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Christian Science

Автор Марк Твен
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Дата написания1970-01-01
Язык книгиen
Возрастное ограничение12+
Жанры
зарубежная классиказарубежная старинная литература

Описание

Книга представляет критический анализ учения Христианской науки, начиная с личного опыта Марка Твена, переходя к исследованию личности и структуры организации Мэри Бейкер Эдди, и завершая собственными аргументами автора о природе исцеления и роли религиозных движений в обществе.

Главный конфликт / проблема

Критика учения Христианской науки и его финансовой модели, а также сомнения в оригинальности и авторстве ключевых текстов

Ключевые идеи

  • Христианская наука отрицает существование боли, болезни и материи, утверждая, что всё – это ум.
  • Учение основано на книге «Science and Health with Key to the Scriptures» и фигуре Мэри Бейкер Эди, которую авторы рассматривают как божественную.
  • Твэн критикует финансовую модель, где последователи платят за книги и услуги, создавая монополию.
  • Твэн сомневается в реальной эффективности «отсутствующего» лечения и подчёркивает отсутствие доказательств.
  • Мэри Бейкер Эдди как основательница и контролер Церкви
  • Сомнения в полном авторстве книги «Science and Health»
  • Строгая структура Церкви и монополия на тексты
  • Инфальбильность и контроль над членами
  • Влияние и критика «Великой Идеи»
  • Исцеление возможно только через духовный принцип, а не через физические методы.
  • Мэри Бейкер Эдди является центральной фигурой и источником авторитета в христианской науке.
  • Критика традиционного христианства за разрыв между личной и публичной моралью.

Вывод

Книга приводит к выводу, что Христианская наука, несмотря на свои духовные претензии, имеет недостатки в учении, практике и структуре, и её влияние может быть ограничено критическим осмыслением

Кому полезна

  • Критики религиозных движений
  • Люди, интересующиеся историей религий
  • Профессионалы в области теологии и религиоведения
  • Потребители духовных практик

Главные темы

  • Критика учения Христианской науки
  • Финансовая иерархия и контроль в Церкви
  • Проблемы авторства и оригинальности ключевых текстов
  • Проблемы с практикой исцеления и духовным мышлением

Персонажи

  • Мэри Бейкер Эдди — Обычная женщина с выдающимися способностями к манипуляции и контролю над учением. Автор книги «Science and Health with Key to the Scriptures» и центральная фигура учения, чьи идеи и практики подвергаются критике и защите в тексте.
  • Марк Твен — Автор, который пережил падение и испытал «отсутствующее» лечение, затем анализирует учение, выражая сомнения в оригинальности учения и обвиняя Эдди в самовосхвале.
  • Доктор Фуллер — Женщина, практикующая христианскую науку, объясняет Твену её принципы.
  • Реверенд Хебер Ньютон — Обсуждает роль исцеления в жизни Иисуса и в ранней церкви.
  • Мистер МакКрекан — Обсуждает вопросы авторства и точности учения.
  • Куимби — Автор упоминает его рукописи как потенциальный источник идей для Эдди.

Цитаты

  • «There is no such thing as pain; there is no such thing as disease; nothing exists but Mind; the mind cannot feel pain, it can only imagine it.»
  • «The trust will be the most insolent and unscrupulous and tyrannical politico‑religious master that has dominated a people since the palmy days of the Inquisition.»
  • Она была свидетельницей, от которой я черпал информацию. Она раскрыла это в своей автобиографии не намеренно, конечно — я не утверждаю это
  • Библия и вышеупомянутая книга [Science and Health], с другими работами того же автора, должны быть его единственными учебниками для торговли — он не может искать вне их
  • "Sell all that thou hast and distribute unto the poor."
  • Она имеет доставку продукта миру, но я уверен, что каждый отдельный элемент работы, кроме того, что она доставила, был создан другим.
  • «The Principle is divine and eternal, but the application of it to heal the sick had been lost sight of, and required to be again spiritually discerned and its science discovered, that man might retain it through the understanding.»
  • «Christian Science eschews divine rights in human beings.»

Сводка по автору из Wikidata

1835–1910. Mark Twain. американский писатель, журналист и общественный деятель (1835–1910)

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CHRISTIAN SCIENCE by Mark Twain

PREFACE

Book I of this volume occupies a quarter or a third of the volume, and consists of matter written about four years ago, but not hitherto published in book form. It contained errors of judgment and of fact. I have now corrected these to the best of my ability and later knowledge.

Book II was written at the beginning of 1903, and has not until now appeared in any form. In it my purpose has been to present a character-portrait of Mrs. Eddy, drawn from her own acts and words solely, not from hearsay and rumor; and to explain the nature and scope of her Monarchy, as revealed in the Laws by which she governs it, and which she wrote herself.

MARK TWAIN

NEW YORK. January, 1907.

BOOK I CHRISTIAN SCIENCE

"It is the first time since the dawn-days of Creation that

a Voice has gone crashing through space with such

placid and complacent confidence and command."

CHAPTER I VIENNA 1899.

This last summer, when I was on my way back to Vienna from the Appetite-Cure in the mountains, I fell over a cliff in the twilight, and broke some arms and legs and one thing or another, and by good luck was found by some peasants who had lost an ass, and they carried me to the nearest habitation, which was one of those large, low, thatch-roofed farm-houses, with apartments in the garret for the family, and a cunning little porch under the deep gable decorated with boxes of bright colored flowers and cats; on the ground floor a large and light sitting-room, separated from the milch-cattle apartment by a partition; and in the front yard rose stately and fine the wealth and pride of the house, the manure-pile. That sentence is Germanic, and shows that I am acquiring that sort of mastery of the art and spirit of the language which enables a man to travel all day in one sentence without changing cars.

There was a village a mile away, and a horse doctor lived there, but there was no surgeon. It seemed a bad outlook; mine was distinctly a surgery case. Then it was remembered that a lady from Boston was summering in that village, and she was a Christian Science doctor and could cure anything. So she was sent for. It was night by this time, and she could not conveniently come, but sent word that it was no matter, there was no hurry, she would give me "absent treatment" now, and come in the morning; meantime she begged me to make myself tranquil and comfortable and remember that there was nothing the matter with me. I thought there must be some mistake.

"Did you tell her I walked off a cliff seventy-five feet high?"

"Yes."

"And struck a boulder at the bottom and bounced?"

"Yes."

"And struck another one and bounced again?"

"Yes."

"And struck another one and bounced yet again?"

"Yes."

"And broke the boulders?"

"Yes."

"That accounts for it; she is thinking of the boulders. Why didn't you tell her I got hurt, too?"

"I did. I told her what you told me to tell her: that you were now but an incoherent series of compound fractures extending from your scalp-lock to your heels, and that the comminuted projections caused you to look like a hat-rack."

"And it was after this that she wished me to remember that there was nothing the matter with me?"

"Those were her words."

"I do not understand it. I believe she has not diagnosed the case with sufficient care. Did she look like a person who was theorizing, or did she look like one who has fallen off precipices herself and brings to the aid of abstract science the confirmations of personal experience?"

"Bitte?"

It was too large a contract for the Stubenmadchen's vocabulary; she couldn't call the hand. I allowed the subject to rest there, and asked for something to eat and smoke, and something hot to drink, and a basket to pile my legs in; but I could not have any of these things.

"Why?"

"She said you would need nothing at all."

"But I am hungry and thirsty, and in desperate pain."

"She said you would have these delusions, but must pay no attention to them. She wants you to particularly remember that there are no such things as hunger and thirst and pain.''

"She does does she?"

"It is what she said."

"Does she seem to be in full and functionable possession of her intellectual plant, such as it is?"

"Bitte?"

"Do they let her run at large, or do they tie her up?"

"Tie her up?"

"There, good-night, run along, you are a good girl, but your mental Geschirr is not arranged for light and airy conversation. Leave me to my delusions."

CHAPTER II

It was a night of anguish, of course—at least, I supposed it was, for it had all the symptoms of it—but it passed at last, and the Christian Scientist came, and I was glad She was middle-aged, and large and bony, and erect, and had an austere face and a resolute jaw and a Roman beak and was a widow in the third degree, and her name was Fuller. I was eager to get to business and find relief, but she was distressingly deliberate. She unpinned and unhooked and uncoupled her upholsteries one by one, abolished the wrinkles with a flirt of her hand, and hung the articles up; peeled off her gloves and disposed of them, got a book out of her hand-bag, then drew a chair to the bedside, descended into it without hurry, and I hung out my tongue. She said, with pity but without passion:

"Return it to its receptacle. We deal with the mind only, not with its dumb servants."

I could not offer my pulse, because the connection was broken; but she detected the apology before I could word it, and indicated by a negative tilt of her head that the pulse was another dumb servant that she had no use for. Then I thought I would tell her my symptoms and how I felt, so that she would understand the case; but that was another inconsequence, she did not need to know those things; moreover, my remark about how I felt was an abuse of language, a misapplication of terms.

"One does not feel," she explained; "there is no such thing as feeling: therefore, to speak of a non-existent thing as existent is a contradiction. Matter has no existence; nothing exists but mind; the mind cannot feel pain, it can only imagine it."

"But if it hurts, just the same—"

"It doesn't. A thing which is unreal cannot exercise the functions of reality. Pain is unreal; hence, pain cannot hurt."

In making a sweeping gesture to indicate the act of shooing the illusion of pain out of the mind, she raked her hand on a pin in her dress, said "Ouch!" and went tranquilly on with her talk. "You should never allow yourself to speak of how you feel, nor permit others to ask you how you are feeling; you should never concede that you are ill, nor permit others to talk about disease or pain or death or similar nonexistences in your presence. Such talk only encourages the mind to continue its empty imaginings." Just at that point the Stuben-madchen trod on the cat's tail, and the cat let fly a frenzy of cat-profanity. I asked, with caution:

"Is a cat's opinion about pain valuable?"

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