Scientists and Jehovah's Witnesses linked their healing claims to early Christianity to gain support from other Christians.^[127]

Vaccination was another battleground. A Christian Scientist in Wisconsin won a case in 1897 that allowed his son to attend public school despite not being vaccinated against smallpox. Others were arrested in 1899 for avoiding vaccination during a smallpox epidemic in Georgia. In 1900 Eddy advised adherents to obey the law, "and then appeal to the gospel to save ...[themselves] from any bad results."^[128] In October 1902, after seven-year-old Esther Quimby, the daughter of Christian Scientists, died of diphtheria in White Plains, New York (she had received no medical care and had not been quarantined), the authorities pursued manslaughter charges. The controversy prompted Eddy to declare that "until public thought becomes better acquainted with Christian Science, the Christian Scientists shall decline to doctor infectious or contagious diseases", and from that time the church required Christian Scientists to report contagious diseases to health boards.^[129]

The Christian Science movement after 1910

In the aftermath of Eddy's death some newspapers speculated that the church would fall apart, while others expected it to continue just as it had before.^[130] As it was, the movement continued to grow in the first few decades after 1910.^[131] The Manual of the Mother Church prohibits the church from publishing membership figures,^{[n 22]} and it is not clear exactly when the height of the movement was. A 1936 census counted c. 268,915 Christian Scientists in the United States (2,098 per million), and Rodney Stark believes this to be close to the height.^[133] However the number of Christian Science churches continued to increase until around 1960, at which point there was a reversal and since then many churches have closed their doors.^[134] The number of Christian Science practitioners in the United States began to decline in the 1940s according to Stark.^[135] According to J. Gordon Melton, in 1972 there were 3,237 congregations worldwide, of which roughly 2,400 were in the United States; and in the following ten years about 200 congregations were closed.^[136]

During the years after Eddy's death, the church has gone through a number of hardships and controversies.^[137] This included attempts to make practicing Christian Science illegal in the United States and elsewhere;^[138] a period known as the Great Litigation which involved two intertwined lawsuits regarding church governance;^[139] persecution under the Nazi and Communist regimes in Germany^[140] and the Imperial regime in Japan;^[141] a series of lawsuits involving the deaths of members of the church, most notably some children;^[142] and a controversial decision to publish a book by Bliss Knapp.^[143] In conjunction with the Knapp book controversy, there was controversy within the church involving The Monitor Channel, part of The Christian Science Monitor which had been losing money, and which eventually led to the channel shutting down.^[144] Acknowledging their earlier mistake, of accepting a multi-million dollar publishing incentive to offset broadcasting losses, The Christian Science Board Of Directors, with the concurrence of the Trustees Of The Christian Science Publishing Society, withdrew Destiny Of The Mother Church from publication in September 2023.^[145] In addition, it has since its beginning been branded as a cult by more fundamentalist strains of Christianity, and attracted significant opposition as a result.^[146] A number of independent teachers and alternative movements of Christian Science have emerged since its founding, but none of these individuals or groups have achieved the prominence of the Christian Science church.^[147]

Despite the hardships and controversies, many Christian Science churches and Reading Rooms remain in existence around the world,^[148] and in recent years there have been reports of the religion growing in Africa, though it remains significantly behind other evangelical groups.^[149]^[150] The Christian Science Monitor also remains a well respected non-religious paper which is especially noted for its international reporting and lack of partisanship.^[151]

Healing practices

Christian Science prayer

[A]ll healing is a metaphysical process. That means that there is no person to be healed, no material body, no patient, no matter, no illness, no one to heal, no substance, no person, no thing and no place that needs to be influenced. This is what the practitioner must first be clear about.
— Practitioner Frank Prinz-Wondollek, 2011.^[152]

Christian Scientists avoid almost all medical treatment, relying instead on Christian Science prayer.^[153] This consists of silently arguing with oneself; there are no appeals to a personal god, and no set words.^[154] Caroline Fraser wrote in 1999 that the practitioner might repeat: "the allness of God using Eddy's seven synonyms—Life, Truth, Love, Spirit, Soul, Principle and Mind," then that "Spirit, Substance, is the only Mind, and man is its image and likeness; that Mind is intelligence; that Spirit is substance; that Love is wholeness; that Life, Truth, and Love are the only reality." She might deny other religions, the existence of evil, mesmerism, astrology, numerology, and the symptoms of whatever the illness is. She concludes, Fraser writes, by asserting that disease is a lie, that this is the word of God, and that it has the power to heal.^[155]

Christian Science practitioners are certified by the Church of Christ, Scientist, to charge a fee for Christian Science prayer. There were 1,249 practitioners worldwide in 2015;^[156] in the United States in 2010 they charged $25–$50 for an e-mail, telephone or face-to-face consultation.^[157] Their training is a two-week, 12-lesson course called "primary class", based on the Recapitulation chapter of Science and Health.^[158] Practitioners wanting to teach primary class take a six-day "normal class", held in Boston once every three years, and become Christian Science teachers.^[159] There are also Christian Science nursing homes. They offer no medical services; the nurses are Christian Scientists who have completed a course of religious study and training in basic skills, such as feeding and bathing.^[160]

The Christian Science Journal and Christian Science Sentinel publish anecdotal healing testimonials (they published 53,900 between 1900 and April 1989),^[161] which must be accompanied by statements from three verifiers: "people who know [the testifier] well and have either witnessed the healing or can vouch for [the testifier's] integrity in sharing it".^[162] Philosopher Margaret P. Battin wrote in 1999 that the seriousness with which these testimonials are treated by Christian Scientists ignores factors such as false positives caused by self-limiting conditions. Because no negative accounts are published, the testimonials strengthen people's tendency to rely on anecdotes.^[161] A church study published in 1989 examined 10,000 published testimonials, 2,337 of which the church said involved conditions that had been medically diagnosed, and 623 of which were "medically confirmed by follow-up examinations". The report offered no evidence of the medical follow-up.^[163] The Massachusetts Committee for Children and Youth listed among the report's flaws that it had failed to compare the rates of successful and unsuccessful Christian Science treatment.^[164]

Nathan Talbot, a church spokesperson, told the New England Journal of Medicine in 1983 that church members were free to choose medical care,^[165] but according to former Christian Scientists those who do may be ostracized.^[157] In 2010 the New York Times reported church leaders as saying that, for over a year, they had been "encouraging members to see a physician if they feel it is necessary", and that they were repositioning Christian Science prayer as a supplement to medical care, rather than a substitute. The church has lobbied to have the work of Christian Science practitioners covered by insurance.^[157]

As of 2015, it was reported that Christian Scientists in Australia were not advising anyone against vaccines, and the religious exception was deemed "no longer current or necessary".^[166] In 2021, a church Committee on Publication reiterated that although vaccination was an individual choice, that the church did not dictate against it, and those who were not vaccinated did not do so because of any "church dogma".^[167]

Church of Christ, Scientist

Governance

In the hierarchy of the Church of Christ, Scientist, only the Mother Church in Boston, The First Church of Christ, Scientist, uses the definite article in its name. Otherwise the first Christian Science church in any city is called First Church of Christ, Scientist, then Second Church of Christ, Scientist, and so on, followed by the name of the city (for example, Third Church of Christ, Scientist, London). When a church closes, the others in that city are not renamed.^[168]

Founded in April 1879, the Church of Christ, Scientist is led by a president and five-person board of directors. There is a public-relations department, known as the Committee on Publication, with representatives around the world; this was set up by Eddy in 1898 to protect her own and the church's reputation.^[169] The church was accused in the 1990s of silencing internal criticism by firing staff, delisting practitioners and excommunicating members.^[170]

The church's administration is headquartered on Christian Science Center on the corner of Massachusetts Avenue and Huntington Avenue, located on several acres in the Back Bay section of Boston.^[171] The 14.5-acre site includes the Mother Church (1894), Mother Church Extension (1906), the Christian Science Publishing Society building (1934)—which houses the Mary Baker Eddy Library and the church's administrative staff—the Sunday School building (1971), and the Church Colonnade building (1972).^[172] It also includes the 26-story Administration Building (1972), designed by Araldo Cossutta of I. M. Pei & Associates, which until 2008 housed the administrative staff from the church's 15 departments. There is also a children's fountain and a 690 ft × 100 ft (210 m × 30 m) reflecting pool.^[173]^[174]

Manual of The Mother Church

Eddy's Manual of The Mother Church (first published 1895) lists the church's by-laws.^[176] Requirements for members include daily prayer and daily study of the Bible and Science and Health.^{[n 23]} Members must subscribe to church periodicals if they can afford to, and pay an annual tax to the church of not less than one dollar.^[178]

Prohibitions include engaging in mental malpractice; visiting a store that sells "obnoxious" books; joining other churches; publishing articles that are uncharitable toward religion, medicine, the courts or the law; and publishing the number of church members.^[179] The manual also prohibits engaging in public debate about Christian Science without board approval,^[180] and learning hypnotism.^[181] It includes "The Golden Rule": "A member of The Mother Church shall not haunt Mrs. Eddy's drive when she goes out, continually stroll by her house, or make a summer resort near her for such a purpose."^[182]

Services

The Church of Christ, Scientist is a lay church which has no ordained clergy or rituals, and performs no baptisms; with clergy of other faiths often performing marriage or funeral services since they have no clergy of their own. Its main religious texts are the Bible and Science and Health. Each church has two Readers, who read aloud a "Bible lesson" or "lesson sermon" made up of selections from those texts during the Sunday service, and a shorter set of readings to open Wednesday evening testimony meetings. In addition to readings, members offer testimonials during the main portion of the Wednesday meetings, including recovery from ill health attributed to prayer. There are also hymns, time for silent prayer, and repeating together the Lord's Prayer at each service.^[183]

Notable members

Notable adherents of Christian Science have included Directors of Central Intelligence William H. Webster and Admiral Stansfield M. Turner; and Richard Nixon's chief of staff H. R. Haldeman and Chief Domestic Advisor John Ehrlichman.^[184] The viscountess Nancy Astor was a Christian Scientist, as was naval officer Charles Lightoller, who survived the sinking of the Titanic in 1912.^[185]

Christian Science has been well represented in the film industry, including Carol Channing and Jean Stapleton;^[186] Colleen Dewhurst;^[187] Joan Crawford, Doris Day, George Hamilton, Mary Pickford, Ginger Rogers, Mickey Rooney;^[188] Horton Foote;^[189] King Vidor;^[190] Robert Duvall, and Val Kilmer.^[191] Those raised by Christian Scientists include jurist Helmuth James Graf von Moltke,^[192] military analyst Daniel Ellsberg;^[193] Ellen DeGeneres, Henry Fonda, Audrey Hepburn;^[194] James Hetfield, Marilyn Monroe, Robin Williams, and Elizabeth Taylor.^[189] Taylor's godfather, the British politician Victor Cazalet, was also a member of the church. Actor Anne Archer was raised within Christian Science; she left the church when her son, Tommy Davis, was a child, and both became prominent in the Church of Scientology.^[195]

A conspicuous event was the death in June 1937 of actress Jean Harlow, who died of kidney failure at age 26. Her mother, known as Mama Jean, was a recent convert to Christian Science and did on at least two occasions attempt to block conventional medical treatment for her daughter. Fellow actors and studio executives intervened, and Harlow received medical treatment, although in 1937, nothing could be done for kidney failure and she perished.^[196]^[197]^{[n 24]}

Christian Science Publishing Society

The Christian Science Publishing Society publishes several periodicals, including the Christian Science Monitor, winner of seven Pulitzer Prizes between 1950 and 2002. This had a daily circulation in 1970 of 220,000, which by 2008 had contracted to 52,000. In 2009 it moved to a largely online presence with a weekly print run.^[198] In the 1980s the church produced its own television programs, and in 1991 it founded a 24-hour news channel, which closed with heavy losses after 13 months.^[199]

The church also publishes the weekly Christian Science Sentinel, the monthly Christian Science Journal, and the Herald of Christian Science, a non-English publication. In April 2012 JSH-Online made back issues of the Journal, Sentinel and Herald available online to subscribers.^[200]

Works by Mary Baker Eddy

Science and Health with Key to the Scriptures (1875)
Christian Healing (1880)
The People's Idea of God: Its Effect on Health and Christianity (1883)
Historical Sketch of Metaphysical Healing (1885)
Defence of Christian Science (1885)
No and Yes (1887)
Rudiments and Rules of Divine Science (1887)
Unity of Good and Unreality of Evil (1888)
Retrospection and Introspection (1891)
Christ and Christmas (1893)
Rudimental Divine Science (1894)
Manual of The Mother Church (1895)
Pulpit and Press (1895)
Miscellaneous Writings, 1883–1896 (1897)
Christian Science versus Pantheism (1898)
The Christian Science Hymnal (1898)
Christian Healing and the People's Idea of God (1908)
Poems (1910)
The First Church of Christ, Scientist, and Miscellany (1913)
Prose Works Other than Science and Health (1925)

Citations

Notes

^ PBS, August 2008: "The church estimates it has about 400,000 members worldwide, but independent studies put membership at around 100,000."^[4]
^ The book was originally just called Science and Health; the subtitle with a Key to the Scriptures was added in 1883 and was later amended to with Key to the Scriptures.^{[citation needed]}
^ In April 2010, the Christian Science Journal listed 1,068 Reading Rooms in the United States and 489 elsewhere.^[9]
^ Dawn Hutchinson, 2014: "Scholars of American religious history have used the term "New Thought" to refer either to individuals and churches that officially joined the International New Thought Alliance (INTA) or to American metaphysical religions affiliated with Phineas Quimby, Mary Baker Eddy, and Emma Curtis Hopkins. New Thought writers shared the idea that God is Mind."^[20]
John Saliba, 2003: "The Christian Science–Metaphysical Family. This family, known also as 'New Thought' in academic literature, stresses the need to understand the functioning of the human mind in order to achieve the healing of all human ailments. ... Metaphysics/New Thought is a nineteenth-century movement and is exemplified by such groups as the Unity School of Christianity, the United Church of Religious Science, Divine Science Federation International, and Christian Science."^[21]
James R. Lewis, 2003: "Groups in the metaphysical (Christian Science–New Thought) tradition ... usually claim to have discovered spiritual laws which, if properly understood and applied, transform and improve the lives of ordinary individuals ..."^[22]
John K. Simmons, 1995: "While members, past and present, of the Christian Science movement understandably claim Mrs. Eddy's truths to be part of a unique and final religious revelation, most outside observers place Christian Science in the metaphysical family of religious organizations ..."^[23]
Charles S. Braden, 1963: "[I]t was in America that [mesmerism] ... gave rise to a complex of religious faiths varying from one another in significant ways, but all agreeing upon the central fact that healing and for that matter every good thing is possible through a right relationship with the ultimate power in the Universe, Creative Mind—called God, Principle, Life, Wisdom ...
"This broad complex of religions is sometimes described by the rather general term 'metaphysical' ... The general movement has proliferated in many directions. Two main streams seem most vigorous: one is called Christian Science; the other, which no single name adequately describes, has come rather generally to be known as New Thought."^[24]
^ John K. Simmons, 1995: "The broad descriptive term 'metaphysical' is not used in a manner common to the trained philosopher. Instead, it denotes the primacy of Mind as the controlling factor in human experience. At the heart of the metaphysical perspective is the theological/ontological affirmation that God is perfect Mind and human beings, in reality, exist in a state of eternal manifestation of that Divine Mind."^[26]
^ William James, 1902: "To my mind a current far more important and interesting religiously ... I will give the title of the Mind-Cure movement. There are various sects of this 'New Thought' ... but their agreements are so profound that their differences may be neglected for my present purposes ..."^[30] "Christian Science so-called, the sect of Mrs. Eddy, is the most radical branch of mind-cure in its dealings with evil."^[31]
^ Philip Jenkins, 2000: "Christian Science and New Thought both emerged from a common intellectual background in mid-nineteenth-century New England, and they shared many influences from an older mystical and magical fringe, including Swedenborgian teachings, Mesmerism, and Transcentalism. The central figure and prophet of the emerging synthesis was Phineas P. Quimby, 'the John the Baptist of Christian Science', whose faith-healing work began in 1838. Quimby and his followers taught the overwhelming importance of thought in shaping reality, a message that was crucial for healing. If disease existed only as thought, then only by curing the mind could the body be set right: disease was a matter of wrong belief."^[34]
^ Meredith B. McGuire, 1988: "The most familiar offshoot of the metaphysical movement ... is Christian Science, which was based upon a more extreme interpretation of metaphysical healing than that of the New Thought groups. ... Christian Science is unlike New Thought and other metaphysical movements of that era in that Mary Baker Eddy successfully arrogated to herself all teaching authority, centralized decision-making and organizational power, and developed the movement's sectarian character."^[37]
^ Charles S. Braden, 1963: "Mary Baker Eddy pushed the postulates of positive thinking to their absolute limit. ... She proposed not merely that the spiritual overshadows the material, but that the material world does not exist. The world of our senses is but an illusion of our minds. If the material world causes us pain, grief, danger and even death, that can be changed by changing our thoughts."^[41]

Roy M. Anker, 1999: "Mary Baker Eddy, the founder of Christian Science (denominationally known as the Church of Christ, Scientist), the most prominent, successful, controversial, and distinctive of all the groups whose inspiration scholars trace to the healing and intellectual influence of Quimby."^[42]
^ ^a ^b J. Gordon Melton, 1992: "Almost as much as the medical controversy, charges of heresy from orthodox Christian churches have hounded the Church. Leaders of Christian Science insist that they are within the mainstream of Christian teachings, a concern which leads to their strong resentment of any identification with the New Thought movement, which they see as having drifted far from their central Christian affirmations. At the same time, strong differences with traditional Christian teachings concerning the Trinity, the unique divinity of Jesus Christ, atonement for sin, and the creation are undeniable. While using Christian language, Science and Health with Key to Scriptures and Eddy's other writings radically redefine basic theological terms, usually by the process commonly called allegorization. Such redefinitions are most clearly evident in the glossary to Science and Health (pages 579–599)."^[49]

Rodney Stark, 1998: "But, of course, Christian Science was not just another Protestant sect. Like Joseph Smith, Mary Baker Eddy added too much new religious culture for her movement to qualify fully as a member of the Christian family—as all the leading clerics of the time repeatedly and vociferously pointed out. However, unlike Madame Blavatsky's Theosophical Society, and like the Mormons, Christian Science retained an immense amount of Christian culture. These continuities allowed converts from a Christian background to preserve a great deal of cultural capital."^[50]
^ Mary Baker Eddy, 1891: "The second appearing of Jesus is, unquestionably, the spiritual advent of the advancing idea of God, as in Christian Science."^[45]

Eddy, January 1901: "I should blush to write of Science and Health with Key to the Scriptures as I have, were it of human origin, and 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."^[46]
^ Eddy, Science and Health: "Question. – What is God?" Answer. – God is incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love."^[54]
^ Wilson 1961: "[T]he Holy Ghost is understood to be Christian Science—the promised Comforter." "Heaven and Hell are understood to be mental states".^[55]
^ Eddy, Science and Health: "The theory of three persons in one God (that is, a personal Trinity or Tri-unity) suggests polytheism, rather than the one ever-present I AM."^[60]
^ Per the legal doctrine of coverture, women in the United States could not then be their own children's guardians.
Harvard Business School, 2010: "A married woman or feme covert was a dependent, like an underage child or a slave, and could not own property in her own name or control her own earnings, except under very specific circumstances. When a husband died, his wife could not be the guardian to their under-age children."^[74]
^ The writers whose work Eddy was accused of having used include John Ruskin, Thomas Carlyle, Charles Kingsley and Henri-Frédéric Amiel.^[96] According to Bates and Dittemore 1932, an essay, "Taking Offense," was printed as one of Eddy's when it had first been published anonymously by an obscure newspaper.^[97] Eddy was also accused, by Walter M. Haushalter in his Mrs. Eddy Purloins from Hegel, Boston: A. A. Beauchamp, 1936, of having copied material from "The Metaphysical Religion of Hegel" (1866), an essay by Francis Lieber.^[98]
^ Eddy, Miscellaneous Writings, 1883–1896, 1897: "A 'mind-cure' is a matter-cure. [...] The Theology of Christian Science is based on the action of the divine Mind over the human mind and body; whereas, 'mind-cure' rests on the notion that the human mind can cure its own disease, or that which it causes"^[101]
^ The pamphlet was Theology, or the Understanding of God as Applied to Healing the Sick (1881). Arens credited Quimby, the Gottesfreunde, Jesus, and "some thoughts contained in a work by Eddy".
^ Ernest Sutherland Bates and John V. Dittemore, 1932: The title page stated "Extracts from Dr. P. P. Quimby's writings." On the next page there was a title, "The Science of Man or the principle which controls all phenomena." The preface was signed Mary M. Glover. A note in the margin said, "P. P. Q's mss," then Quimby's manuscript followed.^[108]
^ Eddy, February 1899: "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."^[110]
Eddy, 1889: "Mr. Quimby's son has stated ... that he has in his possession all his father's written utterances; and I have offered to pay for their publication, but he declines to publish them; for their publication would silence the insinuation that Mr. Quimby originated the system of healing which I claim to be mine."^[111]
Eddy, 1891: "In 1870 I copyrighted the first publication on spiritual, scientific Mind-healing, entitled The Science of Man. This little book is converted into the chapter on Recapitulation in Science and Health. It was so new—the basis it laid down for physical and moral health was so hopelessly original—that I did not venture upon its publication until later ...".^[112] "Five years after taking out my first copyright, I taught the Science of Mind-healing, alias Christian Science, by writing out my manuscripts for students and distributing them unsparingly. This will account for certain published and unpublished manuscripts extant, which the evil-minded would insinuate did not originate with me."^[113]
^ New York Times, July 10, 1904: The similarities included "Error is sickness, Truth is health" (Quimby manuscript), "Sickness is part of the error which Truth casts out" (Science and Health); "Truth is God" (Quimby), "Truth is God" (S&H); "Error is matter" (Quimby), "Matter is mortal error" (S&H); "Matter has no intelligence" (Quimby), "The fundamental error of mortal man is the belief that matter is intelligent" (S&H).^[115]
^ Manual of the Mother Church: "Christian Scientists shall not report for publication the number of the members of The Mother Church, nor that of the branch churches. According to the Scripture they shall turn away from personality and numbering the people."^[132]
^ Members are expected to pray each day: "Thy kingdom come; let the reign of divine Truth, Life, and Love be established in me, and rule out of me all sin; and may Thy Word enrich the affections of all mankind, and govern them!"^[177]
^ Wikipedia's Jean Harlow page dismisses this rumor and says she was consistently attended by physicians.

References

^ "Christian Science Center Complex" Archived 2015-09-23 at the Wayback Machine, Boston Landmarks Commission, Environment Department, City of Boston, January 25, 2011 (hereafter Boston Landmarks Commission 2011), pp. 6–12.
^ Stark, Rodney (1998). "The Rise and Fall of Christian Science". Journal of Contemporary Religion. 13 (2): (189–214), 191. doi:10.1080/13537909808580830.
^ ^a ^b Prothero, Donald; Callahan, Timothy D. (2017). UFOs, Chemtrails, and Aliens: What Science Says. Bloomington: Indiana University Press. p. 165.
^ Valente, Judy (August 1, 2008). "Christian Science Healing". PBS.
^ Gutjahr, Paul C. (2001). "Sacred Texts in the United States". Book History. 4: (335–370) 348. doi:10.1353/bh.2001.0008. JSTOR 30227336. S2CID 162339753.
^ "Women and the Law". The Mary Baker Eddy Library. 22 January 2016. Archived from the original on 18 January 2021.
^ For the charter, Eddy, Mary Baker (1908) [1895]. Manual of the Mother Church, 89th edition. Boston: The First Church of Christ, Scientist. pp. 17–18.
^ Stark 1998, pp. 190–191.
^ Fuller 2011, p. 175
^ Fraser 1999, pp. 131-132.
^ Wilson 1961, p. 124.
^ ^a ^b Wilson, Bryan (1961). Sects and Society: A Sociological Study of the Elim Tabernacle, Christian Science, and Christadelphians. Berkeley: University of California Press. p. 125.

Eddy, Manual of the Mother Church, p. 17.
^ Wilson 1961, p. 127; Rescher, Nicholas (2009) [1996]. "Idealism", in Jaegwon Kim, Ernest Sosa (eds.). A Companion to Metaphysics. Oxford: Wiley-Blackwell. p. 318 Archived 2022-11-01 at the Wayback Machine.
^ ^a ^b Wilson 1961, p. 125.
^ Battin, Margaret P. (1999). "High-Risk Religion: Christian Science and the Violation of Informed Consent". In DesAutels, Peggy; Battin, Margaret P.; May, Larry (eds.). Praying for a Cure: When Medical and Religious Practices Conflict. Lanham, MD, and Oxford: Rowman & Littlefield Publishers. p. 11. ISBN 0-8476-9262-0.
^ Schoepflin, Rennie B. (2003). Christian Science on Trial: Religious Healing in America. Baltimore: The Johns Hopkins University Press. pp. 192–193.

Trammell, Mary M., chair, Christian Science board of directors (March 26, 2010). "Letter; What the Christian Science Church Teaches" Archived 2022-08-07 at the Wayback Machine. The New York Times.
^
Regarding vaccines specifically, see:
- Christine Pae (September 1, 2021). "Here's who qualifies for a religious exemption to Washington's COVID-19 vaccine mandate". Archived 2021-09-28 at the Wayback Machine. KING 5.
- Samantha Maiden (April 18, 2015). "No Jab, No Pay reforms: Religious exemptions for vaccination dumped". Archived 2021-09-28 at the Wayback Machine. Daily Telegraph (Australia).
^ Schoepflin 2003, pp. 212–216 Archived 2022-11-01 at the Wayback Machine; Peters, Shawn Francis (2007). When Prayer Fails: Faith Healing, Children, and the Law. New York: Oxford University Press. pp. 91, 109–130. Archived 2022-11-01 at the Wayback Machine.
^ William G. McLoughlin, Revivals, Awakenings, and Reform, Chicago: University of Chicago Press, 1980, pp. 10–11, 16–17.

Roy M. Anker, "Revivalism, Religious Experience and the Birth of Mental Healing", Self-help and Popular Religion in Early American Culture: An Interpretive Guide, Westport, Connecticut: Greenwood Publishing Company, 1999(a), (pp. 11–100), pp. 8, 176ff.
^ Hutchinson, Dawn (November 2014). "New Thought's Prosperity Theology and Its Influence on American Ideas of Success", Nova Religio: The Journal of Alternative and Emergent Religions, 18(2), (pp. 28–44), p. 28. JSTOR 10.1525/nr.2014.18.2.28
^ Saliba, John (2003). Understanding New Religious Movements. Walnut Creek, California: Rowman Altamira. p. 26 Archived 2022-11-01 at the Wayback Machine.
^ Lewis, James R. (2003). Legitimating New Religions. New Brunswick, New Jersey: Rutgers University Press. p. 94 Archived 2022-11-01 at the Wayback Machine.
^ Simmons, John K. (1995). "Christian Science and American Culture", in Timothy Miller (ed.). America's Alternative Religions, New York: State University of New York Press. p. 61 Archived 2022-11-01 at the Wayback Machine.
^ Charles S. Braden, Spirits in Rebellion: The Rise and Development of New Thought, Dallas: Southern Methodist University Press, 1963, pp. 4–5.
^ John S. Haller, The History of New Thought: From Mental Healing to Positive Thinking and the Prosperity Gospel, West Chester, Pennsylvania: Swedenborg Foundation Press, 2012, pp. 10–11.
Horatio W. Dresser, A History of the New Thought Movement, New York: Thomas Y. Crowell Company, 1919, pp. 152–153.

For early uses of New Thought, William Henry Holcombe, Condensed Thoughts about Christian Science (pamphlet), Chicago: Purdy Publishing Company, 1887; Horatio W. Dresser, "The Metaphysical Movement" (from a statement issued by the Metaphysical Club, Boston, 1901), The Spirit of the New Thought, New York: Thomas Y. Crowell Company, 1917, p. 215.
^ Simmons 1995, p. 61.
^ Dell De Chant, "The American New Thought Movement", in Eugene Gallagher and Michael Ashcraft (eds.), Introduction to New and Alternative Religions in America, Westport, Connecticut: Greenwood Publishing Company, 2007, pp. 81–82.
^ William James, The Varieties of Religious Experience (Gifford Lectures, Edinburgh), New York: Longmans, Green, & Co, 1902, pp. 75–76; "New Thought" Archived 2015-05-16 at the Wayback Machine, Encyclopaedia Britannica, 2014.
^ de Chant 2007, p. 73.
^ James 1902, p. 94.
^ James 1902, p. 106.
^ Stark 1998, pp. 197–198, 211–212; de Chant 2007, p. 67.
^ Wilson 1961, p. 135 Archived 2022-11-01 at the Wayback Machine; Braden 1963, p. 62 (for "the truth is the cure"); McGuire 1988, p. 79 Archived 2022-11-01 at the Wayback Machine.

Also see "Religion: New Thought" Archived 2014-12-20 at the Wayback Machine, Time magazine, 7 November 1938; "Phineas Parkhurst Quimby" Archived 2014-11-11 at the Wayback Machine, Encyclopædia Britannica, September 9, 2013.
^ Philip Jenkins, Mystics and Messiahs: Cults and New Religions in American History, Oxford University Press, 2000, pp. 53–54.
^ Simmons 1995, p. 64 Archived 2022-11-01 at the Wayback Machine; Fuller 2013, pp. 212–213 Archived 2022-11-01 at the Wayback Machine, n. 16.
^ Wilson 1961, p. 156 Archived 2022-11-01 at the Wayback Machine; Braden 1963, pp. 14, 16; Simmons 1995, p. 61 Archived 2022-11-01 at the Wayback Machine.
^ McGuire 1988, p. 79.
^ Wilson 1961, pp. 126–127 Archived 2022-11-01 at the Wayback Machine; Braden 1963, pp. 18–19.
^ Gottschalk, Stephen (1973). The Emergence of Christian Science in American Religious Life. Berkeley: University of California Press. pp. 128, 148–149.
Moore, Laurence R. (1986). Religious Outsiders and the Making of Americans. New York: Oxford University Press. pp. 112–113.

Simmons 1995, p. 62 Archived 2022-11-01 at the Wayback Machine; Whorton, James C. (2004). Nature Cures: The History of Alternative Medicine in America. New York: Oxford University Press. pp. 128–129 Archived 2022-11-01 at the Wayback Machine.
^ Craig R. Prentiss, "Sickness, Death and Illusion in Christian Science", in Colleen McDannell (ed.), Religions of the United States in Practice, Vol. 1, Princeton: Princeton University Press, 2001, p. 322 Archived 2022-11-01 at the Wayback Machine.

Claudia Stokes, The Altar at Home: Sentimental Literature and Nineteenth-Century American Religion, University of Pennsylvania Press, 2014, p. 181 Archived 2022-11-01 at the Wayback Machine.
^ Braden 1963, p. 19; Stark 1998, p. 195
^ Anker 1999(a), p. 9 Archived 2022-11-01 at the Wayback Machine.
^ Catherine Albanese, A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion, New Haven: Yale University Press, 2007, p. 284.
^ Wilson 1961, p. 121; Eddy, Manual of the Mother Church, pp. 15–16.
^ Eddy, Retrospection and Introspection, The First Church of Christ, Scientist, 1891, p. 70.
^ Eddy, Christian Science Journal, January 1901, reprinted in "The Christian Science Textbook", The First Church of Christ, Scientist, and Miscellany, Boston: Alison V. Stewart, 1914, p. 115.
^ David L. Weddle, "The Christian Science Textbook: An Analysis of the Religious Authority of Science and Health by Mary Baker Eddy", Archived 2020-07-29 at the Wayback Machine, The Harvard Theological Review, 84(3), 1991, p. 281; Gottschalk 1973, p. xxi.
^ Eddy, Manual of the Mother Church, p. 58; Weddle 1991 Archived 2020-07-29 at the Wayback Machine, p. 273.
^ J. Gordon Melton, "Church of Christ, Scientist (Christian Science)", Encyclopedic Handbook of Cults in America, New York: Routledge, 1992, p. 36 Archived 2022-11-01 at the Wayback Machine.
^ Stark 1998, p. 195.
^ Wilson 1961, p. 122 Archived 2022-11-01 at the Wayback Machine.
^ Wilson 1961, p. 127 Archived 2022-11-01 at the Wayback Machine; Moore 1986, p. 112 Archived 2022-11-01 at the Wayback Machine; Simmons 1995, p. 62 Archived 2022-11-01 at the Wayback Machine.
^ For personhood, "Father–Mother God" and "she", see Gottschalk 1973, p. 52 Archived 2022-11-01 at the Wayback Machine; for Ann Lee, see Stokes 2014, p. 186 Archived 2022-11-01 at the Wayback Machine. For the seven synonyms, see Wilson 1961, p. 124 Archived 2022-11-01 at the Wayback Machine.
^ Eddy, Science and Health, "Recapitulation", Archived 2014-02-03 at the Wayback Machine, p. 465.
^ Wilson 1961, pp. 121 Archived 2022-11-01 at the Wayback Machine, 125.
^ Wilson 1961, p. 129; Stark 1998, pp. 196–197
^ Wilson 1961, pp. 125–126.
^ Wilson 1961, pp. 123, 128–129.
^ Wilson 1961, p. 122; Gottschalk 1972, p. xxvii; "Genesis Chapter 2" Archived 2014-11-11 at the Wayback Machine, kingjamesbibleonline.org.
^ Eddy, Science and Health, p. 256; Wilson 1961, p. 127.
^ Eddy, Retrospection and Introspection, p. 26.
^ Wilson 1961, p. 121; Stark 1998, pp. 199
^ Wilson 1961, p. 124.
^ Gottschalk 1973, p. 95 Archived 2022-11-01 at the Wayback Machine.
^ Melton 1992, p. 36 Archived 2022-11-01 at the Wayback Machine.
^ J. Gordon Melton, "An Introduction to New Religions", in James R. Lewis (ed.), The Oxford Handbook of New Religious Movements, New York: Oxford University Press, 2003, p. 17; for Barrington, see Jenkins 2000, p. 49.
^ Raymond J. Cunningham, "The Impact of Christian Science on the American Churches, 1880–1910" Archived 2017-04-02 at the Wayback Machine, The American Historical Review, 72(3), April 1967 (pp. 885–905), p. 892; "Faith Healing in America", The Times, May 26, 1885.
^ Mark Twain, Christian Science, p. 180 Archived 2022-11-01 at the Wayback Machine; "Mark Twain & Mary Baker Eddy, a film by Val Kilmer" Archived 2014-06-28 at the Wayback Machine, YouTube, from 04:30 mins.
^ Bates & Dittemore 1932, pp. 3–5; Gill 1998, p. 3.
^ Bates & Dittemore 1932, pp. 16–25; Gill 1998, pp. 35–37; Voorhees 2021, pp. 22–24.
^ Milmine & Cather 1909, p. 41; Voorhees 2021, pp. 24–26; Melton 1992 p. 29.
^ Bates & Dittemore 1932, pp. 30, 36, 40, 50–52; Fraser 1999, pp. 36–37.
^ Gill 1998, pp. 100–102, 113–115.
^ "Women and the Law". Women, Enterprise & Society. Harvard Business School. Archived from the original on 24 August 2019.
^ Voorhees 2021, pp. 30.
^ Piepmeier, Alison (2004). Out in public: configurations of women's bodies in nineteenth-century America. University of North Carolina Press. pp. 63, 229; Voorhees 2021, pp. 32–34; Bates & Dittemore 1932, p. 88; Melton 1992, p. 29.
^ Gill 1998, pp. 119–121.
^ Gill 1998, pp. 161–168; Voorhees 2021, pp. 57–58; Melton 1992, pp. 29–30; Mead, Frank S. (1995) Handbook of Denominations in the United States. Abingdon Press. p. 104.
^ Gill 1998, pp. 161–168; Voorhees 2021, pp. 57–58. For her account see: Eddy, "The Great Discovery", Retrospection and Introspection, pp. 24–29.
^ Bates & Dittemore 1932, pp. 118–135; Gottschalk 2006, pp. 80–81; Voorhees 2021, pp. 65–70; Gutjahr, Paul C. "Sacred Texts in the United States", Book History, 4, 2001 (335–370), 348. JSTOR 30227336
^ Gill 1998, pp. xxxi, xxxiii, 274, 357–358. Milmine, McClure's, August 1907, p. 458.
^ Koestler-Grack 2004, p. 52; Milmine, McClure's, September 1907, p. 567; Bates & Dittemore 1932, p. 210; Melton 1992, p. 30.
^ ^a ^b Gill 1998, pp. xxxix–xxxv; Chronology Archived 2022-01-12 at the Wayback Machine, Mary Baker Eddy Library.
^ Fuller 2011, p. 1.
^ Paul Eli Ivey, Prayers in Stone: Christian Science Architecture in the United States, 1894–1930, Chicago: University of Illinois Press, 1999, p. 31; "First Church of Christ, Scientist" Archived 2013-10-29 at the Wayback Machine, Oconto County Historical Society.
^ Gill 1998, p. 450; Beasley 1956, pp. 385–386.
^ Gill 1998, pp. xxi–xxii, 169–208, 471–520.
^ Gill 1998, pp. 453–454.
^ Gill 1998, pp. 563–568.
^ Bates & Dittemore 1932, pp. 396–417; Gill 1998, pp. 471–520.
^ Bates & Dittemore 1932, pp. 411–417; "Dr. Alan McLane Hamilton Tells About His Visit to Mrs. Eddy" Archived 2021-02-24 at the Wayback Machine, The New York Times, August 25, 1907.
^ Canham, Erwin (1958). Commitment To Freedom: The Story of the Christian Science Monitor. Boston: Houghton Mifflin. pp. 14–15.
^ Bates & Dittemore 1932, p. 451; "New York Eddyites Take Death Calmly" Archived 2021-02-26 at the Wayback Machine, The New York Times, December 5, 1910; "Look for Mrs. Eddy to rise from tomb" Archived 2021-01-10 at the Wayback Machine, The New York Times, December 29, 1910.
^ "Nothing left to relatives" Archived 2021-02-25 at the Wayback Machine, The New York Times, December 8, 1910; "Church gets most of her estate" Archived 2021-01-10 at the Wayback Machine, The New York Times, December 15, 1910.
^ Gill 1998, p. 119.
^ Wilson 1961, pp. 135–136, n. 3; Braden 1967, p. 296; Gardner 1993, pp. 145–154. Also see Bryan Wilson, "The Origins of Christian Science: A Survey," Hibbert Journal, January 1959.
^ Bates and Dittemore 1932, pp. 248–249.
^ Gardner 1993, pp. 145–154; for rebuttal, Thomas C. Johnsen, "Historical Consensus and Christian Science: The Career of a Manuscript Controversy", The New England Quarterly, 53(1), March 1980, pp. 3–22.
^ Braden 1967, p. 296; Blair, "The Man of Integrity," in Lindley Murray, The English Reader, York: Longman and Rees, 1799, p. 151; Eddy, Miscellaneous Writings 1883–1896, Boston: Joseph Armstrong, 1897, p. 147.
^ Peel 1966, p. 259; Bates and Dittemore 1932, pp. 142–143.
^ Eddy, Miscellaneous Writings, 1883–1896, Boston: Joseph Armstrong, 1897, p. 62.
^ ^a ^b "A. O." "The Founder of the Mental Method of Treating Disease," Boston Post, February 8, 1883; "E. G."'s reply, February 19, 1883 (in Septimus J. Hanna, Christian Science History, Boston: The Christian Science Publishing Company, 1899, p. 26ff).
Dresser's reply, February 23, 1883; Eddy's reply, March 7, 1883, in Dresser 1919, p. 58.

Also see Horatio Dresser (ed.), The Quimby Manuscripts, New York: Thomas Y. Crowell Company, 1921, p. 433; Bates & Dittemore 1932, pp. 233–238; Peel 1971, p. 130.
^ Peel 1971, pp. 135–136, citing Eddy, Journal of Christian Science, December 1883.
^ Bates & Dittemore 1932, pp. 211–212, 240–242.
^ Bates & Dittemore 1932, pp. 240–242; Peel 1971, pp. 133–134, 344, n. 44, for Quimby's son sending the manuscript overseas); also see Gill 1998, p. 316.
^ Ventimiglia, Andrew (2019). Copyrighting God: Ownership of the Sacred in American Religion. Cambridge: Cambridge University Press. pp. 119–122. ISBN 978-1-108-42051-8.
^ Bates & Dittemore 1932, pp. 243–244; Julius A. Dresser, The True History of Mental Science, Boston: Alfred Mudge & Son, 1887.

There was also an article, George A. Quimby, "Phineas Parkhurst Quimby", The New England Magazine, 6(33), March 1888, pp. 267–276.
^ Bates and Dittemore 1932, pp. 129–130.
^ Bates and Dittemore 1932, p. 241.
^ Eddy, "Reminiscences," The First Church of Christ, Scientist, and Miscellany, pp. 306–307.
^ Eddy, Science and Health, 1889, p. 7.
^ Eddy, Retrospection and Introspection, p. 35.
^ Eddy, Retrospection and Introspection, p. 36.
^ Lyman Pierson Powell, Christian Science: The Faith and Its Founder, New York: G. P. Putnam's Sons, 1917 [1907], p. 71.
^ "True Origin of Christian Science", The New York Times, July 10, 1904.
^ Also see Quimby, "Questions and Answers", The Quimby Manuscripts, chapter 13; Cather and Milmine 1909, pp. 125–133.
For more on the manuscripts, S. P. Bancroft, Mrs. Eddy as I Knew Her in 1870 (1923); for the history of the Science and Man manuscript, Peel 1966, pp. 231–236, and Fraser 1999, p. 468, n. 99. Several versions of Science and Man can be found in "Essays and other footprints left by Mary Baker Eddy", Rare Book Company, Freehold, New Jersey, p. 178ff.
^ Bates and Dittemore 1932, pp. 156, 244–245.
^ Peel 1966, pp. 179–183, particularly 182; Peel 1971, p. 345, n. 44.
^ Gardner 1993, p. 47; Gill 1998, p. 316.
^ Cather and Milmine 1909, p. 355; for Eddy calling herself "Professor of Obstetrics," Gill 1998, p. 347; for two one-week classes, Peel 1971, p. 237.
^ Schoepflin 2003, p. 212.
^ Cather and Milmine 1909, pp. 354–355; Bates and Dittemore 1932, p. 282; Peel 1971, p. 237; Schoepflin 2003, pp. 82–85.

"Christian Science Killed Her", The New York Times, May 18, 1888; "Mrs. Corner on Trial", May 22, 1888; "The Christian Scientist Held", May 26, 1888; "The Christian Scientist Not Indicted", June 10, 1888.
^ Cather and Milmine 1909, p. 356; for the secretary resigning, Bates and Dittemore 1932, p. 283.
^ Schoepflin 2003, pp. 212–217.
^ Cunningham 1967, p. 902; Peters 2007, p. 98.
^ Schoepflin 2003, p. 189; Peters 2007, p. 100.
^ Peters 2007, pp. 107–108.
^ Michael Willrich, Pox: An American History, Penguin Press, 2011, pp. 260–261.
^ "Christian Scientists' change of front", The New York Times, November 14, 1902; Peters 2007, pp. 94–95;
^ Beasley 1956, p. 3.
^ Stark 1998;^{[page needed]} Beasley 1956, p. 80.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Section 28.
^ Stark 1998, pp. 190–191; Dart, John (20 December 1986). "Healing Church Shows Signs It May Be Ailing" , Los Angeles Times.
^ Stores, Bruce (2004). Christian Science: Its Encounter with Lesbian/Gay America. iUniverse. p. 34
^ Christian Science practitioner figures, and practitioners per million, 1883–1995: Stark 1998, p. 192, citing the Christian Science Journal.
^ Melton 1992, p. 34.
^ Melton 1992, pp. 34–37.
^ Melton 1992, p. 34; Beasley 1956, pp. 46–77, 81.
^ Simmons, John K. (1991). When Prophets Die: The Postcharismatic Fate of New Religious Movements. Albany: State University of New York Press. pp. 113–115; Beasley 1956, pp. 144–181; The "Great Litigation" Archived 2022-01-13 at the Wayback Machine. Mary Baker Eddy Library. March 30, 2012.
^ King, Christine Elizabeth. (1982). The Nazi State and The New Religions: Five Case Studies in Non-Conformity. Lewiston, New York: Edwin Mellen Press. pp. 29–57; Beasley 1956, pp. 233–246; Sandford, Gregory W. (2014). Christian Science in East Germany: The Church that Came in from the Cold. CreateSpace Independent Publishing.
^ Beasley 1956, pp. 245–246; Abiko, Emi (1978). A Precious Legacy: Christian Science Comes to Japan. E. D. Abbott Co.
^ Barns, Linda L.; Plotnikoff, Gregory A.; Fox, Kenneth; Pendleton, Sara (2000). "Spirituality, Religion, and Pediatrics: Intersecting Worlds of Healing". Pediatrics 104, no. 6: 899–911; DesAutels, Peggy; Battin, Margaret; May, Larry (1999). Praying for a Cure: When Medical and Religious Practices Conflict. Lanham, MD: Rowman and Littlefield Publishers; Kondos, Elena M. (1992). "The Law and Christian Science Healing for Children: A Pathfinder." Legal Reference Services Quarterly. 12: 5–71; Gill 1998, pp. xv–xvi.
^ "Court rejects Christian Science motion on bequests" Archived 2021-12-07 at the Wayback Machine Stanford University. Press release, September 23, 1992; "Christian Scientists Charge Their Church with Violating Its Principles" Archived 2022-01-12 at the Wayback Machine Christian Research Institute, April 9, 2009; "Christian Science Church Settles Claim to Bequest" Archived 2022-01-12 at the Wayback Machine The New York Times, October 14, 1993.
^ Bridge, Susan (1998). Monitoring the News: The Brilliant Launch and Sudden Collapse of the Monitor Channel. Armonk, New York: M.E. Sharpe; Gold, Allan R. (November 15, 1988). "Editors of Monitor Resign Over Cuts" Archived 2022-01-12 at the Wayback Machine. The New York Times.
^ Christian Science Board of Directors (October 2023). "A message from the Christian Science Board of Directors". The Christian Science Journal. 141 (10). Retrieved 1 July 2024.
^ Knee 1994, pp. 62, 134–135; Melton 1992, pp. 4, 34–37.
^ Melton, J. Gordon (1999). Encyclopedia of American religions. Detroit: Gale Research. pp. 140–142.
^ Christian Science Journal Directory Search Archived 2022-01-12 at the Wayback Machine. christianscience.com
^ Christa Case Bryant (June 9, 2009). "Africa contributes biggest share of new members to Christian Science church" Archived 2012-12-25 at the Wayback Machine. The Christian Science Monitor.
^ Fraser 1999, p. 563.
^ Fuller 2011, pp. 1–8; Squires, L. Ashley (2015). "All the News Worth Reading: The Christian Science Monitor and the Professionalization of Journalism" Archived 2022-01-12 at the Wayback Machine. Book History. 18: 235–272.
^ Frank Prinz-Wondollek, "How does Christian Science heal?" Archived 2015-05-23 at the Wayback Machine, Boston: Christian Science Lectures, April 28, 2011, from 00:02 mins.
^ Battin 1999, p. 7 Archived 2022-11-01 at the Wayback Machine.
^ Stark 1998, pp. 196–197; Gottschalk 2006, p. 86 Archived 2022-11-01 at the Wayback Machine.
^ Fraser 1999, pp. 94–96.
^ "Teachers and practitioners" Archived 2022-07-06 at the Wayback Machine, Christian Science Journal.
^ ^a ^b ^c Vitello, Paul (March 23, 2010). "Christian Science Church Seeks Truce With Modern Medicine" Archived 2017-04-02 at the Wayback Machine, The New York Times.
^ Fraser 1999, pp. 91–93; Eddy, "Recapitulation" Archived 2014-02-03 at the Wayback Machine, Science and Health.
^ Fraser 1999, p. 91.
^ Fraser 1999, p. 329; "Christian Science nursing facilities" Archived 2012-09-17 at the Wayback Machine, Commission for Accreditation of Christian Science Nursing Organizations/Facilities.
^ ^a ^b Battin 1999, p. 15 Archived 2022-11-01 at the Wayback Machine.
^ "Testimony Guidelines" Archived 2014-02-19 at the Wayback Machine, JSH-Online, Christian Science church.
^ Battin 1999, p. 15 Archived 2022-11-01 at the Wayback Machine; "An Empirical Analysis of Medical Evidence in Christian Science Testimonies of Healing, 1969–1988" Archived 2010-07-10 at the Wayback Machine, Christian Science church, April 1989, pp. 2, 7, courtesy of the Johnson Fund.
^ Peters 2007, p. 22; "An Analysis of a Christian Science Study of the Healings of 640 Childhood Illnesses" Archived 2017-04-02 at the Wayback Machine, Death by Religious Exemption, Coalition to Repeal Exemptions to Child Abuse Laws, Massachusetts Committee for Children and Youth, January 1992, Section IX, p. 34.
^ Talbot, Nathan (1983). "The position of the Christian Science church". New England Journal of Medicine. 309 (26): 1641–1644 [1642]. doi:10.1056/NEJM198312293092611. PMID 6646189.
^ Samantha Maiden (April 18, 2015). "No Jab, No Pay reforms: Religious exemptions for vaccination dumped" Archived 2021-09-28 at the Wayback Machine. Daily Telegraph.
^ Christine Pae (September 1, 2021). "Here's who qualifies for a religious exemption to Washington's COVID-19 vaccine mandate" Archived 2021-09-28 at the Wayback Machine. KING 5.
^ Stark 1998, p. 193.
^ Eddy, "List of Church Officers" Archived 2014-03-22 at archive.today, Manual of the Mother Church; Gottschalk 1973, p. 190; Fraser (Atlantic) 1995 Archived 2017-02-11 at the Wayback Machine.
^ Steve Stecklow, "Church's Media Moves At Issue A Burgeoning Network Sparks Dissent" Archived 2013-01-14 at the Wayback Machine, Philadelphia Inquirer, October 14, 1991;^{[failed verification]} Fraser 1999, pp. 373–374^{[better source needed]}
^ Boston Landmarks Commission 2011 Archived 2015-09-23 at the Wayback Machine, p. 1.
^ Boston Landmarks Commission 2011 Archived 2015-09-23 at the Wayback Machine, pp. 5–6.
^ "Christian Science Plaza Revitalization Project Citizen Advisory Committee (CAC)" Archived 2015-07-01 at the Wayback Machine, Boston Redevelopment Authority.
^ Boston Landmarks Commission 2011 Archived 2015-09-23 at the Wayback Machine, p. 18.
^ Eddy, Manual of the Mother Church Archived 2013-08-19 at the Wayback Machine, 89th edition.
^ Gottshalk 1973, p. 183.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Section 4; for more about prayer, Gottschalk 1973, pp. 239–240.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Sections 13, 14.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Sections 8, 12, 17, 26, 28.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article X, Section 1.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article XI, Section 9.
^ Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Section 27.
^ Stuart M. Matlins; Arthur J. Magida, How to Be a Perfect Stranger: The Essential Religious Etiquette Handbook, Skylight Paths Publishing, 2003 (pp. 70–76)
Dell de Chant, "World Religions made in the U.S.A.: Metaphysical Communities – Christian Science and Theosophy," in Jacob Neusner (ed.), World Religions in America, Westminster John Knox Press, 2009 (pp. 251–270), p. 257.

"Sunday church services and Wednesday testimony meetings" Archived 2014-02-09 at the Wayback Machine, and "Online Wednesday meetings" Archived 2020-06-13 at the Wayback Machine, First Church of Christ, Scientist.
^ Margolick 1990, p. 2; Fraser (Atlantic) 1995 Archived 2010-01-03 at the Wayback Machine.
^ Fraser 1999, pp. 186–190, 239, 427; Charles Lightoller, "It is difficult to tell of the experience ..." Archived 2014-12-04 at the Wayback Machine, Christian Science Journal, October 1912.
^ Margolick 1990, p. 2
^ Shout, John D. (2004). "Colleen Dewhurst". In Ware, Susan (ed.). Notable American Women: A Biographical Dictionary: Completing the Twentieth Century. Cambridge, Mass.: Belknap Press. pp. 174–175.
^ Gardner 1999
^ ^a ^b Fraser 1999, p. 215
^ Rambova, Natacha (2009). Rudolph Valentino: A Wife's Memories of an Icon. PVG Publishing. p. 149.
^ Gardner 1999; Fraser 1999, p. 215
^ Biesinger, Joseph (2006). Germany: A Reference Guide from the Renaissance to the Present. Infobase Publishing. p. 576.
^ Wells, Tom (2001). Wild Man: The Life and Times of Daniel Ellsberg. Palgrave Macmillan. p. 49.
^ Fuller 2011, p. 48
^ Wright, Lawrence (2013). Going Clear: Scientology, Hollywood & the Prison of Belief. New York: Alfred A. Knopf. p. 335.
^ Bret, David (21 February 2014). Jean Harlow, Tarnished Angel. Aurum Press Ltd.
^ Rooney, Darrell; Vieira, Mark A. (March 2011). Harlow in Hollywood. Angel City Press.
^ Stephanie Clifford, "Christian Science Paper to End Daily Print Edition" Archived 2017-04-02 at the Wayback Machine, The New York Times, October 28, 2008; Jon Fine, "The Christian Science Monitor to Become a Weekly" Archived 2013-09-10 at the Wayback Machine, Business Week, October 28, 2008; David Cook, "Monitor shifts from print to Web-based strategy" Archived 2018-01-25 at the Wayback Machine, The Christian Science Monitor, October 29, 2008.
^ Seth Faison, "The Media Business; New Deadline for Monitor Channel" Archived 2017-04-02 at the Wayback Machine, The New York Times, April 6, 1992.
^ "Learn more about JSH-Online" Archived 2013-05-23 at the Wayback Machine, christianscience.com.

Sources

Bates, Ernest S.; Dittemore, John V. (1932). Mary Baker Eddy: The Truth and the Tradition. New York: A. A. Knopf.
Beasley, Norman (1956). The Continuing Spirit. New York: Duell, Sloan & Pearce.
Fraser, Caroline (1999). God's Perfect Child. New York: Henry Holt & Co.
Fuller, Linda K. (2011). The Christian Science Monitor: An Evolving Experiment in Journalism. ABC-CLIO. ISBN 978-0-31337994-9. Archived from the original on 2022-11-01.
Gardner, Martin (August 22, 1999). "Mind Over Matter". Los Angeles Times.
Gill, Gillian (1998). Mary Baker Eddy. Reading, MA: Perseus Books. ISBN 978-0-73820042-2.
Gottschalk, Stephen (2006). Rolling Away the Stone: Mary Baker Eddy's Challenge to Materialism. Bloomington, IN: Indiana University Press.
Knee, Stuart E. (1994). Christian Science in the Age of Mary Baker Eddy. Westport, CT: Greenwood Publishing Co. ISBN 978-0-31328360-4.
Koestler-Grack, Rachel A. (2004). Mary Baker Eddy. Philadelphia: Chelsea House Publishers. ISBN 978-0-79107866-2.
Margolick, David (August 6, 1990). "In Child Deaths, a Test for Christian Science". The New York Times.
Melton, J. Gordon (1992). Encyclopedic Handbook of Cults in America. New York: Garland Pub.
Milmine, Georgine; Cather, Willa (1909). The Life of Mary Baker G. Eddy and the History of Christian Science. New York: Doubleday.
Peel, Robert (1971). Mary Baker Eddy: The Years of Trial. New York: Holt, Rinehart and Winston. ISBN 9780030867002.
Voorhees, Amy B. (2021). A New Christian Identity: Christian Science Origins and Experience in American Culture. Chapel Hill, NC: University of North Carolina Press.

External links

Plainfield Christian Science Church, Independent—A part of the Christian Science movement, independent from the Mother Church in Boston

[5] PBS, August 2008: "The church estimates it has about 400,000 members worldwide, but independent studies put membership at around 100,000."^[4]

[6] The book was originally just called Science and Health; the subtitle with a Key to the Scriptures was added in 1883 and was later amended to with Key to the Scriptures.^{[citation needed]}

[12] In April 2010, the Christian Science Journal listed 1,068 Reading Rooms in the United States and 489 elsewhere.^[9]

[Saliba2003p26-28] Dawn Hutchinson, 2014: "Scholars of American religious history have used the term "New Thought" to refer either to individuals and churches that officially joined the International New Thought Alliance (INTA) or to American metaphysical religions affiliated with Phineas Quimby, Mary Baker Eddy, and Emma Curtis Hopkins. New Thought writers shared the idea that God is Mind."^[20]
John Saliba, 2003: "The Christian Science–Metaphysical Family. This family, known also as 'New Thought' in academic literature, stresses the need to understand the functioning of the human mind in order to achieve the healing of all human ailments. ... Metaphysics/New Thought is a nineteenth-century movement and is exemplified by such groups as the Unity School of Christianity, the United Church of Religious Science, Divine Science Federation International, and Christian Science."^[21]
James R. Lewis, 2003: "Groups in the metaphysical (Christian Science–New Thought) tradition ... usually claim to have discovered spiritual laws which, if properly understood and applied, transform and improve the lives of ordinary individuals ..."^[22]
John K. Simmons, 1995: "While members, past and present, of the Christian Science movement understandably claim Mrs. Eddy's truths to be part of a unique and final religious revelation, most outside observers place Christian Science in the metaphysical family of religious organizations ..."^[23]
Charles S. Braden, 1963: "[I]t was in America that [mesmerism] ... gave rise to a complex of religious faiths varying from one another in significant ways, but all agreeing upon the central fact that healing and for that matter every good thing is possible through a right relationship with the ultimate power in the Universe, Creative Mind—called God, Principle, Life, Wisdom ...
"This broad complex of religions is sometimes described by the rather general term 'metaphysical' ... The general movement has proliferated in many directions. Two main streams seem most vigorous: one is called Christian Science; the other, which no single name adequately describes, has come rather generally to be known as New Thought."^[24]

[31] John K. Simmons, 1995: "The broad descriptive term 'metaphysical' is not used in a manner common to the trained philosopher. Instead, it denotes the primacy of Mind as the controlling factor in human experience. At the heart of the metaphysical perspective is the theological/ontological affirmation that God is perfect Mind and human beings, in reality, exist in a state of eternal manifestation of that Divine Mind."^[26]

[37] William James, 1902: "To my mind a current far more important and interesting religiously ... I will give the title of the Mind-Cure movement. There are various sects of this 'New Thought' ... but their agreements are so profound that their differences may be neglected for my present purposes ..."^[30] "Christian Science so-called, the sect of Mrs. Eddy, is the most radical branch of mind-cure in its dealings with evil."^[31]

[41] Philip Jenkins, 2000: "Christian Science and New Thought both emerged from a common intellectual background in mid-nineteenth-century New England, and they shared many influences from an older mystical and magical fringe, including Swedenborgian teachings, Mesmerism, and Transcentalism. The central figure and prophet of the emerging synthesis was Phineas P. Quimby, 'the John the Baptist of Christian Science', whose faith-healing work began in 1838. Quimby and his followers taught the overwhelming importance of thought in shaping reality, a message that was crucial for healing. If disease existed only as thought, then only by curing the mind could the body be set right: disease was a matter of wrong belief."^[34]

[45] Meredith B. McGuire, 1988: "The most familiar offshoot of the metaphysical movement ... is Christian Science, which was based upon a more extreme interpretation of metaphysical healing than that of the New Thought groups. ... Christian Science is unlike New Thought and other metaphysical movements of that era in that Mary Baker Eddy successfully arrogated to herself all teaching authority, centralized decision-making and organizational power, and developed the movement's sectarian character."^[37]

[51] Charles S. Braden, 1963: "Mary Baker Eddy pushed the postulates of positive thinking to their absolute limit. ... She proposed not merely that the spiritual overshadows the material, but that the material world does not exist. The world of our senses is but an illusion of our minds. If the material world causes us pain, grief, danger and even death, that can be changed by changing our thoughts."^[41]

Roy M. Anker, 1999: "Mary Baker Eddy, the founder of Christian Science (denominationally known as the Church of Christ, Scientist), the most prominent, successful, controversial, and distinctive of all the groups whose inspiration scholars trace to the healing and intellectual influence of Quimby."^[42]

[Melton1992p36-52] J. Gordon Melton, 1992: "Almost as much as the medical controversy, charges of heresy from orthodox Christian churches have hounded the Church. Leaders of Christian Science insist that they are within the mainstream of Christian teachings, a concern which leads to their strong resentment of any identification with the New Thought movement, which they see as having drifted far from their central Christian affirmations. At the same time, strong differences with traditional Christian teachings concerning the Trinity, the unique divinity of Jesus Christ, atonement for sin, and the creation are undeniable. While using Christian language, Science and Health with Key to Scriptures and Eddy's other writings radically redefine basic theological terms, usually by the process commonly called allegorization. Such redefinitions are most clearly evident in the glossary to Science and Health (pages 579–599)."^[49]

Rodney Stark, 1998: "But, of course, Christian Science was not just another Protestant sect. Like Joseph Smith, Mary Baker Eddy added too much new religious culture for her movement to qualify fully as a member of the Christian family—as all the leading clerics of the time repeatedly and vociferously pointed out. However, unlike Madame Blavatsky's Theosophical Society, and like the Mormons, Christian Science retained an immense amount of Christian culture. These continuities allowed converts from a Christian background to preserve a great deal of cultural capital."^[50]

[57] Mary Baker Eddy, 1891: "The second appearing of Jesus is, unquestionably, the spiritual advent of the advancing idea of God, as in Christian Science."^[45]

Eddy, January 1901: "I should blush to write of Science and Health with Key to the Scriptures as I have, were it of human origin, and 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."^[46]

[66] Eddy, Science and Health: "Question. – What is God?" Answer. – God is incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love."^[54]

[68] Wilson 1961: "[T]he Holy Ghost is understood to be Christian Science—the promised Comforter." "Heaven and Hell are understood to be mental states".^[55]

[74] Eddy, Science and Health: "The theory of three persons in one God (that is, a personal Trinity or Tri-unity) suggests polytheism, rather than the one ever-present I AM."^[60]

[89] Per the legal doctrine of coverture, women in the United States could not then be their own children's guardians.
Harvard Business School, 2010: "A married woman or feme covert was a dependent, like an underage child or a slave, and could not own property in her own name or control her own earnings, except under very specific circumstances. When a husband died, his wife could not be the guardian to their under-age children."^[74]

[114] The writers whose work Eddy was accused of having used include John Ruskin, Thomas Carlyle, Charles Kingsley and Henri-Frédéric Amiel.^[96] According to Bates and Dittemore 1932, an essay, "Taking Offense," was printed as one of Eddy's when it had first been published anonymously by an obscure newspaper.^[97] Eddy was also accused, by Walter M. Haushalter in his Mrs. Eddy Purloins from Hegel, Boston: A. A. Beauchamp, 1936, of having copied material from "The Metaphysical Religion of Hegel" (1866), an essay by Francis Lieber.^[98]

[118] Eddy, Miscellaneous Writings, 1883–1896, 1897: "A 'mind-cure' is a matter-cure. [...] The Theology of Christian Science is based on the action of the divine Mind over the human mind and body; whereas, 'mind-cure' rests on the notion that the human mind can cure its own disease, or that which it causes"^[101]

[122] The pamphlet was Theology, or the Understanding of God as Applied to Healing the Sick (1881). Arens credited Quimby, the Gottesfreunde, Jesus, and "some thoughts contained in a work by Eddy".

[127] Ernest Sutherland Bates and John V. Dittemore, 1932: The title page stated "Extracts from Dr. P. P. Quimby's writings." On the next page there was a title, "The Science of Man or the principle which controls all phenomena." The preface was signed Mary M. Glover. A note in the margin said, "P. P. Q's mss," then Quimby's manuscript followed.^[108]

[133] Eddy, February 1899: "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."^[110]
Eddy, 1889: "Mr. Quimby's son has stated ... that he has in his possession all his father's written utterances; and I have offered to pay for their publication, but he declines to publish them; for their publication would silence the insinuation that Mr. Quimby originated the system of healing which I claim to be mine."^[111]
Eddy, 1891: "In 1870 I copyrighted the first publication on spiritual, scientific Mind-healing, entitled The Science of Man. This little book is converted into the chapter on Recapitulation in Science and Health. It was so new—the basis it laid down for physical and moral health was so hopelessly original—that I did not venture upon its publication until later ...".^[112] "Five years after taking out my first copyright, I taught the Science of Mind-healing, alias Christian Science, by writing out my manuscripts for students and distributing them unsparingly. This will account for certain published and unpublished manuscripts extant, which the evil-minded would insinuate did not originate with me."^[113]

[136] New York Times, July 10, 1904: The similarities included "Error is sickness, Truth is health" (Quimby manuscript), "Sickness is part of the error which Truth casts out" (Science and Health); "Truth is God" (Quimby), "Truth is God" (S&H); "Error is matter" (Quimby), "Matter is mortal error" (S&H); "Matter has no intelligence" (Quimby), "The fundamental error of mortal man is the belief that matter is intelligent" (S&H).^[115]

[154] Manual of the Mother Church: "Christian Scientists shall not report for publication the number of the members of The Mother Church, nor that of the branch churches. According to the Scripture they shall turn away from personality and numbering the people."^[132]

[200] Members are expected to pray each day: "Thy kingdom come; let the reign of divine Truth, Life, and Love be established in me, and rule out of me all sin; and may Thy Word enrich the affections of all mankind, and govern them!"^[177]

[221] Wikipedia's Jean Harlow page dismisses this rumor and says she was consistently attended by physicians.

[1] "Christian Science Center Complex" Archived 2015-09-23 at the Wayback Machine, Boston Landmarks Commission, Environment Department, City of Boston, January 25, 2011 (hereafter Boston Landmarks Commission 2011), pp. 6–12.

[Stark191-2] Stark, Rodney (1998). "The Rise and Fall of Christian Science". Journal of Contemporary Religion. 13 (2): (189–214), 191. doi:10.1080/13537909808580830.

[Prothero2017p165-3] Prothero, Donald; Callahan, Timothy D. (2017). UFOs, Chemtrails, and Aliens: What Science Says. Bloomington: Indiana University Press. p. 165.

[4] Valente, Judy (August 1, 2008). "Christian Science Healing". PBS.

[Gutjahr2001p348-7] Gutjahr, Paul C. (2001). "Sacred Texts in the United States". Book History. 4: (335–370) 348. doi:10.1353/bh.2001.0008. JSTOR 30227336. S2CID 162339753.

[8] "Women and the Law". The Mary Baker Eddy Library. 22 January 2016. Archived from the original on 18 January 2021.

[9] For the charter, Eddy, Mary Baker (1908) [1895]. Manual of the Mother Church, 89th edition. Boston: The First Church of Christ, Scientist. pp. 17–18.

[FOOTNOTEStark1998190–191-10] Stark 1998, pp. 190–191.

[11] Fuller 2011, p. 175

[FOOTNOTEFraser1999[httpsbooksgooglecombooksidtchcDwAAQBAJdq22theyawninggulfbetweenchristianscientists22pgPT20_131-132]-13] Fraser 1999, pp. 131-132.

[FOOTNOTEWilson1961[httpsbooksgooglecombooksid1NWVP5kDBJcCpgPA124_124]-14] Wilson 1961, p. 124.

[lostelement-15] Wilson, Bryan (1961). Sects and Society: A Sociological Study of the Elim Tabernacle, Christian Science, and Christadelphians. Berkeley: University of California Press. p. 125.

Eddy, Manual of the Mother Church, p. 17.

[16] Wilson 1961, p. 127; Rescher, Nicholas (2009) [1996]. "Idealism", in Jaegwon Kim, Ernest Sosa (eds.). A Companion to Metaphysics. Oxford: Wiley-Blackwell. p. 318 Archived 2022-11-01 at the Wayback Machine.

[FOOTNOTEWilson1961[httpsbooksgooglecombooksid1NWVP5kDBJcCpgPA125_125]-17] Wilson 1961, p. 125.

[18] Battin, Margaret P. (1999). "High-Risk Religion: Christian Science and the Violation of Informed Consent". In DesAutels, Peggy; Battin, Margaret P.; May, Larry (eds.). Praying for a Cure: When Medical and Religious Practices Conflict. Lanham, MD, and Oxford: Rowman & Littlefield Publishers. p. 11. ISBN 0-8476-9262-0.

[combined-19] Schoepflin, Rennie B. (2003). Christian Science on Trial: Religious Healing in America. Baltimore: The Johns Hopkins University Press. pp. 192–193.

Trammell, Mary M., chair, Christian Science board of directors (March 26, 2010). "Letter; What the Christian Science Church Teaches" Archived 2022-08-07 at the Wayback Machine. The New York Times.

[20] Regarding vaccines specifically, see:
Christine Pae (September 1, 2021). "Here's who qualifies for a religious exemption to Washington's COVID-19 vaccine mandate". Archived 2021-09-28 at the Wayback Machine. KING 5.

Samantha Maiden (April 18, 2015). "No Jab, No Pay reforms: Religious exemptions for vaccination dumped". Archived 2021-09-28 at the Wayback Machine. Daily Telegraph (Australia).

[42] Christine Pae (September 1, 2021). "Here's who qualifies for a religious exemption to Washington's COVID-19 vaccine mandate". Archived 2021-09-28 at the Wayback Machine. KING 5.

[43] Samantha Maiden (April 18, 2015). "No Jab, No Pay reforms: Religious exemptions for vaccination dumped". Archived 2021-09-28 at the Wayback Machine. Daily Telegraph (Australia).

[21] Schoepflin 2003, pp. 212–216 Archived 2022-11-01 at the Wayback Machine; Peters, Shawn Francis (2007). When Prayer Fails: Faith Healing, Children, and the Law. New York: Oxford University Press. pp. 91, 109–130. Archived 2022-11-01 at the Wayback Machine.

[22] William G. McLoughlin, Revivals, Awakenings, and Reform, Chicago: University of Chicago Press, 1980, pp. 10–11, 16–17.

Roy M. Anker, "Revivalism, Religious Experience and the Birth of Mental Healing", Self-help and Popular Religion in Early American Culture: An Interpretive Guide, Westport, Connecticut: Greenwood Publishing Company, 1999(a), (pp. 11–100), pp. 8, 176ff.

[23] Hutchinson, Dawn (November 2014). "New Thought's Prosperity Theology and Its Influence on American Ideas of Success", Nova Religio: The Journal of Alternative and Emergent Religions, 18(2), (pp. 28–44), p. 28. JSTOR 10.1525/nr.2014.18.2.28

[24] Saliba, John (2003). Understanding New Religious Movements. Walnut Creek, California: Rowman Altamira. p. 26 Archived 2022-11-01 at the Wayback Machine.

[25] Lewis, James R. (2003). Legitimating New Religions. New Brunswick, New Jersey: Rutgers University Press. p. 94 Archived 2022-11-01 at the Wayback Machine.

[26] Simmons, John K. (1995). "Christian Science and American Culture", in Timothy Miller (ed.). America's Alternative Religions, New York: State University of New York Press. p. 61 Archived 2022-11-01 at the Wayback Machine.

[27] Charles S. Braden, Spirits in Rebellion: The Rise and Development of New Thought, Dallas: Southern Methodist University Press, 1963, pp. 4–5.

[29] John S. Haller, The History of New Thought: From Mental Healing to Positive Thinking and the Prosperity Gospel, West Chester, Pennsylvania: Swedenborg Foundation Press, 2012, pp. 10–11.
Horatio W. Dresser, A History of the New Thought Movement, New York: Thomas Y. Crowell Company, 1919, pp. 152–153.

For early uses of New Thought, William Henry Holcombe, Condensed Thoughts about Christian Science (pamphlet), Chicago: Purdy Publishing Company, 1887; Horatio W. Dresser, "The Metaphysical Movement" (from a statement issued by the Metaphysical Club, Boston, 1901), The Spirit of the New Thought, New York: Thomas Y. Crowell Company, 1917, p. 215.

[30] Simmons 1995, p. 61.

[32] Dell De Chant, "The American New Thought Movement", in Eugene Gallagher and Michael Ashcraft (eds.), Introduction to New and Alternative Religions in America, Westport, Connecticut: Greenwood Publishing Company, 2007, pp. 81–82.

[33] William James, The Varieties of Religious Experience (Gifford Lectures, Edinburgh), New York: Longmans, Green, & Co, 1902, pp. 75–76; "New Thought" Archived 2015-05-16 at the Wayback Machine, Encyclopaedia Britannica, 2014.

[34] Chant 2007, p. 73.

[35] James 1902, p. 94.

[36] James 1902, p. 106.

[38] Stark 1998, pp. 197–198, 211–212; de Chant 2007, p. 67.

[Quimby-39] Wilson 1961, p. 135 Archived 2022-11-01 at the Wayback Machine; Braden 1963, p. 62 (for "the truth is the cure"); McGuire 1988, p. 79 Archived 2022-11-01 at the Wayback Machine.

Also see "Religion: New Thought" Archived 2014-12-20 at the Wayback Machine, Time magazine, 7 November 1938; "Phineas Parkhurst Quimby" Archived 2014-11-11 at the Wayback Machine, Encyclopædia Britannica, September 9, 2013.

[40] Philip Jenkins, Mystics and Messiahs: Cults and New Religions in American History, Oxford University Press, 2000, pp. 53–54.

[Simmons1995p64-42] Simmons 1995, p. 64 Archived 2022-11-01 at the Wayback Machine; Fuller 2013, pp. 212–213 Archived 2022-11-01 at the Wayback Machine, n. 16.

[43] Wilson 1961, p. 156 Archived 2022-11-01 at the Wayback Machine; Braden 1963, pp. 14, 16; Simmons 1995, p. 61 Archived 2022-11-01 at the Wayback Machine.

[44] McGuire 1988, p. 79.

[46] Wilson 1961, pp. 126–127 Archived 2022-11-01 at the Wayback Machine; Braden 1963, pp. 18–19.

[47] Gottschalk, Stephen (1973). The Emergence of Christian Science in American Religious Life. Berkeley: University of California Press. pp. 128, 148–149.
Moore, Laurence R. (1986). Religious Outsiders and the Making of Americans. New York: Oxford University Press. pp. 112–113.

Simmons 1995, p. 62 Archived 2022-11-01 at the Wayback Machine; Whorton, James C. (2004). Nature Cures: The History of Alternative Medicine in America. New York: Oxford University Press. pp. 128–129 Archived 2022-11-01 at the Wayback Machine.

[48] Craig R. Prentiss, "Sickness, Death and Illusion in Christian Science", in Colleen McDannell (ed.), Religions of the United States in Practice, Vol. 1, Princeton: Princeton University Press, 2001, p. 322 Archived 2022-11-01 at the Wayback Machine.

Claudia Stokes, The Altar at Home: Sentimental Literature and Nineteenth-Century American Religion, University of Pennsylvania Press, 2014, p. 181 Archived 2022-11-01 at the Wayback Machine.

[49] Braden 1963, p. 19; Stark 1998, p. 195

[50] Anker 1999(a), p. 9 Archived 2022-11-01 at the Wayback Machine.

[53] Catherine Albanese, A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion, New Haven: Yale University Press, 2007, p. 284.

[54] Wilson 1961, p. 121; Eddy, Manual of the Mother Church, pp. 15–16.

[55] Eddy, Retrospection and Introspection, The First Church of Christ, Scientist, 1891, p. 70.

[56] Eddy, Christian Science Journal, January 1901, reprinted in "The Christian Science Textbook", The First Church of Christ, Scientist, and Miscellany, Boston: Alison V. Stewart, 1914, p. 115.

[58] David L. Weddle, "The Christian Science Textbook: An Analysis of the Religious Authority of Science and Health by Mary Baker Eddy", Archived 2020-07-29 at the Wayback Machine, The Harvard Theological Review, 84(3), 1991, p. 281; Gottschalk 1973, p. xxi.

[59] Eddy, Manual of the Mother Church, p. 58; Weddle 1991 Archived 2020-07-29 at the Wayback Machine, p. 273.

[60] J. Gordon Melton, "Church of Christ, Scientist (Christian Science)", Encyclopedic Handbook of Cults in America, New York: Routledge, 1992, p. 36 Archived 2022-11-01 at the Wayback Machine.

[FOOTNOTEStark1998195-61] Stark 1998, p. 195.

[62] Wilson 1961, p. 122 Archived 2022-11-01 at the Wayback Machine.

[63] Wilson 1961, p. 127 Archived 2022-11-01 at the Wayback Machine; Moore 1986, p. 112 Archived 2022-11-01 at the Wayback Machine; Simmons 1995, p. 62 Archived 2022-11-01 at the Wayback Machine.

[64] For personhood, "Father–Mother God" and "she", see Gottschalk 1973, p. 52 Archived 2022-11-01 at the Wayback Machine; for Ann Lee, see Stokes 2014, p. 186 Archived 2022-11-01 at the Wayback Machine. For the seven synonyms, see Wilson 1961, p. 124 Archived 2022-11-01 at the Wayback Machine.

[65] Eddy, Science and Health, "Recapitulation", Archived 2014-02-03 at the Wayback Machine, p. 465.

[67] Wilson 1961, pp. 121 Archived 2022-11-01 at the Wayback Machine, 125.

[69] Wilson 1961, p. 129; Stark 1998, pp. 196–197

[70] Wilson 1961, pp. 125–126.

[71] Wilson 1961, pp. 123, 128–129.

[72] Wilson 1961, p. 122; Gottschalk 1972, p. xxvii; "Genesis Chapter 2" Archived 2014-11-11 at the Wayback Machine, kingjamesbibleonline.org.

[73] Eddy, Science and Health, p. 256; Wilson 1961, p. 127.

[75] Eddy, Retrospection and Introspection, p. 26.

[76] Wilson 1961, p. 121; Stark 1998, pp. 199

[77] Wilson 1961, p. 124.

[78] Gottschalk 1973, p. 95 Archived 2022-11-01 at the Wayback Machine.

[79] Melton 1992, p. 36 Archived 2022-11-01 at the Wayback Machine.

[80] J. Gordon Melton, "An Introduction to New Religions", in James R. Lewis (ed.), The Oxford Handbook of New Religious Movements, New York: Oxford University Press, 2003, p. 17; for Barrington, see Jenkins 2000, p. 49.

[81] Raymond J. Cunningham, "The Impact of Christian Science on the American Churches, 1880–1910" Archived 2017-04-02 at the Wayback Machine, The American Historical Review, 72(3), April 1967 (pp. 885–905), p. 892; "Faith Healing in America", The Times, May 26, 1885.

[Twainquote-82] Mark Twain, Christian Science, p. 180 Archived 2022-11-01 at the Wayback Machine; "Mark Twain & Mary Baker Eddy, a film by Val Kilmer" Archived 2014-06-28 at the Wayback Machine, YouTube, from 04:30 mins.

[83] Bates & Dittemore 1932, pp. 3–5; Gill 1998, p. 3.

[84] Bates & Dittemore 1932, pp. 16–25; Gill 1998, pp. 35–37; Voorhees 2021, pp. 22–24.

[85] Milmine & Cather 1909, p. 41; Voorhees 2021, pp. 24–26; Melton 1992 p. 29.

[86] Bates & Dittemore 1932, pp. 30, 36, 40, 50–52; Fraser 1999, pp. 36–37.

[87] Gill 1998, pp. 100–102, 113–115.

[88] "Women and the Law". Women, Enterprise & Society. Harvard Business School. Archived from the original on 24 August 2019.

[90] Voorhees 2021, pp. 30.

[91] Piepmeier, Alison (2004). Out in public: configurations of women's bodies in nineteenth-century America. University of North Carolina Press. pp. 63, 229; Voorhees 2021, pp. 32–34; Bates & Dittemore 1932, p. 88; Melton 1992, p. 29.

[92] Gill 1998, pp. 119–121.

[93] Gill 1998, pp. 161–168; Voorhees 2021, pp. 57–58; Melton 1992, pp. 29–30; Mead, Frank S. (1995) Handbook of Denominations in the United States. Abingdon Press. p. 104.

[94] Gill 1998, pp. 161–168; Voorhees 2021, pp. 57–58. For her account see: Eddy, "The Great Discovery", Retrospection and Introspection, pp. 24–29.

[95] Bates & Dittemore 1932, pp. 118–135; Gottschalk 2006, pp. 80–81; Voorhees 2021, pp. 65–70; Gutjahr, Paul C. "Sacred Texts in the United States", Book History, 4, 2001 (335–370), 348. JSTOR 30227336

[96] Gill 1998, pp. xxxi, xxxiii, 274, 357–358. Milmine, McClure's, August 1907, p. 458.

[97] Koestler-Grack 2004, p. 52; Milmine, McClure's, September 1907, p. 567; Bates & Dittemore 1932, p. 210; Melton 1992, p. 30.

[timeline-98] Gill 1998, pp. xxxix–xxxv; Chronology Archived 2022-01-12 at the Wayback Machine, Mary Baker Eddy Library.

[99] Fuller 2011, p. 1.

[100] Paul Eli Ivey, Prayers in Stone: Christian Science Architecture in the United States, 1894–1930, Chicago: University of Illinois Press, 1999, p. 31; "First Church of Christ, Scientist" Archived 2013-10-29 at the Wayback Machine, Oconto County Historical Society.

[101] Gill 1998, p. 450; Beasley 1956, pp. 385–386.

[102] Gill 1998, pp. xxi–xxii, 169–208, 471–520.

[103] Gill 1998, pp. 453–454.

[104] Gill 1998, pp. 563–568.

[105] Bates & Dittemore 1932, pp. 396–417; Gill 1998, pp. 471–520.

[106] Bates & Dittemore 1932, pp. 411–417; "Dr. Alan McLane Hamilton Tells About His Visit to Mrs. Eddy" Archived 2021-02-24 at the Wayback Machine, The New York Times, August 25, 1907.

[107] Canham, Erwin (1958). Commitment To Freedom: The Story of the Christian Science Monitor. Boston: Houghton Mifflin. pp. 14–15.

[108] Bates & Dittemore 1932, p. 451; "New York Eddyites Take Death Calmly" Archived 2021-02-26 at the Wayback Machine, The New York Times, December 5, 1910; "Look for Mrs. Eddy to rise from tomb" Archived 2021-01-10 at the Wayback Machine, The New York Times, December 29, 1910.

[109] "Nothing left to relatives" Archived 2021-02-25 at the Wayback Machine, The New York Times, December 8, 1910; "Church gets most of her estate" Archived 2021-01-10 at the Wayback Machine, The New York Times, December 15, 1910.

[110] Gill 1998, p. 119.

[111] Wilson 1961, pp. 135–136, n. 3; Braden 1967, p. 296; Gardner 1993, pp. 145–154. Also see Bryan Wilson, "The Origins of Christian Science: A Survey," Hibbert Journal, January 1959.

[112] Bates and Dittemore 1932, pp. 248–249.

[113] Gardner 1993, pp. 145–154; for rebuttal, Thomas C. Johnsen, "Historical Consensus and Christian Science: The Career of a Manuscript Controversy", The New England Quarterly, 53(1), March 1980, pp. 3–22.

[115] Braden 1967, p. 296; Blair, "The Man of Integrity," in Lindley Murray, The English Reader, York: Longman and Rees, 1799, p. 151; Eddy, Miscellaneous Writings 1883–1896, Boston: Joseph Armstrong, 1897, p. 147.

[116] Peel 1966, p. 259; Bates and Dittemore 1932, pp. 142–143.

[117] Eddy, Miscellaneous Writings, 1883–1896, Boston: Joseph Armstrong, 1897, p. 62.

[BostonPostletters-119] "A. O." "The Founder of the Mental Method of Treating Disease," Boston Post, February 8, 1883; "E. G."'s reply, February 19, 1883 (in Septimus J. Hanna, Christian Science History, Boston: The Christian Science Publishing Company, 1899, p. 26ff).
Dresser's reply, February 23, 1883; Eddy's reply, March 7, 1883, in Dresser 1919, p. 58.

Also see Horatio Dresser (ed.), The Quimby Manuscripts, New York: Thomas Y. Crowell Company, 1921, p. 433; Bates & Dittemore 1932, pp. 233–238; Peel 1971, p. 130.

[120] Peel 1971, pp. 135–136, citing Eddy, Journal of Christian Science, December 1883.

[FOOTNOTEBatesDittemore1932211–212,_240–242-121] Bates & Dittemore 1932, pp. 211–212, 240–242.

[123] Bates & Dittemore 1932, pp. 240–242; Peel 1971, pp. 133–134, 344, n. 44, for Quimby's son sending the manuscript overseas); also see Gill 1998, p. 316.

[124] Ventimiglia, Andrew (2019). Copyrighting God: Ownership of the Sacred in American Religion. Cambridge: Cambridge University Press. pp. 119–122. ISBN 978-1-108-42051-8.

[125] Bates & Dittemore 1932, pp. 243–244; Julius A. Dresser, The True History of Mental Science, Boston: Alfred Mudge & Son, 1887.

There was also an article, George A. Quimby, "Phineas Parkhurst Quimby", The New England Magazine, 6(33), March 1888, pp. 267–276.

[126] Bates and Dittemore 1932, pp. 129–130.

[128] Bates and Dittemore 1932, p. 241.

[129] Eddy, "Reminiscences," The First Church of Christ, Scientist, and Miscellany, pp. 306–307.

[130] Eddy, Science and Health, 1889, p. 7.

[131] Eddy, Retrospection and Introspection, p. 35.

[132] Eddy, Retrospection and Introspection, p. 36.

[134] Lyman Pierson Powell, Christian Science: The Faith and Its Founder, New York: G. P. Putnam's Sons, 1917 [1907], p. 71.

[135] "True Origin of Christian Science", The New York Times, July 10, 1904.

[137] Also see Quimby, "Questions and Answers", The Quimby Manuscripts, chapter 13; Cather and Milmine 1909, pp. 125–133.
For more on the manuscripts, S. P. Bancroft, Mrs. Eddy as I Knew Her in 1870 (1923); for the history of the Science and Man manuscript, Peel 1966, pp. 231–236, and Fraser 1999, p. 468, n. 99. Several versions of Science and Man can be found in "Essays and other footprints left by Mary Baker Eddy", Rare Book Company, Freehold, New Jersey, p. 178ff.

[138] Bates and Dittemore 1932, pp. 156, 244–245.

[139] Peel 1966, pp. 179–183, particularly 182; Peel 1971, p. 345, n. 44.

[140] Gardner 1993, p. 47; Gill 1998, p. 316.

[141] Cather and Milmine 1909, p. 355; for Eddy calling herself "Professor of Obstetrics," Gill 1998, p. 347; for two one-week classes, Peel 1971, p. 237.

[142] Schoepflin 2003, p. 212.

[143] Cather and Milmine 1909, pp. 354–355; Bates and Dittemore 1932, p. 282; Peel 1971, p. 237; Schoepflin 2003, pp. 82–85.

"Christian Science Killed Her", The New York Times, May 18, 1888; "Mrs. Corner on Trial", May 22, 1888; "The Christian Scientist Held", May 26, 1888; "The Christian Scientist Not Indicted", June 10, 1888.

[144] Cather and Milmine 1909, p. 356; for the secretary resigning, Bates and Dittemore 1932, p. 283.

[145] Schoepflin 2003, pp. 212–217.

[146] Cunningham 1967, p. 902; Peters 2007, p. 98.

[147] Schoepflin 2003, p. 189; Peters 2007, p. 100.

[148] Peters 2007, pp. 107–108.

[149] Michael Willrich, Pox: An American History, Penguin Press, 2011, pp. 260–261.

[150] "Christian Scientists' change of front", The New York Times, November 14, 1902; Peters 2007, pp. 94–95;

[151] Beasley 1956, p. 3.

[152] Stark 1998;^{[page needed]} Beasley 1956, p. 80.

[153] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Section 28.

[155] Stark 1998, pp. 190–191; Dart, John (20 December 1986). "Healing Church Shows Signs It May Be Ailing" , Los Angeles Times.

[156] Stores, Bruce (2004). Christian Science: Its Encounter with Lesbian/Gay America. iUniverse. p. 34

[157] Christian Science practitioner figures, and practitioners per million, 1883–1995: Stark 1998, p. 192, citing the Christian Science Journal.

[158] Melton 1992, p. 34.

[159] Melton 1992, pp. 34–37.

[160] Melton 1992, p. 34; Beasley 1956, pp. 46–77, 81.

[161] Simmons, John K. (1991). When Prophets Die: The Postcharismatic Fate of New Religious Movements. Albany: State University of New York Press. pp. 113–115; Beasley 1956, pp. 144–181; The "Great Litigation" Archived 2022-01-13 at the Wayback Machine. Mary Baker Eddy Library. March 30, 2012.

[162] King, Christine Elizabeth. (1982). The Nazi State and The New Religions: Five Case Studies in Non-Conformity. Lewiston, New York: Edwin Mellen Press. pp. 29–57; Beasley 1956, pp. 233–246; Sandford, Gregory W. (2014). Christian Science in East Germany: The Church that Came in from the Cold. CreateSpace Independent Publishing.

[163] Beasley 1956, pp. 245–246; Abiko, Emi (1978). A Precious Legacy: Christian Science Comes to Japan. E. D. Abbott Co.

[164] Barns, Linda L.; Plotnikoff, Gregory A.; Fox, Kenneth; Pendleton, Sara (2000). "Spirituality, Religion, and Pediatrics: Intersecting Worlds of Healing". Pediatrics 104, no. 6: 899–911; DesAutels, Peggy; Battin, Margaret; May, Larry (1999). Praying for a Cure: When Medical and Religious Practices Conflict. Lanham, MD: Rowman and Littlefield Publishers; Kondos, Elena M. (1992). "The Law and Christian Science Healing for Children: A Pathfinder." Legal Reference Services Quarterly. 12: 5–71; Gill 1998, pp. xv–xvi.

[165] "Court rejects Christian Science motion on bequests" Archived 2021-12-07 at the Wayback Machine Stanford University. Press release, September 23, 1992; "Christian Scientists Charge Their Church with Violating Its Principles" Archived 2022-01-12 at the Wayback Machine Christian Research Institute, April 9, 2009; "Christian Science Church Settles Claim to Bequest" Archived 2022-01-12 at the Wayback Machine The New York Times, October 14, 1993.

[166] Bridge, Susan (1998). Monitoring the News: The Brilliant Launch and Sudden Collapse of the Monitor Channel. Armonk, New York: M.E. Sharpe; Gold, Allan R. (November 15, 1988). "Editors of Monitor Resign Over Cuts" Archived 2022-01-12 at the Wayback Machine. The New York Times.

[167] Christian Science Board of Directors (October 2023). "A message from the Christian Science Board of Directors". The Christian Science Journal. 141 (10). Retrieved 1 July 2024.

[168] Knee 1994, pp. 62, 134–135; Melton 1992, pp. 4, 34–37.

[169] Melton, J. Gordon (1999). Encyclopedia of American religions. Detroit: Gale Research. pp. 140–142.

[170] Christian Science Journal Directory Search Archived 2022-01-12 at the Wayback Machine. christianscience.com

[171] Christa Case Bryant (June 9, 2009). "Africa contributes biggest share of new members to Christian Science church" Archived 2012-12-25 at the Wayback Machine. The Christian Science Monitor.

[FOOTNOTEFraser1999563-172] Fraser 1999, p. 563.

[173] Fuller 2011, pp. 1–8; Squires, L. Ashley (2015). "All the News Worth Reading: The Christian Science Monitor and the Professionalization of Journalism" Archived 2022-01-12 at the Wayback Machine. Book History. 18: 235–272.

[Prinz-174] Frank Prinz-Wondollek, "How does Christian Science heal?" Archived 2015-05-23 at the Wayback Machine, Boston: Christian Science Lectures, April 28, 2011, from 00:02 mins.

[175] Battin 1999, p. 7 Archived 2022-11-01 at the Wayback Machine.

[176] Stark 1998, pp. 196–197; Gottschalk 2006, p. 86 Archived 2022-11-01 at the Wayback Machine.

[FOOTNOTEFraser199994–96-177] Fraser 1999, pp. 94–96.

[178] "Teachers and practitioners" Archived 2022-07-06 at the Wayback Machine, Christian Science Journal.

[Vitello-179] Vitello, Paul (March 23, 2010). "Christian Science Church Seeks Truce With Modern Medicine" Archived 2017-04-02 at the Wayback Machine, The New York Times.

[180] Fraser 1999, pp. 91–93; Eddy, "Recapitulation" Archived 2014-02-03 at the Wayback Machine, Science and Health.

[FOOTNOTEFraser199991-181] Fraser 1999, p. 91.

[182] Fraser 1999, p. 329; "Christian Science nursing facilities" Archived 2012-09-17 at the Wayback Machine, Commission for Accreditation of Christian Science Nursing Organizations/Facilities.

[books.google.com-183] Battin 1999, p. 15 Archived 2022-11-01 at the Wayback Machine.

[184] "Testimony Guidelines" Archived 2014-02-19 at the Wayback Machine, JSH-Online, Christian Science church.

[185] Battin 1999, p. 15 Archived 2022-11-01 at the Wayback Machine; "An Empirical Analysis of Medical Evidence in Christian Science Testimonies of Healing, 1969–1988" Archived 2010-07-10 at the Wayback Machine, Christian Science church, April 1989, pp. 2, 7, courtesy of the Johnson Fund.

[186] Peters 2007, p. 22; "An Analysis of a Christian Science Study of the Healings of 640 Childhood Illnesses" Archived 2017-04-02 at the Wayback Machine, Death by Religious Exemption, Coalition to Repeal Exemptions to Child Abuse Laws, Massachusetts Committee for Children and Youth, January 1992, Section IX, p. 34.

[187] Talbot, Nathan (1983). "The position of the Christian Science church". New England Journal of Medicine. 309 (26): 1641–1644 [1642]. doi:10.1056/NEJM198312293092611. PMID 6646189.

[188] Samantha Maiden (April 18, 2015). "No Jab, No Pay reforms: Religious exemptions for vaccination dumped" Archived 2021-09-28 at the Wayback Machine. Daily Telegraph.

[189] Christine Pae (September 1, 2021). "Here's who qualifies for a religious exemption to Washington's COVID-19 vaccine mandate" Archived 2021-09-28 at the Wayback Machine. KING 5.

[FOOTNOTEStark1998193-190] Stark 1998, p. 193.

[191] Eddy, "List of Church Officers" Archived 2014-03-22 at archive.today, Manual of the Mother Church; Gottschalk 1973, p. 190; Fraser (Atlantic) 1995 Archived 2017-02-11 at the Wayback Machine.

[192] Steve Stecklow, "Church's Media Moves At Issue A Burgeoning Network Sparks Dissent" Archived 2013-01-14 at the Wayback Machine, Philadelphia Inquirer, October 14, 1991;^{[failed verification]} Fraser 1999, pp. 373–374^{[better source needed]}

[193] Boston Landmarks Commission 2011 Archived 2015-09-23 at the Wayback Machine, p. 1.

[194] Boston Landmarks Commission 2011 Archived 2015-09-23 at the Wayback Machine, pp. 5–6.

[BostonRedevelopment-195] "Christian Science Plaza Revitalization Project Citizen Advisory Committee (CAC)" Archived 2015-07-01 at the Wayback Machine, Boston Redevelopment Authority.

[196] Boston Landmarks Commission 2011 Archived 2015-09-23 at the Wayback Machine, p. 18.

[197] Eddy, Manual of the Mother Church Archived 2013-08-19 at the Wayback Machine, 89th edition.

[198] Gottshalk 1973, p. 183.

[199] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Section 4; for more about prayer, Gottschalk 1973, pp. 239–240.

[201] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Sections 13, 14.

[202] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Sections 8, 12, 17, 26, 28.

[203] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article X, Section 1.

[204] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article XI, Section 9.

[205] Eddy, "Discipline" Archived 2013-07-24 at the Wayback Machine, Manual of the Mother Church, Article VIII, Section 27.

[206] Stuart M. Matlins; Arthur J. Magida, How to Be a Perfect Stranger: The Essential Religious Etiquette Handbook, Skylight Paths Publishing, 2003 (pp. 70–76)
Dell de Chant, "World Religions made in the U.S.A.: Metaphysical Communities – Christian Science and Theosophy," in Jacob Neusner (ed.), World Religions in America, Westminster John Knox Press, 2009 (pp. 251–270), p. 257.

"Sunday church services and Wednesday testimony meetings" Archived 2014-02-09 at the Wayback Machine, and "Online Wednesday meetings" Archived 2020-06-13 at the Wayback Machine, First Church of Christ, Scientist.

[207] Margolick 1990, p. 2; Fraser (Atlantic) 1995 Archived 2010-01-03 at the Wayback Machine.

[208] Fraser 1999, pp. 186–190, 239, 427; Charles Lightoller, "It is difficult to tell of the experience ..." Archived 2014-12-04 at the Wayback Machine, Christian Science Journal, October 1912.

[209] Margolick 1990, p. 2

[210] Shout, John D. (2004). "Colleen Dewhurst". In Ware, Susan (ed.). Notable American Women: A Biographical Dictionary: Completing the Twentieth Century. Cambridge, Mass.: Belknap Press. pp. 174–175.

[211] Gardner 1999

[Fraser_1999_215-212] Fraser 1999, p. 215

[213] Rambova, Natacha (2009). Rudolph Valentino: A Wife's Memories of an Icon. PVG Publishing. p. 149.

[214] Gardner 1999; Fraser 1999, p. 215

[215] Biesinger, Joseph (2006). Germany: A Reference Guide from the Renaissance to the Present. Infobase Publishing. p. 576.

[216] Wells, Tom (2001). Wild Man: The Life and Times of Daniel Ellsberg. Palgrave Macmillan. p. 49.

[217] Fuller 2011, p. 48

[218] Wright, Lawrence (2013). Going Clear: Scientology, Hollywood & the Prison of Belief. New York: Alfred A. Knopf. p. 335.

[219] Bret, David (21 February 2014). Jean Harlow, Tarnished Angel. Aurum Press Ltd.

[220] Rooney, Darrell; Vieira, Mark A. (March 2011). Harlow in Hollywood. Angel City Press.

[222] Stephanie Clifford, "Christian Science Paper to End Daily Print Edition" Archived 2017-04-02 at the Wayback Machine, The New York Times, October 28, 2008; Jon Fine, "The Christian Science Monitor to Become a Weekly" Archived 2013-09-10 at the Wayback Machine, Business Week, October 28, 2008; David Cook, "Monitor shifts from print to Web-based strategy" Archived 2018-01-25 at the Wayback Machine, The Christian Science Monitor, October 29, 2008.

[223] Seth Faison, "The Media Business; New Deadline for Monitor Channel" Archived 2017-04-02 at the Wayback Machine, The New York Times, April 6, 1992.

[224] "Learn more about JSH-Online" Archived 2013-05-23 at the Wayback Machine, christianscience.com.

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@@ Line 2: / Line 2: @@
 {{Distinguish|text=[[Christianity and science]], [[Christians in Science]], [[List of Christians in science and technology|Christians in science and technology]], or [[Scientology]]}}
 {{Good article}}
 {{Infobox Christian denomination
 | name       = Christian Science
@@ Line 12: / Line 13: @@
 | website    = [http://christianscience.com/ christianscience.com]
 }}
 {{Christian Science sidebar}}
 {{Christianity|expanded=hide}}
@@ Line 19: / Line 21: @@
 Eddy and 26 followers were granted a charter by the Commonwealth of Massachusetts in 1879 to found the "Church of Christ (Scientist)"; the church would be reorganized under the name "Church of Christ, Scientist" in 1892.<ref>{{cite web |title=Women and the Law |url=https://www.marybakereddylibrary.org/research/what-is-the-background-on-the-name-church-of-christ-scientist/ |website=The Mary Baker Eddy Library |date=22 January 2016 |archive-url=https://web.archive.org/web/20210118194230/https://www.marybakereddylibrary.org/research/what-is-the-background-on-the-name-church-of-christ-scientist/ |archive-date=18 January 2021|url-status=live}}</ref> The Mother Church, [[The First Church of Christ, Scientist]], was built in Boston, Massachusetts, in 1894.<ref>For the charter, [[Mary Baker Eddy|Eddy, Mary Baker]] (1908) [1895]. ''Manual of the Mother Church'', 89th edition. Boston: The First Church of Christ, Scientist. pp. 17–18.</ref> Christian Science became the fastest growing religion in the United States, with nearly 270,000 members there by 1936, a figure [[History of the Christian Science movement#Decline|that had declined]] to just over 100,000 by 1990{{sfn|Stark|1998|pp=190–191}} and reportedly to under 50,000 by 2009.<ref name=Prothero2017p165>{{cite book |last1=Prothero |first1=Donald |author-link=Donald Prothero |last2=Callahan |first2=Timothy D. |title=UFOs, Chemtrails, and Aliens: What Science Says |date=2017 |publisher=Indiana University Press |location=Bloomington | page=165}}</ref> The church is known for its newspaper, ''[[The Christian Science Monitor]]''<!--The definite article in newspaper titles is omitted, per the Chicago Manual of Style, 8.180-->, which won seven [[Pulitzer Prize]]s between 1950 and 2002, and for [[Christian Science Reading Room|its public Reading Rooms]] around the world.{{refn|group=n|In April 2010, the ''Christian Science Journal'' listed 1,068 Reading Rooms in the United States and 489 elsewhere.<ref>{{harvnb|Fuller|2011|p= [https://books.google.com/books?id=tu68O9MG0fQC&pg=PA175 175]}}</ref>}}
-Eddy described Christian Science as a return to "primitive Christianity and its lost element of healing".<ref name=lostelement>{{cite book|last1=Wilson|first1=Bryan|author-link=Bryan R. Wilson|title=Sects and Society: A Sociological Study of the Elim Tabernacle, Christian Science, and Christadelphians|date=1961|publisher=University of California Press|location=Berkeley|page=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA125 125]}}{{pb}}
+Christian Science's religious tenets differ considerably from many other [[Christian denomination|Christian denominations]], including key concepts such as the [[Trinity]], the divinity of [[Jesus]], [[Atonement in Christianity|atonement]], the [[Resurrection of Jesus|resurrection]], and the [[Eucharist]].{{sfn|Fraser|1999|pp=[https://books.google.com/books?id=tchcDwAAQBAJ&dq=%22the+yawning+gulf+between+christian+scientists%22&pg=PT20 131-132]}}{{sfn|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA124 124]}} Eddy, for her part, described Christian Science as a return to "primitive Christianity and its lost element of healing".<ref name=lostelement>{{cite book|last1=Wilson|first1=Bryan|author-link=Bryan R. Wilson|title=Sects and Society: A Sociological Study of the Elim Tabernacle, Christian Science, and Christadelphians|date=1961|publisher=University of California Press|location=Berkeley|page=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA125 125]}}{{pb}}
-Eddy, ''Manual of the Mother Church'', p.&nbsp;[https://archive.org/stream/manualofmotherch00eddy#page/17/mode/1up 17].</ref> There are key differences between [[#Christian Science theology|Christian Science theology]] and that of traditional Christianity.{{sfn|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA124 124]}} In particular, adherents subscribe to a radical form of philosophical [[idealism]], believing that reality is purely spiritual and the material world an illusion.<ref>{{harvnb|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA127 127]}}; [[Nicholas Rescher|Rescher, Nicholas]] (2009) [1996]. "Idealism", in Jaegwon Kim, Ernest Sosa (eds.). ''A Companion to Metaphysics''. Oxford: Wiley-Blackwell. p.&nbsp;[https://books.google.com/books?id=i7PG-Vk824UC&pg=PA318 318] {{Webarchive|url=https://web.archive.org/web/20221101115454/https://books.google.com/books?id=i7PG-Vk824UC&pg=PA318 |date=2022-11-01 }}.</ref> This includes the view that disease is a mental error rather than physical disorder, and that the sick should be treated not by medicine but by a form of prayer that seeks to correct the beliefs responsible for the illusion of ill health.{{sfn|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA125 125]}}<ref>{{cite book |last1=Battin |first1=Margaret P. |author-link=Margaret Battin |editor1-last=DesAutels |editor1-first=Peggy |editor2-last=Battin |editor2-first=Margaret P. |editor3-last=May |editor3-first=Larry |title=Praying for a Cure: When Medical and Religious Practices Conflict |date=1999 |publisher=Rowman & Littlefield Publishers |location=Lanham, MD, and Oxford |isbn=0-8476-9262-0 |chapter= High-Risk Religion: Christian Science and the Violation of Informed Consent |page=[https://books.google.com/books?id=_XqLtMpuIwkC&pg=PA11 11]}}</ref>
+Eddy, ''Manual of the Mother Church'', p.&nbsp;[https://archive.org/stream/manualofmotherch00eddy#page/17/mode/1up 17].</ref> Adherents subscribe to a radical form of philosophical [[idealism]], believing that reality is purely spiritual and the material world an illusion.<ref>{{harvnb|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA127 127]}}; [[Nicholas Rescher|Rescher, Nicholas]] (2009) [1996]. "Idealism", in Jaegwon Kim, Ernest Sosa (eds.). ''A Companion to Metaphysics''. Oxford: Wiley-Blackwell. p.&nbsp;[https://books.google.com/books?id=i7PG-Vk824UC&pg=PA318 318] {{Webarchive|url=https://web.archive.org/web/20221101115454/https://books.google.com/books?id=i7PG-Vk824UC&pg=PA318 |date=2022-11-01 }}.</ref> This includes the view that disease is a mental error rather than physical disorder, and that the sick should be treated not by medicine but by a form of prayer that seeks to correct the beliefs responsible for the illusion of ill health.{{sfn|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA125 125]}}<ref>{{cite book |last1=Battin |first1=Margaret P. |author-link=Margaret Battin |editor1-last=DesAutels |editor1-first=Peggy |editor2-last=Battin |editor2-first=Margaret P. |editor3-last=May |editor3-first=Larry |title=Praying for a Cure: When Medical and Religious Practices Conflict |date=1999 |publisher=Rowman & Littlefield Publishers |location=Lanham, MD, and Oxford |isbn=0-8476-9262-0 |chapter= High-Risk Religion: Christian Science and the Violation of Informed Consent |page=[https://books.google.com/books?id=_XqLtMpuIwkC&pg=PA11 11]}}</ref>
 The church does not require that Christian Scientists avoid medical care—adherents use dentists, optometrists, obstetricians, physicians for broken bones, and vaccination when required by law—but maintains that Christian Science prayer is most effective when not combined with medicine.<ref name=combined>Schoepflin, Rennie B. (2003). ''Christian Science on Trial: Religious Healing in America''. Baltimore: The Johns Hopkins University Press. pp.&nbsp;192–193.{{pb}}
@@ Line 28: / Line 30: @@
 == Overview ==
-<span class="anchor" id="Metaphysical family"></span>
 === Metaphysical family ===
 {{See also|Great Awakening}}
 Several periods of [[Protestantism|Protestant Christian]] revival nurtured a proliferation of [[new religious movements in the United States]].<ref>[[William G. McLoughlin]], ''Revivals, Awakenings, and Reform'', Chicago: University of Chicago Press, 1980, pp.&nbsp;10–11, 16–17.{{pb}}
-Roy M. Anker, "Revivalism, Religious Experience and the Birth of Mental Healing," ''Self-help and Popular Religion in Early American Culture: An Interpretive Guide'', Westport, CT: Greenwood Publishing Company, 1999(a), (pp.&nbsp;11–100), pp.&nbsp;8, 176ff.</ref> In the latter half of the 19th century these included what came to be known as the [[Metaphysics (supernatural)|metaphysical]] family: groups such as Christian Science, [[Divine Science]], the [[Unity Church|Unity School of Christianity]], and (later) the [[United Church of Religious Science]].{{refn|group=n|name=Saliba2003p26|Dawn Hutchinson, 2014: "Scholars of American religious history have used the term "New Thought" to refer either to individuals and churches that officially joined the International New Thought Alliance (INTA) or to American metaphysical religions affiliated with Phineas Quimby, Mary Baker Eddy, and Emma Curtis Hopkins. New Thought writers shared the idea that God is Mind."<ref>Hutchinson, Dawn (November 2014). "New Thought's Prosperity Theology and Its Influence on American Ideas of Success", ''Nova Religio: The Journal of Alternative and Emergent Religions'', 18(2), (pp.&nbsp;28–44), p.&nbsp;28. {{JSTOR|10.1525/nr.2014.18.2.28}}</ref>{{pb}}
+Roy M. Anker, "Revivalism, Religious Experience and the Birth of Mental Healing", ''Self-help and Popular Religion in Early American Culture: An Interpretive Guide'', Westport, Connecticut: Greenwood Publishing Company, 1999(a), (pp.&nbsp;11–100), pp.&nbsp;8, 176ff.</ref> In the latter half of the 19th century these included what came to be known as the [[Metaphysics (supernatural)|metaphysical]] family: groups such as Christian Science, [[Divine Science]], the [[Unity Church|Unity School of Christianity]], and (later) the [[United Church of Religious Science]].{{refn|group=n|name=Saliba2003p26|Dawn Hutchinson, 2014: "Scholars of American religious history have used the term "New Thought" to refer either to individuals and churches that officially joined the International New Thought Alliance (INTA) or to American metaphysical religions affiliated with Phineas Quimby, Mary Baker Eddy, and Emma Curtis Hopkins. New Thought writers shared the idea that God is Mind."<ref>Hutchinson, Dawn (November 2014). "New Thought's Prosperity Theology and Its Influence on American Ideas of Success", ''Nova Religio: The Journal of Alternative and Emergent Religions'', 18(2), (pp.&nbsp;28–44), p.&nbsp;28. {{JSTOR|10.1525/nr.2014.18.2.28}}</ref>{{pb}}
-[[John Saliba]], 2003: "The Christian Science–Metaphysical Family. This family, known also as 'New Thought' in academic literature, stresses the need to understand the functioning of the human mind in order to achieve the healing of all human ailments.&nbsp;... Metaphysics/New Thought is a nineteenth-century movement and is exemplified by such groups as the Unity School of Christianity, the United Church of Religious Science, Divine Science Federation International, and Christian Science."<ref>[[John Saliba|Saliba, John]] (2003). ''Understanding New Religious Movements''. Walnut Creek, CA: Rowman Altamira. p.&nbsp;[https://books.google.com/books?id=EPfTWgerZN0C&pg=PA26 26] {{Webarchive|url=https://web.archive.org/web/20221101115021/https://books.google.com/books?id=EPfTWgerZN0C&pg=PA26 |date=2022-11-01 }}.</ref>{{pb}}
+[[John Saliba]], 2003: "The Christian Science–Metaphysical Family. This family, known also as 'New Thought' in academic literature, stresses the need to understand the functioning of the human mind in order to achieve the healing of all human ailments.&nbsp;... Metaphysics/New Thought is a nineteenth-century movement and is exemplified by such groups as the Unity School of Christianity, the United Church of Religious Science, Divine Science Federation International, and Christian Science."<ref>[[John Saliba|Saliba, John]] (2003). ''Understanding New Religious Movements''. Walnut Creek, California: Rowman Altamira. p.&nbsp;[https://books.google.com/books?id=EPfTWgerZN0C&pg=PA26 26] {{Webarchive|url=https://web.archive.org/web/20221101115021/https://books.google.com/books?id=EPfTWgerZN0C&pg=PA26 |date=2022-11-01 }}.</ref>{{pb}}
-[[James R. Lewis (scholar)|James R. Lewis]], 2003: "Groups in the metaphysical (Christian Science–New Thought) tradition&nbsp;... usually claim to have discovered spiritual laws which, if properly understood and applied, transform and improve the lives of ordinary individuals&nbsp;..."<ref>[[James R. Lewis (scholar)|Lewis, James R.]] (2003). ''Legitimating New Religions''. New Brunswick, NJ: Rutgers University Press. p.&nbsp;[https://books.google.com/books?id=hdYSdts1udcC&pg=PA94 94] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=hdYSdts1udcC&pg=PA94 |date=2022-11-01 }}.</ref>{{pb}}
+[[James R. Lewis (scholar)|James R. Lewis]], 2003: "Groups in the metaphysical (Christian Science–New Thought) tradition&nbsp;... usually claim to have discovered spiritual laws which, if properly understood and applied, transform and improve the lives of ordinary individuals&nbsp;..."<ref>[[James R. Lewis (scholar)|Lewis, James R.]] (2003). ''Legitimating New Religions''. New Brunswick, New Jersey: Rutgers University Press. p.&nbsp;[https://books.google.com/books?id=hdYSdts1udcC&pg=PA94 94] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=hdYSdts1udcC&pg=PA94 |date=2022-11-01 }}.</ref>{{pb}}
 John K. Simmons, 1995: "While members, past and present, of the Christian Science movement understandably claim Mrs. Eddy's truths to be part of a unique and final religious revelation, most outside observers place Christian Science in the metaphysical family of religious organizations&nbsp;..."<ref>Simmons, John K. (1995). "Christian Science and American Culture", in Timothy Miller (ed.). ''America's Alternative Religions'', New York: State University of New York Press. p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA61 61] {{Webarchive|url=https://web.archive.org/web/20221101115018/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA61 |date=2022-11-01 }}.</ref>{{pb}}
-[[Charles S. Braden]], 1963: "[I]t was in America that [mesmerism]&nbsp;... gave rise to a complex of religious faiths varying from one another in significant ways, but all agreeing upon the central fact that healing and for that matter every good thing is possible through a right relationship with the ultimate power in the Universe, Creative Mind—called God, Principle, Life, Wisdom&nbsp;...{{pb}}"This broad complex of religions is sometimes described by the rather general term 'metaphysical'&nbsp;... The general movement has proliferated in many directions. Two main streams seem most vigorous: one is called Christian Science; the other, which no single name adequately describes, has come rather generally to be known as New Thought."<ref>[[Charles S. Braden]], ''Spirits in Rebellion: The Rise and Development of New Thought'', Dallas: Southern Methodist University Press, 1963, pp.&nbsp;4–5.</ref>}} From the 1890s the liberal section of the movement became known as [[New Thought]], in part to distinguish it from the more authoritarian Christian Science.<ref>John S. Haller, ''The History of New Thought: From Mental Healing to Positive Thinking and the Prosperity Gospel'', West Chester, PA: Swedenborg Foundation Press, 2012, pp.&nbsp;10–11.{{pb}}
+[[Charles S. Braden]], 1963: "[I]t was in America that [mesmerism]&nbsp;... gave rise to a complex of religious faiths varying from one another in significant ways, but all agreeing upon the central fact that healing and for that matter every good thing is possible through a right relationship with the ultimate power in the Universe, Creative Mind—called God, Principle, Life, Wisdom&nbsp;...{{pb}}"This broad complex of religions is sometimes described by the rather general term 'metaphysical'&nbsp;... The general movement has proliferated in many directions. Two main streams seem most vigorous: one is called Christian Science; the other, which no single name adequately describes, has come rather generally to be known as New Thought."<ref>[[Charles S. Braden]], ''Spirits in Rebellion: The Rise and Development of New Thought'', Dallas: Southern Methodist University Press, 1963, pp.&nbsp;4–5.</ref>}} From the 1890s the liberal section of the movement became known as [[New Thought]], in part to distinguish it from the more authoritarian Christian Science.<ref>John S. Haller, ''The History of New Thought: From Mental Healing to Positive Thinking and the Prosperity Gospel'', West Chester, Pennsylvania: Swedenborg Foundation Press, 2012, pp.&nbsp;10–11.{{pb}}
 [[Horatio W. Dresser]], ''A History of the New Thought Movement'', New York: Thomas Y. Crowell Company, 1919, pp.&nbsp;[https://archive.org/stream/historyofnewthou00dresuoft#page/152/mode/2up 152–153].{{pb}}
 For early uses of ''New Thought'', William Henry Holcombe, ''Condensed Thoughts about Christian Science'' (pamphlet), Chicago: Purdy Publishing Company, 1887; Horatio W. Dresser, "The Metaphysical Movement" (from a statement issued by the Metaphysical Club, Boston, 1901), ''The Spirit of the New Thought'', New York: Thomas Y. Crowell Company, 1917, p.&nbsp;[https://archive.org/stream/spiritnewthough00dresgoog#page/n235/mode/1up 215].</ref>
-The term ''metaphysical'' referred to the movement's philosophical [[idealism]], a belief in the primacy of the mental world.{{refn|group=n|John K. Simmons, 1995: "The broad descriptive term 'metaphysical' is not used in a manner common to the trained philosopher. Instead, it denotes the primacy of Mind as ''the'' controlling factor in human experience. At the heart of the metaphysical perspective is the theological/ontological affirmation that God is perfect Mind and human beings, in reality, exist in a state of eternal manifestation of that Divine Mind."<ref>Simmons 1995, p.&nbsp;61.</ref>}} Adherents believed that material phenomena were the result of mental states, a view expressed as "life is consciousness" and "God is mind." The supreme cause was referred to as [[Absolute (philosophy)|Divine Mind]], Truth, God, Love, Life, Spirit, Principle or Father–Mother, reflecting elements of [[Platonism|Plato]], [[Hindu idealism|Hinduism]], [[George Berkeley|Berkeley]], [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Emanuel Swedenborg|Swedenborg]], and [[transcendentalism]].<ref>Dell De Chant, "The American New Thought Movement," in Eugene Gallagher and Michael Ashcraft (eds.),  ''Introduction to New and Alternative Religions in America'', Westport, CT: Greenwood Publishing Company, 2007, pp.&nbsp;81–82.</ref><ref>[[William James]], ''[[The Varieties of Religious Experience]]'' (Gifford Lectures, Edinburgh), New York: Longmans, Green, & Co, 1902, pp.&nbsp;[https://books.google.com/books?id=2AezbiIYHssC&pg=PA75 75–76]; [https://www.britannica.com/EBchecked/topic/412169/New-Thought "New Thought"] {{Webarchive|url=https://web.archive.org/web/20150516030240/http://www.britannica.com/EBchecked/topic/412169/New-Thought |date=2015-05-16 }}, ''Encyclopaedia Britannica'', 2014.</ref>
+The term ''metaphysical'' referred to the movement's philosophical [[idealism]], a belief in the primacy of the mental world.{{refn|group=n|John K. Simmons, 1995: "The broad descriptive term 'metaphysical' is not used in a manner common to the trained philosopher. Instead, it denotes the primacy of Mind as ''the'' controlling factor in human experience. At the heart of the metaphysical perspective is the theological/ontological affirmation that God is perfect Mind and human beings, in reality, exist in a state of eternal manifestation of that Divine Mind."<ref>Simmons 1995, p.&nbsp;61.</ref>}} Adherents believed that material phenomena were the result of mental states, a view expressed as "life is consciousness" and "God is mind." The supreme cause was referred to as [[Absolute (philosophy)|Divine Mind]], Truth, God, Love, Life, Spirit, Principle or Father–Mother, reflecting elements of [[Platonism|Plato]], [[Hindu idealism|Hinduism]], [[George Berkeley|Berkeley]], [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Emanuel Swedenborg|Swedenborg]], and [[transcendentalism]].<ref>Dell De Chant, "The American New Thought Movement", in Eugene Gallagher and Michael Ashcraft (eds.),  ''Introduction to New and Alternative Religions in America'', Westport, Connecticut: Greenwood Publishing Company, 2007, pp.&nbsp;81–82.</ref><ref>[[William James]], ''[[The Varieties of Religious Experience]]'' (Gifford Lectures, Edinburgh), New York: Longmans, Green, & Co, 1902, pp.&nbsp;[https://books.google.com/books?id=2AezbiIYHssC&pg=PA75 75–76]; [https://www.britannica.com/EBchecked/topic/412169/New-Thought "New Thought"] {{Webarchive|url=https://web.archive.org/web/20150516030240/http://www.britannica.com/EBchecked/topic/412169/New-Thought |date=2015-05-16 }}, ''Encyclopaedia Britannica'', 2014.</ref>
-The metaphysical groups became known as the mind-cure movement because of their strong focus on healing.<ref>de Chant 2007, p.&nbsp;73.</ref>{{refn|group=n|[[William James]], 1902: "To my mind a current far more important and interesting religiously&nbsp;... I will give the title of the Mind-Cure movement. There are various sects of this "New Thought"&nbsp;... but their agreements are so profound that their differences may be neglected for my present purposes&nbsp;...".<ref>James 1902, p.&nbsp;[https://archive.org/stream/varietiesofrelig00jameuoft#page/94/mode/1up 94].</ref> "Christian Science so-called, the sect of Mrs. Eddy, is the most radical branch of mind-cure in its dealings with evil."<ref>James 1902, p.&nbsp;[https://archive.org/stream/varietiesofrelig00jameuoft#page/106/mode/1up 106].</ref>}} Medical practice was in its infancy, and patients regularly fared better without it. This provided fertile soil for the mind-cure groups, who argued that sickness was an absence of "right thinking" or failure to connect to Divine Mind.<ref>{{harvnb|Stark|1998|pp=197–198, 211–212}}; de Chant 2007, p.&nbsp;67.</ref> The movement traced its roots in the United States to [[Phineas Parkhurst Quimby]] (1802–1866), a New England clockmaker turned mental healer. His advertising flyer, "To the Sick" included this explanation of his clairvoyant methodology: ". . .he gives no medicines and makes no outward applications, but simply sits down by the patients, tells them their feelings and what they think is their disease. If the patients admit that he tells them their feelings, &c., then his explanation is the cure; and, if he succeeds in correcting their error, he changes the fluids of the system and establishes the truth, or health. The Truth is the Cure. This mode of practise applies to all cases. If no explanation is given, no charge is made, for no effect is produced."<ref name=Quimby>Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA135 135] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA135 |date=2022-11-01 }}; Braden 1963, p.&nbsp;62 (for "the truth is the cure"); McGuire 1988, p.&nbsp;[https://books.google.com/books?id=5iIBzoOVQecC&pg=PA79 79] {{Webarchive|url=https://web.archive.org/web/20221101115034/https://books.google.com/books?id=5iIBzoOVQecC&pg=PA79 |date=2022-11-01 }}.{{pb}}
+The metaphysical groups became known as the mind-cure movement because of their strong focus on healing.<ref>de Chant 2007, p.&nbsp;73.</ref>{{refn|group=n|[[William James]], 1902: "To my mind a current far more important and interesting religiously&nbsp;... I will give the title of the Mind-Cure movement. There are various sects of this 'New Thought'&nbsp;... but their agreements are so profound that their differences may be neglected for my present purposes&nbsp;..."<ref>James 1902, p.&nbsp;[https://archive.org/stream/varietiesofrelig00jameuoft#page/94/mode/1up 94].</ref> "Christian Science so-called, the sect of Mrs. Eddy, is the most radical branch of mind-cure in its dealings with evil."<ref>James 1902, p.&nbsp;[https://archive.org/stream/varietiesofrelig00jameuoft#page/106/mode/1up 106].</ref>}} Medical practice was in its infancy, and patients regularly fared better without it. This provided fertile soil for the mind-cure groups, who argued that sickness was an absence of "right thinking" or failure to connect to Divine Mind.<ref>{{harvnb|Stark|1998|pp=197–198, 211–212}}; de Chant 2007, p.&nbsp;67.</ref> The movement traced its roots in the United States to [[Phineas Parkhurst Quimby]] (1802–1866), a New England clockmaker turned mental healer. His advertising flyer, "To the Sick" included this explanation of his clairvoyant methodology: "he gives no medicines and makes no outward applications, but simply sits down by the patients, tells them their feelings and what they think is their disease. If the patients admit that he tells them their feelings, &c., then his explanation is the cure; and, if he succeeds in correcting their error, he changes the fluids of the system and establishes the truth, or health. The Truth is the Cure. This mode of practise applies to all cases. If no explanation is given, no charge is made, for no effect is produced."<ref name=Quimby>Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA135 135] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA135 |date=2022-11-01 }}; Braden 1963, p.&nbsp;62 (for "the truth is the cure"); McGuire 1988, p.&nbsp;[https://books.google.com/books?id=5iIBzoOVQecC&pg=PA79 79] {{Webarchive|url=https://web.archive.org/web/20221101115034/https://books.google.com/books?id=5iIBzoOVQecC&pg=PA79 |date=2022-11-01 }}.{{pb}}
-Also see [http://content.time.com/time/magazine/article/0,9171,788876,00.html "Religion: New Thought"] {{Webarchive|url=https://web.archive.org/web/20141220080303/http://content.time.com/time/magazine/article/0,9171,788876,00.html |date=2014-12-20 }}, ''Time'' magazine, 7 November 1938; [https://www.britannica.com/EBchecked/topic/487342/Phineas-Parkhurst-Quimby "Phineas Parkhurst Quimby"] {{Webarchive|url=https://web.archive.org/web/20141111231639/http://www.britannica.com/EBchecked/topic/487342/Phineas-Parkhurst-Quimby |date=2014-11-11 }}, ''Encyclopædia Britannica'', September 9, 2013.</ref>{{refn|group=n|[[Philip Jenkins]], 2000: "Christian Science and New Thought both emerged from a common intellectual background in mid-nineteenth-century New England, and they shared many influences from an older mystical and magical fringe, including Swedenborgian teachings, Mesmerism, and Transcentalism. The central figure and prophet of the emerging synthesis was Phineas P. Quimby, 'the John the Baptist of Christian Science,' whose faith-healing work began in 1838. Quimby and his followers taught the overwhelming importance of thought in shaping reality, a message that was crucial for healing. If disease existed only as thought, then only by curing the mind could the body be set right: disease was a matter of wrong belief."<ref>[[Philip Jenkins]], ''Mystics and Messiahs: Cults and New Religions in American History'', Oxford University Press, 2000, pp.&nbsp;[https://archive.org/details/mysticsmessiahsc00phil/page/53 53–54].</ref>}} [[Mary Baker Eddy]] had been a patient of his (1862-1865), [[#Eddy's debt to Quimby|leading to debate]] about how much of Christian Science was based on his ideas.<ref name=Simmons1995p64>Simmons 1995, p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA64 64] {{Webarchive|url=https://web.archive.org/web/20221101115019/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA64 |date=2022-11-01 }}; Fuller 2013, pp.&nbsp;[https://books.google.com/books?id=-jAPOfbCpHwC&pg=PA212 212–213] {{Webarchive|url=https://web.archive.org/web/20221101115036/https://books.google.com/books?id=-jAPOfbCpHwC&pg=PA212 |date=2022-11-01 }}, n.&nbsp;16.</ref>
+Also see [http://content.time.com/time/magazine/article/0,9171,788876,00.html "Religion: New Thought"] {{Webarchive|url=https://web.archive.org/web/20141220080303/http://content.time.com/time/magazine/article/0,9171,788876,00.html |date=2014-12-20 }}, ''Time'' magazine, 7 November 1938; [https://www.britannica.com/EBchecked/topic/487342/Phineas-Parkhurst-Quimby "Phineas Parkhurst Quimby"] {{Webarchive|url=https://web.archive.org/web/20141111231639/http://www.britannica.com/EBchecked/topic/487342/Phineas-Parkhurst-Quimby |date=2014-11-11 }}, ''Encyclopædia Britannica'', September 9, 2013.</ref>{{refn|group=n|[[Philip Jenkins]], 2000: "Christian Science and New Thought both emerged from a common intellectual background in mid-nineteenth-century New England, and they shared many influences from an older mystical and magical fringe, including Swedenborgian teachings, Mesmerism, and Transcentalism. The central figure and prophet of the emerging synthesis was Phineas P. Quimby, 'the John the Baptist of Christian Science', whose faith-healing work began in 1838. Quimby and his followers taught the overwhelming importance of thought in shaping reality, a message that was crucial for healing. If disease existed only as thought, then only by curing the mind could the body be set right: disease was a matter of wrong belief."<ref>[[Philip Jenkins]], ''Mystics and Messiahs: Cults and New Religions in American History'', Oxford University Press, 2000, pp.&nbsp;[https://archive.org/details/mysticsmessiahsc00phil/page/53 53–54].</ref>}} [[Mary Baker Eddy]] had been a patient of his (1862–1865), [[#Eddy's debt to Quimby|leading to debate]] about how much of Christian Science was based on his ideas.<ref name=Simmons1995p64>Simmons 1995, p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA64 64] {{Webarchive|url=https://web.archive.org/web/20221101115019/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA64 |date=2022-11-01 }}; Fuller 2013, pp.&nbsp;[https://books.google.com/books?id=-jAPOfbCpHwC&pg=PA212 212–213] {{Webarchive|url=https://web.archive.org/web/20221101115036/https://books.google.com/books?id=-jAPOfbCpHwC&pg=PA212 |date=2022-11-01 }}, n.&nbsp;16.</ref>
 New Thought and Christian Science differed in that Eddy saw her views as a unique and final [[revelation]].<ref>Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA156 156] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA156 |date=2022-11-01 }}; Braden 1963, pp.&nbsp;14, 16; Simmons 1995, p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA61 61] {{Webarchive|url=https://web.archive.org/web/20221101115018/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA61 |date=2022-11-01 }}.</ref>{{refn|group=n|Meredith B. McGuire, 1988: "The most familiar offshoot of the metaphysical movement&nbsp;... is Christian Science, which was based upon a more extreme interpretation of metaphysical healing than that of the New Thought groups.&nbsp;... Christian Science is unlike New Thought and other metaphysical movements of that era in that Mary Baker Eddy successfully arrogated to herself all teaching authority, centralized decision-making and organizational power, and developed the movement's sectarian character."<ref>McGuire 1988, p.&nbsp;79.</ref>}} Eddy's idea of [[History of the Christian Science movement#Malicious animal magnetism|malicious animal magnetism]] (that people can be harmed by the bad thoughts of others) marked another distinction, introducing an element of fear that was absent from the New Thought literature.<ref>Wilson 1961, pp.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA126 126–127] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA126 |date=2022-11-01 }}; Braden 1963, pp.&nbsp;18–19.</ref><ref>[[Stephen Gottschalk|Gottschalk, Stephen]] (1973). ''The Emergence of Christian Science in American Religious Life''. Berkeley: University of California Press. pp.&nbsp;[https://archive.org/details/emergenceofchris00step/page/128 128], [https://archive.org/details/emergenceofchris00step/page/148 148–149].{{pb}}
 Moore, Laurence R. (1986). ''Religious Outsiders and the Making of Americans''. New York: Oxford University Press. pp.&nbsp;112–113.{{pb}}
-Simmons 1995, p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA62 62] {{Webarchive|url=https://web.archive.org/web/20221101115026/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA62 |date=2022-11-01 }}; Whorton, James C. (2004). ''Nature Cures: The History of Alternative Medicine in America''. New York: Oxford University Press. pp.&nbsp;[https://books.google.com/books?id=RU0DndWVSPoC&pg=PA128 128–129] {{Webarchive|url=https://web.archive.org/web/20221101115019/https://books.google.com/books?id=RU0DndWVSPoC&pg=PA128 |date=2022-11-01 }}.</ref> Most significantly, she dismissed the material world as an illusion, rather than as merely subordinate to Mind, leading her to reject the use of medicine, or ''[[materia medica]]'', and making Christian Science the most controversial of the metaphysical groups. Reality for Eddy was purely spiritual.<ref>Craig R. Prentiss, "Sickness, Death and Illusion in Christian Science," in Colleen McDannell (ed.), ''Religions of the United States in Practice'', Vol. 1, Princeton: Princeton University Press, 2001, p.&nbsp;[https://books.google.com/books?id=s0tCip7DZL4C&pg=PA322 322] {{Webarchive|url=https://web.archive.org/web/20221101115019/https://books.google.com/books?id=s0tCip7DZL4C&lpg=PP1&pg=PA322 |date=2022-11-01 }}.{{pb}}
+Simmons 1995, p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA62 62] {{Webarchive|url=https://web.archive.org/web/20221101115026/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA62 |date=2022-11-01 }}; Whorton, James C. (2004). ''Nature Cures: The History of Alternative Medicine in America''. New York: Oxford University Press. pp.&nbsp;[https://books.google.com/books?id=RU0DndWVSPoC&pg=PA128 128–129] {{Webarchive|url=https://web.archive.org/web/20221101115019/https://books.google.com/books?id=RU0DndWVSPoC&pg=PA128 |date=2022-11-01 }}.</ref> Most significantly, she dismissed the material world as an illusion, rather than as merely subordinate to Mind, leading her to reject the use of medicine, or ''[[materia medica]]'', and making Christian Science the most controversial of the metaphysical groups. Reality for Eddy was purely spiritual.<ref>Craig R. Prentiss, "Sickness, Death and Illusion in Christian Science", in Colleen McDannell (ed.), ''Religions of the United States in Practice'', Vol. 1, Princeton: Princeton University Press, 2001, p.&nbsp;[https://books.google.com/books?id=s0tCip7DZL4C&pg=PA322 322] {{Webarchive|url=https://web.archive.org/web/20221101115019/https://books.google.com/books?id=s0tCip7DZL4C&lpg=PP1&pg=PA322 |date=2022-11-01 }}.{{pb}}
 Claudia Stokes, ''The Altar at Home: Sentimental Literature and Nineteenth-Century American Religion'', University of Pennsylvania Press, 2014, p.&nbsp;[https://books.google.com/books?id=kOwJBAAAQBAJ&pg=PA181 181] {{Webarchive|url=https://web.archive.org/web/20221101115042/https://books.google.com/books?id=kOwJBAAAQBAJ&pg=PA181 |date=2022-11-01 }}.</ref>{{refn|group=n|[[Charles S. Braden]], 1963: "Mary Baker Eddy pushed the postulates of positive thinking to their absolute limit.&nbsp;... She proposed not merely that the spiritual overshadows the material, but that the material world does not exist. The world of our senses is but an illusion of our minds. If the material world causes us pain, grief, danger and even death, that can be changed by changing our thoughts."<ref>Braden 1963, p.&nbsp;19; {{harvnb|Stark|1998|p=195}}</ref>{{pb}}
-Roy M. Anker, 1999: "&nbsp;... Mary Baker Eddy, the founder of Christian Science (denominationally known as the Church of Christ, Scientist), the most prominent, successful, controversial, and distinctive of all the groups whose inspiration scholars trace to the healing and intellectual influence of Quimby."<ref>Anker 1999(a), p.&nbsp;[https://books.google.com/books?id=Yv8Qv5Zg0JUC&pg=PA9 9] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=Yv8Qv5Zg0JUC&pg=PA9 |date=2022-11-01 }}.</ref>}}
+Roy M. Anker, 1999: "Mary Baker Eddy, the founder of Christian Science (denominationally known as the Church of Christ, Scientist), the most prominent, successful, controversial, and distinctive of all the groups whose inspiration scholars trace to the healing and intellectual influence of Quimby."<ref>Anker 1999(a), p.&nbsp;[https://books.google.com/books?id=Yv8Qv5Zg0JUC&pg=PA9 9] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=Yv8Qv5Zg0JUC&pg=PA9 |date=2022-11-01 }}.</ref>}}
 === Christian Science theology ===
@@ Line 56: / Line 56: @@
 [[File:Christian Science logo (1891).jpg|thumb|upright|left|alt=logo of crown and cross inside a circle|Christian Science seal, with the [[Cross and Crown]] and words from [[Gospel of Matthew|Matthew]] 10:8]]
 Christian Science leaders place their religion within mainstream Christian teaching, according to [[J. Gordon Melton]], and reject any identification with the New Thought movement.{{refn|group=n|name=Melton1992p36}} Eddy was strongly influenced by her [[Congregational church|Congregationalist]] upbringing.<ref>Catherine Albanese, ''A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion'', New Haven: Yale University Press, 2007, p.&nbsp;284.</ref> According to the church's tenets, adherents accept "the inspired Word of the Bible as [their] sufficient guide to eternal Life&nbsp;... acknowledge and adore one supreme and infinite God&nbsp;... [and] acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God's image and likeness."<ref>Wilson 1961, p.&nbsp;121; Eddy, ''Manual of the Mother Church'', pp.&nbsp;15–16.</ref> When founding the Church of Christ, Scientist, in April 1879, Eddy wrote that she wanted to "reinstate primitive Christianity and its lost element of healing".<ref name=lostelement /> Later she suggested that Christian Science was a kind of [[second coming]] and that ''[[Science and Health]]'' was an [[Biblical inspiration|inspired text]].{{refn|group=n|[[Mary Baker Eddy]], 1891: "The second appearing of Jesus is, unquestionably, the spiritual advent of the advancing idea of God, as in Christian Science."<ref>Eddy, ''Retrospection and Introspection'', The First Church of Christ, Scientist, 1891, p.&nbsp;[https://archive.org/stream/retrospectionint00eddy#page/70/mode/1up 70].</ref>{{pb}}
-Eddy, January 1901: "I should blush to write of ''Science and Health with Key to the Scriptures'' as I have, were it of human origin, and 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."<ref>Eddy, ''Christian Science Journal'', January 1901, reprinted in "The Christian Science Textbook," ''The First Church of Christ, Scientist, and Miscellany'', Boston: Alison V. Stewart, 1914, p.&nbsp;[https://archive.org/stream/firstchurchchri04eddygoog#page/n143/mode/1up 115].</ref>}}<ref>David L. Weddle, [https://www.jstor.org/stable/1510020 "The Christian Science Textbook: An Analysis of the Religious Authority of Science and Health by Mary Baker Eddy"] {{Webarchive|url=https://web.archive.org/web/20200729012837/https://www.jstor.org/stable/1510020 |date=2020-07-29 }}, ''The Harvard Theological Review'', 84(3), 1991, p.&nbsp;281; Gottschalk 1973, p.&nbsp;xxi.</ref> In 1895, in the ''Manual of the Mother Church'', she ordained the Bible and ''Science and Health'' as "Pastor over the Mother Church".<ref>Eddy, ''Manual of the Mother Church'', p.&nbsp;58; [https://www.jstor.org/stable/1510020 Weddle 1991] {{Webarchive|url=https://web.archive.org/web/20200729012837/https://www.jstor.org/stable/1510020 |date=2020-07-29 }}, p.&nbsp;273.</ref>
+Eddy, January 1901: "I should blush to write of ''Science and Health with Key to the Scriptures'' as I have, were it of human origin, and 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."<ref>Eddy, ''Christian Science Journal'', January 1901, reprinted in "The Christian Science Textbook", ''The First Church of Christ, Scientist, and Miscellany'', Boston: Alison V. Stewart, 1914, p.&nbsp;[https://archive.org/stream/firstchurchchri04eddygoog#page/n143/mode/1up 115].</ref>}}<ref>David L. Weddle, [https://www.jstor.org/stable/1510020 "The Christian Science Textbook: An Analysis of the Religious Authority of Science and Health by Mary Baker Eddy"], {{Webarchive|url=https://web.archive.org/web/20200729012837/https://www.jstor.org/stable/1510020 |date=2020-07-29 }}, ''The Harvard Theological Review'', 84(3), 1991, p.&nbsp;281; Gottschalk 1973, p.&nbsp;xxi.</ref> In 1895, in the ''Manual of the Mother Church'', she ordained the Bible and ''Science and Health'' as "Pastor over the Mother Church".<ref>Eddy, ''Manual of the Mother Church'', p.&nbsp;58; [https://www.jstor.org/stable/1510020 Weddle 1991] {{Webarchive|url=https://web.archive.org/web/20200729012837/https://www.jstor.org/stable/1510020 |date=2020-07-29 }}, p.&nbsp;273.</ref>
-Christian Science theology differs in several respects from that of traditional Christianity. Eddy's ''Science and Health'' reinterprets key Christian concepts, including the [[Trinity]], divinity of [[Jesus]], [[Atonement in Christianity|atonement]], and [[Resurrection of Jesus|resurrection]]; beginning with the 1883 edition, she added ''with a Key to the Scriptures'' to the title and included a glossary that redefined the Christian vocabulary.{{refn|group=n|name=Melton1992p36|[[J. Gordon Melton]], 1992: "Almost as much as the medical controversy, charges of heresy from orthodox Christian churches have hounded the Church. Leaders of Christian Science insist that they are within the mainstream of Christian teachings, a concern which leads to their strong resentment of any identification with the New Thought movement, which they see as having drifted far from their central Christian affirmations. At the same time, strong differences with traditional Christian teachings concerning the Trinity, the unique divinity of Jesus Christ, atonement for sin, and the creation are undeniable. While using Christian language, ''Science and Health with Key to Scriptures'' and Eddy's other writings radically redefine basic theological terms, usually by the process commonly called allegorization. Such redefinitions are most clearly evident in the glossary to ''Science and Health'' (pages 579–599)."<ref>[[J. Gordon Melton]], "Church of Christ, Scientist (Christian Science)," ''Encyclopedic Handbook of Cults in America'', New York: Routledge, 1992, p.&nbsp;[https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 36] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 |date=2022-11-01 }}.</ref>{{pb}}
+Christian Science theology differs in several respects from that of traditional Christianity. Eddy's ''Science and Health'' reinterprets key Christian concepts, including the [[Trinity]], divinity of [[Jesus]], [[Atonement in Christianity|atonement]], and [[Resurrection of Jesus|resurrection]]; beginning with the 1883 edition, she added "with a Key to the Scriptures" to the title and included a glossary that redefined the Christian vocabulary.{{refn|group=n|name=Melton1992p36|[[J. Gordon Melton]], 1992: "Almost as much as the medical controversy, charges of heresy from orthodox Christian churches have hounded the Church. Leaders of Christian Science insist that they are within the mainstream of Christian teachings, a concern which leads to their strong resentment of any identification with the New Thought movement, which they see as having drifted far from their central Christian affirmations. At the same time, strong differences with traditional Christian teachings concerning the Trinity, the unique divinity of Jesus Christ, atonement for sin, and the creation are undeniable. While using Christian language, ''Science and Health with Key to Scriptures'' and Eddy's other writings radically redefine basic theological terms, usually by the process commonly called allegorization. Such redefinitions are most clearly evident in the glossary to ''Science and Health'' (pages 579–599)."<ref>[[J. Gordon Melton]], "Church of Christ, Scientist (Christian Science)", ''Encyclopedic Handbook of Cults in America'', New York: Routledge, 1992, p.&nbsp;[https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 36] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 |date=2022-11-01 }}.</ref>{{pb}}
 Rodney Stark, 1998: "But, of course, Christian Science was not just another Protestant sect. Like Joseph Smith, Mary Baker Eddy added too much new religious culture for her movement to qualify fully as a member of the Christian family—as all the leading clerics of the time repeatedly and vociferously pointed out. However, unlike Madame Blavatsky's Theosophical Society, and like the Mormons, Christian Science retained an immense amount of Christian culture. These continuities allowed converts from a Christian background to preserve a great deal of cultural capital."{{sfn|Stark|1998|p=195}}}} At the core of Eddy's theology is the view that the spiritual world is the only reality and is entirely good, and that the material world, with its evil, sickness and death, is an illusion. Eddy saw humanity as an "idea of Mind" that is "perfect, eternal, unlimited, and reflects the divine", according to [[Bryan R. Wilson|Bryan Wilson]]; what she called "mortal man" is simply humanity's distorted view of itself.<ref>Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA122 122] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA122 |date=2022-11-01 }}.</ref> Despite her view of the non-existence of evil, an important element of Christian Science theology is that evil thought, in the form of [[History of the Christian Science movement#Malicious animal magnetism|malicious animal magnetism]], can cause harm, even if the harm is only apparent.<ref>Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA127 127] {{Webarchive|url=https://web.archive.org/web/20221101115043/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA127 |date=2022-11-01 }}; Moore 1986, p.&nbsp;[https://books.google.com/books?id=SG2qNXqdNHsC&pg=PA112 112] {{Webarchive|url=https://web.archive.org/web/20221101115047/https://books.google.com/books?id=SG2qNXqdNHsC&pg=PA112 |date=2022-11-01 }}; Simmons 1995, p.&nbsp;[https://books.google.com/books?id=og_u0Re1uwUC&pg=PA62 62] {{Webarchive|url=https://web.archive.org/web/20221101115026/https://books.google.com/books?id=og_u0Re1uwUC&pg=PA62 |date=2022-11-01 }}.</ref>
 [[File:First Church of Christ Scientist in Boston (closeup).jpg|thumb|upright|alt=detail of stone church|[[The First Church of Christ, Scientist]], Boston]]
-Eddy viewed God not [[Personal god|as a person]] but as "All-in-all". Although she often described God in the language of personhood—she used the term "Father–Mother God" (as did [[Ann Lee]], the founder of [[Shakerism]]), and in the third edition of ''Science and Health'' she referred to God as "she"—God is mostly represented in Christian Science by the synonyms "Mind, Spirit, Soul, Principle, Life, Truth, Love".<ref>For personhood, "Father–Mother God" and "she", see Gottschalk 1973, p.&nbsp;[https://books.google.com/books?id=LPDduA4B7-MC&pg=PA52 52] {{Webarchive|url=https://web.archive.org/web/20221101115027/https://books.google.com/books?id=LPDduA4B7-MC&pg=PA52 |date=2022-11-01 }}; for Ann Lee, see Stokes 2014, p.&nbsp;[https://books.google.com/books?id=kOwJBAAAQBAJ&pg=PA186 186] {{Webarchive|url=https://web.archive.org/web/20221101115027/https://books.google.com/books?id=kOwJBAAAQBAJ&pg=PA186 |date=2022-11-01 }}. For the seven synonyms, see Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA124 124] {{Webarchive|url=https://web.archive.org/web/20221101115028/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA124 |date=2022-11-01 }}.</ref>{{refn|group=n|Eddy, ''Science and Health'': "Question.&nbsp;— What is God?" Answer.&nbsp;— God is incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love."<ref>Eddy, ''Science and Health'', [http://christianscience.com/read-online/science-and-health/%28chapter%29/chapter-xiv-recapitulation#anchor.1.14 "Recapitulation"] {{webarchive|url=https://web.archive.org/web/20140203115409/http://christianscience.com/read-online/science-and-health/%28chapter%29/chapter-xiv-recapitulation |date=2014-02-03 }}, p.&nbsp;465:</ref>}} The Holy Ghost is Christian Science, and heaven and hell are states of mind.{{refn|group=n|Wilson 1961: "[T]he Holy Ghost is understood to be Christian Science—the promised Comforter." "Heaven and Hell are understood to be mental states&nbsp;..."<ref>Wilson 1961, pp.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA121 121] {{Webarchive|url=https://web.archive.org/web/20221101115029/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA121 |date=2022-11-01 }}, 125.</ref>}} There is no [[supplication]] in [[#Christian Science prayer|Christian Science prayer]]. The process involves the Scientist engaging in a silent argument to affirm to herself the unreality of matter, something [[Christian Science practitioner]]s will do for a fee, including ''in absentia'', to address ill health or other problems.<ref>Wilson 1961, p.&nbsp;129; {{harvnb|Stark|1998|pp=196–197}}</ref> Wilson writes that Christian Science healing is "not curative&nbsp;... on its own premises, but rather preventative of ill health, accident and misfortune, since it claims to lead to a state of consciousness where these things do not exist. What heals is the realization that there is nothing really to heal."<ref>Wilson 1961, pp.&nbsp;125–126.</ref> It is a closed system of thought, viewed as infallible if performed correctly; healing confirms the power of Truth, but its absence derives from the failure, specifically the bad thoughts, of individuals.<ref>Wilson 1961, pp.&nbsp;123, 128–129.</ref>
+Eddy viewed God not [[Personal god|as a person]] but as "All-in-all". Although she often described God in the language of personhood—she used the term "Father–Mother God" (as did [[Ann Lee]], the founder of [[Shakerism]]), and in the third edition of ''Science and Health'' she referred to God as "she"—God is mostly represented in Christian Science by the synonyms "Mind, Spirit, Soul, Principle, Life, Truth, Love".<ref>For personhood, "Father–Mother God" and "she", see Gottschalk 1973, p.&nbsp;[https://books.google.com/books?id=LPDduA4B7-MC&pg=PA52 52] {{Webarchive|url=https://web.archive.org/web/20221101115027/https://books.google.com/books?id=LPDduA4B7-MC&pg=PA52 |date=2022-11-01 }}; for Ann Lee, see Stokes 2014, p.&nbsp;[https://books.google.com/books?id=kOwJBAAAQBAJ&pg=PA186 186] {{Webarchive|url=https://web.archive.org/web/20221101115027/https://books.google.com/books?id=kOwJBAAAQBAJ&pg=PA186 |date=2022-11-01 }}. For the seven synonyms, see Wilson 1961, p.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA124 124] {{Webarchive|url=https://web.archive.org/web/20221101115028/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA124 |date=2022-11-01 }}.</ref>{{refn|group=n|Eddy, ''Science and Health'': "Question.&nbsp;– What is God?" Answer.&nbsp;– God is incorporeal, divine, supreme, infinite Mind, Spirit, Soul, Principle, Life, Truth, Love."<ref>Eddy, ''Science and Health'', [http://christianscience.com/read-online/science-and-health/%28chapter%29/chapter-xiv-recapitulation#anchor.1.14 "Recapitulation"], {{webarchive|url=https://web.archive.org/web/20140203115409/http://christianscience.com/read-online/science-and-health/%28chapter%29/chapter-xiv-recapitulation |date=2014-02-03 }}, p.&nbsp;465.</ref>}} The Holy Ghost is Christian Science, and heaven and hell are states of mind.{{refn|group=n|Wilson 1961: "[T]he Holy Ghost is understood to be Christian Science—the promised Comforter." "Heaven and Hell are understood to be mental states".<ref>Wilson 1961, pp.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA121 121] {{Webarchive|url=https://web.archive.org/web/20221101115029/https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA121 |date=2022-11-01 }}, 125.</ref>}} There is no [[supplication]] in [[#Christian Science prayer|Christian Science prayer]]. The process involves the Scientist engaging in a silent argument to affirm to herself the unreality of matter, something [[Christian Science practitioner]]s will do for a fee, including ''in absentia'', to address ill health or other problems.<ref>Wilson 1961, p.&nbsp;129; {{harvnb|Stark|1998|pp=196–197}}</ref> Wilson writes that Christian Science healing is "not curative&nbsp;... on its own premises, but rather preventative of ill health, accident and misfortune, since it claims to lead to a state of consciousness where these things do not exist. What heals is the realization that there is nothing really to heal."<ref>Wilson 1961, pp.&nbsp;125–126.</ref> It is a closed system of thought, viewed as infallible if performed correctly; healing confirms the power of Truth, but its absence derives from the failure, specifically the bad thoughts, of individuals.<ref>Wilson 1961, pp.&nbsp;123, 128–129.</ref>
 Eddy accepted as true the [[Genesis creation narrative|creation narrative]] in the [[Book of Genesis]] up to chapter 2, verse 6—that God created man in his image and likeness—but she rejected the rest "as the story of the false and the material", according to Wilson.<ref>Wilson 1961, p.&nbsp;122; Gottschalk 1972, p.&nbsp;xxvii; [http://www.kingjamesbibleonline.org/Genesis-Chapter-2/ "Genesis Chapter 2"] {{Webarchive|url=https://web.archive.org/web/20141111210430/http://www.kingjamesbibleonline.org/Genesis-Chapter-2/ |date=2014-11-11 }}, kingjamesbibleonline.org.</ref> Her theology is [[Nontrinitarianism|nontrinitarian]]: she viewed the Trinity as suggestive of [[polytheism]].{{refn|group=n|Eddy, ''Science and Health'': "The theory of three persons in one God (that is, a personal Trinity or Tri-unity) suggests polytheism, rather than the one ever-present I AM."<ref>Eddy, ''Science and Health'', p.&nbsp;256; Wilson 1961, p.&nbsp;127.</ref>}} She saw Jesus as a Christian Scientist, a "Way-shower" between humanity and God,<ref>Eddy, ''Retrospection and Introspection'', p.&nbsp;[https://archive.org/stream/retrospectionint00eddy#page/26/mode/1up 26].</ref> and she distinguished between Jesus the man and the concept of Christ, the latter a synonym for Truth and Jesus the first person fully to manifest it.<ref>Wilson 1961, p.&nbsp;121; {{harvnb|Stark|1998|pp=199}}</ref> The [[Crucifixion of Jesus|crucifixion]] was not a divine sacrifice for the sins of humanity, the atonement (the forgiveness of sin through Jesus's suffering) "not the bribing of God by offerings", writes Wilson, but an "at-one-ment" with God.<ref>Wilson 1961, p.&nbsp;124.</ref> Her views on life after death were vague and, according to Wilson, "there is no doctrine of the soul" in Christian Science: "[A]fter death, the individual continues his probationary state until he has worked out his own salvation by proving the truths of Christian Science."{{sfn|Wilson|1961|p=[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA125 125]}} Eddy did not believe that the dead and living could communicate.<ref>Gottschalk 1973, p.&nbsp;[https://books.google.com/books?id=LPDduA4B7-MC&pg=PA95 95] {{Webarchive|url=https://web.archive.org/web/20221101115033/https://books.google.com/books?id=LPDduA4B7-MC&pg=PA95 |date=2022-11-01 }}.</ref>
-To the more conservative of the Protestant clergy, Eddy's view of ''Science and Health'' as divinely inspired was a challenge to the Bible's authority.<ref>Melton 1992, p.&nbsp;[https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 36] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 |date=2022-11-01 }}.</ref> "Eddyism" was viewed as a cult; one of the first uses of the modern sense of the word was in A. H. Barrington's ''Anti-Christian Cults'' (1898), a book about Spiritualism, Theosophy and Christian Science.<ref>[[J. Gordon Melton]], "An Introduction to New Religions," in James R. Lewis (ed.), ''The Oxford Handbook of New Religious Movements'', New York: Oxford University Press, 2003, p.&nbsp;17; for Barrington, see Jenkins 2000, p.&nbsp;49.</ref> In a few cases Christian Scientists were expelled from Christian congregations, but ministers also worried that their parishioners were choosing to leave. In May 1885 the London ''Times''{{'}} Boston correspondent wrote about the "Boston mind-cure craze": "Scores of the most valued Church members are joining the Christian Scientist branch of the metaphysical organization, and it has thus far been impossible to check the defection."<ref>Raymond J. Cunningham, [https://www.jstor.org/stable/1846660 "The Impact of Christian Science on the American Churches, 1880–1910"] {{Webarchive|url=https://web.archive.org/web/20170402222803/http://www.jstor.org/stable/1846660 |date=2017-04-02 }}, ''The American Historical Review'', 72(3), April 1967 (pp.&nbsp;885–905), p.&nbsp;892; "Faith Healing in America," ''The Times'', May 26, 1885.</ref> In 1907 [[Mark Twain]] described the appeal of the new religion to its adherents:
+To the more conservative of the Protestant clergy, Eddy's view of ''Science and Health'' as divinely inspired was a challenge to the Bible's authority.<ref>Melton 1992, p.&nbsp;[https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 36] {{Webarchive|url=https://web.archive.org/web/20221101115020/https://books.google.com/books?id=KRTGzgpDvL4C&pg=PA36 |date=2022-11-01 }}.</ref> "Eddyism" was viewed as a cult; one of the first uses of the modern sense of the word was in A. H. Barrington's ''Anti-Christian Cults'' (1898), a book about Spiritualism, Theosophy and Christian Science.<ref>[[J. Gordon Melton]], "An Introduction to New Religions", in James R. Lewis (ed.), ''The Oxford Handbook of New Religious Movements'', New York: Oxford University Press, 2003, p.&nbsp;17; for Barrington, see Jenkins 2000, p.&nbsp;49.</ref> In a few cases Christian Scientists were expelled from Christian congregations, but ministers also worried that their parishioners were choosing to leave. In May 1885 the London ''Times''{{'}} Boston correspondent wrote about the "Boston mind-cure craze": "Scores of the most valued Church members are joining the Christian Scientist branch of the metaphysical organization, and it has thus far been impossible to check the defection."<ref>Raymond J. Cunningham, [https://www.jstor.org/stable/1846660 "The Impact of Christian Science on the American Churches, 1880–1910"] {{Webarchive|url=https://web.archive.org/web/20170402222803/http://www.jstor.org/stable/1846660 |date=2017-04-02 }}, ''The American Historical Review'', 72(3), April 1967 (pp.&nbsp;885–905), p.&nbsp;892; "Faith Healing in America", ''The Times'', May 26, 1885.</ref> In 1907 [[Mark Twain]] described the appeal of the new religion to its adherents:
 {{blockquote|[Mrs. Eddy] has delivered to them a religion which has revolutionized their lives, banished the glooms that shadowed them, and filled them and flooded them with sunshine and gladness and peace; a religion which has no hell; a religion whose heaven is not put off to another time, with a break and a gulf between, but begins here and now, and melts into eternity as fancies of the waking day melt into the dreams of sleep.{{pb}}
 They believe it is a Christianity that is in the New Testament; that it has always been there, that in the drift of ages it was lost through disuse and neglect, and that this benefactor has found it and given it back to men, turning the night of life into day, its terrors into myths, its lamentations into songs of emancipation and rejoicing.{{pb}}
-There we have Mrs. Eddy as her followers see her. ...  They sincerely believe that Mrs. Eddy's character is pure and perfect and beautiful, and her history without stain or blot or blemish.  But that does not settle it. ...<ref name=Twainquote>Mark Twain, ''Christian Science'', p.&nbsp;[https://books.google.com/books?id=J_NsuqC3V3AC&pg=PA180 180] {{Webarchive|url=https://web.archive.org/web/20221101115036/https://books.google.com/books?id=J_NsuqC3V3AC&pg=PA180 |date=2022-11-01 }}; [https://www.youtube.com/watch?v=8Aei4Ttb4-g "Mark Twain & Mary Baker Eddy, a film by Val Kilmer"] {{Webarchive|url=https://web.archive.org/web/20140628235718/http://www.youtube.com/watch?v=8Aei4Ttb4-g |date=2014-06-28 }}, ''YouTube'', from 04:30 mins.</ref>}}
+There we have Mrs. Eddy as her followers see her. ...  They sincerely believe that Mrs. Eddy's character is pure and perfect and beautiful, and her history without stain or blot or blemish. But that does not settle it.<ref name=Twainquote>Mark Twain, ''Christian Science'', p.&nbsp;[https://books.google.com/books?id=J_NsuqC3V3AC&pg=PA180 180] {{Webarchive|url=https://web.archive.org/web/20221101115036/https://books.google.com/books?id=J_NsuqC3V3AC&pg=PA180 |date=2022-11-01 }}; [https://www.youtube.com/watch?v=8Aei4Ttb4-g "Mark Twain & Mary Baker Eddy, a film by Val Kilmer"] {{Webarchive|url=https://web.archive.org/web/20140628235718/http://www.youtube.com/watch?v=8Aei4Ttb4-g |date=2014-06-28 }}, ''YouTube'', from 04:30 mins.</ref>}}
 ==History==
@@ Line 88: / Line 88: @@
 === Eddy's debt to Quimby<span class="anchor" id="Eddy's debt to Quimby"></span> ===
-Eddy's debt to Phineas Parkhurst Quimby became the "single most controversial issue" of her life, according to Gillian Gill.<ref>Gill 1998, p.&nbsp;[https://books.google.com/books?id=eiEMHjyvTGEC&pg=PA119 119].</ref> Quimby was not the only source Eddy stood accused of having copied; [[Ernest Sutherland Bates]] and [[John V. Dittemore]], Bryan Wilson, [[Charles S. Braden]] and Martin Gardner identified several texts she had used without attribution.{{refn|group=n|The writers whose work Eddy was accused of having used include [[John Ruskin]], [[Thomas Carlyle]], [[Charles Kingsley]] and [[Henri-Frédéric Amiel]].<ref>Wilson 1961, pp.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA135 135–136], n.&nbsp;3; Braden 1967, p.&nbsp;[https://www.jstor.org/stable/1384067?seq=2 296]; Gardner 1993, pp.&nbsp;145–154. Also see Bryan Wilson, "The Origins of Christian Science: A Survey," ''Hibbert Journal'', January 1959.</ref><br>
+Eddy's debt to Phineas Parkhurst Quimby became the "single most controversial issue" of her life, according to Gillian Gill.<ref>Gill 1998, p.&nbsp;[https://books.google.com/books?id=eiEMHjyvTGEC&pg=PA119 119].</ref> Quimby was not the only source Eddy stood accused of having copied; [[Ernest Sutherland Bates]] and [[John V. Dittemore]], Bryan Wilson, [[Charles S. Braden]] and Martin Gardner identified several texts she had used without attribution.{{refn|group=n|The writers whose work Eddy was accused of having used include [[John Ruskin]], [[Thomas Carlyle]], [[Charles Kingsley]] and [[Henri-Frédéric Amiel]].<ref>Wilson 1961, pp.&nbsp;[https://books.google.com/books?id=1NWVP5kDBJcC&pg=PA135 135–136], n.&nbsp;3; Braden 1967, p.&nbsp;[https://www.jstor.org/stable/1384067?seq=2 296]; Gardner 1993, pp.&nbsp;145–154. Also see Bryan Wilson, "The Origins of Christian Science: A Survey," ''Hibbert Journal'', January 1959.</ref>
-According to Bates and Dittemore 1932, an essay, "Taking Offense," was printed as one of Eddy's when it had first been published anonymously by an obscure newspaper.<ref>Bates and Dittemore 1932, pp.&nbsp;248–249.</ref><br>
+According to Bates and Dittemore 1932, an essay, "Taking Offense," was printed as one of Eddy's when it had first been published anonymously by an obscure newspaper.<ref>Bates and Dittemore 1932, pp.&nbsp;248–249.</ref>
 Eddy was also accused, by Walter M. Haushalter in his ''Mrs. Eddy Purloins from Hegel'', Boston: A. A. Beauchamp, 1936, of having copied material from "The Metaphysical Religion of Hegel" (1866), an essay by [[Francis Lieber]].<ref>Gardner 1993, pp.&nbsp;145–154; for rebuttal, Thomas C. Johnsen, [https://www.jstor.org/stable/365286 "Historical Consensus and Christian Science: The Career of a Manuscript Controversy"], ''The New England Quarterly'', 53(1), March 1980, pp.&nbsp;3–22.</ref>}} For example, an open letter from Eddy to the church, dated September 1895 and published in Eddy's ''Miscellaneous Writings 1883–1896'' (1897), is almost identical to [[Hugh Blair]]'s essay "The Man of Integrity," published in [[Lindley Murray]]'s ''The English Reader'' (1799).<ref>[https://www.jstor.org/stable/1384067 Braden 1967], p. 296; Blair, "The Man of Integrity," in Lindley Murray,  ''The English Reader'', York: Longman and Rees, 1799, p.&nbsp;[https://archive.org/details/englishreaderor01murrgoog/page/n153 151]; Eddy, ''Miscellaneous Writings 1883–1896'', Boston: Joseph Armstrong, 1897, p.&nbsp;[https://archive.org/stream/miscellaneouswri01eddy#page/147/mode/1up 147].</ref> Eddy acknowledged Quimby's influence in her early years. When a prospective student asked in 1871 whether her methods had been used before, she replied:
-{{quote|''Never'' advertised, and practiced by only one individual who healed me, Dr. Quimby of Portland, ME., an old gentleman who had made it a research for twenty-five years, starting from the standpoint of magnetism thence going forward and leaving that behind. ''I'' discovered the art in a ''moment's time'', and he acknowledged it to me; he died shortly after and since then, eight years, I have been founding and demonstrating the science.<ref>Peel 1966, p.&nbsp;259; Bates and Dittemore 1932, pp.&nbsp;142–143.</ref>}}
+{{blockquote|{{em|Never}} advertised, and practiced by only one individual who healed me, Dr. Quimby of Portland, ME., an old gentleman who had made it a research for twenty-five years, starting from the standpoint of magnetism thence going forward and leaving that behind. {{em|I}} discovered the art in a {{em|moment's time}}, and he acknowledged it to me; he died shortly after and since then, eight years, I have been founding and demonstrating the science.<ref>Peel 1966, p.&nbsp;259; Bates and Dittemore 1932, pp.&nbsp;142–143.</ref>}}
 [[File:Phineas Parkhurst Quimby-Mary Baker Eddy preface.jpg|thumb|alt=manuscript|Manuscript that Eddy used when teaching Sally Wentworth, 1868–1870]]
-Later she drew a distinction between their methods, arguing that Quimby's involved one mind healing another, while hers depended on a connection with Divine Mind.{{refn|group=n|Eddy, ''Miscellaneous Writings, 1883–1896'', 1897: "A 'mind-cure' is a matter-cure.&nbsp;... The Theology of Christian Science is based on the action of the divine Mind over the human mind and body; whereas, 'mind-cure' rests on the notion that the human mind can cure its own disease, or that which it causes&nbsp;..."<ref>Eddy, ''Miscellaneous Writings, 1883–1896'', Boston: Joseph Armstrong, 1897, p.&nbsp;[https://archive.org/stream/miscellaneouswri01eddy#page/62/mode/1up 62].</ref>}} In February 1883, Julius Dresser, a former patient of Quimby's, accused Eddy in letters to ''The Boston Post'' of teaching Quimby's work as her own.<ref name=BostonPostletters /> In response Eddy disparaged Quimby as a mesmerist and said she had experimented with mental healing in or around 1853, nine years before she met him.<ref name=BostonPostletters>"A. O." "The Founder of the Mental Method of Treating Disease," ''Boston Post'', February 8, 1883; "E. G."'s reply, February 19, 1883 (in Septimus J. Hanna, [https://archive.org/stream/christianscienc00hanngoog#page/n3/mode/2up ''Christian Science History''], Boston: The Christian Science Publishing Company, 1899, p.&nbsp;[https://archive.org/stream/christianscienc00hanngoog#page/n31/mode/2up 26ff]).{{pb}}
+Later she drew a distinction between their methods, arguing that Quimby's involved one mind healing another, while hers depended on a connection with Divine Mind.{{refn|group=n|Eddy, ''Miscellaneous Writings, 1883–1896'', 1897: "A 'mind-cure' is a matter-cure.{{nbsp}}[...] The Theology of Christian Science is based on the action of the divine Mind over the human mind and body; whereas, 'mind-cure' rests on the notion that the human mind can cure its own disease, or that which it causes"<ref>Eddy, ''Miscellaneous Writings, 1883–1896'', Boston: Joseph Armstrong, 1897, p.&nbsp;[https://archive.org/stream/miscellaneouswri01eddy#page/62/mode/1up 62].</ref>}} In February 1883, Julius Dresser, a former patient of Quimby's, accused Eddy in letters to ''The Boston Post'' of teaching Quimby's work as her own.<ref name=BostonPostletters /> In response Eddy disparaged Quimby as a mesmerist and said she had experimented with mental healing in or around 1853, nine years before she met him.<ref name=BostonPostletters>"A. O." "The Founder of the Mental Method of Treating Disease," ''Boston Post'', February 8, 1883; "E. G."'s reply, February 19, 1883 (in Septimus J. Hanna, [https://archive.org/stream/christianscienc00hanngoog#page/n3/mode/2up ''Christian Science History''], Boston: The Christian Science Publishing Company, 1899, p.&nbsp;[https://archive.org/stream/christianscienc00hanngoog#page/n31/mode/2up 26ff]).{{pb}}
 Dresser's reply, February 23, 1883; Eddy's reply, March 7, 1883, in Dresser 1919, p.&nbsp;[https://books.google.com/books?id=4J7kAus6YiUC&pg=PA58 58].{{pb}}
 Also see Horatio Dresser (ed.), ''The Quimby Manuscripts'', New York: Thomas Y. Crowell Company, 1921, p.&nbsp;[https://archive.org/stream/quimbymanuscript00quim#page/433/mode/1up 433]; {{harvnb|Bates|Dittemore|1932|pp=233–238}}; Peel 1971, p.&nbsp;130.</ref> She wrote later: "We caught some of his thoughts, and he caught some of ours; and both of us were pleased to say this to each other."<ref>{{harvnb|Peel|1971|pp=135–136}}, citing Eddy, ''Journal of Christian Science'', December 1883.</ref>
@@ Line 115: / Line 117: @@
 In 1887 Eddy started teaching a "metaphysical obstetrics" course, two one-week classes. She had started calling herself "Professor of Obstetrics" in 1882; ''McClure's'' wrote: "Hundreds of Mrs. Eddy's students were then practising who knew no more about obstetrics than the babes they helped into this world."<ref>Cather and Milmine 1909, p. [https://archive.org/stream/lifeofmarybakerg00milmuoft#page/n407/mode/2up 355]; for Eddy calling herself "Professor of Obstetrics," Gill 1998, p. 347; for two one-week classes, Peel 1971, p. 237.</ref> The first prosecutions took place that year, when practitioners were charged with practicing medicine without a licence. All were acquitted during the trial, or convictions were overturned on appeal.<ref>Schoepflin 2003, p.&nbsp;212.</ref>
-The first manslaughter charge was in March 1888, when Abby H. Corner, a practitioner in Medford, Massachusetts, attended to her daughter during childbirth; the daughter bled to death and the baby did not survive. The defense argued that they might have died even with medical attention, and Corner was acquitted.<ref>Cather and Milmine 1909, pp.&nbsp;[https://archive.org/stream/lifeofmarybakerg00milmuoft#page/n407/mode/2up 354–355]; Bates and Dittemore 1932, p.&nbsp;282; Peel 1971, p.&nbsp;237; Schoepflin 2003, pp.&nbsp;82–85.{pb}}
+The first manslaughter charge was in March 1888, when Abby H. Corner, a practitioner in Medford, Massachusetts, attended to her daughter during childbirth; the daughter bled to death and the baby did not survive. The defense argued that they might have died even with medical attention, and Corner was acquitted.<ref>Cather and Milmine 1909, pp.&nbsp;[https://archive.org/stream/lifeofmarybakerg00milmuoft#page/n407/mode/2up 354–355]; Bates and Dittemore 1932, p.&nbsp;282; Peel 1971, p.&nbsp;237; Schoepflin 2003, pp.&nbsp;82–85.{{pb}}
 [https://www.nytimes.com/1888/05/19/archives/christian-science-killed-her.html "Christian Science Killed Her"], ''The New York Times'', May 18, 1888; [https://www.nytimes.com/1888/05/23/archives/mrs-corner-on-trial.html "Mrs. Corner on Trial"], May 22, 1888; [https://www.nytimes.com/1888/05/27/archives/the-christian-scientist-held.html "The Christian Scientist Held"], May 26, 1888; [https://www.nytimes.com/1888/06/10/archives/the-christian-scientist-not-indicted.html "The Christian Scientist Not Indicted"], June 10, 1888.</ref> To the dismay of the Christian Scientists' Association (the secretary resigned), Eddy distanced herself from Corner, telling the ''Boston Globe'' that Corner had only attended the college for one term and had never entered the obstetrics class.<ref>Cather and Milmine 1909, p.&nbsp;[https://archive.org/stream/lifeofmarybakerg00milmuoft#page/n409/mode/1up 356]; for the secretary resigning, Bates and Dittemore 1932, p.&nbsp;283.</ref>
@@ Line 121: / Line 123: @@
 Vaccination was another battleground. A Christian Scientist in Wisconsin won a case in 1897 that allowed his son to attend public school despite not being vaccinated against [[smallpox]]. Others were arrested in 1899 for avoiding vaccination during a smallpox epidemic in Georgia. In 1900 Eddy advised adherents to obey the law, "and then appeal to the gospel to save&nbsp;...[themselves] from any bad results."<ref>Michael Willrich, ''Pox: An American History'', Penguin Press, 2011, pp.&nbsp;260–261.</ref> In October 1902, after seven-year-old Esther Quimby, the daughter of Christian Scientists, died of [[diphtheria]] in White Plains, New York (she had received no medical care and had not been quarantined), the authorities pursued manslaughter charges. The controversy prompted Eddy to declare that "until public thought becomes better acquainted with Christian Science, the Christian Scientists shall decline to doctor infectious or contagious diseases", and from that time the church required Christian Scientists to report contagious diseases to health boards.<ref>[https://timesmachine.nytimes.com/timesmachine/1902/11/14/101094293.pdf "Christian Scientists' change of front"], ''The New York Times'', November 14, 1902; Peters 2007, pp.&nbsp;[https://books.google.com/books?id=vDUElGmA3vkC&pg=PA94 94–95];</ref>
 === The Christian Science movement after 1910 ===
@@ Line 127: / Line 128: @@
 [[File:The First Church of Christ, Scientist, Boston, October 1974.jpg|thumb|[[The First Church of Christ, Scientist]], 1974]]
-In the aftermath of Eddy's death some newspapers speculated that the church would fall apart, while others expected it to continue just as it had before.<ref>{{harvnb|Beasley|1956|p= [https://archive.org/details/continuingspirit0000beas/page/n15/mode/2up 3]}}.</ref> As it was, the movement continued to grow in the first few decades after 1910.<ref>{{harvnb|Stark|1998}};{{Page needed|date=May 2023}} {{harvnb|Beasley|1956|p= [https://archive.org/details/continuingspirit0000beas/page/80/mode/2up 80]}}.</ref> The [[Manual of the Mother Church]] prohibits the church from publishing membership figures,{{refn|group=n|''[[Manual of the Mother Church]]'': "Christian Scientists shall not report for publication the number of the members of The Mother Church, nor that of the branch churches. According to the Scripture they shall turn away from personality and numbering the people."<ref>Eddy, [http://christianscience.com/read-online/manual-of-the-mother-church/discipline "Discipline"] {{webarchive|url=https://web.archive.org/web/20130724134929/http://christianscience.com/read-online/manual-of-the-mother-church/discipline |date=2013-07-24}}, [[Manual of the Mother Church]], [https://archive.org/details/manualofmotherch0000eddy/page/48/mode/2up Article VIII, Section 28].</ref>}} and it is not clear exactly when the height of the movement was. A 1936 census counted c. 268,915 Christian Scientists in the United States (2,098 per million), and [[Rodney Stark]] believes this to be close to the height.<ref>{{harvnb|Stark|1998|pp=190–191}}; Dart, John (20 December 1986). [http://articles.latimes.com/1986-12-20/news/ss-4390_1_christian-science-church "Healing Church Shows Signs It May Be Ailing"] {{Webarchive|url=https://web.archive.org/web/20150928134710/http://articles.latimes.com/1986-12-20/news/ss-4390_1_christian-science-church |date=2015-09-28 }}, ''Los Angeles Times''.</ref> However the number of Christian Science churches continued to increase until around 1960, at which point there was a reversal and since then [[List of former Christian Science churches, societies and buildings|many churches have closed]] their doors.<ref>Stores, Bruce (2004). ''Christian Science: Its Encounter with Lesbian/Gay America''. iUniverse. p. 34</ref> The number of [[Christian Science practitioner]]s in the United States began to decline in the 1940s according to Stark.<ref>Christian Science practitioner figures, and practitioners per million, 1883–1995: {{harvnb|Stark|1998|p=192}}, citing the ''Christian Science Journal''.</ref> According to [[J. Gordon Melton]], in 1972 there were 3,237 congregations worldwide, of which roughly 2,400 were in the United States; and in the following ten years about 200 congregations were closed.<ref>{{harvnb|Melton|1992|p= [https://archive.org/details/encyclopedichand0000melt/page/34/mode/2up 34]}}.</ref>
+In the aftermath of Eddy's death some newspapers speculated that the church would fall apart, while others expected it to continue just as it had before.<ref>{{harvnb|Beasley|1956|p= [https://archive.org/details/continuingspirit0000beas/page/n15/mode/2up 3]}}.</ref> As it was, the movement continued to grow in the first few decades after 1910.<ref>{{harvnb|Stark|1998}};{{Page needed|date=May 2023}} {{harvnb|Beasley|1956|p= [https://archive.org/details/continuingspirit0000beas/page/80/mode/2up 80]}}.</ref> The [[Manual of the Mother Church]] prohibits the church from publishing membership figures,{{refn|group=n|''[[Manual of the Mother Church]]'': "Christian Scientists shall not report for publication the number of the members of The Mother Church, nor that of the branch churches. According to the Scripture they shall turn away from personality and numbering the people."<ref>Eddy, [http://christianscience.com/read-online/manual-of-the-mother-church/discipline "Discipline"] {{webarchive|url=https://web.archive.org/web/20130724134929/http://christianscience.com/read-online/manual-of-the-mother-church/discipline |date=2013-07-24}}, [[Manual of the Mother Church]], [https://archive.org/details/manualofmotherch0000eddy/page/48/mode/2up Article VIII, Section 28].</ref>}} and it is not clear exactly when the height of the movement was. A 1936 census counted c. 268,915 Christian Scientists in the United States (2,098 per million), and [[Rodney Stark]] believes this to be close to the height.<ref>{{harvnb|Stark|1998|pp=190–191}}; Dart, John (20 December 1986). [https://www.latimes.com/archives/la-xpm-1986-12-20-ss-4390-story.html "Healing Church Shows Signs It May Be Ailing"] , ''Los Angeles Times''.</ref> However the number of Christian Science churches continued to increase until around 1960, at which point there was a reversal and since then [[List of former Christian Science churches, societies and buildings|many churches have closed]] their doors.<ref>Stores, Bruce (2004). ''Christian Science: Its Encounter with Lesbian/Gay America''. iUniverse. p. 34</ref> The number of [[Christian Science practitioner]]s in the United States began to decline in the 1940s according to Stark.<ref>Christian Science practitioner figures, and practitioners per million, 1883–1995: {{harvnb|Stark|1998|p=192}}, citing the ''Christian Science Journal''.</ref> According to [[J. Gordon Melton]], in 1972 there were 3,237 congregations worldwide, of which roughly 2,400 were in the United States; and in the following ten years about 200 congregations were closed.<ref>{{harvnb|Melton|1992|p= [https://archive.org/details/encyclopedichand0000melt/page/34/mode/2up 34]}}.</ref>
-During the years after Eddy's death, the church has gone through a number of hardships and controversies.<ref>{{harvnb|Melton|1992|pp= [https://archive.org/details/encyclopedichand0000melt/page/34/mode/2up 34–37]}}.</ref> This included attempts to make practicing Christian Science illegal in the United States and elsewhere;<ref>{{harvnb|Melton|1992|p= [https://archive.org/details/encyclopedichand0000melt/page/34/mode/2up 34]}}; {{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/46/mode/2up 46–77, 81]}}.</ref> a period known as the Great Litigation which involved two intertwined lawsuits regarding church governance;<ref>Simmons, John K. (1991). ''When Prophets Die: The Postcharismatic Fate of New Religious Movements''. Albany: State University of New York Press. pp. [https://archive.org/details/whenprophetsdiep0000unse/page/112/mode/2up 113–115]; {{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/144/mode/2up 144–181]}}; [https://www.marybakereddylibrary.org/research/the-great-litigation/  The "Great Litigation"] {{Webarchive|url=https://web.archive.org/web/20220113093140/https://www.marybakereddylibrary.org/research/the-great-litigation/ |date=2022-01-13 }}. [[Mary Baker Eddy Library]]. March 30, 2012.</ref> persecution under the [[Nazi Germany|Nazi]] and [[East Germany|Communist]] regimes in Germany<ref>King, Christine Elizabeth. (1982). ''The Nazi State and The New Religions: Five Case Studies in Non-Conformity''. [[Lewiston, New York]]: [[Edwin Mellen Press]]. pp. [https://archive.org/details/nazistatenewreli0004king/page/28/mode/2up 29–57]; {{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/232/mode/2up 233–246]}}; Sandford, Gregory W. (2014). ''Christian Science in East Germany: The Church that Came in from the Cold''. CreateSpace Independent Publishing.</ref> and the [[Empire of Japan|Imperial]] regime in Japan;<ref>{{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/244/mode/2up 245–246]}}; Abiko, Emi (1978). ''A Precious Legacy: Christian Science Comes to Japan''. E. D. Abbott Co.<!--need page--></ref> a series of lawsuits involving the deaths of members of the church, most notably some children;<ref>Barns, Linda L.; Plotnikoff, Gregory A.; Fox, Kenneth; Pendleton, Sara (2000). "Spirituality, Religion, and Pediatrics: Intersecting Worlds of Healing". ''Pediatrics'' 104, no. 6: 899–911; DesAutels, Peggy; Battin, Margaret; May, Larry (1999). ''[https://archive.org/details/prayingforcurewh0000desa/mode/2up Praying for a Cure: When Medical and Religious Practices Conflict]''. Lanham, MD: Rowman and Littlefield Publishers; Kondos, Elena M. (1992). "The Law and Christian Science Healing for Children: A Pathfinder." ''Legal Reference Services Quarterly''. 12: 5–71; {{harvnb|Gill|1998|pp= [https://archive.org/details/marybakereddy0000gill_o3q4/page/n15/mode/2up xv–xvi]}}.</ref> and a controversial decision to publish [[The Destiny of The Mother Church|a book]] by [[Bliss Knapp]].<ref>[http://news.stanford.edu/pr/92/920923Arc2100.html "Court rejects Christian Science motion on bequests"] {{Webarchive|url=https://web.archive.org/web/20211207095013/https://news.stanford.edu/pr/92/920923Arc2100.html |date=2021-12-07 }} Stanford University. Press release, September 23, 1992; [http://www.equip.org/articles/christian-scientists-charge-their-church-with-violating-its-principles/ "Christian Scientists Charge Their Church with Violating Its Principles"] {{Webarchive|url=https://web.archive.org/web/20220112174343/https://www.equip.org/articles/christian-scientists-charge-their-church-with-violating-its-principles/ |date=2022-01-12 }} Christian Research Institute, April 9, 2009; [https://www.nytimes.com/1993/10/14/us/christian-science-church-settles-claim-to-bequest.html "Christian Science Church Settles Claim to Bequest"] {{Webarchive|url=https://web.archive.org/web/20220112174244/https://www.nytimes.com/1993/10/14/us/christian-science-church-settles-claim-to-bequest.html |date=2022-01-12 }} ''[[The New York Times]]'', October 14, 1993.</ref> In conjunction with the Knapp book controversy, there was controversy within the church involving ''The Monitor Channel'', part of ''[[The Christian Science Monitor]]'' which had been losing money, and which eventually led to the channel shutting down.<ref>Bridge, Susan (1998). [https://archive.org/details/monitoringnewsbr0000brid Monitoring the News: The Brilliant Launch and Sudden Collapse of the Monitor Channel]. Armonk, New York: M.E. Sharpe; Gold, Allan R. (November 15, 1988). [https://www.nytimes.com/1988/11/15/business/editors-of-monitor-resign-over-cuts.html "Editors of Monitor Resign Over Cuts"] {{Webarchive|url=https://web.archive.org/web/20220112174246/https://www.nytimes.com/1988/11/15/business/editors-of-monitor-resign-over-cuts.html |date=2022-01-12 }}. ''The New York Times''.</ref> Acknowledging their earlier mistake, of accepting a multi-million dollar publishing incentive to offset broadcasting losses, The Christian Science Board Of Directors, with the concurrence of the Trustees Of The Christian Science Publishing Society, withdrew Destiny Of The Mother Church from publication in September 2023. (A message from the Christian Science Board of Directors https://journal.christianscience.com/issues/2023/10/141-10/a-message-from-the-christian-science-board-of-directors) In addition, it has since its beginning been branded as a cult by more fundamentalist strains of Christianity, and attracted significant opposition as a result.<ref>{{harvnb|Knee|1994|pp= [https://archive.org/details/christianscience0000knee/page/62/mode/2up 62, 134–135]}}; {{harvnb|Melton|1992|pp= [https://archive.org/details/encyclopedichand0000melt/page/4/mode/2up 4, 34–37]}}.</ref> A number of independent teachers and alternative movements of Christian Science have emerged since its founding, but none of these individuals or groups have achieved the prominence of the Christian Science church.<ref>Melton, J. Gordon (1999). ''Encyclopedia of American religions''. Detroit: Gale Research. pp. [https://archive.org/details/encyclopediaofam0000melt_v9m7/page/140/mode/2up 140–142].</ref>
+During the years after Eddy's death, the church has gone through a number of hardships and controversies.<ref>{{harvnb|Melton|1992|pp= [https://archive.org/details/encyclopedichand0000melt/page/34/mode/2up 34–37]}}.</ref> This included attempts to make practicing Christian Science illegal in the United States and elsewhere;<ref>{{harvnb|Melton|1992|p= [https://archive.org/details/encyclopedichand0000melt/page/34/mode/2up 34]}}; {{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/46/mode/2up 46–77, 81]}}.</ref> a period known as the Great Litigation which involved two intertwined lawsuits regarding church governance;<ref>Simmons, John K. (1991). ''When Prophets Die: The Postcharismatic Fate of New Religious Movements''. Albany: State University of New York Press. pp. [https://archive.org/details/whenprophetsdiep0000unse/page/112/mode/2up 113–115]; {{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/144/mode/2up 144–181]}}; [https://www.marybakereddylibrary.org/research/the-great-litigation/  The "Great Litigation"] {{Webarchive|url=https://web.archive.org/web/20220113093140/https://www.marybakereddylibrary.org/research/the-great-litigation/ |date=2022-01-13 }}. [[Mary Baker Eddy Library]]. March 30, 2012.</ref> persecution under the [[Nazi Germany|Nazi]] and [[East Germany|Communist]] regimes in Germany<ref>King, Christine Elizabeth. (1982). ''The Nazi State and The New Religions: Five Case Studies in Non-Conformity''. [[Lewiston, New York]]: [[Edwin Mellen Press]]. pp. [https://archive.org/details/nazistatenewreli0004king/page/28/mode/2up 29–57]; {{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/232/mode/2up 233–246]}}; Sandford, Gregory W. (2014). ''Christian Science in East Germany: The Church that Came in from the Cold''. CreateSpace Independent Publishing.</ref> and the [[Empire of Japan|Imperial]] regime in Japan;<ref>{{harvnb|Beasley|1956|pp= [https://archive.org/details/continuingspirit0000beas/page/244/mode/2up 245–246]}}; Abiko, Emi (1978). ''A Precious Legacy: Christian Science Comes to Japan''. E. D. Abbott Co.<!--need page--></ref> a series of lawsuits involving the deaths of members of the church, most notably some children;<ref>Barns, Linda L.; Plotnikoff, Gregory A.; Fox, Kenneth; Pendleton, Sara (2000). "Spirituality, Religion, and Pediatrics: Intersecting Worlds of Healing". ''Pediatrics'' 104, no. 6: 899–911; DesAutels, Peggy; Battin, Margaret; May, Larry (1999). ''[https://archive.org/details/prayingforcurewh0000desa/mode/2up Praying for a Cure: When Medical and Religious Practices Conflict]''. Lanham, MD: Rowman and Littlefield Publishers; Kondos, Elena M. (1992). "The Law and Christian Science Healing for Children: A Pathfinder." ''Legal Reference Services Quarterly''. 12: 5–71; {{harvnb|Gill|1998|pp= [https://archive.org/details/marybakereddy0000gill_o3q4/page/n15/mode/2up xv–xvi]}}.</ref> and a controversial decision to publish [[The Destiny of The Mother Church|a book]] by [[Bliss Knapp]].<ref>[http://news.stanford.edu/pr/92/920923Arc2100.html "Court rejects Christian Science motion on bequests"] {{Webarchive|url=https://web.archive.org/web/20211207095013/https://news.stanford.edu/pr/92/920923Arc2100.html |date=2021-12-07 }} Stanford University. Press release, September 23, 1992; [http://www.equip.org/articles/christian-scientists-charge-their-church-with-violating-its-principles/ "Christian Scientists Charge Their Church with Violating Its Principles"] {{Webarchive|url=https://web.archive.org/web/20220112174343/https://www.equip.org/articles/christian-scientists-charge-their-church-with-violating-its-principles/ |date=2022-01-12 }} Christian Research Institute, April 9, 2009; [https://www.nytimes.com/1993/10/14/us/christian-science-church-settles-claim-to-bequest.html "Christian Science Church Settles Claim to Bequest"] {{Webarchive|url=https://web.archive.org/web/20220112174244/https://www.nytimes.com/1993/10/14/us/christian-science-church-settles-claim-to-bequest.html |date=2022-01-12 }} ''[[The New York Times]]'', October 14, 1993.</ref> In conjunction with the Knapp book controversy, there was controversy within the church involving ''The Monitor Channel'', part of ''[[The Christian Science Monitor]]'' which had been losing money, and which eventually led to the channel shutting down.<ref>Bridge, Susan (1998). [https://archive.org/details/monitoringnewsbr0000brid Monitoring the News: The Brilliant Launch and Sudden Collapse of the Monitor Channel]. Armonk, New York: M.E. Sharpe; Gold, Allan R. (November 15, 1988). [https://www.nytimes.com/1988/11/15/business/editors-of-monitor-resign-over-cuts.html "Editors of Monitor Resign Over Cuts"] {{Webarchive|url=https://web.archive.org/web/20220112174246/https://www.nytimes.com/1988/11/15/business/editors-of-monitor-resign-over-cuts.html |date=2022-01-12 }}. ''The New York Times''.</ref> Acknowledging their earlier mistake, of accepting a multi-million dollar publishing incentive to offset broadcasting losses, The Christian Science Board Of Directors, with the concurrence of the Trustees Of The Christian Science Publishing Society, withdrew Destiny Of The Mother Church from publication in September 2023.<ref>{{cite journal |author1=Christian Science Board of Directors |title=A message from the Christian Science Board of Directors |journal=The Christian Science Journal |date=October 2023 |volume=141 |issue=10 |url=https://journal.christianscience.com/issues/2023/10/141-10/a-message-from-the-christian-science-board-of-directors |access-date=1 July 2024}}</ref> In addition, it has since its beginning been branded as a cult by more fundamentalist strains of Christianity, and attracted significant opposition as a result.<ref>{{harvnb|Knee|1994|pp= [https://archive.org/details/christianscience0000knee/page/62/mode/2up 62, 134–135]}}; {{harvnb|Melton|1992|pp= [https://archive.org/details/encyclopedichand0000melt/page/4/mode/2up 4, 34–37]}}.</ref> A number of independent teachers and alternative movements of Christian Science have emerged since its founding, but none of these individuals or groups have achieved the prominence of the Christian Science church.<ref>Melton, J. Gordon (1999). ''Encyclopedia of American religions''. Detroit: Gale Research. pp. [https://archive.org/details/encyclopediaofam0000melt_v9m7/page/140/mode/2up 140–142].</ref>
-Despite the hardships and controversies, many Christian Science churches and [[Christian Science Reading Room|Reading Rooms]] remain in existence around the world,<ref>[https://directory.christianscience.com/ ''Christian Science Journal'' Directory Search] {{Webarchive|url=https://web.archive.org/web/20220112174245/https://directory.christianscience.com/ |date=2022-01-12 }}. ''christianscience.com''</ref> and in recent years there have been reports of the religion growing in Africa.<ref>Christa Case Bryant (June 9, 2009). [http://www.csmonitor.com/USA/2009/0609/p02s07-usgn.html "Africa contributes biggest share of new members to Christian Science church"] {{Webarchive|url=https://web.archive.org/web/20121225011021/http://www.csmonitor.com/USA/2009/0609/p02s07-usgn.html |date=2012-12-25 }}. ''[[The Christian Science Monitor]]''.</ref> ''The Christian Science Monitor'' also remains a well respected non-religious paper which is especially noted for its international reporting and lack of partisanship.<ref>{{harvnb|Fuller|2011|pp=1–8}}; Squires, L. Ashley (2015). [https://www.jstor.org/stable/43956374 "All the News Worth Reading: The Christian Science Monitor and the Professionalization of Journalism"] {{Webarchive|url=https://web.archive.org/web/20220112174244/https://www.jstor.org/stable/43956374 |date=2022-01-12 }}.  ''Book History''. 18: 235–272.</ref>
+Despite the hardships and controversies, many Christian Science churches and [[Christian Science Reading Room|Reading Rooms]] remain in existence around the world,<ref>[https://directory.christianscience.com/ ''Christian Science Journal'' Directory Search] {{Webarchive|url=https://web.archive.org/web/20220112174245/https://directory.christianscience.com/ |date=2022-01-12 }}. ''christianscience.com''</ref> and in recent years there have been reports of the religion growing in Africa, though it remains significantly behind other evangelical groups.<ref>Christa Case Bryant (June 9, 2009). [http://www.csmonitor.com/USA/2009/0609/p02s07-usgn.html "Africa contributes biggest share of new members to Christian Science church"] {{Webarchive|url=https://web.archive.org/web/20121225011021/http://www.csmonitor.com/USA/2009/0609/p02s07-usgn.html |date=2012-12-25 }}. ''[[The Christian Science Monitor]]''.</ref>{{sfn|Fraser|1999|p=563}} ''The Christian Science Monitor'' also remains a well respected non-religious paper which is especially noted for its international reporting and lack of partisanship.<ref>{{harvnb|Fuller|2011|pp=1–8}}; Squires, L. Ashley (2015). [https://www.jstor.org/stable/43956374 "All the News Worth Reading: The Christian Science Monitor and the Professionalization of Journalism"] {{Webarchive|url=https://web.archive.org/web/20220112174244/https://www.jstor.org/stable/43956374 |date=2022-01-12 }}.  ''Book History''. 18: 235–272.</ref>
 == Healing practices ==
@@ Line 215: / Line 216: @@
 == See also ==
-* [[Efficacy of prayer]]
+* {{annotated link|Affirmative prayer}}
-* [[Faith healing]]
+* {{annotated link|Faith healing}}
+* {{annotated link|New religious movement}}
-* [[Principia College]]
+* {{annotated link|New Thought}}
-* [[Therapeutic nihilism]]
+* {{annotated link|Principia College}}
+* {{annotated link|Therapeutic nihilism}}
+* {{annotated link|Third Great Awakening}}
 == Citations ==
 === Notes ===
 {{reflist|group=n|26em}}
+=== References ===
+{{reflist|26em}}
 === Sources ===
@@ Line 229: / Line 236: @@
 * {{cite book |last1=Fraser |first1=Caroline |author-link1=Caroline Fraser |title=[[God's Perfect Child]] |date=1999 |publisher=Henry Holt & Co |location=New York}}
 * {{cite book |last1=Fuller |first1=Linda K. |title=The Christian Science Monitor: An Evolving Experiment in Journalism |date=2011 |publisher=ABC-CLIO |location= |isbn=978-0-31337994-9 |url= https://books.google.com/books?id=tu68O9MG0fQC |archive-url= https://web.archive.org/web/20221101115454/https://books.google.com/books?id=tu68O9MG0fQC&pg=PA175 |archive-date=2022-11-01 }}
-* {{cite news |last=Gardner |first=Martin |title=Mind Over Matter |newspaper=Los Angeles Time |date=August 22, 1999 |url=http://articles.latimes.com/1999/aug/22/books/bk-2412}}
+* {{cite news |last=Gardner |first=Martin |title=Mind Over Matter |newspaper=Los Angeles Times |date=August 22, 1999 |url=https://www.latimes.com/archives/la-xpm-1999-aug-22-bk-2412-story.html}}
 * {{cite book |last1=Gill |first1=Gillian |author-link1=Gillian Gill |title=Mary Baker Eddy |date=1998 |publisher=Perseus Books |location= Reading, MA |isbn=978-0-73820042-2 |url= https://archive.org/details/marybakereddyrad00gill}}
 * {{cite book |last1=Gottschalk |first1=Stephen |author1-link= Stephen Gottschalk |title=Rolling Away the Stone: Mary Baker Eddy's Challenge to Materialism |date=2006 |publisher=Indiana University Press |location=Bloomington, IN}}
@@ Line 239: / Line 246: @@
 *{{cite book |last1=Peel |first1=Robert |author-link1=Robert Peel (Christian Science) |title=Mary Baker Eddy: The Years of Trial |url=https://archive.org/details/marybakereddyyea00peel |url-access=registration |date=1971 |publisher=Holt, Rinehart and Winston |location=New York |isbn=9780030867002 }}
 * {{cite book |last1=Voorhees |first1=Amy B. |title=A New Christian Identity: Christian Science Origins and Experience in American Culture |date=2021 |publisher=University of North Carolina Press |location=Chapel Hill, NC}}
-=== References ===
-{{reflist|26em}}
 == Further reading ==

v t e Religious Science/Science of Mind
Beliefs	Spiritual mind treatment
Founder	Ernest Holmes
Notable ministers	Fenwicke Holmes Raymond Charles Barker Stuart Grayson Louise Hay Michael Beckwith Joseph Murphy Jean Houston Terry Cole-Whittaker William Hornaday
Largest groups	Centers for Spiritual Living Seicho-no-Ie Affiliated New Thought Network Global Religious Science Ministries
Influences	Ralph Waldo Emerson Emma Curtis Hopkins Thomas Troward Mary Baker Eddy Phineas Quimby Emmet Fox Church of Divine Science
Other	New Thought The Science of Mind Science of Mind

v t e New religious movements
Major groups	Adi Dharm/Brahmoism Adventism CoG7 SDA Aetherius Society Ahmadiyya Lahore Ahmadiyya Ananda Marga Ancient Mystical Order Rosae Crucis Anthroposophy Antoinism Armstrongism Bábism Baháʼí Faith Bible Students/Jehovah's Witnesses Black Hebrew Israelites Brahma Kumaris Branch Davidians Brotherhood of the Cross and Star Caodaism Chabad Noahidism Charismatic Christianity Pentecostal (Oneness) Charismatic Neo-charismatic Chinese salvationist religions Chinmaya Mission Christadelphians Christian Science Church of Divine Science Church of Scientology Church of the Guanche People Creativity Discordianism Falun Gong The Family International Friends of Man Fourth Way Fung Loy Kok Goddess Godianism Heaven's Gate Humanistic Judaism Iglesia ni Cristo International Peace Mission movement ISKCON Invitation to Life Jewish Renewal Kingdom of Jesus Christ Kopimism Latter Day Saints/Mormonism Maha Bodhi Society Messianic Judaism Modern paganism Druidry Heathenry Rodnovery Moorish Science Temple of America Nation of Islam New Acropolis New Apostolic Church The New Church New Confucianism New Kadampa Tradition New Thought Religious Science Unity Church Nuwaubian Nation Oomoto Opus Dei Palmarian Catholic Church Peoples Temple Pilgrims of Arès Prathyaksha Raksha Daiva Sabha The Process Church Raëlism Rajneesh movement Ramakrishna Mission Rastafari Risshō Kōsei Kai Sahaja Yoga Sant Mat Radha Soami Santa Muerte Santo Daime Satanism LaVeyan Church of Satan Temple of Set The Satanic Temple Theistic Joy of Satan Ministries Sathya Sai Baba Shakers Shambhala Buddhism Shri Ram Chandra Mission Soka Gakkai Spiritualism Spiritism Sukyo Mahikari Tenrikyo Thelema Theosophy Theosophical Society Transcendental Meditation True Buddha School Twelve Tribes communities Unarius Academy of Science Unification Church Unitarian Universalist Association United Submitters International Universal Church of the Kingdom of God Universal White Brotherhood Vipassana movement Eastern Lightning The Way International Weixinjiao Wicca Word of Faith World Mission Society Church of God
Notable figures	Mirza Ghulam Ahmad Noble Drew Ali Marshall Applewhite Herbert W. Armstrong Shoko Asahara Sri Aurobindo Báb Sathya Sai Baba Baháʼu'lláh Alice Bailey Chinmayananda Saraswati David Berg Helena Blavatsky Sri Chinmoy Aleister Crowley Mary Baker Eddy Josemaría Escrivá Louis Farrakhan Charles Fillmore Kelsang Gyatso Hak Ja Han L. Ron Hubbard Li Hongzhi David Koresh Anton LaVey Jorge Ángel Livraga Rizzi Lu Sheng-yen Maharishi Mahesh Yogi Meher Baba Nikkyō Niwano Sun Myung Moon Elijah Muhammad Nakayama Miki A. C. Bhaktivedanta Swami Prabhupada Phineas Parkhurst Quimby Raël Rajneesh Ramakrishna Prem Rawat Helena Roerich Charles Taze Russell Joseph Franklin Rutherford Ahn Sahng-hong Prabhat Ranjan Sarkar Menachem Mendel Schneerson Shiv Dayal Singh Joseph Smith Nirmala Srivastava Emanuel Swedenborg Rudolf Steiner Joseph W. Tkach Chögyam Trungpa Ellen G. White Poykayil Yohannan
By region	Pacific Northwest
Concepts	African-initiated church Buddhist modernism Chabad messianism Christian denomination Classifications of religious movements Conspiracy theories Cult Cybersectarianism Doomsday cult Heresy Hindu reform movements In-group favoritism Japanese new religions Neoshamanism New Age Open-source religion Polytheistic reconstructionism Prosperity theology Religious conversion Religious syncretism Schism Sect Self religion Spiritual evolution UFO religion
Public education	CESNUR INFORM (Information Network Focus on Religious Movements) World Religions and Spirituality Project
Scholarship	Academic study of new religious movements Anthropology of religion History of religion Journal of Contemporary Religion Nova Religio Philosophy of religion Psychology of religion Religious studies Sociology of religion When Prophecy Fails
Opposition	Anti-cult movement Christian countercult movement Anti-Mormonism Persecution of Ahmadis Persecution of Baháʼís Persecution of Falun Gong Persecution of Jehovah's Witnesses Persecution of Rastafari Religious discrimination against modern pagans
Lists	Academic study In popular culture New religious movements

Authority control databases
International	ISNI VIAF
National	Germany Norway Sweden
Other	Historical Dictionary of Switzerland