Mark Twain: A Biography, by Albert Bigelow Paine

Chapter CCXXV

Christian Science Controversies

The North American Review for December (1902) contained an instalment of the Christian Science series which Mark Twain had written in Vienna several years before. He had renewed his interest in the doctrine, and his admiration for Mrs. Eddy’s peculiar abilities and his antagonism toward her had augmented in the mean time. Howells refers to the “mighty moment when Clemens was building his engines of war for the destruction of Christian Science, which superstition nobody, and he least of all, expected to destroy”:

He believed that as a religious machine the Christian Science Church was as perfect as the Roman Church, and destined to be more formidable in its control of the minds of men . . . .

An interesting phase of his psychology in this business was not. only his admiration for the masterly policy of the Christian Science hierarchy, but his willingness to allow the miracles of its healers to be tried on his friends and family if they wished it. He had a tender heart for the whole generation of empirics, as well as the newer sorts of scienticians, but he seemed to base his faith in them largely upon the failure of the regulars, rather than upon their own successes, which also he believed in. He was recurrently, but not insistently, desirous that you should try their strange magics when you were going to try the familiar medicines.

Clemens never had any quarrel with the theory of Christian Science or mental healing, or with any of the empiric practices. He acknowledged good in all of them, and he welcomed most of them in preference to materia medica. It is true that his animosity for the founder of the Christian Science cult sometimes seems to lap over and fringe the religion itself; but this is apparent rather than real. Furthermore, he frequently expressed a deep obligation which humanity owed to the founder of the faith, in that she had organized a healing element ignorantly and indifferently employed hitherto. His quarrel with Mrs. Eddy lay in the belief that she herself, as he expressed it, was “a very unsound Christian Scientist.”

I believe she has a serious malady — self-edification — and that it will be well to have one of the experts demonstrate over her. [But he added]: Closely examined, painstakingly studied, she is easily the most interesting person on the planet, and in several ways as easily the most extraordinary woman that was ever born upon it.

Necessarily, the forces of Christian Science were aroused by these articles, and there were various replies, among them, one by the founder herself, a moderate rejoinder in her usual literary form.

“Mrs. Eddy in Error,” in the North American Review for April, 1903, completed what Clemens had to say on the matter for this time.

He was putting together a book on the subject, comprised of his various published papers and some added chapters. It would not be a large volume, and he offered to let his Christian Science opponents share it with him, stating their side of the case. Mr. William D. McCrackan, one of the church’s chief advocates, was among those invited to participate. McCrackan and Clemens, from having begun as enemies, had become quite friendly, and had discussed their differences face to face at considerable length. Early in the controversy Clemens one night wrote McCrackan a pretty savage letter. He threw it on the hall table for mailing, but later got out of bed and slipped down-stairs to get it. It was too late — the letters had been gathered up and mailed. Next evening a truly Christian note came from McCrackan, returning the hasty letter, which he said he was sure the writer would wish to recall. Their friendship began there. For some reason, however, the collaborated volume did not materialize. In the end, publication was delayed a number of years, by which time Clemens’s active interest was a good deal modified, though the practice itself never failed to invite his attention.

Howells refers to his anti-Christian Science rages, which began with the postponement of the book, and these Clemens vented at the time in another manuscript entitled, “Eddypus,” an imaginary history of a thousand years hence, when Eddyism should rule the world. By that day its founder would have become a deity, and the calendar would be changed to accord with her birth. It was not publishable matter, and really never intended as such. It was just one of the things which Mark Twain wrote to relieve mental pressure.

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