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Emma Curtis Hopkins has often been called 'the teacher of teachers'

Serving New Thought is pleased to present

Emma Curtis Hopkins's

Scientific Christian Mental Practice

Book page numbers, along with the number to the left of the .htm extension match the page numbers of the original books to ensure easy use in citations for research papers and books


Foreword - Statement of Being - Denials of Science - Affirmations of Science - Foundation of Faith - The Word of Faith - Secret of the Lord - The Spring of Life - Rending the Veil - Righteous Judgment - Fearlessness - The Way of Wisdom - The Crown of Glory - Contents - Index


course of wrong reasoning will bring out sickness and misery.

The Roman Emperor, Claudius, kept exclaiming continually, "What do you take me for, a fool?" The idea that others were not regarding him well finally affected him so that he lost his memory, and did indeed appear foolish. People often speak of how little they know, and finally others think so too.

Socrates said that men act wrongly because they form erroneous judgments. When they learn right judgments they will act wisely and well. Nothing straightens out the mind like looking all the claims of evil boldly in the face with the uplifted conviction that there is nothing but Good, telling all things that there is one substance, and that is Spirit, only one life and that is God, only one mind and that is God.

There are five denials, corresponding to the five senses. All five might be used faithfully and not bring to pass the right state of mind. Then there are two particular denials corresponding to the sentiments and moral sense. The five which belong to the race open up great avenues of reasoning which delight the Mind, the Soul and the Spirit. The two which delight the life and love of the heart are the two which relate to your own disposition and will.

Plato's five denials did not touch his character. He rejected matter. He rejected evil. He rejected all that we reason against, very nearly on our own basis but he did not refuse his own prejudices. He had spoken of One Life, One Mind, One Good, then spoke of woman as the failure of blind nature. He could not seem to catch the principle that there is no failure in One Life, One Mind, One Good, therefore there is no distinction of sex in God. He could not rid his mind of some special characteristics. He did not seem to know that it was as necessary to free himself from prejudice as from the belief in matter. So he was always speaking of failure including failure on his own part. He worked over the ellipse to discover

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