Hon. Clarence A. Buskirk: To speak for the right and defend our Cause and our dear Leader

  • Kelly Byquist


Mrs. Eddy addresses the crowd from her Pleasant View balcony on June 29, 1903. Photograph, P0032, Longyear Museum collection.


It is a hymn of liberty, of gratitude, of prayer;

Ten thousand throats are sending forth across the valleys fair;

A hymn whose echoes shall increase, to gladden the forlorn,

And guide men’s feet to paths of peace, through centuries unborn!


Near where the fair White Mountains uplift their stately rim,

The pilgrim host is gathered and Truth’s ensign is unfurled:

And, lo, ten thousand voices join in the joyous hymn

That floats around the world!


One of those ten thousand voices echoing across the “valley fair” that memorable Monday afternoon belonged to Clarence Buskirk, whose poem commemorating the event, “At Pleasant View June 29, 1903,” would be published in a New Hampshire newspaper a few months later.1

Following the annual Communion service of The Mother Church the previous day, Mary Baker Eddy had surprised the congregation with an invitation to her home in Concord, New Hampshire.

“A moment only must it be,” she had cautioned, “for my moments are precious and belong to God.”2

Like most of the others in attendance at the service, Mr. Buskirk had jumped at the opportunity to see Mrs. Eddy even for “a moment only.” Taking a train north from Boston to Concord, he joined the “greatest throng of guests within the city gates which has ever been known in a single day.”3 As was the case with so many in the crowd, the path that brought him to Pleasant View, and to Christian Science itself, began with a healing.


A man of the law

Clarence Augustus Buskirk was born in Friendship, New York, on November 8, 1842, to tailor and merchant Andrew C. Buskirk and Diantha E. Scott. The youngest of four boys,4 he attended public school and Friendship Academy, then taught locally for a time until he had saved 45 dollars—enough to purchase a ticket to Kalamazoo, Michigan, where an older brother lived. There, Clarence farmed in the summer and taught in the winter, and when he was 18 years old he ventured out on his first business enterprise: harvesting and selling potatoes.5

In 1861, he used the proceeds to launch his next enterprise—the study of law—and the following year he entered law school at the University of Michigan in Ann Arbor.6 Admitted to the bar in 1865, Clarence quickly made his mark as an attorney.7

“Mr. Buskirk ranks among the ablest in the state, and as a pleader and advocate has few equals,” wrote one of his contemporaries. “His great forte in the management of cases is the complete mastery of all details, and he is remarkably skillful in his manner of handling and bringing out evidence. In the presentation of cases before courts and juries he is clear, concise and logical in his statements, and his speeches are generally very ornate and eloquent.”8

Mr. Buskirk moved to Princeton, Indiana, in June 1867, where he would practice law for the next 38 years. Meanwhile, that November he married Amelia Fisher. The Buskirks would eventually have three daughters—Ella, Zelia, and Agnes.9

Several years later, Clarence was elected Gibson County representative in the Indiana state legislature, and he also served two terms as Attorney General of Indiana.10


“She came home to us a new creature” 

In 1895, Clarence’s life took an unexpected turn.

For many years his oldest daughter had been an invalid, requiring constant care and attention. Clarence and his wife took Ella to sanitariums and mineral springs in the United States and Europe, as well as to the best physicians, but to no avail.

“Finally,” Clarence writes of his daughter, “while she was in Chicago receiving treatment at the hands of an eminent specialist, she met someone who told her of Christian Science. She wrote home and begged my consent to her taking Christian Science treatment. My love for our daughter overcame my prejudice and preconceived erroneous notions and I wrote her that if there was anything in this world that would help her I wanted her to have it.”

A practitioner was engaged and began treatment, and within a few weeks Ella was well.

“She came home to us a new creature,” her overjoyed father reports, “and has been well and happy ever since.”11

Still, this didn’t convince him.

“For myself and for my family,” Clarence wrote candidly many years later, “I wished to feel very sure that I was not leaning upon a rotten staff.”

And so he applied his considerable intellect and investigative skills to the honest study of Christian Science, “its religious claims, its philosophy or metaphysics, its influences over human conduct and character, and its merits as a curative agency in the various ailments which are manifested in the body.”12

After thorough scrutiny, he would later tell a crowd of listeners, he became “firmly convinced of the absolute truthfulness and trustworthiness of the teachings of Christian Science.”13


An advocate for Christian Science 

Clarence Buskirk’s legal training – his scrupulous nature, keen communication skills, and ability to reason analytically – would quickly prove to be an asset to the Christian Science movement.

Clarence Buskirk ca. 1890, pictured in “Local and National Poets of America”

In 1901, he was appointed Committee on Publication for the state of Indiana, and while serving in this role diligently responded to incorrect assumptions and misstatements about Christian Science in the press. The Muncie Times, Indianapolis Journal, Terre Haute Gazette, Richmond Sun-Telegram, Vincennes Commercial, and Goshen Democrat are just a few of the newspapers across the state that published Mr. Buskirk’s comments and corrections.14

Defending the constitutional rights of American citizens, particularly those practicing Christian Science, became a priority for him. In early 1901, when Indiana was considering a bill restricting the practice of any type of healing method outside the established schools of medicine, Mr. Buskirk watched the proceedings closely.

The Indiana Bill—which was specifically directed at Christian Scientists—outlawed the practice of healing without a license granted by the State Medical Board. A handful of Indiana Senators opposed the legislation, contending that it was unconstitutional and that it limited the “liberty of conscience” afforded to every person by natural law.15

“I would not abridge or limit the right of any man to worship God according to the dictates of his own conscience,” remarked one senator, while the bill was being debated on the floor, “because it is a violation of the Constitution of the State of Indiana and the Constitution of the United States, and it is opposed to the very bulwark of freedom upon which our country stands.”16

Another added, “Why, my friends, all over this world wars have been waged, battles have been fought in the interests of liberty, religious liberty. . . .  Tell me that liberty is to be voted away from the people of this country by an Indiana legislature! I resent it, my friends. I say that now and forever I protest against any act of this legislature that takes from me the right to worship God.”17

Despite such strong opposition, the bill passed. Clarence kept a sharp eye on the new legislation, relaying his own thoughts on the matter back to Boston, and ultimately to the rest of the field through the Christian Science periodicals.

“The good Samaritan who crossed the street to ‘relieve’ a fellow-being,” he commented in part, “can no longer be held up to our children in Indiana as furnishing a good example, but we must admonish our children that they become criminals if they fail to imitate the example of the Pharisees instead.”18

Eventually, Indiana Christian Scientist Emma Ehrit was indicted for “practicing medicine without a license.”19 Mr. Buskirk wrote a vigorous article around this time for the Indianapolis Journal. It begins, “Christian Science is a religion, not a method of practicing medicine.”20 After Mrs. Ehrit was tried before a jury and found not guilty (Clarence served as one of her attorneys), the proceedings and outcome of the case were once again recorded by Mr. Buskirk, and his report forwarded to the field through the pages of the Christian Science Sentinel.21

“The utter futility of attempts to curtail individual liberty through legislative enactment is once more apparent in the field of medical legislation,” the editors wrote in a brief introductory note telling of the acquittal.

Clarence explained the defense’s winning position in part: “Our contention was that the medical laws of Indiana, under the guarantees of our state constitution in favor of religious liberty, cannot be construed to mean that the clergyman, friend, or Christian Science practitioner who prays for the sick . . . disclaiming any knowledge or skill in materia medica, and employing no material means or methods, trusting solely in God for the recovery of the sick, is within the term ‘practising medicine’ as used in the statute.”22


A way with words

In addition to his legal acumen, Mr. Buskirk’s other great gift was his way with words. Already a widely-published poet and author before he became a Christian Scientist,23 his literary talents found a new outlet thereafter. Over 80 of his articles and 15 of his poems were published in the Christian Science periodicals, along with about two dozen reprints of articles originally written for other newspapers in his capacity as Committee on Publication.

On June 10, 1906, the dedication day of The Mother Church Extension, Clarence wrote an impromptu poem. That evening, when asked by reporters about his thoughts on the proceedings, he went silent, smiled, and handed them a copy of his words.

“The Dedication to Divine Love” was published in an array of newspapers and would be reprinted in the Christian Science periodicals as well. It begins:

In this brave city, after scores of years,
The stately sign of a sublime event,
The symbol and prophetic monument
Of men’s completer liberty, appears
With dominating dome against the sky,
A witness to this morning century.

The poem concludes:

 And whose the voice, more eloquent and bold
Than Peter’s from his hermitage of old,
When Europe woke beneath his eloquence?
Whence is the voice, whose eloquence serene
And masterful evok’d this grandest scene
Of nineteen centuries? Its evidence
And message come to-day in words of cheer
And loving wisdom, while the thousands hear
In loving gratitude. A woman’s voice,
Sweet, earnest, pure, hath bade mankind rejoice
And waken from their falsehoods, and move on
Higher and higher yet, till “the good fight” be won.

This photograph of Clarence Buskirk ran alongside his poem in the Boston Herald on June 11, 1906.

Mrs. Eddy wrote the author, “I beg to thank you for your contributions to our periodicals, they are doing much good. Your ‘Dedication to Divine Love’ is masterly. It comes nearer to Truth than history, it is both truth and history.” She asked if he had been present at the dedication, adding, “I think you must have done this in order to write as you did so extempore, so grandly.”25

Clarence responded with sincere gratitude.

“Yes, the lines – ‘The Dedication to Divine Love,’ – were written after attending the services, June 10th,” he replied, “an epochal day in the history of the Christian Science movement. . . . That they have merited the praise of the author of ‘Shepherd, Show me how to go,’ etc., makes me, indeed, most thankful and happy.”26


“Giving the world treasures of truth”

In April 1904, Mrs. Eddy appointed the “Hon. Clarence Buskirk,” as she called him,27 to the Christian Science Board of Lectureship. After being notified of Mrs. Eddy’s wishes, he wrote her, “I realize the great importance of the step; and I try to realize the magnitude and sacredness of the trust which is reposed in the Lectures. . . . I pledge my most earnest efforts to do what good I can in the field of Christian work which your noble and unwearying labors have plowed and planted.”28

Over the course of his lecturing work, Mr. Buskirk would receive much praise from Mrs. Eddy, who reviewed and read a number of his lectures. However, he got off to a rocky start. Mrs. Eddy was direct and to the point in her critique of his first lecture:

Clarence Buskirk’s lecture “Christian Science: Its Religious Philosophy” was published in pamphlet form in 1909, and later reprinted in the Christian Science Sentinel, April 1, 2014. Longyear Museum collection.

“[Y]our reasoning is profound and eloquent,” she wrote, “but your premise can afford no logical conclusion. . . . The extracts from your lecture disprove its title.” Ever the teacher, Mrs. Eddy pointed out its flaws for Clarence’s benefit, then concluded her remarks in part with, “I greatly desire to have you succeed and prosper in this sacred ministry hence these hints for your mile-stones.”29

Clarence, who had declared himself “glad to receive any critical suggestions by which I may improve my work in the good fight,”30  heeded Mrs. Eddy’s advice. Soon, she was lauding his efforts.

“The able discourse of our ‘learned Judge,’” she noted after one lecture he gave in Toledo, Ohio, “his flash of flight and insight, lays the axe ‘unto the root of the trees,’ and shatters whatever hinders the Science of being.”31

Another time, after reading one of his lectures printed in a newspaper, Mrs. Eddy wrote him, “I have yearned to write sooner and say, ‘well done good and faithful.’ Your lecture in Sandusky Register is indeed a gem. The lawyer, logician, and sound Scientist characterize it. You will give, are giving the world treasures of truth.”32

Clarence Buskirk’s lecture circuit took him from coast to coast and across the Atlantic to Great Britain, Germany, and France. From October to December 1905, he anticipated giving 19 lectures in seven states: Missouri, Kansas, Tennessee, Wisconsin, Iowa, Minnesota, and South Dakota.33 In early 1907, he lectured in New York, Michigan, Missouri, Kansas, Oklahoma, Texas, Arizona, Arkansas, California, Oregon, Washington, Nebraska, Wisconsin, Illinois, Kentucky, and Indiana. During his trip, he wrote Mrs. Eddy that the Cause of Christian Science was “growing as never before in its history. . . .”34

Later that same year, Clarence lectured in Belfast, Dublin, Berlin, and Paris, as well as some half a dozen other cities throughout Great Britain.35 One attendee described his first lecture in London, commenting on his “fine and impressive voice and manner with which it was delivered,”36 while another noted, “Mr. Buskirk got a magnificent reception, and he certainly deserved it. I have never heard such cheering at a lecture. When it was over the reporters jumped up and reached up to the platform to shake hands with him and congratulate him.”37

Praise for lecture and lecturer were manifold in the press, who called him “a thorough master of the subject,” “eloquent,” “most entertaining,” “a telling speaker” who “held his audience in rapt attention.” His lectures were noted as “wonderful,” “one of the best of its kind,” and his stage presence “held the undivided attention of his hearers.”38

According to one Irish newspaper of the day, Clarence Buskirk “stood with an erect and senatorial air. He had the aquiline nose and grey goatee beard usually associated with the characteristic New Englander.” The Mail, November 9, 1907. Photograph courtesy of The Mary Baker Eddy Collection, original in The Mary Baker Eddy Library.

Mr. Buskirk’s extensive lecturing trips were not easy for his family, who had to part with him often. Still, as his daughter Ella wrote to Mrs. Eddy at one point, “How much joy it is to know he is one among others chosen to speak for the right and defend our Cause and our dear Leader.”39

In 1915, Mr. Buskirk stepped down from the lecture circuit.

“I desire to be able to devote more time to the other general activities pertaining to the life of a Christian Science practitioner,” he explained, “and feel that in withdrawing from the lecture field I am only exchanging one line of activity and labor for other activities and labors in our movement.”40

Clarence Buskirk continued to serve the Cause of Christian Science until his passing in 1926.


  1. “At Pleasant View June 29, 1903,” Daily Patriot, September 2, 1903. The remainder of the poem reads as follows:
  2. “10,000 Pilgrims to Visit Mrs. Eddy Today,” Boston Post, June 29, 1903.
  3. “Mrs. Eddy Spoke: Visited by 10,000,” Boston Daily Globe, June 29, 1903.
  4. Clarence was much younger than his older siblings. In 1850, Clarence was 4 years old, Jerome was 13, Hollis was 16, and Charles, the eldest, was 18. 1850 United States Federal Census.
  5. James Tartt, History of Gibson County, Indiana (Edwardsville, Illinois: Jas. T. Tartt & Co., 1884), 174.
  6. See also R. E. Banta, Indiana Authors and their Books: 1816-1916 (Crawfordsville, Indiana: Wabash College, 1949), 48.
  7. Clarence’s first case involved defending three men charged with the crime of arson. He cleared their name, and as a reward took home $50 and a gold watch. History of Gibson County, 174.
  8. Ibid., 96.
  9. Ella was born in 1868. Zelia was born either later that year or at the beginning of the following year. 1870 US Federal Census. Agnes was born about 1875. 1880 US Federal Census. Zelia and Ella would go on to become Christian Science practitioners (Zelia had Primary class instruction with Mary Kimball Morgan), and both sisters would later live together in St. Louis, Missouri, across the street from the Principia School. Christian Science Business Committee report to The Mother Church, 179b.31.059, The Mary Baker Eddy Collection, The Mary Baker Eddy Library (hereafter referenced as MBEL).
  10. History of Gibson County, Indiana, 174.
  11. “Why He Accepted Scientist Faith: Judge Buskirk to Tell How He was Converted to Eddy Doctrine,” Helena Daily Independent, March 29, 1908.
  12. Clarence A. Buskirk, “The Doctrine of Christian Science,” Christian Science Sentinel 5 (April 4, 1903): 487-488.
  13. “The Lectures,” Christian Science Sentinel 6 (March 19, 1904): 455. Clarence had many prejudices before picking up the study of Christian Science, such as his attachment to the concept that inductive reasoning based on physical facts afforded “the only reliable means of acquiring truth. . . .” But these prejudices were quickly dropped after reading Science and Health. See Clarence A. Buskirk, “Methods of Reasoning as Used in Christian Science,” The Christian Science Journal 22 (October 1904): 399-400.
  14. Many of Mr. Buskirk’s comments and articles for the Indiana papers were republished in the Christian Science periodicals. See Clarence A. Buskirk, “Christian Science Editorial Receives an Apt Answer,” Christian Science Sentinel 4 (September 5, 1901): 6-7; Clarence A. Buskirk, “A Demand for Fair Play,” Christian Science Sentinel 4 (October 3, 1901): 67-68; Clarence A. Buskirk, “Mrs. Eddy as Author,” The Christian Science Journal 19 (January 1902): 658-662; Clarence A. Buskirk, “Christian Science as a Religion,” Christian Science Sentinel 4 (January 23, 1902): 327-328; Clarence A. Buskirk, “Reply to Rev. Dr. Waterman,” Christian Science Sentinel 4 (April 3, 1902): 489-490; Clarence A. Buskirk, “Christian Science and Suggestive Therapeutics,” Christian Science Sentinel 4 (June 5, 1902): 635-636; Clarence A. Buskirk, “Right View of Atonement,” Christian Science Sentinel 5 (December 18, 1902): 245; and Clarence A. Buskirk, “A Reply in Explanation,” Christian Science Sentinel 5 (February 26, 1903): 408-409.
  15. Legislation limiting the practice of Christian Science was springing up throughout many parts of the United States at this time. For more information, see “Legislation in Indiana,” Christian Science Sentinel 3 (March 28, 1901): 477-480, and “Religious Liberty,” The Christian Science Journal 19 (May 1901): 133-140.
  16. “Legislation in Indiana,” Christian Science Sentinel 3 (March 28, 1901): 477-480. The men opposed to the Bill were defending the Constitution of Indiana, Article I, Bill of Rights, which at that time read in part, “We declare that all men are created equal; that they are endowed with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness. . . .  All men should be secured in their natural right to worship God according to the dictates of their own consciences. . . . No law shall, in any case whatever, control the free exercise and enjoyment of religious opinions, or interfere with the rights of conscience.” “The Indiana Bill,” Christian Science Sentinel 3 (April 4, 1901): 492-494.
  17. “Legislation in Indiana,” Christian Science Sentinel 3 (March 28, 1901): 477-480.
  18. “The Indiana Bill,” Christian Science Sentinel 3 (April 4, 1901): 492-494. For another example of Mr. Buskirk’s efforts to stay restrictive legislation, see Clarence A. Buskirk, “Christian Science and Materia Medica,” The Christian Science Journal 24 (September 1906): 321-327.
  19. “Courts Sustain Christian Science Practice,” Christian Science Sentinel 6 (December 19, 1903): 248.
  20. His defense would be reprinted in the Sentinel. Clarence A. Buskirk, “A Choice of Means,” Christian Science Sentinel 6 (October 10, 1903): 86.
  21. Buskirk’s comments were sent to the Editors, who published them in the Sentinel. See “Courts Sustain Christian Science Practice,” Christian Science Sentinel 6 (December 19, 1903): 248.
  22. Ibid.
  23. Clarence published three books: Fragments of Essays: and Other Verses, a fable told in rhyme (1880); the 93-page poem A Cavern for a Hermitage (1889); and The Great Interrogations (1897). In a book highlighting American poets of the day, an excerpt from A Cavern for a Hermitage was included and received this compliment from the author: “Although a poem of some length, the frequent change of meter prevents sameness. The story is ingenious, the meditations are deeply philosophical, which together with the richness of its rhythm, proves very interesting.” Thomas W. Herringshaw, Local and National Poets of America (Chicago: American Publishers’ Association, 1890), 341.
  24. This poem was published in the Christian Science Sentinel. See Clarence A. Buskirk, “The Dedication to Divine Love,” Christian Science Sentinel 8 (June 16, 1906): 662.
  25. Mary Baker Eddy to Clarence A. Buskirk, June 24, 1906, L18647, MBEL. Her letter also noted, “Your article, Christianity the Gospel of Divine Love, lifted the curtain for lookers on and they could not fail to see its logic, rhetoric and meaning—just what is needed today.” She would praise Clarence for other articles he wrote for the Christian Science periodicals as well. For instance, after reading “Our Text-Book and its Teaching,” published in the January 1907 Journal, she called it “a masterly, profound article showing the scholar and the Christian Scientist beyond a question. . . . Accept my deep thanks for all you are effecting by these writings. . . .” Mary Baker Eddy to Clarence A. Buskirk, January 16, 1907, L15673, MBEL.
  26. Clarence A. Buskirk to Mary Baker Eddy, June 28, 1906, 046.15.006, MBEL.
  27. When Mrs. Eddy realized that Clarence’s formal title included “Honorable,” she never addressed him otherwise, and she requested that others do the same. See Mary Baker Eddy to Clarence A. Buskirk, February 15, 1905, L08345, MBEL; and Mary Baker Eddy to Editors/The Christian Science Board of Directors, May 23, 1905, L00416, MBEL.
  28. Clarence A. Buskirk to Mary Baker Eddy, April 15, 1904, 046.15.001, MBEL. Three days later Mrs. Eddy wrote the Board of Directors about Clarence’s election to the Board of Lectureship, concluding, “I think he will honor our Cause if elected.” Mary Baker Eddy to the Christian Science Board of Directors, April 18, 1904, L00381, MBEL.
  29. Mary Baker Eddy/George H. Kinter to Clarence A. Buskirk, June 18, 1904, L08125, MBEL.
  30. Clarence A. Buskirk to Mary Baker Eddy, June 15, 1904, 046.15.002, MBEL.
  31. Written on October 14, 1904, this statement was published in the October 19, 1907 Christian Science Sentinel and the November 1907 Journal. It was later republished in Miscellany, 296. For Mrs. Eddy’s approval and recommendation of Buskirk as a lecturer, see William B. Johnson to Mary Baker Eddy, October 3, 1905, L00442, MBEL; William B. Johnson/The Christian Science Board of Directors to Mary Baker Eddy, December 16, 1905, L00450, MBEL; William B. Johnson to Mary Baker Eddy, April 6, 1908, L00569, MBEL; Mary Baker Eddy to the Christian Science Board of Directors, October 31, 1908, L03202, MBEL. See “Letters to Our Leader,” Christian Science Sentinel 10 (November 9, 1907): 192 for Clarence’s response to her note published in the periodicals.
  32. Mary Baker Eddy to Clarence A. Buskirk, January 26, 1905, L08344, MBEL.
  33. Clarence A. Buskirk to Mary Baker Eddy, September 11, 1905, 046.15.005, MBEL. In October 1906, Clarence reported on a lecture circuit of 28 lectures in two and a half months. Clarence A. Buskirk to Mary Baker Eddy, October 29, 1906, 046.15.007, MBEL.
  34. “Letters to Our Leader,” Christian Science Sentinel 9 (May 11, 1907): 683. A month later, while still on a lecture tour, Clarence wrote to Mrs. Eddy: “In my opinion, based on what I have learned by a most careful observation in these extensive itineraries, the attacks which have been directed against Christian Science and its Founder and Leader have wholly miscarried of their purpose. . . . Everywhere I have found two significant manifestations, viz., A greater zeal on the part of your followers; and an awakened sense of fair play and a desire to investigate fairly from its own view-point the vital teachings of Christian Science, on the part of those who have heretofore given little or no heed to the subject.” “Letters to Our Leader,” The Christian Science Journal 25 (June 1907): 170-171.
  35. Clarence A. Buskirk to Mary Baker Eddy, November 10, 1907, 046.15.012, MBEL.
  36. “Letters to Our Leader,” Christian Science Sentinel 10 (November 23, 1907): 232.
  37. Frederick Dixon, “In London, England,” Christian Science Sentinel 10 (November 16, 1907): 209. Clarence returned the following year to lecture in Europe. The lecture he delivered in Brighton, England in 1908 was attended by 2,000 people, and the lecture given in Berlin, Germany attracted over 700. “The Lectures,” Christian Science Sentinel 10 (January 11, 1908): 368, and “The Lectures,” Christian Science Sentinel 10 (January 18, 1908): 388.
  38. “Mr. Buskirk proved to be a thorough master of the subject which he was to handle. . . . Christian Scientists who were in attendance state that the lecture was one of the best of its kind they have ever heard.” “Drew a Good House: Christian Science Lecture at Opera House,” Evening News, May 2, 1908. “Clarence A. Buskirk, who delivered the lecture, is different in many ways from other lecturers on the Christian Science Board of Lectureship who have visited this city. It is no disparagement to others to say that Mr. Buskirk’s lecture was the most satisfactory—at least to the non-Christian Scientist—ever heard here.” “Christian Science Lecture,” Standard: Ogden, Utah, March 5, 1906. “Mr. Buskirk is a telling speaker and gave a wonderful address on the doctrines he advocates. He is middle-aged, but his voice is strong and pleasing.” “Strong Lecture by C. A. Buskirk,” Janesville Daily Gazette, November 20, 1905. “Not only was the speaker eloquent but his stage presence was such as to hold the undivided attention of his hearers.” “Buskirk Lecture Interests Large Audience at Club,” Joplin News Herald, October 17, 1911. “From the moment he began his lecture he held his audience in rapt attention.” “Throng Listens to Science Talk,” Indianapolis Star, March 2, 1914. “Mr. Buskirk is one of the best-known exponents of Christian Science, and is one of the most entertaining and prolific lecturers at present before the public.” “Why He Accepted Scientist Faith,” Helena Daily Independent, March 29, 1908
  39. Ella Buskirk to Mary Baker Eddy, March 26, 1907, 653.68.014, MBEL.
  40. Clarence A. Buskirk, “A Letter from Mr. Buskirk,” Christian Science Sentinel 18 (May 20, 1916): 751-752.