ary constructions are not
precisely calculated to inspire the confidence of balanced minds.

Let us, however, turn at once to the fundamental axioms of Christian
Science:--

(1) God is All in all.

(2) God is Good. Good is Mind.

(3) God, Spirit, being all, nothing is matter.

(4) Life, God, Omnipotent Good, deny death, evil, sin, disease.

In other words, Christian Science begins--and, for the matter of that,
ends--with the categorical statement that the one and only Reality is
Mind, Goodness, God, all three of which terms it uses synonymously and
interchangeably. So much being granted, the rest follows "in a
concatenation according"; the {125} possible permutations are many--the
result is always one. _God is All_: hence, says Mrs. Eddy, "_All is
God_, and there is naught beside Him"; but _God is Good_, and as He is
_All_, it follows that _All is Good_; and if all is good, _there can be
no evil_. Again, Mrs. Eddy propounds the following three propositions:
_God is Mind; Good is Mind; All is Mind_; therefore, once more, all is
good, all is God, and _there can be no evil_. Or, to introduce another
variation--_God is All_, and _God is Mind_; therefore _Mind is all_;
therefore _there is no matter_. Grant the Christian Science premises,
and there is no escaping the Christian Science conclusions.

But do we grant these premises--do we grant Mrs. Eddy's fundamental
pantheistic assumption of "the allness of God" [3]? We have shown again
and again why we do not; and with the rejection of the basal tenet of
Christian Science the superstructure follows. But now let us show how
all Mrs. Eddy's juggling with words, all her assertions of the goodness
of all and the allness of good, do not help her to get rid of evil.
Granting for argument's sake that Mind is the only reality, then the test
of reality must be this--that something exists in or for a mind; in so
far, {126} then, as evil, pain, and so forth exist, as Christian Science
tells us, "only" in some mind--in so far as "disease is a thing of
thought" [4]--evil, pain, disease, etc., must _pro tanto_ be real, nay,
the most real of realities, for where except in mind could they exist?
And even if we can successfully annihilate them by denying their
existence, whence did they come in the first place? From "malicious
animal magnetism"? But if God is All in all, and All-good, what is that
malicious animal magnetism which is somehow not God and not good? Does
not th