Mary Baker Eddy Born Mary Morse Baker on a farm in Bow, New Hampshire, Eddy was the youngest of six children in a family of Protestant
Congregationalists. Her father, Mark Baker, was a deeply religious man, although, according to one account, "Christianity to him was warfare against sin, not a religion of human brotherhood." In common with most women at the time Eddy was given little formal education, but she said she had read widely at home. From childhood she lived with protracted ill health, complaining of chronic indigestion and spinal inflammation, and according to biographers experiencing fainting spells. The literary critic
Harold Bloom described her as "a kind of anthology of nineteenth-century nervous ailments". Eddy's first husband died just before her 23rd birthday, six months after they married and three months before their son was born, leaving her penniless; as a result of her poor health she lost custody of the boy when he was four. Her second husband left her after 13 years of marriage; Eddy said that he had promised to become her child's
legal guardian, but it is unclear whether he did, and Eddy lost contact with her son until he was in his thirties. (Per the
legal doctrine of
coverture, women in the United States could not then be their own children's guardians.) Her third husband, Asa Gilbert Eddy,
died five years after they married; she believed he had been killed by malicious animal magnetism. Six years later, when she was 67 and apparently in need of loyalty and affection, she legally adopted a 41-year-old
homeopath as her second son. Eddy was by all accounts charismatic and able to inspire great loyalty, although
Gillian Gill writes that she could also be irrational and unkind. According to Bryan Wilson, she exemplified the female charismatic leader, and was viewed as the head of the Christian Science church even after her death; he wrote in 1961 that her name—Christian Scientists call her Mrs. Eddy or "our beloved Leader"—was still included in all articles published in the Christian Science journals. It was in part because of her unusual personality that Christian Science flourished, despite the numerous disputes she initiated among her followers. "She was like a patch of colour in those gray communities," ''McClure's'' wrote, "She never laid aside her regal air; never entered a room or left it like other people." Mark Twain, a
prominent critic of hers, described her in 1907 as "vain, untruthful [and] jealous", but "[i]n several ways ... the most interesting woman that ever lived, and the most extraordinary".
Phineas Parkhurst Quimby , c. 1860 Eddy tried every remedy for her ill health, including a three-month stay at the Vail's Hydropathic Institute in Hill, New Hampshire. She told the
Boston Post in 1883 that, for the seven years prior to 1862 (most of her second marriage), she had been effectively confined to her bed or room. In 1861 Eddy heard of a healing method developed by Phineas Parkhurst Quimby, a former clockmaker in
Portland, Maine. Self-styled Dr. P. P. Quimby, a practitioner of the "Science of Health," had become interested in healing after recovering suddenly from a condition he believed was consumption (tuberculosis). After attending a lecture in Maine in 1837 by the French mesmerist
Charles Poyen, Quimby began to practice
mesmerism himself. Mesmerism was named after
Franz Mesmer (1734–1815), a German physician who argued for the existence of a fluid through which bodies could influence each other, a force he called
animal magnetism. Quimby and an assistant, Lucius Burkmar, traveled around Maine and New Brunswick giving demonstrations; Burkmar, in a trance, would offer mind readings and suggestions for cures. Quimby abandoned mesmerism around 1847 when he realized that it was suggestion that was effecting the apparent cures. He came to the view that disease was a mental state. When Jesus healed a paralysed arm, he had known, Quimby wrote, "that the arm was not the cause but the effect, and he addressed Himself to the intelligence, and applied His wisdom to the cause". In so doing Jesus had relied upon Christ, a synonym for Truth, Science and God, a power that Quimby believed all human beings could access. Quimby referred to this idea, in February 1863, as "Christian science," a phrase he used only once in writing. He wrote: By 1856, Quimby had 500 patients a year. He would sit next to them and explain that the disease was something their minds could control; sometimes he would wet his hands and rub their heads, but it was the talking that helped them, he said, not the manipulation. Quimby began to write his thoughts down around 1859—his work was published posthumously as
The Quimby Manuscripts in 1921—and was generous in allowing his patients to copy one of his essays, "Questions and Answers." This
became an issue, from 1883 onwards, when Eddy was accused of having based Christian Science on his work.
Eddy as Quimby's patient When Eddy first met Quimby in Portland in October 1862, she had to be helped up the stairs to his consulting rooms. She spoke highly of him the following month in a letter to the
Portland Evening Courier: "This truth which he opposes to the error of giving intelligence to matter and placing pain where it never placed itself ... changes the currents of the system to their normal action ..." In a second letter she offered to supply quotations from Quimby's "theory of Christ (not Jesus)." Between then and May 1864, Eddy returned to see Quimby several times, staying for weeks in Portland and visiting him daily. She wrote to him regularly, and composed a sonnet for him, "Mid light of science sits the sage profound." Eddy first used mental healing on a patient in March 1864, when one of Quimby's patients in Portland, Mary Ann Jarvis, suffered a relapse when she returned home to Warren, Maine. Eddy stayed with her for two months, giving Jarvis mental healing to ease a breathing problem, and writing to Quimby six times for absent treatment for herself. She called the latter "angel visits"; in one of her letters to Quimby, she said that she had seen him in her room. In April she gave a public lecture in Warren, contrasting mental healing with Spiritualism, entitled: "P. P. Quimby's Spiritual Science healing disease, as opposed to
Deism or Rochester Rapping Spiritualism."
Fall in Lynn , Massachusetts, a suburb in the eastern part of
Lynn, when Eddy fell on the ice. On Thursday, February 1, 1866, Mary Baker Eddy, then known as Mary Patterson, fell on the ice in
Lynn, Massachusetts. She had been on the way to a
Good Templars meeting, an organization supporting the
temperance movement, with friends from the organization. After her fall, the
Lynn Reporter wrote that she was "in an insensible condition" and had internal injuries, She was taken to the nearest house, that of
Samuel M. Bubier the future mayor of Lynn, and spent the night there. and he gave orders that homeopathic medicine be continually given her at intervals of every half hour when she was awake while he was not present. The next morning Eddy asked to be taken to her home in Swampscott, which Cushing arranged for against his own professional advice. In order to dull the pain of moving, Cushing gave Eddy "one-eighth of a grain of morphine" (a common painkiller at the time) according to his notes from the period. but she was attended to by friends, Carrie Millett and Mary Wheeler, who took turns watching by her bedside. They told neighbors that Eddy had broken her back, was paralyzed, and possibly close to death; and at some point a call was made for a minister to come. After that Friday, Eddy apparently refused to take any more of his medicine, having lost her faith in homeopathy. On Sunday, February 4, she sent everyone out of the room and, according to her own account, she opened her Bible and read. By eyewitness
affidavit accounts, she then got out of bed, got dressed, and walked downstairs to the parlor to meet with her surprised and concerned friends who were gathered there with the minister. Eddy called this "the falling apple that led [her] to the discovery" of Christian Science, but she said that she did not understand it at first, and that she spent three years afterwards studying the Bible in order to understand better how she had been healed. Although Cushing had not visited Eddy on that Sunday, on Monday Cushing visited her again to check up. According to his notes, Cushing visited her next about a week later on February 13, at which point the bill was paid and he declared that she was in a "normal condition." On March 2, Dresser sent a letter declining her request, suggesting she could do more for herself than he could, and refusing to step into Quimby's shoes as a healer. Eddy's letter was later used by Milmine to accuse Eddy of basically making up the whole thing, saying that in asking Dresser for help, it showed she had not fully recovered. Huge Studdert Kennedy writes that her asking for help may have been occasioned by her fear of previous experiences with relapses from physical difficulties, particularly under Quimby's treatment. Milmine's critical ''McClure's'' biography also claimed that she wasn't really injured much or at all to begin with; in 1908 they solicited an affidavit from Cushing in which he stated he never took Eddy's injury to be serious, and never heard anything about a miraculous cure. Nenneman notes that Cushing was "not disposed to be friendly toward the progress Christian Science was making" at the time, and it may have "tampered his recollections." Gill wrote that the church countered the Cushing affidavit by collecting affidavits from various Lynn and Swampscott neighbors, and that according to these affidavits "everyone at the time had been convinced that [Eddy] had done great damage to her spine, and those familiar with her injuries regarded her sudden ability to rise from bed and walk out of the sick room as next to miraculous." Christian Scientists have often seen the event as leading to a divine revelation and healing which changed Eddy's life; a life which before the fall was preparatory, a time of learning, for her work after; while critics see the event as basically meaningless and only used by Eddy to claim divine inspiration. Psychoanalyst Julius Silberger argues the truth is probably somewhere in-between, and that it clearly did have some effect on her, since her life and actions were "startlingly different" before and after the event. Gillian Gill wrote:
Teaching Sally Wentworth '', July 4, 1868 In March 1866, a month after the fall, Eddy and her husband (then married for 13 years) moved into an unfurnished room in Lynn. At some point her husband left and Eddy was evicted, unable to pay the $1.50 weekly rent. He appears to have returned briefly—they moved to a boarding house in July, and in August he paid Dr. Cushing's bill from the fall—but the marriage was over. He sent her $200 a year for a time, and they divorced in 1873. Her first student was Hiram Crafts, a shoe worker in whose house she stayed, who advertised for patients himself in May 1867, offering a cure for "Consumption, Catarrh, Scrofula, Dyspepsia and Rheumatism." Eddy asked Crafts to set up a practice with her, but the plan came to nothing. In addition to teaching, Eddy had started to write; toward the end of 1866 she began work on an allegorical interpretation of
Genesis, intended as the first volume of a book (never published),
The Bible in its Spiritual Meaning. In the summer of 1868, while lodging with spiritualist Sarah Bagley in Amesbury, Eddy advertised for students in a Spiritualist magazine, the
Banner of Light, as Mary B. Glover (her first husband's surname). The ad promised a "principle of science" that would heal with "[n]o medicine, electricity, physiology or hygiene required for unparalleled success in the most difficult cases". Sally Wentworth, another Spiritualist, offered Eddy $300-worth of bed and board in Stoughton if Eddy would treat her daughter's lung condition and teach Wentworth the healing method. Eddy stayed there for two years, from 1868 to 1870, teaching Wentworth with Quimby's unpublished essay, "Questions and Answers." She acknowledged that the manuscript was Quimby's, and spoke often of how she had promised to teach his healing method, which at the time she called Moral Science.
Moral Science practice in Lynn Eddy was asked to leave the Wentworths' in early 1870. They fell out over several issues, including her request that they pay a printer $600 to publish her Genesis manuscript, which apparently ran to over 100,000 words. After returning to Amesbury to stay with Sally Bagley, she resumed contact with Richard Kennedy, who had been a fellow lodger two years earlier when he was working in a box factory, and had become one of her earliest students; he was 21 and Eddy 49. She now asked him to join her in opening a Moral Science practice in Lynn; he would see patients and she would teach. In June 1870, after agreeing to pay Eddy $1,000 for the previous two years' tuition, Kennedy rented rooms in Lynn and placed a sign in the yard, "Dr. Kennedy". The practice became popular. ''McClure's'' wrote that people would say: "Go to Dr. Kennedy. He can't hurt you, even if he doesn't help you." Lynn was a center of the shoe industry and most of Eddy's students were factory workers or artisans. She charged $100, raised a few weeks later to $300, for a three-week course of 12 lessons (reduced in 1888 to seven). Eddy based the lessons on a revised version of Quimby's "Questions and Answers" manuscript—now called "The Science of Man, by which the sick are healed, Embracing Questions and Answers in Moral Science"—and on three shorter manuscripts, "The Soul's Inquiry of Man", "Spiritualism", and "Individuality", which she had written for her classes. "Questions and Answers" began: "What is God?" The answer: "Principle, wisdom, love, and truth." Two books on mental healing appeared around that time that may have influenced Eddy's thinking:
The Mental Cure (1869) and
Mental Medicine (1872), both by
Warren Felt Evans, another former patient of Quimby's. Eddy allowed her students to make copies of the manuscripts, but they were forbidden, under a $3,000 bond, from showing them to anyone. The students agreed to pay Eddy 10 percent annually of income derived from her work, and $1,000 if they failed to practice or teach it. She at first taught them to rub patients' heads, to "lay [their] hands where the belief is to rub it out forever"; Kennedy would manipulate each student's head and
solar plexus before class in preparation. The head rubbing was abandoned when the women complained about having to take their hair down, and the stomach rubbing held no appeal for them either. Eventually Eddy told them to ignore that part of the manuscript, and from then on Christian Science healing did not involve touching patients. In 1879 Eddy sued two of the students (unsuccessfully) for royalties from their practices. They testified that she had claimed she no longer needed to eat and had seen the dead raised. Eddy told the judge she meant she had "seen the dead in understanding raised".
Mary B. Glover's Christian Scientists' Home , Massachusetts, around 1880, with the sign "Mary B. Glover's Christian Scientists' Home." Kennedy decided toward the end of 1871 to end his business partnership with Eddy. She had accused him in front of others of cheating at cards; it was one of several scenes she had caused between them and he walked out on her. There was a temporary reconciliation, but he was unhappy about the abandonment of head rubbing, and after a dispute between Eddy and a student over a refund was played out in the local press, he decided to go his own way. Once Kennedy and Eddy had settled their financial affairs in May 1872, she was left with $6,000. She was renting rooms in Lynn at 9 Broad Street, when 8 Broad Street came on the market. In March 1875 she purchased it for $5,650, taking in students to pay the mortgage. It was in the attic room of this house that she completed
Science and Health. Shortly after moving in, Eddy became close to another student, Daniel Spofford. He was 33 years old and married when he joined her class; he later left his wife in the hope that he might marry Eddy, but his feelings were not reciprocated. Spofford and seven other students agreed to form an association that would pay Eddy a certain amount a week if she would preach to them every Sunday. They called themselves the Christian Scientists' Association. Eddy placed a sign on 8 Broad Street: "Mary B. Glover's Christian Scientists' Home." According to ''McClure's'', there was a regular turnover of tenants and domestic staff, whom Eddy accused of stealing from the house; she blamed Richard Kennedy for using mesmerism to turn people against her. According to Peel, there was gossip about the attractive woman, the men who came and went, and whether she was engaged in witchcraft. She was hurt, he wrote, but made light of it: "Of course I believe in free love; I love everyone."
Science and Health Publication and
Science and Health with Key to the Scriptures, Christian Science's central texts Eddy copyrighted her book, then called
The Science of Life, in July 1874. Three of her students, George Barry, Elizabeth Newhall and Daniel Spofford, paid a Boston printer, W. F. Brown and Company, $2,200 to produce the first edition. The book—
Science and Health by Mary Baker Glover, with eight chapters and 456 pages—finally appeared on October 30, 1875, published in the name of the Christian Science Publishing Company. The book was positively received by
Amos Bronson Alcott, who in 1876 wrote to Eddy that she had "reaffirm[ed] in modern phrase the Christian revelations," and that he was pleased it had been written by a woman. The printer's proofreading had been poor.
Martin Gardner called the first edition a "chaotic patchwork of repetitious, poorly paragraphed topics," with spelling, punctuation and grammatical mistakes. Eddy changed printers for the second edition, which was also poorly proofread, and for the third edition in 1881 switched again, this time to John Wilson & Sons, University Press, Cambridge, MA. John Wilson and his successor,
William Dana Orcutt, continued to print the book until after Eddy's death. To the 6th edition in 1883, Eddy added
with a Key to the Scriptures (later retitled
with Key to the Scriptures), a 20-page glossary containing her definitions of biblical terms. The book sold 15,000 copies between 1875 and 1885. In August 1885, on the advice of John Wilson, she hired one of his proofreaders, the Rev.
James Henry Wiggin, as an editor and literary adviser. The issue of how much Wiggin contributed to
Science and Health is controversial. A former
Unitarian clergyman, he was the book's editor from the 16th edition in 1886 until the 50th in 1891—22 editions appeared between 1886 and 1888 alone—and according to his literary executor, speaking after Wiggin's death, said he had rewritten it.
Robert Peel wrote that Wiggin had "toned up" Eddy's style, but had not affected her thinking. In a letter to Wiggin in July 1886, Eddy wrote: "Never
change my meaning, only
bring it out." Eddy continued to revise the book until her death in 1910. In 1902 she added a chapter, "Fruitage," recounting healing testimonies from the
Christian Science Journal and
Christian Science Sentinel. There were over 400 editions (the final ran to 18 chapters and 600 pages), seven of them major revisions, according to Gottschalk, and members were encouraged to buy them all. Other income derived from the sale of rings and brooches, pictures of Eddy, and in 1889 the Mary Baker Eddy souvenir spoon; Eddy asked every Christian Scientist to buy at least one, or a dozen if they could afford to. When the copyright on
Science and Health expired in 1971, the church persuaded Congress to extend it to 2046. The bill was supported by two of President
Richard Nixon's aides, Christian Scientists
H. R. Haldeman and
John Ehrlichman. The law was overturned as unconstitutional in 1987, after a challenge by United Christian Scientists, an independent group. By 2001
Science and Health had sold over nine million copies.
Sickness as error Science and Health expanded on Eddy's view that sickness was a mental error. People said that simply reading
Science and Health had healed them; cures were claimed for everything from cancer to blindness. Eddy wrote in the
New York Sun in December 1898, in an article called "To the Christian World," that she had personally healed tuberculosis, diphtheria and "at one visit a cancer that had eaten the flesh of the neck and exposed the jugular vein so that it stood out like a cord. I have physically restored sight to the blind, hearing to the deaf, speech to the dumb, and have made the lame walk." Eddy wrote that her views had derived, in part, from having witnessed the apparent recovery of patients she had treated with homeopathic remedies so diluted they were drinking plain water. She concluded that Divine Mind was the healer: She argued that even naming and reading about disease could turn thoughts into physical symptoms, and that the recording of ages might reduce the human lifespan. To explain how individuals could be harmed by poison without holding beliefs about it, she referred to the power of majority opinion. Eddy allowed exceptions from Christian Science prayer, including for dentistry, optometry and broken limbs; she said she had healed broken bones using "mental surgery," but that this skill would be the last to be learned. But for the most part (then and now), Christian Scientists believe that medicine and Christian Science are incompatible. Medicine asserts that something needs to be fixed, while Christian Science asserts that spiritual reality is perfect and beliefs to the contrary need to be corrected. In the 1890s
Richard Cabot of
Harvard Medical School studied the healing testimonies published by the
Christian Science Journal, which Eddy founded in 1883, for his senior thesis. He wrote in
McClure's in 1908 that the claims were based on self-diagnosis or secondhand reports from doctors, and attributed them to the
placebo effect. In 1900 medical lecturer William Purrington called the beneficiaries "hysterical patients ... the victims of obscure nervous ailments."
Rodney Stark writes that a key to Christian Science's appeal at the time was that its success rate compared favorably with that of physicians, particularly when it came to women's health. Most doctors had not been to medical school, there were no antibiotics, and surgical practices were poor. By comparison the placebo effect (being treated at all, no matter what the treatment was) worked well. Stark argues that the "very elaborate and intensely psychological Christian Science 'treatments' maximize such effects, while having the advantage of not causing further harm."
Malicious animal magnetism In January 1877 Eddy spurned an approach from Daniel Spofford, and to everyone's surprise married another of her students, Asa Gilbert Eddy. Eddy already believed that her former student and business partner Richard Kennedy was plotting against her. Weeks after the wedding Spofford was suspected too. She had hinted in October 1876 that he might be a successor, but instead he was expelled from the Christian Scientists' Association for "immorality" after quarrelling with her over money. She filed lawsuits against him and others for royalties or unpaid tuition fees. ''McClure's'' wrote that Eddy required "absolute and unquestioning conformity" from her students. The conviction that she was at the center of plots and counter-plots became a feature of Eddy's life. She believed that several students were using what she called "malicious animal magnetism," or evil thought, against her. (She also referred to it as An. Mag., Mes., M.A.M., m.a.m., mesmerism, malicious mesmerism, animal magnetism, mental malpractice, malicious malpractice, and mental influence.) Wilson writes that the concept of malicious animal magnetism was an important one in Christian Science. In 1881 Eddy added a 46-page chapter on it, "Demonology", to
Science and Health. From the 16th edition in 1886, when James Henry Wiggin became the book's editor, the chapter was reduced and renamed, and in the final edition is a seven-page chapter called "Animal Magnetism Unmasked". Eddy spoke openly about it, including to the press. When her husband
died in 1882 she told the
Boston Globe that malicious animal magnetism had killed him. While Eddy argued that reality was entirely spiritual (and therefore entirely good), it remained true that human beings were affected by their belief in evil, which meant it had power, even if the power was an illusion. Evil was "like a bankrupt to whom credit is still granted", writes Wilson. To defend herself against it, Eddy organized "watches", during which students (known as mental or metaphysical workers) would give "adverse treatment" to her enemies. This was called "taking up the enemy in thought". According to former students, Eddy would tell them to say (often with Richard Kennedy in mind): "You are affected as you wish to affect me. Your evil thought reacts upon you," then to call Kennedy bilious, consumptive or poisoned by arsenic. Eddy set up what she called a secret society of her students (known as the P. M., or private meeting) to deal with malicious animal magnetism, but she said that the group only met twice. In her later years, Wilson writes, Eddy came to see animal magnetism as an impersonal force and concluded that individuals ought not to be "taken up in thought". From 1890 she felt that her students were focusing on it too much, and thereafter public discussion of malicious animal magnetism declined, although Gottschalk adds that it continued to play an important role in the teaching of Christian Science.
Adam H. Dickey, Eddy's private secretary for the last three years of her life, wrote that hour-long watches were held in her home three times a day to protect her against it. The
Manual of the Mother Church forbids members from practising it, and requires that Christian Science teachers instruct students "how to defend themselves against mental malpractice, and never to return evil for evil".
Witchcraft trial, conspiracy charge In May 1878 Eddy brought a case against Daniel Spofford, in Salem, Massachusetts, for practicing mesmerism. It came to be known as the second Salem witchcraft trial. The case was filed in the name of one of Spofford's patients, Lucretia Brown, who said that he had bewitched her, though Eddy appeared in court on Brown's behalf. In preparation for the hearing, Eddy organized a 24-hour watch at 8 Broad Street, during which she asked 12 students to think about Spofford for two hours each and block malicious mesmerism from him. She arrived at the court with 20 supporters, including Amos Bronson Alcott (a "cloud of witnesses," according to the
Boston Globe), but Judge
Horace Gray dismissed the case. The attempt to have Spofford tried was not the end of the dispute. In October 1878 Eddy's husband and another student, Edward Arens, were charged with conspiring to murder Spofford. A barman said they had offered him $500 to do it; after a complex series of claims and counter-claims, the charges were dropped when a witness retracted his statement. Eddy attributed the allegation to a plot by former students to undermine sales of the second edition of
Science and Health, just published. Her lawyer had to apply for an
attachment order against her house to collect his fee.
Establishing the church, move to Boston (1845–1917) was one of the few students who stayed with Eddy in 1881; he remained loyal to her for the rest of her life. On August 23, 1879, 26 members of the Christian Scientists' Association were granted a charter to form the Church of Christ (Scientist). Services were held in people's homes in Lynn and later in Hawthorne Hall, Boston. On January 31, 1881, Eddy was granted a charter to form the Massachusetts Metaphysical College to teach "pathology, ontology, therapeutics, moral science, metaphysics, and their application to the treatment of disease." The college lived wherever Eddy did; a new sign appeared on 8 Broad Street. In October 1881 there was a revolt. Eight church members resigned, signing a document complaining of Eddy's "frequent ebullitions of temper, love of money, and the appearance of hypocrisy." Only a few students remained, including
Calvin Frye, who became Eddy's most loyal personal assistant. They appointed Eddy pastor of the church in November 1881, and drew up a resolution in February 1882 that she was "the chosen messenger of God to the nations." Despite the support, the resignations ended Eddy's time in Lynn. The church was struggling and her reputation had been damaged by the disputes. By now 61 years old, she decided to move to Boston, and in early 1882 rented a house at 569
Columbus Avenue, a silver plaque announcing the arrival of the Massachusetts Metaphysical College. The college's prospectus, published in 1884, offered three diplomas: Christian Scientist (C.S.) for Christian Scientists' Association members; Christian Metaphysician (C.M.) for Eddy's 12-lesson course and three years' practice; and Doctor of Christian Science (D.C.S.) for C.M.s whose "life and character conform to Divine science." In 1886, the Bachelor of Christian Science (C.S.B.) diploma was offered. Students could study metaphysics, science of the scriptures, mental healing and obstetrics, using two textbooks,
Science and Health and the Bible. Between 1881 and October 1889, when Eddy closed the college, 4,000 students took the course at $300 per person or married couple, making her a rich woman. Mark Twain wrote sarcastically that she had turned a sawdust mine (possibly Quimby's) into a
Klondike.
Death of Asa Gilbert Eddy Eddy's husband, Asa Gilbert Eddy, died of heart disease on June 4, 1882, shortly after the move to Boston. She invited the
Boston Globe to her home on the day of his death to allege that he had been killed by malicious animal magnetism, courtesy of "certain parties here in Boston, who had sworn to injure them." The
Globe wrote: A doctor performed an autopsy and showed Eddy her husband's diseased heart, but she responded by giving more interviews about mesmerism. Fraser wrote that the articles made Eddy a household name, a real-life version of the charismatic and beautiful Verena Tarrant in
Henry James's
The Bostonians (1885–1886), with her interest in spiritualism, women's rights and the mind cure. Shortly after the death, Eddy moved next door to 571 Columbus Avenue with several students. The following year, 1883, she founded the
Journal of Christian Science (later called the
Christian Science Journal), which spread news of her ideas across the United States.
Tremont Temple, first church building , Wisconsin, erected in 1886. In 1885 Eddy was accused of promoting Spiritualism and pantheism by the Reverend
Adoniram J. Gordon, in a letter read out by
Joseph Cook during one of his popular Monday lectures at
Tremont Temple in Boston. She demanded a right of reply, and on March 16, 1885, she told the congregation that she was not a Spiritualist, and that she believed in God as the Supreme Being and in the atonement. She described Christian Science healing as "Christ come to destroy the power of the flesh."
Stephen Gottschalk wrote that the occasion marked the "emergence of Christian Science into American religious life." The
first church building was erected in 1886 in Oconto, Wisconsin, by local women who believed Christian Science had helped them. For a down payment of $2,000 and a mortgage of $8,763, the church purchased land in Falmouth Street, Boston, for the erection of a building. Eddy asked
Augusta Stetson, a prominent Scientist, to establish a church in New York. By the end of 1886 Christian Science teaching institutes had sprung up around the United States. In December 1887 Eddy moved to a $40,000, 20-room house at 385
Commonwealth Avenue, Boston. She had been teaching four to six classes a year, and by 1889 had probably made at least $100,000 (). By 1890 the Church of Christ (Scientist) had 8,724 members in the United States, having started 11 years earlier with just 26.
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. 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. 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). 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: 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. 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. 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." 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. 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. 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). 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. Eddy said she had helped to fix Quimby's unpublished work, and now stood accused of having copied her own corrections. 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. 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. 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. Robert Peel, who also worked for the church, wrote in 1966 that Eddy may have influenced Quimby as much as he influenced her. Gardner argued in 1993 that Eddy had taken "huge chunks" from Quimby, and Gill in 1998 that there were only general similarities.
First prosecutions '' magazine, November 19, 1902, by
Udo Keppler. The caption says: "The law can not be 'removed' by Christian Science." The man with the beard is labeled "Chr. S. healer" and is holding a copy of
Science and Health. 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." 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. 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. 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. 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. 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." 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. 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. 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." 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.
Building the Mother Church In 1888 Eddy became close to another of her students, Ebenezer Johnson Foster, a homeopath and graduate of the
Hahnemann Medical College. He was 41 and she was 67, but apparently in need of affection and loyalty she adopted him legally in November that year, and he changed his name to Ebenezer Johnson Foster Eddy. The following year she dissolved the National Christian Science Association. Wilson writes that the dissolutions allowed her to create a central church controlled by a five-person board of directors that answered only to her, which gave the church a stability that helped it survive her death. The cornerstone of
The First Church of Christ, Scientist, containing the Bible, Eddy's writings and a list of directors and financial contributors, was laid in May 1894 in the
Back Bay area of Boston. Church members raised funds for the construction, and the building was finished in December 1894 at a cost of $250,000. It contained a "Mother's Room" in the tower for Eddy's personal use, furnished with rare books, silks, tapestries, rugs, a dressing gown and slippers, though she spent only one night there and it was later turned into a storage room. The archway into the room was made of Italian marble, and the word
Mother was engraved on the floor. Within two years the Boston membership had exceeded the original church's capacity. By 1903 the block around the church had been purchased by Christian Scientists, and in 1906 the Mother Church Extension, accommodating 5,000 people, was completed at a cost of $2 million. This attracted the criticism that, whereas Christian Scientists spent money on a magnificent church, they maintained no hospitals, orphanages or missions in the slums. Christian Science went on to become the fastest-growing American religion in the early 20th century. The federal religious census recorded 85,717 Christian Scientists in 1906; 30 years later it was 268,915. In 1890 there were seven Christian Science churches in the United States, a figure that had risen to 1,104 by 1910.
View of Mark Twain (1835–1910) in 1909 Mark Twain was a prominent contemporaneous critic of Eddy's. His first article about Christian Science was published in
Cosmopolitan in October 1899. Another three appeared in 1902–1903 in
North American Review, then a book,
Christian Science (1907). He also wrote a satirical story, "The Secret History of Eddypus, the World Empire" (1901–1902), in which Christian Science replaces Christianity and Eddy becomes the Pope. Twain described Eddy as "[g]rasping, sordid, penurious, famishing for everything she sees—money, power, glory—vain, untruthful, jealous, despotic, arrogant, insolent, pitiless where thinkers and hypnotists are concerned, illiterate, shallow, incapable of reasoning outside of commercial lines, immeasurably selfish."
Science and Health he called "strange and frantic and incomprehensible and uninterpretable," and argued that Eddy had not written it herself. "There is nothing in Christian Science that is not explicable," he wrote, "for God is one, Time is one, Individuality is one, and may be one of a series, one of many, as an individual man, individual horse; whereas God is one, not one of a series, but one alone and without an equal." Albert Bigelow Paine, Twain's biographer, quotes Twain as satirically saying this about Mary Bakery Eddy: "Christian Science is humanity’s boon. Mother Eddy deserves a place in the Trinity as much as any member of it. She has organized and made available a healing principle that for two thousand years has never been employed, except as the merest guesswork. She is the benefactor of the age." — Mark Twain, A Biography, by Albert B. Paine, Vol. III, p. 1271."
''McClure's'' articles The first history of Christian Science appeared in ''
McClure's'' magazine in 14 installments from January 1907 to June 1908, preceded by an editorial in December 1906. The essence of the articles, which included court documents and affidavits from Eddy's associates, was that Eddy's chief concern was money, and that she had derived Christian Science from Quimby. The material was also published as a book,
The Life of Mary Baker G. Eddy and the History of Christian Science (1909). It became the key source for most non-church histories of the religion. The editor-in-chief assigned five writers to work on the series, including the novelist
Willa Cather as the principal author. The book was kept out of print from early in its life by the Christian Science church, which bought the original manuscript. It was republished in 1971 by Baker Book House when its copyright expired, and again in 1993 by the University of Nebraska Press.
Next Friends suit, Eddy's death , 1892 In March 1907 several of Eddy's relatives filed an unsuccessful lawsuit, the "Next Friends suit," against members of Eddy's household, alleging that she was unable to manage her own affairs. Calvin Frye, her long-time personal assistant, was a particular target of the allegations. The
New York World front-page story in October 1906, headline "Mrs. Mary Baker G. Eddy Dying; Footman and Dummy Control Her," said that Eddy was housebound and dying of cancer, that her staff had taken control of her fortune, and that another woman was impersonating her in public. The newspaper persuaded Eddy's family (or "next friends") to file a lawsuit. Several joined the action, including Eddy's biological son, George Glover, and adoptive son, Ebenezer J. Foster Eddy. Eddy was interviewed in her home in August 1907 by the judge and two psychiatrists, who concluded that she was mentally competent. In response to the ''McClure's
and New York World
stories, Eddy asked the church in July 1908 to found the Christian Science Monitor'' as a platform for responsible journalism. It appeared in November that year, with the motto "To injure no man, but to bless all mankind," and went on to win seven
Pulitzer Prizes between 1950 and 2002. 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." It said that "the time will come when there will be no more death," but that Christian Scientists "do not look for [Mrs. Eddy's] return in this world." Her estate was valued at $1.5 million, most of which she left to the church. == 1910-present ==