Resources Published between 1956 and 1980

This Roman Catholic perspective on Christian Science respects its longevity and the simple quiet dignity of its churches, publications, and members. Although Mary Baker Eddy’s non-standard definitions of church, Jesus, and the Christ differ from orthodoxy, these Catholic authors consider Eddy’s views on celibacy and marriage favorably, and claims of healing as not fanatical, escapism, or insanity.

Bednarowski analyzes the roles of women in 19th-century marginal religious movements (including Christian Science) considering these movements’ perception of the divine, interpretation of the Fall, need for a traditional ordained clergy, and women’s roles other than marriage and motherhood. Regarding Christian Science, Bednarowski notes women were present as writers, preachers, teachers, and healers. They also found independence through opportunities for leadership.

Johnsen’s 1980 overview of the multi-decade controversy over a forgery is a response to the enduring nature of the false accusations against Mary Baker Eddy as a plagiarist. Research leading to the discovery of forgery was not difficult, because handwriting experts quickly detected the astonishingly crude and obvious fraud that served as a basis for the accusations.

Sizer argues that the multiple forms of mind cure of the 19th century arose from the metaphoric and poetic language of the 18th century. She traces threads of old metaphors used by mind-cure systems to justify themselves against the theories of orthodox medicine. Mary Baker Eddy went even further toward transcendentalism in Science and Health, using emotional, musical, or visceral metaphors.

Porterfield claims Mary Baker Eddy’s contribution to feminine spirituality in America took place during a significant cultural transition in American history and that Eddy’s religious practices were due in part to her legitimation of those practices as a science. Porterfield also explores Eddy’s views of Mary (mother of Jesus) bearing the Christ idea in the pure form of the female body.

This book collects the writings and addresses of de Lange, a Christian Science practitioner and teacher active in the movement from 1911 to 1955 when he was removed from office. The collection is mainly inspirational, but also includes his “State of the Christian Science Movement” where he excoriates the Christian Science Board of Directors as too powerful, hierarchical and interfering in local branch church self-government.

Armstrong combines two stories, the building of the Original Mother Church (1894), and the much larger Extension of The Mother Church adjacent to the original (1906). Also included are numerous photos and color plates of the windows in the Original and a brief update on the addition of the portico, administration building, and large reflecting pool constructed in 1975.

Wright, a former Christian Science practitioner, compiled notes from her weekly seminars over a period of twenty years. Like other independent Christian Scientists who love Christian Science, she conceives it differently from the sanctioned teachings of the Church. Wright challenged contemporary Christian Scientists to reevaluate Christian Science based on her higher understanding of Mary Baker Eddy in biblical prophecy.

​​Forty years after publication, Silberger’s conclusions about Mary Baker Eddy appear to rest more on secondary polemical sources and his personal psychological theories than clinical justification. True, scholars had very little access to primary sources until the opening of the Mary Baker Eddy Library in 2002. Unfortunately for Silberger’s argument, the Church archives now discredit the validity of his sources.

Meyer’s purpose was to assess religion as therapy: as a cult of reassurance, as psychology of peace and positive thinking. After a brief biography of Mary Baker Eddy’s life, Meyer positions Christian Science as a kind of psychotherapy dressed in religious attire —mind cure’s tightly organized, exclusive denomination. However, his perception is based on very few and dated resources.

Wallis draws parallels between Christian Science and Scientology to illuminate his study of the processes leading to sectarianism. Regarding Christian Science, he argues that ideological insulation, and the secretiveness of its higher teachings available only by special instruction, create a precarious state. These problems tend to inhibit development of a cohesive collectivity.

Williams presents a history of the evolution of the Christian Science hymnal from its 1892 first edition through to its 1932 sixth edition which contained 143 new hymns. He highlights key contributors to each edition and examines the changes made in tune and lyrics, often to bring them in conformity with Christian Science concepts.

Fox, a social anthropologist, claims that Mary Baker Eddy and the early Christian Science movement functioned socially as a protest movement against 19th-century social assumptions and roles assigned to women. Eddy and the women who followed her found leadership and healing roles independent of the social, religious and medical authority of men. But Christian Scientists did not recognize their historical role.

Abiko’s book is a personal account of the introduction of Christian Science into Japan and its development through her first-hand experiences as the eldest daughter of one of the pioneers. This is not a primer on Christian Science, nor does Abiko write as a historian; rather she draws from deep resources of memory, feeling, and a life of loving and living Christian Science.

Beals writes, “This book is a factual account of my experiences with the Kerry Letters from 1975 through 1977 when I was in Boston helping his one-man crusade to revive the Christian Science Church.” Kerry’s primary concerns were the state of the Church finances, its authoritarian style of government, and immorality (usually identified as homosexuality).

Smith and Wilson, the authors of the ‘Paul Revere’ publications, circulated their materials in the second quarter of the 20th century. Contrary to harsh opposition from those not of the faith who sought to destroy the Church, Paul Revere’s strong critique sought to save the Church from its own undoing. Smith and Wilson were dropped from Church membership in 1950.

Modern scholars explain Mary Baker Eddy’s frequent childhood illnesses from a variety of perspectives. Setta argues they were symptomatic of the 19th-century form of American Calvinism. Eddy’s illnesses were pronounced when her femaleness was most pronounced (marriage and birth). Rejecting the 19th century female role, Eddy reinstated feminine qualities of Deity, whereby women and men are both seen as spiritual beings.

Volume three of Peel’s trilogy covers the final chapters of Mary Baker Eddy’s life—1892-1910—a time when Eddy struggles to balance her movement’s need for organization and preservation with its life-giving inspiration and revelation. As productive as these final decades were, Eddy’s life would continue to be plagued by personal attacks and legal suits that ultimately collapsed.

Looking at Protestant denominations originating in 19th-/early 20th-century America, Hill examines how each works to bring about a restitution of the original ‘paradigmatic’ Jesus movement which is held to have exclusive authority. Hill cites different types of restitutionalism: institutional, ‘born again,’ Holy Spirit possession, and restoration of the eternal principles practiced by Jesus (Christian Science being an example).

Houpt’s book contains valuable primary sources for the history of Christian Science in the decades before and after Mary Baker Eddy’s death in 1910. It covers the life and career of Bliss Knapp, who devoted his life to serving Eddy and her cause. He is best known as the leading proponent of Eddy’s prophetic role as the woman in the Apocalypse.

Nearly fifty years ago, Stokes, the spokesperson for The First Church of Christ, Scientist, answered questions about Christian Science that are still heard today. Contemporary Christian Scientists would recognize a shift in language and social engagement since the 1970s, such as “What is your attitude toward Black people, women, vaccination?” But the basic theological underpinning of the Church’s self-understanding remains valid.

Swensen describes Hofer’s career as a “lifelong journalist and political maverick” which included his own newspaper and magazine, the Capital Journal and The Lariat, membership in the Oregon legislature and Salem city council, and an unsuccessful candidacy for governor. His unceasing fight was for individualism and decentralized government. In his Appendix, Swensen takes up Hofer’s Christian Science affiliation with its emphasis on the individual’s role in salvation.

Bundy examines the historical record of Mary Baker Eddy’s formative years including her birthplace in Bow, New Hampshire, and her family. A special focus is Eddy’s father, Mark Baker, a leading citizen of Bow who is described as both a strict Puritan, but also charitable and kind.

The individuals interviewed for this book were active Christian Scientists whose life stories represent significant success in their widely diverse careers of the twentieth century, and they span the globe. Researchers will appreciate the detailed descriptions of the impact Christian Science made on these individuals during the building years of their careers. These sketches focus on the way Christian Science established their attitudes and worldviews.

Benson laments that amidst increasing crime, churches have relinquished their traditional role of ethical instruction, replaced by attention to social action, psychological and philosophical theories. In Christian Science, the solution is neither in viewing men as sinners nor in reducing moral standards to a relative level, but rather showing that the individual’s real nature is honest, humane, compassionate, and temperate.