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Martha Mitchell effect

The Martha Mitchell effect occurs when a medical professional labels a patient's accurate perception of real events as delusional, resulting in misdiagnosis.

Description
According to Bell et al., "Sometimes, improbable reports are erroneously assumed to be symptoms of mental illness (Maher, 1998)", due to a "failure or inability to verify whether the events have actually taken place, no matter how improbable intuitively they might appear to the busy clinician".

Examples of such situations are:
 * Pursuit by organized criminals
 * Surveillance by law enforcement officers
 * Infidelity by a spouse
 * Physical issues

Quoting psychotherapist Joseph Berke, the authors report that, "even paranoids have enemies". Delusions are "abnormal beliefs" and may be bizarre (considered impossible to be true), or non-bizarre (possible, but considered by the clinician as highly improbable). Beliefs about being poisoned, being followed, marital infidelity or a conspiracy in the workplace are examples of non-bizarre beliefs that may be considered delusions. Any patient can be misdiagnosed by clinicians, especially patients with a history of paranoid delusions.

Patients may be diagnosed as delusional when their grievances concern health care workers or health care institutions, even when the patient has no history of delusion. "A patient arriving claiming to have been injured by another health care professional is regarded as a crazy person who potentially could ruin the career of an innocent colleague."

Origin
Psychologist Brendan Maher named the effect after Martha Mitchell. Mitchell was the wife of John Mitchell, United States Attorney General in the Nixon administration. When she alleged that White House officials were engaged in illegal activities, her claims were attributed to mental illness. Ultimately, however, the facts of the Watergate scandal vindicated her and garnered her the label "The Cassandra of Watergate".

Although it has been stated that many of her allegations remain unproven, even some of the extreme ones have been confirmed. She claimed to have been drugged and put under guard during a visit to California after her husband was summoned back to Washington, D.C., in order to prevent her from leaving the hotel or making phone calls to the news media. James McCord confirmed in 1975 that her story was true, as reported in The New York Times. More evidence supporting Mitchell's claims was published in a 2017 news article in Newsweek about the appointment of a U.S. ambassador. In 2022, Netflix released a documentary titled The Martha Mitchell Effect.

title: Martha Mitchell effect


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Gregory Palamas

Gregory Palamas (Γρηγόριος Παλαμᾶς; c. 1296 – 1359 ) was a Byzantine Greek theologian and Eastern Orthodox cleric of the late Byzantine period. A monk of Mount Athos (modern Greece) and later archbishop of Thessalonica, he is famous for his defense of hesychast spirituality, the uncreated character of the light of the Transfiguration, and the distinction between God's essence and energies (i.e., the divine will, divine grace, etc.). His teaching unfolded over the course of three major controversies, (1) with the Italo-Greek Barlaam between 1336 and 1341, (2) with the monk Gregory Akindynos between 1341 and 1347, and (3) with the philosopher Gregoras, from 1348 to 1355. His theological contributions are sometimes referred to as Palamism, and his followers as Palamites.

Gregory has been venerated as a saint in the Eastern Orthodox Church since 1368. Within the Catholic Church, he has also been called a saint; Pope John Paul II repeatedly called Gregory a great theological writer. Since 1971, the Melkite Greek Catholic Church has venerated Gregory as a saint. Some of his writings are collected in the Philokalia, and since the Ottoman period, the second Sunday of Great Lent is dedicated to the memory of Gregory Palamas in the Orthodox Church and Ukrainian Greek Catholic Church. The Byzantine Synodikon of Orthodoxy also celebrates his memory and theology while condemning his opponents, including some anti-Palamites who flourished after Gregory's death.

Early life
Gregory was born in Constantinople around the year 1296. His father, Constantine, was a courtier of the Byzantine Emperor Andronikos II Palaiologos (1282–1328), but died when Gregory was still young. The Emperor himself took part in the raising and education of the fatherless boy and hoped that the gifted Gregory would devote himself to government service, but Palamas chose monastic life on Mt. Athos. Gregory's mother (Kalloni) and siblings (Theodosios, Makarios, Epicharis, and Theodoti) would also embrace monasticism, and the entire family was canonized by the Ecumenical Patriarchate of Constantinople in 2009.

Before leaving for Mt. Athos, Gregory received a broad education at the University of Constantinople, including the study of Aristotle, which he would display before Theodore Metochites and the Emperor.

Monastic life
Despite the Emperor's ambitions for him, Gregory, then barely 21 years old, withdrew to Mount Athos in the year 1316 and became a novice there in the Vatopedi monastery under the guidance of the monastic Elder St Nicodemos of Vatopedi. Eventually, he was tonsured a monk, and continued his life of asceticism. After the demise of the Elder Nicodemus, Gregory spent eight years of spiritual struggle under the guidance of a new Elder, Nicephorus. After this last Elder's repose, Gregory transferred to the Great Lavra of St. Athanasius the Athonite on Mount Athos, where he served the brethren in the trapeza (refectory) and in church as a cantor. Wishing to devote himself more fully to prayer and asceticism he entered a skete called Glossia, where he taught the ancient practice of mental prayer known as "prayer of the heart" or hesychasm.

In 1326, because of the threat of Turkish invasions, he and the brethren retreated to the defended city of Thessaloniki, where he was then ordained a priest. Dividing his time between his ministry to the people and his pursuit of spiritual perfection, he founded a small community of hermits near Thessaloniki in a place called Veria.

He served for a short time as Abbot of the Esphigmenou Monastery but was forced to resign in 1335 due to discontentment regarding the austerity of his monastic administration.

Hesychast controversy
Hesychasm attracted the attention of Barlaam, a man who either converted to Orthodoxy or was baptized Orthodox who encountered Hesychasts and heard descriptions of their practices during a visit to Mount Athos; he had also read the writings of Palamas, himself an Athonite monk. Trained in Western Scholastic theology, Barlaam was scandalized by hesychasm and began to combat it both orally and in his writings. As a private teacher of theology in the Western Scholastic mode, Barlaam propounded a more intellectual and propositional approach to the knowledge of God than the hesychasts taught.

On the hesychast side, the controversy was taken up by Palamas who was asked by his fellow monks on Mt Athos to defend hesychasm from the attacks of Barlaam. Palamas was well-educated in Greek philosophy. Gregory wrote a number of works in its defense and defended hesychasm at six different synods in Constantinople ultimately triumphing over its attackers in the synod of 1351.

Early conflict between Barlaam and Palamas
Although Barlaam came from southern Italy, his ancestry was Greek and he claimed Eastern Orthodoxy as his Christian faith. Arriving in Constantinople around 1330, Barlaam was working on commentaries on Pseudo-Dionysius the Areopagite under the patronage of John VI Kantakouzenos. Around 1336, Gregory received copies of treatises written by Barlaam against the Latins, condemning their insertion of the Filioque into the Nicene Creed. Although this condemnation was solid Orthodox theology, Palamas took issue with Barlaam's argument in support of it, namely that efforts at demonstrating the nature of God (specifically, the nature of the Holy Spirit) should be abandoned, because God is ultimately unknowable and undemonstrable to humans. Thus, Barlaam asserted that it was impossible to determine from whom the Holy Spirit proceeds. According to Sara J. Denning-Bolle, Palamas viewed Barlaam's argument as "dangerously agnostic". In his response titled "Apodictic Treatises", Palamas insisted that it was indeed demonstrable that the Holy Spirit proceeded from the Father but not from the Son. A series of letters ensued between the two but they were unable to resolve their differences amicably.

Triads
In response to Barlaam's attacks, Palamas wrote nine treatises entitled "Triads For The Defense of Those Who Practice Sacred Quietude". The treatises are called "triads" because they were organized as three sets of three treatises.

The Triads were written in three stages. The first triad was written in the second half of the 1330s and are based on personal discussions between Palamas and Barlaam although Barlaam is never mentioned by name.

Gregory's teaching was affirmed by the superiors and principal monks of Mt. Athos, who met in synod during 1340–1. In early 1341, the monastic communities of Mount Athos wrote the Hagioritic Tome under the supervision and inspiration of Palamas. Although the tome does not mention Barlaam by name, the work clearly takes aim at Barlaam's views. The tome provides a systematic presentation of Palamas' teaching and became the fundamental textbook for Byzantine mysticism.

In response, Barlaam drafted "Against the Messalians", which attacked Gregory by name for the first time. Barlaam derisively called the hesychasts omphalopsychoi (men with their souls in their navels) and accused them of the heresy of Messalianism, also known as Bogomilism in the East. According to Meyendorff, Barlaam viewed "any claim of real and conscious experience of God as Messalianism".

Barlaam also took exception to the doctrine held by the hesychasts as to the uncreated nature of the light, the experience of which was said to be the goal of hesychast practice, regarding it as heretical and blasphemous. It was maintained by the hesychasts to be of divine origin and to be identical to the light which had been manifested to Jesus' disciples on Mount Tabor at the Transfiguration. Barlaam viewed this doctrine of "uncreated light" to be polytheistic because as it postulated two eternal substances, a visible and an invisible God. Barlaam accuses the use of the Jesus Prayer as being a practice of Bogomilism.

The second triad quotes some of Barlaam's writings directly. In response to this second triad, Barlaam composed the treatise "Against the Messalians" linking the hesychasts to the Messalians and thereby accusing them of heresy.

In the third Triad, Palamas refuted Barlaam's charge of Messalianism by demonstrating that the hesychasts did not share the antisacramentalism of the Messalians nor did they claim to physically see the essence of God with their eyes. According to Fr. John Meyendorff "Gregory Palamas orients his entire polemic against Barlaam the Calabrian on the issue of the Hellenic wisdom which he considers to be the main source of Barlaam's errors."

Role in the Byzantine civil war
Although the civil war between the supporters of John VI Kantakouzenos and the regents for John V Palaeologus was not primarily a religious conflict, the theological dispute between the supporters and opponents of Palamas did play a role in the conflict. Steven Runciman points out that "while the theological dispute embittered the conflict, the religious and political parties did not coincide." The aristocrats supported Palamas largely due to their conservative and anti-Western tendencies as well as their links to the staunchly Orthodox monasteries. Although several significant exceptions leave the issue open to question, in the popular mind (and traditional historiography), the supporters of "Palamism" and of "Kantakouzenism" are usually equated. Thus, the eventual triumph of Kantakouzenos in 1347 also brought with it the conclusive triumph of the Palamists over the anti-Palamists.

Fifth Council of Constantinople
It became clear that the dispute between Barlaam and Palamas was irreconcilable and would require the judgment of an episcopal council. A series of six patriarchal councils were held in Constantinople on 10 June 1341, August 1341, 4 November 1344, 1 February 1347, 8 February 1347, and 28 May 1351 to consider the issues. Collectively, these councils are accepted as having ecumenical status by Orthodox Christians, some of whom call them the Fifth Council of Constantinople and the Ninth Ecumenical Council.

The dispute over hesychasm came before a synod held at Constantinople in May 1341 and presided over by the Emperor Andronicus III. The assembly, influenced by the veneration in which the writings of Pseudo-Dionysius were held in the Eastern Church, condemned Barlaam, who recanted. The ecumenical patriarch insisted that all of Barlaam's writings be destroyed and thus no complete copies of Barlaam's treatise "Against Messalianism" have survived.

Barlaam's primary supporter Emperor Andronicus III died just five days after the synod ended. Although Barlaam initially hoped for a second chance to present his case against Palamas, he soon realised the futility of pursuing his cause, and left for Calabria where he converted to the Roman Church and was appointed Bishop of Gerace.

After Barlaam's departure, Gregory Akindynos became the chief critic of Palamas. A second council held in Constantinople in August 1341 condemned Akindynos and affirmed the findings of the earlier council. Akindynos and his supporters gained a brief victory at a council held in 1344 which excommunicated Palamas. However, the last of these councils, held in May 1351, conclusively exonerated Palamas and condemned his opponents. This synod ordered that the Metropolitans of Ephesus and Ganos be defrocked and jailed. All those who were unwilling to submit to the orthodox view were to be excommunicated and kept under surveillance at their residences. A series of anathemas were pronounced against Barlaam, Akindynos and their followers; at the same time, a series of acclamations were also declared in favor of Gregory Palamas and the adherents of his doctrine. One notable opponent of Palamism was Nicephorus Gregoras who refused to submit to the dictates of the synod and was effectively imprisoned in a monastery for two years.

Gradual acceptance of the Palamist doctrine

Kallistos I and the ecumenical patriarchs who succeeded him mounted a vigorous campaign to have the Palamist doctrines accepted by the other Eastern patriarchates as well as all the metropolitan sees under their jurisdiction. However, it took some time to overcome initial resistance to his teachings. For example, the Metropolitan of Kiev, upon receiving tomes from Kallistos that expounded the Palamist doctrine, rejected it vehemently and composed a reply in refutation. Similarly, the Patriarchate of Antioch remained steadfastly opposed to what they viewed as an innovation; however, by the end of the fourteenth century, Palamism had become accepted there. Similar acts of resistance were seen in the metropolitan sees that were governed by the Latins as well as in some autonomous ecclesiastical regions, such as the Church of Cyprus.

One notable example of the campaign to enforce the orthodoxy of the Palamist doctrine was the action taken by Patriarch Philotheos I to crack down on Prochoros Kydones, a monk and priest at Mount Athos who was opposed to the Palamites. Kydones had written a number of anti-Palamist treatises and continued to argue forcefully against Palamism even when brought before the patriarch and enjoined to adhere to the orthodox doctrine. Finally, in exasperation, Philotheos convened a synod against Kydones in April 1368. However, even this extreme measure failed to effect the submission of Kydones and in the end, he was excommunicated and suspended from the clergy in perpetuity. The long tome that was prepared for the synod concludes with a decree canonizing Palamas who had died in 1357/59.

Despite the initial opposition of some patriarchates and sees, over time the resistance dwindled away and ultimately Palamist doctrine became accepted throughout the Eastern Orthodox Church. During this period, it became the norm for ecumenical patriarchs to profess the Palamite doctrine upon taking possession of their see.

Martin Jugie states that the opposition of the Latins and the Latinophrones, who were necessarily hostile to the doctrine, actually contributed to its adoption, and soon Latinism and Antipalamism became equivalent in the minds of many Orthodox Christians.

According to Aristeides Papadakis, "all Orthodox scholars who have written on Palamas — Lossky, Krivosheine, Papamichael, Meyendorff, Christou — assume his voice to be a legitimate expression of Orthodox tradition."

Later years

Palamas's opponents in the hesychast controversy spread slanderous accusations against him, and in 1344 Patriarch John XIV imprisoned him for four years. However, in 1347 when Patriarch Isidore came to the Ecumenical Throne, Gregory was released from prison and consecrated as the Metropolitan of Thessalonica. However, since the conflict with Barlaam had not been settled at that point, the people of Thessalonica did not accept him, and he was forced to live in a number of places. It was not until 1350 that he was able to occupy the episcopal chair. In 1354, during a voyage to Constantinople, the ship he was in fell into the hands of Turkish pirates; he was imprisoned and beaten. He was obliged to spend a year in detention at the Ottoman court where he was well treated. Eventually his ransom was paid and he returned to Thessaloniki, where he served as archbishop for the last three years of his life.

Death and canonization
Palamas died in 1357 or 1359. His dying words were, "To the heights! To the heights!" He was canonized a saint of the Eastern Orthodox Church in 1368 by Patriarch Philotheos of Constantinople, who also wrote his Vita and composed the service which is chanted in his honour. His feast day is celebrated twice a year, on 14 November, the anniversary of his death, and on the Second Sunday of Great Lent, because Gregory's victory over Barlaam is seen as a continuation of the Triumph of Orthodoxy, i.e., the victory of the Church over heresy, celebrated the previous Sunday.

Gregory's relics rest in the Church of Saint Gregory Palamas in Thessaloniki.

Hymns
Troparion (Tone 8)
 * O light of Orthodoxy, teacher of the Church, its confirmation,
 * O ideal of monks and invincible champion of theologians,
 * O wonder-working Gregory, glory of Thessaloniki and preacher of grace,
 * always intercede before the Lord that our souls may be saved.

Kontakion (Tone 8)
 * Holy and divine instrument of wisdom,
 * joyful trumpet of theology,
 * together we sing your praises, O God-inspired Gregory.
 * Since you now stand before the Original Mind, guide our minds to Him, O Father,
 * so that we may sing to you: "Rejoice, preacher of grace."

Works

 * Patrologia Graeca, vols. 150, 151
 * Philokalia

 * Primary works translated into English
 * The Triads (Classics of Western Spirituality Series) (ISBN 0-8091-2447-5)
 * Philokalia, Volume 4 (ISBN 0-571-19382-X)
 * Saint Gregory Palamas: The Homilies, (The Complete Homilies Translated into English - Published in 2009) (ISBN 0977498344)
 * Homilies of Saint Gregory Palamas, Vol. 1 (ISBN 1-878997-67-X)
 * Homilies of Saint Gregory Palamas, Vol. 2 (ISBN 978-1-878997-68-5)
 * Treatise on the Spiritual Life (ISBN 1-880971-05-4)
 * The One Hundred and Fifty Chapters (ISBN 0-88844-083-9)
 * Dialogue Between an Orthodox and a Barlaamite (ISBN 978-1-883058-21-0)
 * Dialogue Between an Orthodox and a Barlaamite (ISBN 978-1-883058-21-0)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Gregory Palamas


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Christian Science

Christian Science is a set of beliefs and practices which are associated with members of the Church of Christ, Scientist. Adherents are commonly known as Christian Scientists or students of Christian Science, and the church is sometimes informally known as the Christian Science church. It was founded in 1879 in New England by Mary Baker Eddy, who wrote the 1875 book Science and Health with Key to the Scriptures, which outlined the theology of Christian Science. The book became Christian Science's central text, along with the Bible, and by 2001 had sold over nine million copies.

Eddy and 26 followers were granted a charter by the Commonwealth of Massachusetts in 1879 to found the "Church of Christ (Scientist)"; the church would be reorganized under the name "Church of Christ, Scientist" in 1892. The Mother Church, The First Church of Christ, Scientist, was built in Boston, Massachusetts, in 1894. Christian Science became the fastest growing religion in the United States, with nearly 270,000 members there by 1936, a figure that had declined to just over 100,000 by 1990 and reportedly to under 50,000 by 2009. The church is known for its newspaper, The Christian Science Monitor, which won seven Pulitzer Prizes between 1950 and 2002, and for its public Reading Rooms around the world.

Eddy described Christian Science as a return to "primitive Christianity and its lost element of healing". There are key differences between Christian Science theology and that of traditional Christianity. In particular, adherents subscribe to a radical form of philosophical idealism, believing that reality is purely spiritual and the material world an illusion. This includes the view that disease is a mental error rather than physical disorder, and that the sick should be treated not by medicine but by a form of prayer that seeks to correct the beliefs responsible for the illusion of ill health.

The church does not require that Christian Scientists avoid medical care—adherents use dentists, optometrists, obstetricians, physicians for broken bones, and vaccination when required by law—but maintains that Christian Science prayer is most effective when not combined with medicine. The reliance on prayer and avoidance of medical treatment has been blamed for the deaths of several adherents and their children. Between the 1880s and 1990s, parents and others were prosecuted for, and in a few cases convicted of, manslaughter or neglect.

Metaphysical family
Several periods of Protestant Christian revival nurtured a proliferation of new religious movements in the United States. In the latter half of the 19th century these included what came to be known as the metaphysical family: groups such as Christian Science, Divine Science, the Unity School of Christianity, and (later) the United Church of Religious Science. From the 1890s the liberal section of the movement became known as New Thought, in part to distinguish it from the more authoritarian Christian Science.

The term metaphysical referred to the movement's philosophical idealism, a belief in the primacy of the mental world. Adherents believed that material phenomena were the result of mental states, a view expressed as "life is consciousness" and "God is mind." The supreme cause was referred to as Divine Mind, Truth, God, Love, Life, Spirit, Principle or Father–Mother, reflecting elements of Plato, Hinduism, Berkeley, Hegel, Swedenborg, and transcendentalism.

The metaphysical groups became known as the mind-cure movement because of their strong focus on healing. Medical practice was in its infancy, and patients regularly fared better without it. This provided fertile soil for the mind-cure groups, who argued that sickness was an absence of "right thinking" or failure to connect to Divine Mind. The movement traced its roots in the United States to Phineas Parkhurst Quimby (1802–1866), a New England clockmaker turned mental healer. His advertising flyer, "To the Sick" included this explanation of his clairvoyant methodology: ". . .he gives no medicines and makes no outward applications, but simply sits down by the patients, tells them their feelings and what they think is their disease. If the patients admit that he tells them their feelings, &c., then his explanation is the cure; and, if he succeeds in correcting their error, he changes the fluids of the system and establishes the truth, or health. The Truth is the Cure. This mode of practise applies to all cases. If no explanation is given, no charge is made, for no effect is produced." Mary Baker Eddy had been a patient of his (1862–1865), leading to debate about how much of Christian Science was based on his ideas.

New Thought and Christian Science differed in that Eddy saw her views as a unique and final revelation. Eddy's idea of malicious animal magnetism (that people can be harmed by the bad thoughts of others) marked another distinction, introducing an element of fear that was absent from the New Thought literature. Most significantly, she dismissed the material world as an illusion, rather than as merely subordinate to Mind, leading her to reject the use of medicine, or materia medica, and making Christian Science the most controversial of the metaphysical groups. Reality for Eddy was purely spiritual.

Christian Science theology
Christian Science leaders place their religion within mainstream Christian teaching, according to J. Gordon Melton, and reject any identification with the New Thought movement. Eddy was strongly influenced by her Congregationalist upbringing. According to the church's tenets, adherents accept "the inspired Word of the Bible as [their] sufficient guide to eternal Life ... acknowledge and adore one supreme and infinite God ... [and] acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God's image and likeness." When founding the Church of Christ, Scientist, in April 1879, Eddy wrote that she wanted to "reinstate primitive Christianity and its lost element of healing". Later she suggested that Christian Science was a kind of second coming and that Science and Health was an inspired text. In 1895, in the Manual of the Mother Church, she ordained the Bible and Science and Health as "Pastor over the Mother Church".

Christian Science theology differs in several respects from that of traditional Christianity. Eddy's Science and Health reinterprets key Christian concepts, including the Trinity, divinity of Jesus, atonement, and resurrection; beginning with the 1883 edition, she added with a Key to the Scriptures to the title and included a glossary that redefined the Christian vocabulary. At the core of Eddy's theology is the view that the spiritual world is the only reality and is entirely good, and that the material world, with its evil, sickness and death, is an illusion. Eddy saw humanity as an "idea of Mind" that is "perfect, eternal, unlimited, and reflects the divine", according to Bryan Wilson; what she called "mortal man" is simply humanity's distorted view of itself. Despite her view of the non-existence of evil, an important element of Christian Science theology is that evil thought, in the form of malicious animal magnetism, can cause harm, even if the harm is only apparent.

Eddy viewed God not as a person but as "All-in-all". Although she often described God in the language of personhood—she used the term "Father–Mother God" (as did Ann Lee, the founder of Shakerism), and in the third edition of Science and Health she referred to God as "she"—God is mostly represented in Christian Science by the synonyms "Mind, Spirit, Soul, Principle, Life, Truth, Love". The Holy Ghost is Christian Science, and heaven and hell are states of mind. There is no supplication in Christian Science prayer. The process involves the Scientist engaging in a silent argument to affirm to herself the unreality of matter, something Christian Science practitioners will do for a fee, including in absentia, to address ill health or other problems. Wilson writes that Christian Science healing is "not curative ... on its own premises, but rather preventative of ill health, accident and misfortune, since it claims to lead to a state of consciousness where these things do not exist. What heals is the realization that there is nothing really to heal." It is a closed system of thought, viewed as infallible if performed correctly; healing confirms the power of Truth, but its absence derives from the failure, specifically the bad thoughts, of individuals.

Eddy accepted as true the creation narrative in the Book of Genesis up to chapter 2, verse 6—that God created man in his image and likeness—but she rejected the rest "as the story of the false and the material", according to Wilson. Her theology is nontrinitarian: she viewed the Trinity as suggestive of polytheism. She saw Jesus as a Christian Scientist, a "Way-shower" between humanity and God, and she distinguished between Jesus the man and the concept of Christ, the latter a synonym for Truth and Jesus the first person fully to manifest it. The crucifixion was not a divine sacrifice for the sins of humanity, the atonement (the forgiveness of sin through Jesus's suffering) "not the bribing of God by offerings", writes Wilson, but an "at-one-ment" with God. Her views on life after death were vague and, according to Wilson, "there is no doctrine of the soul" in Christian Science: "[A]fter death, the individual continues his probationary state until he has worked out his own salvation by proving the truths of Christian Science." Eddy did not believe that the dead and living could communicate.

To the more conservative of the Protestant clergy, Eddy's view of Science and Health as divinely inspired was a challenge to the Bible's authority. "Eddyism" was viewed as a cult; one of the first uses of the modern sense of the word was in A. H. Barrington's Anti-Christian Cults (1898), a book about Spiritualism, Theosophy and Christian Science. In a few cases Christian Scientists were expelled from Christian congregations, but ministers also worried that their parishioners were choosing to leave. In May 1885 the London Times' Boston correspondent wrote about the "Boston mind-cure craze": "Scores of the most valued Church members are joining the Christian Scientist branch of the metaphysical organization, and it has thus far been impossible to check the defection." In 1907 Mark Twain described the appeal of the new religion to its adherents:

"[Mrs. Eddy] has delivered to them a religion which has revolutionized their lives, banished the glooms that shadowed them, and filled them and flooded them with sunshine and gladness and peace; a religion which has no hell; a religion whose heaven is not put off to another time, with a break and a gulf between, but begins here and now, and melts into eternity as fancies of the waking day melt into the dreams of sleep. They believe it is a Christianity that is in the New Testament; that it has always been there, that in the drift of ages it was lost through disuse and neglect, and that this benefactor has found it and given it back to men, turning the night of life into day, its terrors into myths, its lamentations into songs of emancipation and rejoicing. There we have Mrs. Eddy as her followers see her. ... They sincerely believe that Mrs. Eddy's character is pure and perfect and beautiful, and her history without stain or blot or blemish. But that does not settle it. ..."

Mary Baker Eddy and the early Christian Science movement

Mary Baker Eddy was born Mary Morse Baker on a farm in Bow, New Hampshire, the youngest of six children in a religious family of Protestant Congregationalists. In common with most women at the time, Eddy was given little formal education, but read widely at home and was privately tutored. From childhood she lived with protracted ill health. Eddy's first husband died six months after their marriage and three months before their son was born, leaving her penniless; and as a result of her poor health she lost custody of the boy when he was four. She married again, and her new husband promised to become the child's legal guardian, but after their marriage he refused to sign the needed papers and the boy was taken to Minnesota and told his mother had died. Eddy, then known as Mary Patterson, and her husband moved to rural New Hampshire, where Eddy continued to suffer from health problems which often kept her bedridden. Eddy tried various cures for her health problems, including conventional medicine as well as most forms of alternative medicine such as Grahamism, electrotherapy, homeopathy, hydropathy, and finally mesmerism under Phineas Quimby. She was later accused by critics, beginning with Julius Dresser, of borrowing ideas from Quimby in what biographer Gillian Gill would call the "single most controversial issue" of her life.

In February 1866, Eddy fell on the ice in Lynn, Massachusetts. Evidence suggests she had severe injuries, but a few days later she apparently asked for her Bible, opened it to an account of one of Jesus' miracles, and left her bed telling her friends that she was healed through prayer alone. The moment has since been controversial, but she considered this moment one of the "falling apples" that helped her to understand Christian Science, although she said she did not fully understand it at the time.

In 1866, after her fall on the ice, Eddy began teaching her first student and began writing her ideas which she eventually published in Science and Health with Key to the Scriptures, considered her most important work. Her students voted to form a church called the Church of Christ (Scientist) in 1879, later reorganized as The First Church of Christ, Scientist, also known as The Mother Church, in 1892. She founded the Massachusetts Metaphysical College in 1881 to continue teaching students, Eddy started a number of periodicals: The Christian Science Journal in 1883, the Christian Science Sentinel in 1898, The Herald of Christian Science in 1903, and The Christian Science Monitor in 1908, the latter being a secular newspaper. The Monitor has gone on to win seven Pulitzer prizes as of 2011. She also wrote numerous books and articles in addition to Science and Health, including the Manual of The Mother Church which contained by-laws for church government and member activity, and founded the Christian Science Publishing Society in 1898 in order to distribute Christian Science literature. Although the movement started in Boston, the first purpose-built Christian Science church building was erected in 1886 in Oconto, Wisconsin. During Eddy's lifetime, Christian Science spread throughout the United States and to other parts of the world including Canada, Great Britain, Germany, South Africa, Hong Kong, the Philippines, Australia, and elsewhere.

Eddy encountered significant opposition after she began teaching and writing on Christian Science, which only increased towards the end of her life. One of the most prominent examples was Mark Twain, who wrote a number of articles on Eddy and Christian Science which were first published in Cosmopolitan magazine in 1899 and were later published as a book. Another extended criticism, which again was first serialized in a magazine and then published in book form, was Georgine Milmine and Willa Cather's The Life of Mary Baker G. Eddy and the History of Christian Science which first appeared in McClure's magazine in January 1907. Also in 1907, several of Eddy's relatives filed an unsuccessful lawsuit instigated by the New York World, known in the press as the "Next Friends Suit", against members of Eddy's household, alleging that she was mentally unable to manage her own affairs. The suit fell apart after Eddy was interviewed in her home in August 1907 by the judge and two court appointed masters (one a psychiatrist) who concluded that she was mentally competent. Separately she was seen by two psychiatrists, including Allan McLane Hamilton, who came to the same conclusion. The McClure's and New York World stories are considered to at least partially be the reason Eddy asked the church in July 1908 to found the Christian Science Monitor as a platform for responsible journalism.

Eddy died two years later, on the evening of Saturday, December 3, 1910, aged 89. The Mother Church announced at the end of the Sunday morning service that Eddy had "passed from our sight". The church stated that "the time will come when there will be no more death," but that Christian Scientists "do not look for [Eddy's] return in this world." Her estate was valued at $1.5 million, most of which she left to the church.

Eddy's debt to Quimby
Eddy's debt to Phineas Parkhurst Quimby became the "single most controversial issue" of her life, according to Gillian Gill. Quimby was not the only source Eddy stood accused of having copied; Ernest Sutherland Bates and John V. Dittemore, Bryan Wilson, Charles S. Braden and Martin Gardner identified several texts she had used without attribution. For example, an open letter from Eddy to the church, dated September 1895 and published in Eddy's Miscellaneous Writings 1883–1896 (1897), is almost identical to Hugh Blair's essay "The Man of Integrity," published in Lindley Murray's The English Reader (1799). Eddy acknowledged Quimby's influence in her early years. When a prospective student asked in 1871 whether her methods had been used before, she replied:

"advertised, and practiced by only one individual who healed me, Dr. Quimby of Portland, ME., an old gentleman who had made it a research for twenty-five years, starting from the standpoint of magnetism thence going forward and leaving that behind. discovered the art in a, and he acknowledged it to me; he died shortly after and since then, eight years, I have been founding and demonstrating the science."

Later she drew a distinction between their methods, arguing that Quimby's involved one mind healing another, while hers depended on a connection with Divine Mind. In February 1883, Julius Dresser, a former patient of Quimby's, accused Eddy in letters to The Boston Post of teaching Quimby's work as her own. In response Eddy disparaged Quimby as a mesmerist and said she had experimented with mental healing in or around 1853, nine years before she met him. She wrote later: "We caught some of his thoughts, and he caught some of ours; and both of us were pleased to say this to each other."

The issue went to court in September 1883, when Eddy complained that her student Edward Arens had copied parts of Science and Health in a pamphlet, and Arens counter-claimed that Eddy had copied it from Quimby in the first place. Quimby's son was so unwilling to produce his father's manuscripts that he sent them out of the country (perhaps fearing litigation with Eddy or that someone would tamper with them), and Eddy won the case. Things were stirred up further by Eddy's pamphlet Historical Sketch of Metaphysical Healing (1885), in which she again called Quimby a mesmerist, and by the publication of Julius Dresser's The True History of Mental Healing (1887).

The charge that Christian Science came from Quimby, not divine revelation, stemmed in part from Eddy's use of Quimby's manuscript (right) when teaching Sally Wentworth and others in 1868–1870. Eddy said she had helped to fix Quimby's unpublished work, and now stood accused of having copied her own corrections. Against this, Lyman P. Powell, one of Eddy's biographers, wrote in 1907 that Quimby's son held an almost identical copy, in Quimby's wife's handwriting, of the Quimby manuscript that Eddy had used when teaching Sally Wentworth. It was dated February 1862, eight months before Eddy met Quimby.

In July 1904 the New York Times obtained a copy of the Quimby manuscript from Sally Wentworth's son, and juxtaposed passages with Science and Health to highlight the similarities. It also published Eddy's handwritten notes on Quimby's manuscript to show what the newspaper alleged was the transition from his words to hers. Quimby's manuscripts were published in 1921. Eddy's biographers continued to disagree about his influence on Eddy. Bates and Dittemore, the latter a former director of the Christian Science church, argued in 1932 that "as far as the thought is concerned, Science and Health is practically all Quimby," except for malicious animal mesmerism. Robert Peel, who also worked for the church, wrote in 1966 that Eddy may have influenced Quimby as much as he influenced her. Gardner argued in 1993 that Eddy had taken "huge chunks" from Quimby, and Gill in 1998 that there were only general similarities.

First prosecutions

In 1887 Eddy started teaching a "metaphysical obstetrics" course, two one-week classes. She had started calling herself "Professor of Obstetrics" in 1882; McClure's wrote: "Hundreds of Mrs. Eddy's students were then practising who knew no more about obstetrics than the babes they helped into this world." The first prosecutions took place that year, when practitioners were charged with practicing medicine without a licence. All were acquitted during the trial, or convictions were overturned on appeal.

The first manslaughter charge was in March 1888, when Abby H. Corner, a practitioner in Medford, Massachusetts, attended to her daughter during childbirth; the daughter bled to death and the baby did not survive. The defense argued that they might have died even with medical attention, and Corner was acquitted. To the dismay of the Christian Scientists' Association (the secretary resigned), Eddy distanced herself from Corner, telling the Boston Globe that Corner had only attended the college for one term and had never entered the obstetrics class.

From then until the 1990s around 50 parents and practitioners were prosecuted, and often acquitted, after adults and children died without medical care; charges ranged from neglect to second-degree murder. The American Medical Association (AMA) declared war on Christian Scientists; in 1895 its journal called Christian Science and similar ideas "molochs to infants, and pestilential perils to communities in spreading contagious diseases." Juries were nevertheless reluctant to convict when defendants believed they were helping the patient. There was also opposition to the AMA's effort to strengthen medical licensing laws. Historian Shawn Peters writes that, in the courts and public debate, Christian Scientists and Jehovah's Witnesses linked their healing claims to early Christianity to gain support from other Christians.

Vaccination was another battleground. A Christian Scientist in Wisconsin won a case in 1897 that allowed his son to attend public school despite not being vaccinated against smallpox. Others were arrested in 1899 for avoiding vaccination during a smallpox epidemic in Georgia. In 1900 Eddy advised adherents to obey the law, "and then appeal to the gospel to save ...[themselves] from any bad results." In October 1902, after seven-year-old Esther Quimby, the daughter of Christian Scientists, died of diphtheria in White Plains, New York (she had received no medical care and had not been quarantined), the authorities pursued manslaughter charges. The controversy prompted Eddy to declare that "until public thought becomes better acquainted with Christian Science, the Christian Scientists shall decline to doctor infectious or contagious diseases", and from that time the church required Christian Scientists to report contagious diseases to health boards.

The Christian Science movement after 1910

In the aftermath of Eddy's death some newspapers speculated that the church would fall apart, while others expected it to continue just as it had before. As it was, the movement continued to grow in the first few decades after 1910. The Manual of the Mother Church prohibits the church from publishing membership figures, and it is not clear exactly when the height of the movement was. A 1936 census counted c. 268,915 Christian Scientists in the United States (2,098 per million), and Rodney Stark believes this to be close to the height. However the number of Christian Science churches continued to increase until around 1960, at which point there was a reversal and since then many churches have closed their doors. The number of Christian Science practitioners in the United States began to decline in the 1940s according to Stark. According to J. Gordon Melton, in 1972 there were 3,237 congregations worldwide, of which roughly 2,400 were in the United States; and in the following ten years about 200 congregations were closed.

During the years after Eddy's death, the church has gone through a number of hardships and controversies. This included attempts to make practicing Christian Science illegal in the United States and elsewhere; a period known as the Great Litigation which involved two intertwined lawsuits regarding church governance; persecution under the Nazi and Communist regimes in Germany and the Imperial regime in Japan; a series of lawsuits involving the deaths of members of the church, most notably some children; and a controversial decision to publish a book by Bliss Knapp. In conjunction with the Knapp book controversy, there was controversy within the church involving The Monitor Channel, part of The Christian Science Monitor which had been losing money, and which eventually led to the channel shutting down. Acknowledging their earlier mistake, of accepting a multi-million dollar publishing incentive to offset broadcasting losses, The Christian Science Board Of Directors, with the concurrence of the Trustees Of The Christian Science Publishing Society, withdrew Destiny Of The Mother Church from publication in September 2023. In addition, it has since its beginning been branded as a cult by more fundamentalist strains of Christianity, and attracted significant opposition as a result. A number of independent teachers and alternative movements of Christian Science have emerged since its founding, but none of these individuals or groups have achieved the prominence of the Christian Science church.

Despite the hardships and controversies, many Christian Science churches and Reading Rooms remain in existence around the world, and in recent years there have been reports of the religion growing in Africa, though it remains significantly behind other evangelical groups. The Christian Science Monitor also remains a well respected non-religious paper which is especially noted for its international reporting and lack of partisanship.

Christian Science prayer
"[A]ll healing is a metaphysical process. That means that there is no person to be healed, no material body, no patient, no matter, no illness, no one to heal, no substance, no person, no thing and no place that needs to be influenced. This is what the practitioner must first be clear about."

Christian Scientists avoid almost all medical treatment, relying instead on Christian Science prayer. This consists of silently arguing with oneself; there are no appeals to a personal god, and no set words. Caroline Fraser wrote in 1999 that the practitioner might repeat: "the allness of God using Eddy's seven synonyms—Life, Truth, Love, Spirit, Soul, Principle and Mind," then that "Spirit, Substance, is the only Mind, and man is its image and likeness; that Mind is intelligence; that Spirit is substance; that Love is wholeness; that Life, Truth, and Love are the only reality." She might deny other religions, the existence of evil, mesmerism, astrology, numerology, and the symptoms of whatever the illness is. She concludes, Fraser writes, by asserting that disease is a lie, that this is the word of God, and that it has the power to heal.

Christian Science practitioners are certified by the Church of Christ, Scientist, to charge a fee for Christian Science prayer. There were 1,249 practitioners worldwide in 2015; in the United States in 2010 they charged $25–$50 for an e-mail, telephone or face-to-face consultation. Their training is a two-week, 12-lesson course called "primary class", based on the Recapitulation chapter of Science and Health. Practitioners wanting to teach primary class take a six-day "normal class", held in Boston once every three years, and become Christian Science teachers. There are also Christian Science nursing homes. They offer no medical services; the nurses are Christian Scientists who have completed a course of religious study and training in basic skills, such as feeding and bathing.

The Christian Science Journal and Christian Science Sentinel publish anecdotal healing testimonials (they published 53,900 between 1900 and April 1989), which must be accompanied by statements from three verifiers: "people who know [the testifier] well and have either witnessed the healing or can vouch for [the testifier's] integrity in sharing it". Philosopher Margaret P. Battin wrote in 1999 that the seriousness with which these testimonials are treated by Christian Scientists ignores factors such as false positives caused by self-limiting conditions. Because no negative accounts are published, the testimonials strengthen people's tendency to rely on anecdotes. A church study published in 1989 examined 10,000 published testimonials, 2,337 of which the church said involved conditions that had been medically diagnosed, and 623 of which were "medically confirmed by follow-up examinations". The report offered no evidence of the medical follow-up. The Massachusetts Committee for Children and Youth listed among the report's flaws that it had failed to compare the rates of successful and unsuccessful Christian Science treatment.

Nathan Talbot, a church spokesperson, told the New England Journal of Medicine in 1983 that church members were free to choose medical care, but according to former Christian Scientists those who do may be ostracized. In 2010 the New York Times reported church leaders as saying that, for over a year, they had been "encouraging members to see a physician if they feel it is necessary", and that they were repositioning Christian Science prayer as a supplement to medical care, rather than a substitute. The church has lobbied to have the work of Christian Science practitioners covered by insurance.

As of 2015, it was reported that Christian Scientists in Australia were not advising anyone against vaccines, and the religious exception was deemed "no longer current or necessary". In 2021, a church Committee on Publication reiterated that although vaccination was an individual choice, that the church did not dictate against it, and those who were not vaccinated did not do so because of any "church dogma".

Governance

In the hierarchy of the Church of Christ, Scientist, only the Mother Church in Boston, The First Church of Christ, Scientist, uses the definite article in its name. Otherwise the first Christian Science church in any city is called First Church of Christ, Scientist, then Second Church of Christ, Scientist, and so on, followed by the name of the city (for example, Third Church of Christ, Scientist, London). When a church closes, the others in that city are not renamed.

Founded in April 1879, the Church of Christ, Scientist is led by a president and five-person board of directors. There is a public-relations department, known as the Committee on Publication, with representatives around the world; this was set up by Eddy in 1898 to protect her own and the church's reputation. The church was accused in the 1990s of silencing internal criticism by firing staff, delisting practitioners and excommunicating members.

The church's administration is headquartered on Christian Science Center on the corner of Massachusetts Avenue and Huntington Avenue, located on several acres in the Back Bay section of Boston. The 14.5-acre site includes the Mother Church (1894), Mother Church Extension (1906), the Christian Science Publishing Society building (1934)—which houses the Mary Baker Eddy Library and the church's administrative staff—the Sunday School building (1971), and the Church Colonnade building (1972). It also includes the 26-story Administration Building (1972), designed by Araldo Cossutta of I. M. Pei & Associates, which until 2008 housed the administrative staff from the church's 15 departments. There is also a children's fountain and a 690 x reflecting pool.

Manual of The Mother Church

Eddy's Manual of The Mother Church (first published 1895) lists the church's by-laws. Requirements for members include daily prayer and daily study of the Bible and Science and Health. Members must subscribe to church periodicals if they can afford to, and pay an annual tax to the church of not less than one dollar.

Prohibitions include engaging in mental malpractice; visiting a store that sells "obnoxious" books; joining other churches; publishing articles that are uncharitable toward religion, medicine, the courts or the law; and publishing the number of church members. The manual also prohibits engaging in public debate about Christian Science without board approval, and learning hypnotism. It includes "The Golden Rule": "A member of The Mother Church shall not haunt Mrs. Eddy's drive when she goes out, continually stroll by her house, or make a summer resort near her for such a purpose."

Services
The Church of Christ, Scientist is a lay church which has no ordained clergy or rituals, and performs no baptisms; with clergy of other faiths often performing marriage or funeral services since they have no clergy of their own. Its main religious texts are the Bible and Science and Health. Each church has two Readers, who read aloud a "Bible lesson" or "lesson sermon" made up of selections from those texts during the Sunday service, and a shorter set of readings to open Wednesday evening testimony meetings. In addition to readings, members offer testimonials during the main portion of the Wednesday meetings, including recovery from ill health attributed to prayer. There are also hymns, time for silent prayer, and repeating together the Lord's Prayer at each service.

Notable members
Notable adherents of Christian Science have included Directors of Central Intelligence William H. Webster and Admiral Stansfield M. Turner; and Richard Nixon's chief of staff H. R. Haldeman and Chief Domestic Advisor John Ehrlichman. The viscountess Nancy Astor was a Christian Scientist, as was naval officer Charles Lightoller, who survived the sinking of the Titanic in 1912.

Christian Science has been well represented in the film industry, including Carol Channing and Jean Stapleton; Colleen Dewhurst; Joan Crawford, Doris Day, George Hamilton, Mary Pickford, Ginger Rogers, Mickey Rooney; Horton Foote; King Vidor; Robert Duvall, and Val Kilmer. Those raised by Christian Scientists include jurist Helmuth James Graf von Moltke, military analyst Daniel Ellsberg; Ellen DeGeneres, Henry Fonda, Audrey Hepburn; James Hetfield, Marilyn Monroe, Robin Williams, and Elizabeth Taylor. Taylor's godfather, the British politician Victor Cazalet, was also a member of the church. Actor Anne Archer was raised within Christian Science; she left the church when her son, Tommy Davis, was a child, and both became prominent in the Church of Scientology.

A conspicuous event was the death in June 1937 of actress Jean Harlow, who died of kidney failure at age 26. Her mother, known as Mama Jean, was a recent convert to Christian Science and did on at least two occasions attempt to block conventional medical treatment for her daughter. Fellow actors and studio executives intervened, and Harlow received medical treatment, although in 1937, nothing could be done for kidney failure and she perished.

Christian Science Publishing Society

The Christian Science Publishing Society publishes several periodicals, including the Christian Science Monitor, winner of seven Pulitzer Prizes between 1950 and 2002. This had a daily circulation in 1970 of 220,000, which by 2008 had contracted to 52,000. In 2009 it moved to a largely online presence with a weekly print run. In the 1980s the church produced its own television programs, and in 1991 it founded a 24-hour news channel, which closed with heavy losses after 13 months.

The church also publishes the weekly Christian Science Sentinel, the monthly Christian Science Journal, and the Herald of Christian Science, a non-English publication. In April 2012 JSH-Online made back issues of the Journal, Sentinel and Herald available online to subscribers.

Works by Mary Baker Eddy

 * Science and Health with Key to the Scriptures (1875)
 * Christian Healing (1880)
 * The People's Idea of God: Its Effect on Health and Christianity (1883)
 * Historical Sketch of Metaphysical Healing (1885)
 * Defence of Christian Science (1885)
 * No and Yes (1887)
 * Rudiments and Rules of Divine Science (1887)
 * Unity of Good and Unreality of Evil (1888)
 * Retrospection and Introspection (1891)
 * Christ and Christmas (1893)
 * Rudimental Divine Science (1894)
 * Manual of The Mother Church (1895)
 * Pulpit and Press (1895)
 * Miscellaneous Writings, 1883–1896 (1897)
 * Christian Science versus Pantheism (1898)
 * The Christian Science Hymnal (1898)
 * Christian Healing and the People's Idea of God (1908)
 * Poems (1910)
 * The First Church of Christ, Scientist, and Miscellany (1913)
 * Prose Works Other than Science and Health (1925)

title: Christian Science


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Stuart Sutcliffe

Stuart Fergusson Victor Sutcliffe (23 June 1940 – 10 April 1962) was a British painter and musician best known as the original bass guitarist of the Beatles. Sutcliffe left the band to pursue his career as a painter, having previously attended the Liverpool College of Art. Sutcliffe and John Lennon are credited with inventing the name "Beetles" (sic), as they both liked Buddy Holly's band, the Crickets. They also had a fascination with group names with double meanings (as Crickets, for example, the word referring to both an insect and a sport), so Lennon then came up with "The Beatles", from the word beat (though Lennon's original spelling was "Beatals"). As a member of the group when it was a five-piece band, Sutcliffe is one of several who are sometimes referred to as the "Fifth Beatle".

When he performed with the Beatles in Hamburg, he met photographer Astrid Kirchherr, to whom he was later engaged. After leaving the Beatles, he enrolled in the Hamburg College of Art, studying under future pop artist Eduardo Paolozzi, who later wrote a report stating that Sutcliffe was one of his best students. Sutcliffe earned other praise for his paintings, which mostly explored a style related to abstract expressionism.

While studying in West Germany, Sutcliffe began suffering from intense headaches and experiencing acute light sensitivity. In February 1962, he collapsed in the middle of an art class after complaining of head pains. German doctors performed tests, but were unable to determine a cause. After collapsing again on 10 April 1962, Sutcliffe was taken to a hospital, but died in the ambulance on the way. The cause of death was later found to have been a brain haemorrhage — severe bleeding in the right ventricle of his brain.

Early years
Sutcliffe was the eldest child of Martha, known as Millie (1907–1983), a teacher at an infants' school and Charles Sutcliffe (25 May 1905 – 18 March 1966), a senior civil servant. Charles had moved to Liverpool in 1943 to help with wartime work and subsequently signed on as a ship's engineer, so he was often at sea during his son's early years.

Sutcliffe had two younger sisters, Pauline and Joyce; three older half-brothers, Joe, Ian, and Charles; and an older half-sister, Mattie, from his father's first marriage to a woman also named Martha.

Sutcliffe was born at the Edinburgh Royal Maternity Hospital and Simpson Memorial Maternity Pavilion in Edinburgh, Scotland. After his family moved to England, he was brought up at 37 Aigburth Drive in Liverpool. He attended Park View Primary School, Huyton (1946–1951), and Prescot Grammar School from 4 September 1951 to 1956. When Sutcliffe's father returned home on leave, he invited his son and art college classmate Rod Murray (also Sutcliffe's housemate and best friend), for a "real good booze-up", slipping £10 into Sutcliffe's pocket before disappearing for another six months.

During his first year at the Liverpool College of Art, Sutcliffe worked as a bin man on the Liverpool Corporation's waste collection trucks. Lennon was introduced to Sutcliffe by mutual friend Bill Harry when all three were students at the College of Art. According to Lennon, Sutcliffe had a "marvellous art portfolio" and was a very talented painter who was one of the "stars" of the school. He helped Lennon improve his artistic skills, and with others, worked with him when Lennon had to submit work for exams.

Sutcliffe shared a flat with Murray at 9 Percy Street, Liverpool, before being evicted. He moved to Hillary Mansions at 3 Gambier Terrace, home of art student Margaret Chapman, who vied with Sutcliffe to be the best painter in class. The flat was opposite the new Anglican cathedral in the rundown area of Liverpool 8, with bare lightbulbs and a mattress on the floor in the corner. Lennon moved in with Sutcliffe in early 1960. (Paul McCartney later admitted he was jealous of Sutcliffe's relationship with Lennon, as he had to take a "back seat" to Sutcliffe.)

Sutcliffe and his flatmates painted the rooms yellow and black, which their landlady did not appreciate.

After talking to Sutcliffe one night at the Casbah Coffee Club (owned by Pete Best's mother, Mona Best), Lennon and McCartney persuaded him to buy a Höfner President 500/5 model bass guitar on hire-purchase from Frank Hessey's Music Shop. Sutcliffe's prior music experience consisted of piano lessons, which his mother had insisted on since he was nine; singing in the Huyton church choir, playing bugle in the Air Training Corps, and playing guitar using chords his father had taught him.

In May 1960, Sutcliffe joined Lennon, McCartney, and George Harrison (then known as "the Silver Beatles"). Although he had previously played acoustic guitar, Sutcliffe's fingers would often blister during long rehearsals, as he had never practised long enough for his fingers to become calloused. He started acting as a booking agent for the group, and they often used his Gambier Terrace flat as a rehearsal room.

In July 1960, the Sunday newspaper The People ran an article titled "The Beatnik Horror" featuring a photograph taken in the flat below Sutcliffe's of a teenaged Lennon lying on the floor, with Sutcliffe standing by a window. As they had often visited the Jacaranda club, its owner, Allan Williams, had arranged for the photo to be taken, subsequently taking over from Sutcliffe to book concerts for the group: Lennon, McCartney, Harrison and Sutcliffe. The Beatles' subsequent name change came during an afternoon in the Renshaw Hall bar when Sutcliffe, Lennon, and Lennon's girlfriend, Cynthia Powell, thought up names similar to Holly's band, the Crickets, and came up with Beetles.

The Beatles and Hamburg
Sutcliffe's playing style was elementary, mostly sticking to root notes of chords. Harry—an art school friend and founder and editor of the Mersey Beat newspaper—complained to Sutcliffe that he should be concentrating on art and not music, as he thought that Sutcliffe was a competent musician whose talents would be better used in the visual arts. While Sutcliffe is often described in Beatles biographies as appearing uncomfortable onstage and occasionally playing with his back to the audience, Pete Best, their drummer at the time, denies this. Best recalled Sutcliffe was usually good-natured and "animated" before an audience. When the Beatles auditioned for Larry Parnes at the Wyvern Club in Liverpool, Williams later claimed Parnes would have hired the group as the backing band for Billy Fury for £10 per week, but as Sutcliffe turned his back to Parnes throughout the audition (because, as Williams believed, Sutcliffe could not play very well), Parnes said he would hire them only if they got rid of Sutcliffe. Parnes later denied this, stating his only concern was that the group had no permanent drummer. Klaus Voormann regarded Sutcliffe as a good bass player, although Beatles' historian Richie Unterberger described Sutcliffe's bass playing as an "artless thump".

Sutcliffe's profile grew after he began wearing Ray-Ban sunglasses and tight trousers. His high spot was singing "Love Me Tender", which drew more applause than the other Beatles and increased the friction with McCartney. Lennon also started to criticise Sutcliffe, joking about his size and playing. On 5 December 1960, an underage Harrison was sent back to Britain. McCartney and Best were deported for attempted arson at the Bambi Kino, which left Lennon and Sutcliffe in Hamburg. Lennon also returned home, but as Sutcliffe had a cold, he stayed in Hamburg. Sutcliffe later borrowed money from his girlfriend Astrid Kirchherr so he could fly back to Liverpool on Friday, 20 January 1961, although he returned to Hamburg in March with the other Beatles.

In July 1961, Sutcliffe decided to leave the group to continue painting. After being awarded a postgraduate scholarship, he enrolled at Hochschule für bildende Künste Hamburg, where he studied under the tutelage of Eduardo Paolozzi. He briefly lent McCartney his bass until the latter could earn enough to buy a specially made smaller left-handed Höfner 500/1 bass of his own in June 1961. However, Sutcliffe specifically asked McCartney (who is left-handed) not to change the strings around or restring the instrument, so McCartney had to play the bass as it was.

In 1967, a photo of Sutcliffe was included on the cover of Sgt. Pepper's Lonely Hearts Club Band (extreme left, in front of fellow artist Aubrey Beardsley).

Astrid Kirchherr
Sutcliffe met Astrid Kirchherr in the Kaiserkeller, where she had gone to watch the Beatles perform. She had been brought up by her widowed mother, Nielsa Kirchherr, on Eimsbütteler Strasse, in a wealthy part of the Hamburg suburb of Altona. After a photo session with the Beatles, Kirchherr invited them to her mother's house for tea. She showed them her bedroom, which she had decorated in black including the furniture, with silver foil on the walls and a large tree branch hanging from the ceiling. Sutcliffe was smitten and began dating Kirchherr shortly afterwards.

He wrote to friends that he was infatuated with her, and asked her German friends which colours, films, books and painters she liked. Best commented that the beginning of their relationship was "like one of those fairy stories". Kirchherr and Sutcliffe got engaged in November 1960 and exchanged rings, as is the German custom. Sutcliffe later wrote his parents that he was engaged to Kirchherr. They were shocked because they thought he would give up his career as an artist, although he told Kirchherr he would like to be an art teacher in London or Germany. After moving into the Kirchherr family's house, Sutcliffe used to borrow Astrid's clothes. He wore her leather trousers and jackets, oversized shirts and long scarves, and collarless jackets. He borrowed a corduroy suit with no lapels to wear on stage, which prompted Lennon to sarcastically ask if his mother had lent him the suit.

Art
Sutcliffe displayed artistic talent at an early age. Fellow student Helen Anderson remembered his early works as very aggressive with dark, moody colours, which was not what she expected from such a "quiet student". One of Sutcliffe's paintings was shown at the Walker Art Gallery in Liverpool as part of the John Moores exhibition, from November 1959 to January 1960. After the exhibition, Moores bought Sutcliffe's canvas for £65, which was then equal to 6–7 weeks' wages for an average working man. The picture Moores bought was titled Summer Painting, and Sutcliffe attended a formal dinner to celebrate the exhibition with another art student, Susan Williams. Murray remembered that the work was painted on a board rather than a canvas. Due to its size, it had to be cut in two and hinged. Murray noted only one of the pieces actually got to the exhibition (because they stopped at a pub to celebrate), but sold nonetheless because Moores bought it for his son.

Sutcliffe was turned down when he applied to study for an Art Teacher's Diploma (ATD) course at Liverpool Art College, but after meeting Kirchherr, he decided to leave the Beatles and attend the Hamburg College of Art. In June 1961, he did so, under the tutelage of Paolozzi, who later wrote a report commending Sutcliffe. In Paolozzi's words: "Sutcliffe is very gifted and very intelligent. In the meantime he has become one of my best students."

Sutcliffe's few surviving works reveal influence from British and European abstract artists contemporary with the Abstract Expressionist movement in the U.S. His earlier figurative work is reminiscent of the kitchen sink school, particularly of John Bratby, though Sutcliffe was producing abstract work by the end of the '50s including Summer Painting purchased by Moores. Sutcliffe's works bear some comparison with those of John Hoyland and Nicolas de Staël, though they are more lyrical (Sutcliffe used the stage name "Stu de Staël" when he was playing with the Beatles on a Scottish tour in spring 1960). His later works are typically untitled, constructed from heavily impastoed slabs of pigment in the manner of de Staël (whom he learned about from Surrey-born art instructor Nicky Horsfield) and overlaid with scratched or squeezed linear elements creating enclosed spaces.

Hamburg Painting No. 2 was purchased by Liverpool's Walker Art Gallery and is one of a series entitled Hamburg in which surface and colour changes produce atmospheric energy. European artists (including Paolozzi) were also influencing Sutcliffe at the time. The Walker Art Gallery has other works by Sutcliffe: Self-Portrait (in charcoal) and The Crucifixion. Lennon later hung two of Sutcliffe's paintings in his house (Kenwood) in Weybridge, and McCartney had a Paolozzi sculpture in his Cavendish Avenue home.

Death
While studying in Germany, Sutcliffe began experiencing severe headaches and acute sensitivity to light. According to Kirchherr, some of the headaches left him temporarily blind. In February 1962, Sutcliffe collapsed during an art class in Hamburg. Kirchherr's mother had German doctors examine him, but they were unable to determine the exact cause of his headaches. They suggested he return to the UK and have himself admitted to a hospital with better facilities; however, after arriving, Sutcliffe was told nothing was wrong and returned to Hamburg. He continued living with the Kirchherrs, but his condition soon worsened. After he collapsed again on 10 April 1962, Kirchherr took him to hospital, riding with him in the ambulance, but he died before they arrived. The cause of death was a cerebral hemorrhage, specifically a ruptured aneurysm resulting in cerebral paralysis due to severe bleeding into the right ventricle of the brain. He was 21 years old.

On 13 April 1962, Kirchherr met the group at Hamburg Airport, telling them Sutcliffe had died a few days earlier. Sutcliffe's mother flew to Hamburg with Beatles manager Brian Epstein and returned to Liverpool with her son's body. Sutcliffe's father did not hear of Stuart's death for three weeks, as he was sailing to South America on a cruise ship, although the family arranged for a padre, a military chaplain, to give him the news as soon as the ship docked in Buenos Aires. After Sutcliffe's death, Kirchherr wrote a letter to his mother, apologising for being too ill to attend his funeral in Liverpool and saying how much she and Lennon missed him: Oh, Mum, he (Lennon) is in a terrible mood now, he just can't believe that darling Stuart never comes back. [He's] just crying his eyes out ... John is marvellous to me, he says that he knows Stuart so much and he loves him so much that he can understand me. The cause of Sutcliffe's aneurysm is unknown, although authors of books on the Beatles have speculated it was caused by an earlier head injury. He may have been either kicked in the head, or thrown head first against a brick wall during an attack outside Lathom Hall after a performance in January 1961. According to booking agent Allan Williams, Lennon and Best went to Sutcliffe's aid, fighting off his attackers before dragging him to safety. Sutcliffe sustained a fractured skull in the fight and Lennon's little finger was broken. Sutcliffe refused medical attention at the time and failed to keep an X-ray appointment at Sefton General Hospital.

Although Lennon did not attend nor send flowers to Sutcliffe's funeral, his second wife, Yoko Ono, recalled that Lennon mentioned Sutcliffe's name often, saying he was "[My] alter ego ... a spirit in his world ... a guiding force".

Sutcliffe is buried in Huyton Parish Church Cemetery (also known as St. Michael's) in the Metropolitan Borough of Knowsley, Merseyside in North West England.

Posthumous music releases
The Beatles' compilation album Anthology 1, released in 1995, featured previously unreleased recordings from the group's early years. Sutcliffe plays bass with the Beatles on three songs they recorded in 1960: "Hallelujah, I Love Her So", "You'll Be Mine", and "Cayenne". In addition, he is pictured on the front covers of all three Anthology albums.

In 2011, Sutcliffe's estate released a recording claimed to be Sutcliffe singing a cover of Elvis Presley's "Love Me Tender", recorded in 1961 and donated to the estate in 2009. The cover art shows a Sutcliffe painting entitled Homage to Elvis. The recording was quickly proven to be fake by amateurs and industry professionals alike; it was clearly an amateur 'pitch shift' edit of the 1967 recording of "Love Me Tender" by The Boston Show Band (later known as the Glittermen).

Film, television, and books
Part One of The Beatles Anthology video documentary covers Sutcliffe's time with the group. There is no mention of his death in the documentary, but it is discussed in the accompanying book.

Sutcliffe was portrayed by David Nicholas Wilkinson in Birth of the Beatles (1979) and by Lee Williams in In His Life: The John Lennon Story (2000). Sutcliffe's role in the Beatles' early career and the factors that led him to leave the group are dramatised in the 1994 film Backbeat, in which he was portrayed by American actor Stephen Dorff. Sutcliffe does not appear in Nowhere Boy (2009), but is briefly mentioned toward the end of the film.

Four television documentaries have been broadcast that deal with Sutcliffe's life:
 * Midnight Angel (1990) Granada TV (networked) U.K.
 * Exhibition (1991) Cologne, German TV
 * Stuart, His Life and Art (2005) BBC TV
 * Stuart Sutcliffe, The Lost Beatle

Books about Sutcliffe:

 * Backbeat: Stuart Sutcliffe: The Lost Beatle (1994) Alan Clayson and Pauline Sutcliffe
 * Stuart, The Life and Art of Stuart Sutcliffe (1995) Pauline Sutcliffe and Kay Williams
 * The Beatles Shadow, Stuart Sutcliffe, & His Lonely Hearts Club (2001) Pauline Sutcliffe and Douglas Thompson
 * Stuart Sutcliffe: a retrospective (2008) Matthew H. Clough and Colin Fallows
 * Baby's in Black (2010) Arne Bellstorf - graphic novel

The Stuart Sutcliffe Estate sells memorabilia and artifacts of Sutcliffe's, including poems written by him and the chords and lyrics to songs Lennon and Sutcliffe were learning.

title: Stuart Sutcliffe


text:
Talk:Surface anatomy

"superficial anatomy is concerned with the type." removed; I have no idea what this meant in 1911. Eclecticology

Following is text from an "old encyclopedia", saved from a previous version, in case somebody can incorporate it in a meaningful way. Rvollmert 09:26, 2004 Aug 20 (UTC)

A comment from Cleanup: Eek! This is not only obsolete and cumbersome (who searches for "superficial anatomy?"), but it's from an "old encyclopedia" that dates from the era of racial types. CU seems a waste, unless medical schools are still teaching a class called "Superficial Anatomy" and a MD wants to fill in this article with a description of such a course of study. Geogre

The objects of the study of superficial anatomy are to show, first, the form and proportions of the human body and, second, the surface landmarks which correspond to deeper structures hidden from view. This study blends imperceptibly with others, such as physical anthropology, which deals chiefly with variations. The pseudosciences of physiognomy, phrenology and palmistry rely heavily on superficial anatomy.

With regard to the proportions of the body the artist and anatomist approach the subject from a slightly different point of view. The former, by a process of artistic selection, seeks the ideal and adopts the proportions which give the most pleasing effect, while the latter desires to know only the mean of a large series of measurements.

The scheme which Dr Paul Richer suggests (Anatomie artistique, Paris, 1890), and Professor Arthur Thomson approves (Anatomy for Art Students, 1896), is to divide the whole body into head-lengths, of which seven and a half make up the stature. Four of these are above the fork and three and a half below. Of the four above, one forms the head and face, the second reaches from the chin to the level of the nipples, the third from the nipples to the navel, and the fourth from there to the fork. By dividing these into half-heads other points can be determined; for instance the middle of the first head-length corresponds to the eyes, the middle of the second to the shoulder, of the fourth to the top of the hip-joint, and of the fifth to the knee-joint.

The elbow-joint, when the arms are by the side, is a little above the lower limit of the third head-length, whilst the wrist is opposite the very centre of the stature, three head-lengths and three-quarters from the crown or the soles. The tips of the fingers reach a little below the middle of the fifth head-length. By making the stature eight head-lengths instead of seven and a half the artistic effect is increased, as it is also by slightly lengthening the legs in proportion to the body. Approximate average breadth measurements are two heads for the greatest width of the shoulders, one and a half for the greatest width of the hips, one for the narrowest part of the waist, and three-quarters for the breadth of the head on a level with the eyes.

The relation of superficial landmarks to deep structures cannot be treated here in full detail, but the chief points may be indicated. Certain parts of the head may easily be felt through the skin. If the finger is run along the upper margin of the orbit, the notch for the supraorbital nerve may usually be felt at the junction of the inner and middle thirds. At the outer end of the margin is its junction with the malar bone, and this easily felt point is known as the external angular process. The junction of the frontal and nasal bones at the root of the nose is the nasion, while at the back of the skull the external occipital protuberance or inion is felt and marks the position of the torcular Herophili, where the venous sinuses meet. The zygoma may be felt running back from the malar bone to just in front of the ear, and two fingers' breadth above the middle of it marks the pterion, a very important point in the localization of intracranial structures. It corresponds to the anterior branch of the middle meningeal artery, to the Sylvian point where the three limbs of the fissure of Sylvius diverge, to the middle cerebral artery, the central lobe of the brain or island of Reil, and the anterior part of the corpus striatum. The fissure of Sylvius can be marked out by drawing a line from the external angular process back through the Sylvian point to the lower part of the parietal eminence.

The position of the sulcus of Rolando is important because of the numerous cortical centres which lie close to it. For practical purposes it may be mapped out by taking the superior Rolandic point, half an inch behind the bisection of a line drawn from the nasion to the inion over the vault of the skull, and joining that to the inferior Rolandic point, which is just above the line of the fissure of Sylvius and one inch behind the Sylvian point. The external parieto-occipital fissure, which forms the boundary between the parietal and occipital lobes of the brain, is situated practically at the lambda, which is a hand's breadth (2 3/4 inches) above the inion. The lateral sinus can be mapped out by joining the inion to the asterion, a point two-thirds of the distance from the lambda to the tip of the mastoid process; thence the sinus curves downward and forward toward the tip of the mastoid process. A point one inch horizontally backward from the top of the external auditory meatus will always strike it.

Cranio-cerebral topography has been dealt with by Broca, Bischoff, Turner, Fere, Pozzi, Giacomini, Ecker, Hefftler and Hare. Among the late-19th-century papers are those of R. W. Reid (Lancet, 27th September 1884), W. Anderson and G. Makins (Lancet, 13th July 1889), Prof. Chiene (detailed in Cunningham's Text-Book of Anatomy), V. Horsley (Am. Journal Med. Sci., 1887), G. Thane and R. Godlee (Quain's Anatomy--appendix to 10th edition). D. J. Cunningham discusses the whole question in his "Contribution to the Surface Anatomy of the Cerebral Hemispheres" (Cunningham Memoirs, No. vii. R. Irish Academy, Dublin, 1892), and he has prepared a series of casts to illustrate it.

Page organisation
The page lists links of anatomical parts to many different animals and repitles, and so some the links jump off to the most unexpected pages. It may be better to make lists according to species or groups of species. Snowman 09:04, 20 March 2007 (UTC)
 * The whole list is weird. It might make sense to split it off completely as a separate article.  Since I can't see how to improve this I'm removing the cleanup tag from 2007. RJFJR (talk) 13:24, 13 August 2011 (UTC)

Requested move

 * The following is a closed discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review. No further edits should be made to this section.

The result of the move request was: move the page to Surface anatomy, per the discussion below. Dekimasu よ! 06:19, 4 December 2014 (UTC)

Superficial anatomy → External anatomy – This article doesn't seem to be about anything not also covered by the simpler term "external anatomy". The Google Ngram for the terms indicates that "external anatomy" is much more commonly used in books. This is further reinforced by Google Scholar searches on academic papers, and  Epipelagic (talk) 19:55, 27 November 2014 (UTC)
 * Thanks for proposing this move Epipelagic. If we are going to move I think best is to "surface anatomy", as this appears to be the most commonly used term of all three (ngram: ). That said, I think we both agree 'superficial anatomy' is not ideal. --Tom (LT) (talk) 21:30, 27 November 2014 (UTC)

 * Support renaming to Surface anatomy per Tom (LT). It is the only term among the three that is listed in Dorland's Medical Dictionary. --Paul_012 (talk) 07:36, 28 November 2014 (UTC)
 * Support for name change to Surface anatomy --Iztwoz (talk) 07:09, 28 November 2014 (UTC)
 * Support external anatomy per nom, which also describes the topic covered to a lay audience. -- 67.70.35.44 (talk) 07:13, 28 November 2014 (UTC)
 * In the light of Tom's finding, I now support a name change to Surface anatomy. "Surface anatomy" is widely used, both for humans and other animals, to refer to the anatomy of the integumentary system. Further, it seems the term is particularly used in the context of human surgery to refer to markings on the body and the manner in which the outer skin is configured in relation to deeper parts. There are also widespread references to the surface anatomy of internal organs, such as the surface anatomy of the heart. For this reason, the article needs rewriting so it is clearly differentiated from External anatomy, which is a separate topic. --Epipelagic (talk) 20:15, 28 November 2014 (UTC)

 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page or in a move review. No further edits should be made to this section.

title: Talk:Surface anatomy