By J. Denis Glover, CS
“Christian
Scientists demonstrate absolute Christian Science as far as possible.
Beyond this we are obliged to choose the lesser of two evils.”
—Alfred
Farlow, CSD, first Committee on Publication of The First Church of
Christ, Scientist. (appeared in Kansas City, Missouri Star, 7 Nov.
1897)
“Honesty is spiritual power.”—Mary Baker Eddy. (Science and Health 453: 16 only)
Farlow’s
frank comment above shows a humble and winning honesty. It raises the
question of what Christian Scientists might do when choosing the “lesser
of two evils” when it comes to the employment of temporary aids in
certain emergency cases or in others when spiritual healing and comfort
may not come rapidly.
His
view connects with statements and actions by the Founder of Christian
Science. In such circumstances Mary Baker Eddy advises the Christian
Scientist in Science and Health to
seek divine guidance in finding the proper temporary means of help,
while still praying for spiritual healing. So often in the Christian
Science textbook, she recommends a gentle emergence from material means
to spiritual.
And in the Church Manual,
the provision for Christian Science nurses is another indication of
Eddy’s realization that, for some, healing may not occur immediately and
that wise steps for temporary care may be in order.
Our
family faced just such a circumstance. A daughter had been riding at
camp when her mount came too close to a barbed-wire fence, and she
suffered a leg wound. Camp officials, expressing a considerable amount
of fear, called my wife and me. They felt that significant first aid
had to be administered immediately, so we asked for our daughter to be
transported to a nearby hospital to obtain professional help.
Part of our decision was motivated by our desire to alleviate the fear at the camp. But,
more importantly, we turned to divine Love for help, knowing that we
would be led to do the right thing with no harm to the child. We
felt confident that our prayers would be answered. At the same time,
we telephoned a Christian Science practitioner for spiritual guidance
and prayerful support, which she gladly gave.
When
we arrived at the hospital, the scene did not appear good from a human
point of view. Continuing to pray, we patiently awaited a doctor—knowing
that there was only one Great Physician, divine Love, and that the
outcome would be harmonious. When the doctor arrived, he seemed
concerned, but we expressed confidence in his skills and started quietly
singing hymns. To our surprise he hummed along with us. As he
proceeded, the doctor’s initial prognostication began to abate, and
skillfully-done stitches and other first-aid steps moved along rapidly
and harmoniously.
It
became increasingly clear to us that we were following Eddy’s
compassionate and wise counsel: “Until the advancing age admits the
efficacy and supremacy of Mind, it is better for Christian Scientists to
leave surgery and the adjustment of broken bones and dislocations to
the fingers of a surgeon, while the mental healer confines himself
chiefly to mental reconstruction and to the prevention of inflammation.”
(Science and Health 401:29-3)
We
were grateful for the inspiration and physical help, but even more
grateful the next day to discover our daughter had returned to
riding—without fear. Christian Science treatment ensured that mental
reconstruction had taken place and that no inflammation could occur.
The
question might be asked, “Did we sacrifice spiritual power by seeking
medical help in this situation?” Well, we sought spiritual help first,
and we never gave up the thought that divine Spirit could lead us to the
right temporary means. All that is symbolic of good, in the end, comes
from God, however it may be expressed.
Was our temporary turning to a physician for first aid “radical” Christian Science? Let’s look at that word, “radical.”
A
friend of ours studied classics at Oxford University, and I queried him
once about it. I learned the connotation had changed considerably in
the last century to become “extreme,” but he told me that the word
actually derives from the Latin “radix,” meaning “root.” We find this
usage in a word used by Shakespeare, “deracinate,” meaning “to pull up
by the root.”
I
checked on-line and found other definitions: “an underlying support,”
“basic,” and, of course, “arising from or going to a root or source.”
From this point of view, our choice for temporary means was, indeed,
“radical.” We had turned “radically” to God for our “underlying
support,” and all involved were blessed.
Here’s another remarkable case of a Scientist in a similar situation. On May 31, 1913, The New York Times reported
that a Christian Scientist, returning from a Rochester-Montreal ball
game, was thought to be dying after an automobile accident. At first,
according to the article, the Scientist refused to be taken to a
hospital, but soon realized he needed practical care and agreed to go.
The newspaper further reported that “he had little chance of recovery.”
Although
we cannot know exactly how he prayed, we do know that the Scientist
fully recovered through his understanding of Christian Science. He
later had class instruction with a Christian Science teacher, who had
served as Mary Baker Eddy’s secretary.
Interesting
enough, he went on to become a Christian Science teacher himself and
the author of many healing articles in the Christian Science
periodicals. My wife and I knew him for a number of years, and his
honesty about the need for temporary aid had not prevented his healing,
robbed him of God’s caring love, nor impeded his spiritual progress.
Sometimes
the suggestion comes in situations like this, “Why was interim help
even needed?” It’s a question that goes nowhere since in the truth of
being as taught by Christian Science, accidents and illnesses represent
erroneous mental impositions—never occurring in Spirit’s, God’s,
dominion. We need to be mindful that Spirit renews and remakes us every
moment, without histories of accident or delayed healing.
But
we also need to be honest about them from a human point of view. In
doing so, we’re spiritually empowered, as Eddy suggests—and, in
addition, we avoid misunderstandings by non-Christian Scientists.
Alfred
Farlow wrote many years ago: “Why not admit the truth? That, while a
knowledge of Christian Science enables one more easily to prevent,
lessen and overcome the ills of life, there is no Scientist who is
wholly exempt, at all times, from aches and pains, or from trials of
some kind.” (The Christian Science Journal, June, 1892) Again, his statement rings with a disarming humility and honesty.
Early
Christian Scientist, Edward A. Kimball, CSD, pupil and associate of the
Founder of Christian Science, stated with the same frankness: “It is
not pretended that Christian Scientists have as individuals or as a
class risen to the height of demonstration that excludes all failures.”
[“Facts and Fictions About Christian Science,” published in The Atlanta Constitution. (Lectures and Articles on Christian Science by Edward A. Kimball, p. 39)]
Such
statements need not be cause for discouragement. They present a candor
that can lead to an increased sense of spiritual guidance and power.
After all, we’re told that even the Master found such challenges on
occasion, as St. Matthew openly reports: “And he did not many mighty
works there because of their unbelief.”(Matthew 13:58) That situation
did not impair his faith, worthiness, or later demonstrations of
spiritual healing.
On
the other hand, we have this encouraging report from Mary Baker Eddy
about the present possibility of the healing effectiveness of Christian
Science, “when honestly applied under circumstances where demonstration
was humanly possible”:
“Late
in the nineteenth century I demonstrated the divine rules of Christian
Science. They were submitted to the broadest practical test, and
everywhere, when honestly applied under circumstances where
demonstration was humanly possible, this Science showed that Truth had
lost none of its divine and healing efficacy, even though centuries had
passed away since Jesus practised these rules on the hills of Judaea and
in the valleys of Galilee.” (Science and Health, 147: 6)
Here is an honesty informed by profound spirituality, successful demonstration—and radical promise.
