Article selections by Ursula N. Gestefeld | Notes by H.P.B.
Lucifer’s criticism of the statements of “Christian Science,” as contained in a published course of “Lessons,” begins with an objection to the name . . . But theological Christianity and scientific Christianity are widely different. The one is dogma; the other, fact.
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The objection to the name “Christian,” as coupled with “Science,” would be valid if by the term were meant theological or ecclesiastical Christianity. But if—as is claimed—the statements of Jesus of Nazareth were scientific statements . . . then the terms “Christian” and “Science” are not incongruous, but form a unity expressive of the fact that “Christian Science” is not one among other sciences, but is the science of sciences.
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Instead of being the “Buddhist,” or the “Yoga” science, it is the science of those sciences individually and collectively. It reveals what they conceal.
Lucifer suggests “Yoga Science” as the best name of all, because its aim “is pre-eminently to attain union with the Universal Spirit.” If this is true, a foundation statement of “Yoga Science” must be non-union of man with the Universal Spirit. But a foundation statement of “Christian Science” is man’s unchangeable and indestructible union or oneness with Spirit itself.1 Not something which has been or will be, but everlasting is; and consciousness of that which is, is what is to be attained by him.
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. . . many Christian Scientists afford proof—to those to whom such a fact is proof—of the efficacy of the understanding of the science, by a change in physical conditions which appears wonderful.2
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1. Facts are against this assumption. Were the “Union” universal there could be no evil, no disease or suffering in this world.—Ed. [H.P.B.]
2. No such “proofs” afforded by the adepts of “Christian Science” here: not in London at any rate. “Physician, heal thyself.”—Ed. [H.P.B.]