vestigate they will see that disease is what follows an opinion, and that wisdom that will destroy the opinion and make the cure. Then the cure will be attributed to a superior Wisdom, not a power.
I am accused of interfering with the religion of my patients. This is not the case, but if a particular passage in the Bible or some religious belief affects the patient I attack it. For instance, a person gets nervous from his belief that he has committed the unpardonable sin. His thought is then attached to the sin of his belief, and his belief is some one's opinion about a passage in the Bible that he believes applies to his case. I know this is all false, so of course I have to destroy his opinion, and this destroys the effect which is disease. His senses are attached to a disease, mine are attached to the Wisdom that shows the absurdity of the opinion. His wisdom is of man, mine is of God or Science. All disease is the punishment of our belief either directly or indirectly, and our senses are in our punishments. My senses are attached to the Wisdom that sees through the opinion, so that my love or Wisdom casteth out their disease or fear; for their fear hath torment, and perfect wisdom casteth out all opinions. . . .
I am often accused of opposing the medical faculty and the religious creeds. In answer to this I plead guilty, but you must not gather from this that I oppose goodness or virtue. I oppose all religion based on the opinions of men, and as God never gave an opinion I am not bound to believe that man's opinions are from God. The difference between man's opinions and God's wisdom is more than one would naturally suppose, but the former is taken for a truth. This makes the trouble with which the wise have to contend. If a man knew himself he would not be misled by the opinions of others, and as disease is the result of our opinions it is the duty of all to know themselves, that they may correct their own errors. Now if error is something to correct it must require more wisdom than the knowledge which invented it. When I find a person diseased I know his trouble must have a father or beginning. If it is ignorant of its father, it is not to be supposed that it is not without a father or mother. So to destroy your earthly father is to destroy your opinions, and to be with your heavenly Father is to be wise; so that every one that loses his opinions and arrives at the truth is dead to the natural world, but alive to Wisdom or Christ.
