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 this whole tangle serve yet once more to illustrate the futility of that doctrine of Divine allness which we have seen successfully masquerading as Divine immanence? Let us test the worth of these speculations in yet another way. Christian Science declares evil to be non-existent, illusory, an "error of thought." But that which is true of a species must be true of all its genera; if all men are mortal, and Socrates is a man, it follows that Socrates is mortal; if evil as a whole is nonexistent, that which applies to the general phenomenon must equally apply to each and all of its manifestations. But error is undoubtedly a form, and even a serious form, of evil; from which it would follow that if evil is not real, error is not possible--and in that case one opinion is as good as its opposite, and black and white are only different {127} descriptions of the same thing. But if that is so, if one thing is as true as another, we shall conclude that, _e.g._, the rejection of Christian Science is no more erroneous than its affirmation. Will Christian Scientists acquiesce in that inference? And if they will not, by what means do they propose to show that it is not a legitimate deduction from their own axiom, the unreality of evil? If error is a real fact, evil must be so to that extent; on the other hand, how can it be an error to believe that evil is real, if error, being an evil, must itself be illusory?