The Word Foundation

THE

WORD

MARCH, 1907.


Copyright, 1907, neHW PERCIVAL.

MAMA NESHAMWARI.

Shamwari yakabva kuCentral States yakabvunza: Zvakaipa here kushandisa pfungwa pane nzira dzekuporesa kurwara kwepanyama?

The question covers too large a field to unqualifiedly answer “yes” or “no.” There are instances where one is justified in using the power of thought to overcome physical ills, in which case we would say that it was not wrong. In the great majority of cases it is decidedly wrong to use mental instead of physical means to cure physical ills. How then shall we decide which instances are right and which wrong? This can only be seen according to the principle involved. If we feel sure of the principle the means employed will be in accord with it and therefore right. So that the question can be answered in a general way and not as to a particular case, that if the principle is perceived the individual will be able to apply it to any particular case and determine whether it is right or wrong to cure physical ills by mental processes. Let us discover the principle: Are physical ills facts, or are they delusions? If physical ills are facts they must be the result of causes. If so-called physical ills are delusions they are not physical ills at all, they are delusions. If delusion is said to be a disease of the mind and that the ill exists in the mind and not in the physical body then the delusion is not a physical ill, it is insanity. But we cannot now deal with insanity; we are concerned about physical ills. Allowing then that physical ills are facts, we say that these facts are effects. The next step is to seek the causes of these effects. If we are able to locate a cause of the physical ill we shall be able to cure the physical ill by removing its cause and helping nature to repair the damage. Physical ills may be the result of physical causes or of mental causes. The physical ills which are caused by physical means should be cured by physical means. The physical ills which have mental causes, should have the mental cause of the ill removed and then nature should be allowed to reestablish the physical harmony. If the foregoing be correct, we can now say that any physical ill which has a physical cause should not be treated mentally, and that any physical ill which arises from a mental cause should have the causes removed and nature will repair the physical ill. The next difficulty to be removed in order to discover our way is to decide what physical ills have physical causes, and what physical ills have mental causes. Cuts, wounds, broken bones, sprains and the like, are caused by direct contact with physical matter and should receive physical treatment. Diseases such as consumption, diabetes, gout, locomotor ataxia, pneumonia, dyspepsia and Brights’ disease, are caused by improper food and neglect of the body. These should be cured by the proper care of the body and by supplying it with wholesome food, which will remove the proximate cause of the physical ill and give nature a chance to restore the body to its healthy state. The physical ills which are the result of mental causes, such as nervousness, and diseases brought on by the use of narcotics, drugs and alcohol, and the diseases resulting from immoral thoughts and acts, should be cured by removing the cause of the disease, and assisting nature to restore the equilibrium of the body by wholesome food, pure water, fresh air and sunlight. Having distinguished between the physical ills as being due to physical causes and to mental causes, and having shown that those due to physical causes should be cured by physical means, and that those of mental origin should have the mental cause removed, we would answer the question by saying, that it is not wrong to use the mind to cure physical ills if these physical ills are due to mental causes, provided one knows the mental cause, and how to remove it, and if the motive of the healer is good.

Zvakanaka here kuedza kurapa zvirwere zvepanyama nokurapwa mupfungwa?

Aihwa! Hazvina kunaka kuedza kurapa hutano hweumwe ne "kurapwa kwepfungwa," nekuti mumwe anokuvadza nekusingaperi pane zvakanaka. Asi mumwe ane kodzero yekuedza kurapa chero dambudziko rechisimba rake uye kuedza kunogona kusangana nemubatsiro zvinobatsira kupa iye asingayedze kuzviita kuti atende kuti haana kurwara.

Kana zvakakosha kuporesa zvirwere zvenyama nemaitiro ekufunga, kugovera zvirwere zvepanyama zvinotangira pfungwa, nei zvakashata kune nyanzvi yepfungwa kana muKristu kuporesa zvirwere izvi nekurapwa kwepfungwa?

Izvo zvakaipa nekuti maKristu uye masayendisiti epfungwa haazive pfungwa kana iyo mirawu inotonga nekudzora kuita kwepfungwa; Nekuti mune zhinji dzenyaya iyo sainzi yepfungwa, asingazive chikonzero chepfungwa chekurwara kwepanyama, uye kazhinji achiramba kuvapo kweanorwara, anoedza kurapa nekuraira kwepfungwa dzemurwere wake kana nekupangidzira pfungwa dzeavo kushivirira kuti iye mukuru kune vanorwara kana kuti chirwere chinongova kunyengera; saka, asingazive chikonzero kana mhedzisiro yake yepfungwa pamurwere wake maererano neanorwara, kunyanya kana anorwara achiregeredzwa kana kutariswa sekunyepedzera, haana mhosva pakurapwa. Zvekare, kana chinangwa chake chaive chaicho mukuyedza kurapwa kwemurwere uye mhedzisiro yacho yaiita seinobatsira, zvakadaro kurapwa kwakadaro kungave kwakaipa kana musayendisiti wepfungwa akabvuma kana kutumira mari kurapwa.

Sei zvakashata kuti masayendisiti epfungwa agamuchire mari yekurapa kwepanyama kana yepfungwa panguva apo vanachiremba vanobhadhara mari yavo yenguva dzose?

Zvingave zviri nane zvikuru dai Hurumende yakabhadhara kana kuchengeta varapi kuvanhu, asi nekuda kweizvozvo hazvisi izvo chiremba anoruramiswa pakubvunza mari dzezvikwereti. nekuti, pekutanga haaite zvekunyepedzera masimba emashiripiti nemaitiro epfungwa, nepo iye achicherekedza hutano hwepanyama kuve chokwadi, uye achibata nenzira yemuviri, uye achivabata nenzira yemuviri ane kodzero yekubhadharwa kwemuviri hazvina kudaro kana ari wepfungwa kana imwezve musayendisiti, nekuti anoti anorapa kuburikidza nepfungwa, uye mari haifanire kuve nehanya nepfungwa pakurapa kwechirwere, semari inoshandiswa uye yakaiswa pazvinhu zvepanyama. Naizvozvo, kana, icho chirwere chemuviri chakanzi kunyengera, angadai asina kodzero yekutora mari yemuviri kurapwa kweicho chisipo; asi kana akabvuma anorwara uye akarapa nemaitiro epfungwa angadai asina kodzero yekugamuchira mari nekuti mubairo wakawanikwa unofanirwa kunge uri werubatsiro, kana rubatso rwuri kubva mundangariro mubairo chete unofanirwa kuve iwo kugutsikana kwekuziva kuti kubatsirwa kwakange kwapihwa. Kubatsirwa kunowanikwa kunofanirwa kugamuchirwa mundege imwechete umo kubatsirwa kunopihwa uye zvinopesana.

Sei zvisina kunaka kuti musayendisiti wepfungwa agamuchire mari yekurapa zvirwere paanozvipira nguva yake yose kubasa iri uye anofanira kuva nemari yekurarama?

Because one who receives money cannot restore perfect health to one mentally diseased while the would-be mental healer’s mind is polluted by the thought of money. One would not employ a dissolute, disorderly and immoral man to teach and improve the morals of himself or his children; and no more should one employ a mental or Christian scientist to cure him or friends when the “scientist’s” mind is inoculated with and diseased by the money microbe. It is well enough to say that the mental healer heals for the love of healing and benefiting his fellow men. If this is true, and the question of money does not enter into his mind he will revolt at the thought of accepting money; because the thought of money and the love of one’s fellow are not on the same plane and are quite dissimilar in their attributes. Therefore, when money is suggested in payment for benefits received, the healer will refuse it if he heals only from love for his fellow. This is the true test of healing. But it is asked how can he devote all his time to his work and live without receiving money? The answer is very simple: Nature will provide for all those who truly love her and who devote their lives to aid her in her work, but they are tried by many tests before they are accepted and provided for. One of the requirements which nature demands of her minister and physician is that he shall have a pure mind, or that his mind shall be free from the love of gain for self. Supposing that the would-be healer has a natural good-will for mankind and desires to assist by mental healing. If he has any natural ability and meets with any success, his patients naturally desire to show their gratitude, and offer him money, even though he did not demand it. If he demands it or accepts it this at once proves that he is not the one that nature chooses; if he at first refuses nature tries him again, and he finds that he is in need of money, and when urged to take it necessity often seems to force him to do so; and the acceptance of the money however good his intention might otherwise be, is the first means of inoculating his mind with the money microbe—as has proven to be the case with the most successful healers. The money microbe infects his mind, and the money disease grows with his success, and even although he may appear to benefit his patients in one part of their nature he will damage them in another part for, even though unconsciously, he has become immoral and diseased mentally and he cannot fail to inoculate his patients with his own diseases. It may take a long time, but the germs of his disease will take root in the minds of his patients, and the disease will break out in the weakest sides of their natures. So that it is not right for one who would effect permanent cures to receive money, because he cannot cure permanently if he does receive money, however results appear on the surface of things. On the other hand, if his sole desire is to benefit others instead of making money by healing then nature will provide for him. If he does not know the truth he is not one of nature’s physicians—he is only a commercial healer.

Ko zvisikwa zvinogona sei kupa munhu anoda chaizvo kubatsira vamwe, asi ndiani asina nzira yekuzvitsigira pachake?

Mukuti izvo zvakasikwa zvichapa isu hazvireve kuti anogeza mari muhomwe yake kana kuti masimba asingaonekwe anomuporesa kana shiri dzichamudya. Kune rumwe rutivi rwusingaoneki rwechisikirwo, uye kune iro rutivi rwunoonekwa. Chisiko chinoita basa raro chaicho padivi risingaoneki rezita rake, asi mhedzisiro yebasa rake inoratidzika pamusoro papasi rinoonekera. Hazvigoneke kuti murume wese ave muporesi, asi kana mumwe pakati pevakawanda akafunga kuti aive neakazvimirira uye osarudza kuti angave anoda kurapa basa rehupenyu hwake, saka murume akadaro angaita basa rake nemusoro. Inenge zviitiko zvese zvakadaro aizoona kuti mari yake yaisamubvumidza kuti apedze nguva yake yose pakurapa kunze kwekunge awana mari. Kana akagamuchira mari yemhando aisamubvuma. Aizokundikana pabvunzo yekutanga. Kana akaramba mari uye akangoshandisa nguva yakadai kupora sekubvumirwa nemamiriro ake, saka kana aive nehunyanzvi hwepanyama uye nemabasa ake pasirese uye kumhuri yake zvaisadzivirira, aizoona chinzvimbo chake muhupenyu kuve chiri kuchinja zvishoma nezvishoma. Nekuenderera mberi kuda kushandisa nguva yake zvishoma nezvishoma kushandira vanhu, mamiriro ake uye hukama hwevanhu zvaizoramba zvichichinja kusvikira azviona ari munzvimbo yakadai, mune zvemari uye neimwe nzira, sekutendera kwake kupa nguva yake yese kubasa rake. Asi, zvechokwadi, dai aive nemafungiro mupfungwa dzake kuti zvisikwa zvaive zvakadaro kumuriritira, iye zano chairo raizomukanganisa pabasa rake. iye ruzivo runofanira kukura zvishoma nezvishoma nekusimudzira kwake. Izvi ndizvo zvechokwadi, izvo zvinogona kuvonekwa muhupenyu hwevakawanda vevashumiri vezvisikwa. Asi kuti uone mafambiro ezvisikwa mukukudziridza chokwadi, munhu anofanira kukwanisa kushanda nechisikigo uye nekutarisisa mashandiro ake pazasi pezvinhu.

Ndizvo zvechiKristu nemafungiro masayendisiti asingaiti zvakanaka kana akashandisa kurapwa uko vanachiremba vanokundikana?

Iye anotarisa pamhedzisiro yemhedzisiro pasina kuziva nheyo inosanganisirwa angangozviti, hongu. Asi isu tinoti, kwete! Nekuti hakuna munhu anogona kuita chakanaka chisingagumi pasina mhedzisiro yakaipa kana nzvimbo yake isiriyo uye kana asingazive musimbisirwo unobatanidzwa. Kunze kwemubvunzo wemari, murapi wepfungwa kana mumwe murapi anenge angango tangisa mabasa ake nenzvimbo dzisina kunaka, uye asingazive musimboti wekuita kwake kwepfungwa. Chokwadi chekuti vanorapa zvimwe zvirwere chinoratidza kuti hapana chavanoziva chekushanda kwepfungwa, uye zvichiratidza kuti havana kukodzera kushandisa zita re "sainzi" ravanoti. Kana ivo vaigona kuratidza kuti vanoziva mashandiro anoita pfungwa pamwe nezvezvimwe zvikonzero ivo vanokwanisa kuve nepfungwa kubata vamwe, kunyangwe vangave vasina hunhu.

Ndezvipi zvinongoratidzirwa isu semafungiro epfungwa musayendisiti mupfungwa anofanirwa kuva nazvo?

Kuti uve anokwanisa kubata vamwe mupfungwa zvinofanirwa kuti iye azvimise dambudziko kana kuti ave nedambudziko rakamupihwa raanogadzirisa. Anofanira kugona ipapo kuona kwake kushanda kwepfungwa mumafungiro ekufunga panguva yekugadzirisa dambudziko uye kwete kungoona mafambiro epfungwa aya zvakajeka sekufamba kweshiri yakazara mudenga, kana kupenda kweyevhani inoitwa nemhizha. , kana kugadzirwa kwechirongwa nemugadziri, asi iye anofanirawo kunzwisisa maitiro ake epfungwa kunyangwe iye ainzwa nekuziva manzwiro eshiri uye chikonzero chekubhururuka kwayo, uye kunzwa manzwiro eayo muimbi uye azive mafambiro mufananidzo wake, uye uteedzere pfungwa yemugadziri uye uzive chinangwa chechimiro chake. Kana achikwanisa kuita izvi, pfungwa dzake dzinokwanisa kuita salutary nepfungwa dzeumwe. Asi pane chokwadi ichi: Kana achigona kuita izvi haamboedze kuporesa nepfungwa nezvirwere zvemuviri zvine zvikonzero zvemuviri, kana kuzomboedza kurapa hutano ne "kurapa pfungwa dzemumwe," nechikonzero chekuti hapana mumwe anogona kuporesa pfungwa dzemumwe. Pfungwa dzega dzega dzinofanirwa kuve dzayo chiremba kana dzichinge dzichiita kurapwa kwepfungwa. Zvese zvaangakwanise kuita kuve kujekesa chokwadi chechimiro cheurwere kuenda mundangariro cheimwe, uye kuratidza mavambo evarwere uye nemabatirwo aungaitwa kurapa kwacho. Izvi zvinogona kuitwa neshoko remuromo uye hazvidi kurapwa kwepfungwa kana zvisinganzwisisike zvekunyepedzera. Asi kana chokwadi chikaonekwa chinorova pamidzi yeViri Mental neChristian Science nekuti chinopokana nemifungo yevaviri.

Nenzira ipi iyo kukwanisa kutevera mumwe wega kana imwe yekushanda kwepfungwa, uye kuona zvechokwadi zvinokonzera, kuratidzira zvirevo zvepfungwa uye christian masayendisiti?

Zvinotaurwa zveese marudzi e "masayendisiti" muchimiro chekuramba uye kusimbiswa. Kutora chinzvimbo chevadzidzisi nevarapi vanopomhodza vanosimbisira kugona kwavo kudzidzisa zvakavanzika zvepasirese zvepfungwa sesainzi. Vanosimbisa kusavapo kwechinhu uye hukuru hwepfungwa, kana ivo vanoramba huvepo hwakaipa, chirwere uye rufu. Asi vanozvimisikidza sevatungamiriri munyika yefizikisi kuratidza kuti nyaya haipo, kuti hapana chakaipa, uye hapana chirwere, hapana rufu, chirwere icho chikanganiso, rufu inhema. Asi pasina kuvapo kwenyaya, chirwere uye kukanganisa, vaisakwanisa kurarama sezvavanoita nekutambira mari yekurapa chirwere icho chisipo, zvakare havagone kumisikidza zvinodhura machechi nezvikoro kudzidzisa kusavapo kwechirwere, nyaya uye zvakaipa. Iro zita resainzi, iro masainzi akawana uye akashandisa kumitemo inosimbiswa mumamiriro ezvinhu akafanorongerwa, ivo vanotora, uye vobva varamba iyi mitemo. Kuzvinyengera ivo pachavo, ivo vanonyengedza vamwe, uye saka ivo vanogara munyika yekunyepedzera, yakagadzirwa ivo pachavo. Iko kugona kwekuona kwepfungwa kushanda, disillusions pfungwa kubva fancy nekuti inoratidza kunobva kwemuviri mhedzisiro kubva kwepfungwa zvinokonzeresa, sekuita kweruvengo, kutya, kutsamwa, kana kuchiva. Iko kugona kuona kushanda kweimwe pfungwa yako kunounzawo pamwe nehunyanzvi hwekuongorora muviri wemunhu sechinhu parutivi rwepfungwa, uye zvese izvi zvinoratidzira chokwadi pane imwe ndege yekuita uye chiitiko chepfungwa pane chero ndege. Pfungwa dzakakwenenzverwa hadzingambofi dzakabvuma zvinotaurwa nesainzi epfungwa kana echikristu nekuti izvo zvataurwa zvichazivikanwa zvisiri izvo, uye kana mumwe wavo "masayendisiti" achikwanisa kuona chokwadi mundege imwe neimwe haakwanise kuramba " sainzi ”uye panguva imwe chete ona chokwadi.

Ndezvipi zvakaguma zvekugamuchirwa uye tsika dze dzidziso dzechiKristu kana masayendisiti mupfungwa?

Mhedzisiro yacho, kwenguva yakati, inoita senge inobatsira kwazvo muzviitiko zvakawanda nekuti fungidziro yakagadzirwa inyowani uye kurarama kwehunyengeri kunogona kugara kwenguva uye kwenguva chete. Asi panofanirwa kuuya maitiro kubva mukunyepedzera kwese, izvo zvinounza pamwe nezvakaipa njodzi. Iko kudzidzisa uye kuita kwedzidziso dzadzo kuri pakati pemhosva dzakanyanya kutyisa uye dzinosvika kure nekumanikidza vanhu sezvo zvichimanikidza pfungwa kuramba chokwadi sezvo chiripo pane chero ndege. Pfungwa dzakabatwa zvakadaro dzinoitwa dzisingakwanise kusiyanisa chokwadi kubva mukunyepedzera, uye nekudaro isingakwanisike kuti inzwisise chokwadi pane chero ndege. Pfungwa dzinova dzisina kunaka, dzisina chokwadi, uye dzichiramba kana kusimbisa chero zvayakadanirwa uye shanduko yayo ikasungwa, inogona kunge iri kukuvara.

Nei varapi vepfungwa vakawanda vakabudirira kana vakasarapa, uye kana zvisiri izvo zvavaizvimiririra o, varwere vavo havazowana chokwadi?

Vaporesi vese havasi vekunyepedzera. Vamwe vacho vanotenda kuti vari kuita zvakanaka, kunyangwe hazvo vangasanyatsoongorora zvakanyanya muzvinangwa zvavo. Anobudirira murapi wepfungwa anobudirira nekuti akazvinananidza kwaari uye kuva mushandiri weMweya mukuru wepasi, uye Earth Earth anomupa mubayiro. Kuti vanoita basa rinoporesa hapana anoziva nezvavo kana basa ravo vangaramba. Asi nzira nemaitiro ayo marapirwo anoitwa, varapi pachavo havazivi. Muporesi aisazotarisirwa kuti azvimiririre muchiedza chisina kunaka kumurwere, asi varwere vese havaone murapi muchiedza chaangaita kuti vamuone. Dai isu takatenda vamwe varwere vakapihwa varapi, izvi zvinowoneka mune isina kunaka mwenje. Mumwe wemibvunzo unomuka pakurapa kwevarwere, ndewekuti murapi asina kujairika angangodei kumurwere wake kana murwere anga ari pasi pehutongi hwepfungwa kana kuti zvakaringana achibatirana mazano ake. Izvo hazvingave zvinokatyamadza kuziva kuti kune varapi vasinavimbika mune vepfungwa basa, sezvo kune mune chero kutengesa kana basa. Mukana nemuyedzo unopihwa murume asina kudzivirirwa wakakura, nekuti nekufunga kwepfungwa kana kuzvidzora chinhu chiri nyore kubata pfungwa yemurwere ane rupo uye nekutenda kuomerera pakugamuchirwa kweiye murapi mari yakakura kana chipo, kunyanya kana pa-tient anotenda kuti akabatsirwa.

Ko Jesu nevakawanda vevatsvene havana kurapa zvirwere zvepanyama nemaitiro ekufunga uye kana zvakadaro zvakanga zvisina kururama here?

Zvinonzi, uye tinotenda kuti zvinokwanisika uye ndezvechokwadi, kuti Jesu nevatsvene vazhinji vakaporesa hutano hwenyama nenzira dzepfungwa uye isu hatina kuzeza kutaura kuti zvaive zvisina mhosva, kana vaiziva zvavaiita. Kuti Jesu aiziva zvaari kuita mukurapa kurapwa hatina kukahadzika, uye vazhinji vevatsvene vaive zvakare neruzivo rwakawanda uye nekuda kukuru kwakanaka kuvanhu, asi Jesu nevatsvene havana kuwana mari yekurapa kwavo. Kana mubvunzo uyu waunzwa nevaya vanofarira basa revarapi havangomire kufunga nezve chokwadi ichi. Kusiyana kwakadii naJesu uye zvisingaite zvinoita sezvingave Jesu kana vadzidzi vake kana chero wevatsvene kuroja zvakadaro kushanya kune wese murwere, kurapa kana kusarapa, kana kubhadharisa kubva pamashanu kusvika kumusoro kwemadhora zana chidzidzo, mumakirasi , kudzidzisa vadzidzi nzira yekuporesa. Nekuti Jesu akaporesa vazhinji varwere haisi rezinesi rekuti azviise mubhizinesi rekuporesa kwepfungwa. Chero ani zvake anoda kurarama hupenyu hwakafanana nehwaJesu sezvaanogona, achava nekodzero yekuporesa, asi achaporesa nerudo kune vamwe vake, uye haambove nekugamuchira mubairo. Jesu akaporesa nezivo. Paakati "Zvivi zvako wazviregererwe," zvaingoreva kuti mutambudzi wacho akabhadhara mubairo wechikanganiso chake. Kuziva izvi Jesu akashandisa kuziva kwake uye simba rake kumusunungura kubva mukuwedzera kutambudzika, nekudaro achishanda mukuwirirana kwete kutarisana nemutemo. Jesu, kana chero ani zvake ane ruzivo, aisazotambudza munhu wese akauya kwaari, asi avo chete vaaigona kuporesa mukati memutemo. Iye, iye amene, haana kuuya pasi pemutemo. Iye aive pamusoro pemutemo; uye ari pamusoro payo aigona kuona vese vaiuya pasi pemutemo uye achitambura nawo. Aigona kudzoreredza chirwere chemuviri, chetsika, kana chepfungwa. Mhosva dzehutsika dzakaporeswa naye pavakanga vatsungirira kutambudzika kuri kuita kuti vaone kutadza kwavo, uye kana vakanyatsoda kuita zvirinani. Avo vane hosha dzakabva kune chikonzero chepfungwa vaigona kurapwa chete kana zvido zvehunhu zvichiteedzerwa, kana hunhu hwavo hwachinja, uye pavaive nechido chekuita mabasa avo uye nekuita mabasa avo. Kana vakadaro vauya kuna Jesu akashandisa kuziva kwake uye simba rake kuvasunungura kubva mukuwedzera kutambudzika nekuti ivo vaive vabhadhara chikwereti kuchisikwa, vatendeuka pakukanganisa kwavo, uye mune yavo yemukati mireza vakafunga kutora nekuita kwavo mabasa. Pashure pokuvarapa aiti: “Enda, uye usatadza.”

Kana zvakaipa kuti utore mari yekurapa zvakaipa panyama nemaitiro epfungwa, kana kupa 'dzidziso yesainzi,' hazvina mhosva here kuti mudzidzisi wechikoro awane mari yekuraira vadzidzi mune chero rimwe remapazi ekudzidza?

There is little comparison to be made between the teacher or healer of mental or Christian Science and a teacher in the schools of learning. The only point in which they are similar is that the teaching of both has to do with the minds of their patients or pupils. Otherwise they are different in their claims, purpose, processes, and in results. The pupil of the schools learns that figures have certain values; that the multiplication of certain figures has always the same certain result, and never, under any circumstance does the teacher tell a pupil that three times four are two, or that twice one make twelve. Once the pupil learns to multiply he can always prove the truth or falsity of another’s statement in the multiplication of figures. In no case is the healer able to instruct his patient-pupil with anything like exactness. The scholar learns grammar and mathematics for the purpose and convenience of the correct arrangement and easy expression of his thoughts to others who are intelligent. The mental healer or Christian Scientist does not teach his pupil by rules or example to prove or disprove the statements of others, or to arrange his own thoughts and to express them in a manner intelligible to others who are not of his belief, or to allow his beliefs and assertions to stand on their merits for what they are worth. The schools of learning exist for the purpose of enabling the pupil to understand the facts of the plane in which he is living, to be a useful, and an intelligent member of society. The “scientist” healer does not prove or demonstrate the claims of another “scientist” by his own processes, nor does the pupil of a healer prove the truth of the claims of his own or of another teacher with any degree of exactness; but the pupil of the schools can and does prove what he learns to be true or false. The teacher of the schools does not pretend to teach the cure of physical ills by mental means, but the “scientist” does, and is therefore not in the same class with the teacher in the schools. The teacher in the schools trains the mind of his pupil to understand the things which are evident to the senses, and he receives his pay in money which is in evidence to the senses; but the mental or christian scientist trains the mind of his patient-pupil to contradict, deny, and disbelieve facts which are evident to the senses, and at the same time exacts his pay in money, and according to the evidence of the senses. So that it does seem that there is no wrong in the school teacher’s receiving money as payment for his services according to the plane in which he lives and teaches; whereas it is not right for a mental scientist or a christian scientist to claim to heal or to teach against the evidences of the senses, and at the same time take or exact pay according to the senses which he denies, but which he nevertheless enjoys. But suppose that it is wrong for the teacher of the schools to receive money for his services. That wrong would not make it right for the healer to be guilty of the same wrong, nor would it in any way relieve him from the responsibility of his own wrong act.

HW Percival