The Quimby-Eddy Debate

The derivation of psychotherapy is examined through the contributions of 19th-century American mind-cure movements and personalities such as Swedenborgianism, spiritualism, Phineas Parkhurst Quimby, Warren Felt Evans, New Thought, Christian Science, and the Emmanuel Movement. These movements’ focus on the connection between the healer and sufferer made them precursors of contemporary psychotherapy’s relation-based methods.

Voorhees offers new scholarship on a broad array of topics related to Christian Science identity focusing on reception history. With attention to fully resourced details and modern scholarship, Voorhees outlines the reception history of Christian Science in fields of religion, women studies, American history, politics, medicine, and metaphysics. She probes Mary Baker Eddy’s relationships with contemporary scholars, religion leaders, and students.

McNeil’s extensive research of all the original papers of Phineas P. Quimby in conjunction with the vast holdings of The Mary Baker Eddy Library has brought resolution to the complex questions about the alleged influence mental healer Quimby had on Eddy’s later founding of Christian Science. McNeil also covers other important 19th-century figures as well as other relevant subjects, such as Mark Twain and Christian Science and early animal magnetism in 1830s and 1840s America.

…and its ineradicable link to her personality” (123), a concept that presaged her later appointing Science and Health (along with the Bible) as Pastor of the Christian Science Church. Responses…

Luey structures her portrayal of eight famous residents of Massachusetts, including Mary Baker Eddy, around their famous homes. She covers Eddy’s childhood in Bow and Tilton homes; her struggles with poverty and illness in North Groton and renting rooms in various boarding houses; her first purchased home in Lynn, and her last two homes: Pleasant View in Concord, NH and Chestnut Hill in Boston.

Squires sees the opening of the Mary Baker Eddy Library as an opportunity for literary scholars to give closer attention to the history, doctrines, and distinctions of Christian Science. Only then will there be an honest and accurate account for the literature that seeks to represent or critique them. 

Janik traces the historical path of mesmerism from Franz Mesmer’s late 18th-century theories on animal magnetism, leading to de Puysegur’s discovery of hypnosis, to Charles Poyan’s 1830 lecture tour introducing mesmerism and hypnotism to New England, to Phineas Quimby’s mind cure practice, to Mary Baker Eddy’s Christian Science movement, to New Thought and eventually today’s clinical psychology.

Four women— Emma and Abigail Dyer (daughter of Emma) Thompson, Janette Weller, and Annie M. Knott—were selected as representative of the pioneering work of early Christian Scientists due not to their gender, but to the available historical evidence, the range of their contributions to the history of Christian Science, and the relative familiarity of that person among today’s Christian Scientists.

Hall examines why Mary Baker Eddy was, and continues to be, underrated and misrepresented. She also provides an accessible introduction to Eddy’s life, and a look at her theology through a feminist lens. Hall cites Eddy’s practical emphasis on healing, the lack of gender hierarchy in her church, her seven non-gender-specific synonyms for God, and God as Mother. 

Albanese identifies three major forms of religion in America: evangelical, liturgical, and metaphysical, claiming that the key to understanding religion in America is the influence of the metaphysical on the others.She locates Christian Science in a continuum of 19th-century metaphysical expressions from Andrew Jackson Davis and Spiritualism to Phineas P. Quimby and then influencing directly and indirectly a wide range of New Thought offshoots.

Fuller describes contributions of major figures in the history of American religion, with a focus on those whose contributions were controversial but ultimately highly influential. He considers Mary Baker Eddy the best-known of Quimby’s student-disciples, arguing that Eddy reworked Quimby’s ideas with more explicit connection to scriptural passages. But the Christian Science role in introducing Americans to metaphysical spirituality was enormous.

This book is Mary Baker Eddy’s response to the vicious accusations by Frederick Peabody, a lawyer who represented a client in litigation against Eddy. Eddy’s advisors recommended she not publish her book because of the possibility of further public agitation. But it was published by the Christian Science Publishing Society for the first time in 2002. 

This well-researched biography of Emma Curtis Hopkins, little-known founder of the 19th-century New Thought movement, includes Hopkins’s early-stage affiliation with Mary Baker Eddy—her tutelage by Eddy and editorship of The Christian Science Journal for 13 months before being suddenly discharged. Harley draws on a range of scholarship to contextualize the complexity of this knotty developmental stage of Christian Science.

Schoepflin includes short sections on the Seventh-day Adventists, Mormons and Christian Scientists, seeing them as movements which used science as a “tool for apologetics.” He shows how Mary Baker Eddy combined the tools of science (reason and empiricism—in the evidence of bodily healing) with “the spiritual and immaterial dimensions of Christianity” (311).

Taves’s work is a study of religious experience with a focus on the difference between the indwelling Spirit of God and a lively imagination. Although Mary Baker Eddy was a patient and student of Phineas Quimby’s, Taves identifies the crucial distinction between them through Eddy’s differentiation of spirit from matter. Quimby valued both states simultaneously whereas Eddy held them in complete opposition.

Gill, a feminist historian and biographer, offers a fresh view of Mary Baker Eddy’s achievements in the light of obstacles faced by women in her time. Without access to Church archives Gill relied on Peel’s archival research. Gill’s unique contribution challenges the traditional biographers’ view of Eddy as a hysterical invalid who abandoned her son and stole her ideas.

This book’s study on the history of Christian theology in America includes Mary Baker Eddy’s contributions. Eddy’s theological treatise, Science and Health, distanced itself from literal interpretations of the Bible, interpreting central Christian elements in terms of mental experience. Porterfield finds Eddy’s theology coherent and more fairly understood as a remarkably creative if unschooled form of American Protestant thought. 

Melton argues that the history of the Eddy-Quimby debates obscured other important historical facts, besides the truth about both Eddy and Quimby.  From Melton’s closer look at this case, he concludes that Evans could not be the founder of New Thought, and that Mary Baker Eddy—not Quimby—must be the true founder of Christian Science.

Wills examines a range of past leaders—each paired with an “antitype” or “one who exemplified the same characteristics by contrast.” Wills sees Mary Baker Eddy’s story as mirroring 19th-century America—turning from the past’s “punitive Calvinism” to opportunism, “healthy-mindedness” and spirituality “untainted by the materialism of the times.” Wills also examines Eddy’s tutorship under Phineas P. Quimby (her antitype).

Christian Science and New Thought both conveyed a “metaphysical perfectionism” in sync with late 19th-century American can-do spirit and the golden glow of California culture with its promises of prosperity. Key women in Christian Science left the movement to become teachers and prime movers of New Thought in California. Other reasons for the decline in both movements today are discussed. 

Gottschalk’s overview of Christian Science sees it as not philosophically derived but based on the works and salvation of Jesus, a new interpretation of the gospel, and the “operation of divine power comprehended as spiritual law.” Gottschalk compares Christian Science and traditional Christian views, as well as distinguishes it from idealism, pantheism, mind cure, and New Thought.

This sourcebook was compiled by the Christian Science Publishing Society as a response to many unanswered questions in public thought regarding Christian Science beliefs and practices in the late 1980s. It includes primary and secondary sources, as well as scholarly analytical work and personal statements of faith.

The editor, Ernest Frerichs, brings together scholars writing about all things biblical in America. In the last chapter, Peel documents the key role of the Bible in Mary Baker Eddy’s life story and the Christian Science tradition, evident especially in Eddy’s textbook Science and Health.  Peel documents Eddy’s 35 years of multiple revisions, resulting from Eddy’s own maturing experience.

Albanese argues that the 19th-century American interests in both physic and metaphysic showed striking points of connection and overlap.  American metaphysical religion paradoxically also expressed forms of the theology of nature. But Mary Baker Eddy, a former Quimby patient and student, achieved the greatest clarity regarding matter and mind, given the inconsistencies of the theology-of-nature heritage.

Franz Mesmer believed that through the use of magnets he could manipulate an invisible energy or fluid that he called ‘animal magnetism,’ which existed in all beings, to cure patients. The focus of mesmerism was the balancing of this energy. Several 19th-century American thought leaders, including Mary Baker Eddy, acknowledged the influence of mesmerism in their teaching methodologies.