Christian Science says that hygiene, diet, etc., are unimportant factors in the cure of disease. They "do not count." Apart from the immediate, practical disproof which cases of blood-poisoning, etc., would offer to such a theory, it may also be disproved theoretically. For if it be unnecessary, e.g., to fast during illness--if food is a negligible quantity and can be left out of account--why do Christian Scientists ever eat at all? If food is unimportant in one case, it must be in the other case also. And if it be replied to this, as it is, that the only reason for food is because the Christian Scientists are not yet sufficiently "advanced" and have not yet sufficient "enlightenment" to do without it; then, I reply, by the same logic they are not as yet sufficiently advanced, and have not as yet sufficient knowledge to treat all cases of accident and disease, which, in point of fact, they do treat. If the limitation be acknowledged in one direction, it must be acknowledged in the other direction also. Christian Scientists cannot yet live without food because they have not yet sufficiently "perfected" themselves. So, in like manner, they should not treat many cases of disease they do treat because they have not yet sufficiently "perfected" themselves. I might advance arguments such as the above to fill many pages. But I do not think it necessary. As a cure for certain functional diseases, for nervous disorders, and for many of the affections of the mind, mental methods of treatment must be acknowledged to be a great and a most important factor. But when an organic lesion is present, in grave states demanding immediate attention, I think it little short of criminal that such states should meet with almost total neglect because of the perverted ideas of physiology and a sickly sentimentalism illogically extended from the philosophical doctrine of idealism. As a metaphysical doctrine, it may be correct; as a basis for medical practice, it is certainly incorrect. Let us once more set our feet to earth and determine to live a good and a useful life in the material world of which we undoubtedly form a part. We are _in_ a material world, and I believe we should be _of_ it. I, for one, raise my voice in protest against the tide of intellectual asceticism which is inclined to accept without question the modern doctrine and methods of "psychotherapy" and mind-cure in place of the more rational and certain measures of hygiene and medicine. The further a pendulum swings in one direction, the further will it swing in the other, when released. And I believe that the modern extreme acceptance of faith and mind-cure in all its forms is but the moral and intellectual and spiritual reaction against the materialism of the past generation. Hail the day when it again swings back to its mid-position; and when mental methods of cure and bodily hygiene shall together march hand in hand to the joint attack against