Why Did the New Thought Movement Choose That Name? The Meaning Behind the Label

The New Thought movement, a spiritual and philosophical current that emerged in the United States during the 19th century, chose its name with deliberate intent. It was not merely a label but a declaration of a new way of thinking—one that challenged traditional Christian orthodoxy and emphasized the transformative power of the mind. The name “New Thought” distinguished the movement from “Old Thought”—the inherited dogmas of established religion—and signaled a fresh approach to healing, prosperity, and the nature of God. Understanding why this name was chosen requires exploring the movement’s origins, its key figures, and the intellectual climate that gave it birth.

Historical Context

The New Thought movement coalesced in the early 19th century, a period of intense religious ferment in America. It drew from a variety of sources, including ancient Greek, Roman, Egyptian, Chinese, Taoist, Hindu, and Buddhist philosophies, as well as the mystical traditions of Swedenborgianism and the practical healing techniques of Franz Mesmer, who was among the first European thinkers to link mental state to physical condition (Wikipedia, n.d.). The movement also paralleled Transcendentalism, which emphasized the inherent goodness of humanity and the direct experience of the divine. In this milieu, Phineas Quimby, a clockmaker and healer from Maine, developed a system of mental healing that rejected medical and religious orthodoxy. Quimby’s ideas, which held that illness was rooted in false beliefs and could be cured by correcting one’s thoughts, directly influenced the movement’s founders (Wikipedia, n.d.).

The broader cultural context was one of optimism, individualism, and a growing interest in the power of the mind. The Second Great Awakening had already shaken traditional Calvinism, and new religious movements—such as Mormonism, Spiritualism, and Christian Science—were proliferating. Christian Science, founded by Mary Baker Eddy (who had briefly studied with Quimby), became the most prominent of these mind-healing groups. However, many of Eddy’s followers split from her strict doctrine, and it was from this schism that the New Thought movement proper emerged (Britannica, n.d.).

Main Narrative

Origins and the Quimby Legacy

The roots of New Thought lie in the work of Phineas Quimby (1802–1866), who practiced a form of mental healing in the 1840s and 1850s. Quimby argued that disease was a product of erroneous belief and that correcting one’s thinking could restore health. He did not use the term “New Thought,” but his ideas—that the mind influences the body and that spiritual truth can be discovered through reason—became foundational. After Quimby’s death, his students, including Mary Baker Eddy, carried his teachings in different directions. Eddy’s Christian Science, with its rigid theology and centralized authority, alienated many who preferred a more liberal, diverse approach (The Conversation, 2017).

From Mental Science to New Thought

In the 1880s and 1890s, several former Christian Scientists and independent healers began to articulate a more inclusive philosophy. Emma Curtis Hopkins, often called the “teacher of teachers,” taught in Chicago and influenced a generation of New Thought leaders, including Charles and Myrtle Fillmore (founders of Unity) and Nona Brooks (co-founder of Divine Science). Hopkins used the term “Mental Science” but also spoke of “New Thought” to describe the emerging perspective. The name gained traction as a way to differentiate the movement from Christian Science and to emphasize its forward-looking, progressive character.

By the 1890s, the term “New Thought” was widely used in periodicals such as The Nautilus, edited by Elizabeth Towne, and Unity Magazine. Ralph Waldo Trine’s 1897 book In Tune with the Infinite popularized New Thought concepts to a mass audience, even though Trine himself used the term sparingly. The name “New Thought” was chosen because it conveyed a break from the past—a rejection of fear-based religion and a celebration of the individual’s innate divine potential.

The International New Thought Alliance

In 1914, various New Thought groups—including Unity, Divine Science, and Religious Science—formed the International New Thought Alliance (INTA) to consolidate their efforts. The Alliance adopted a statement of purpose that affirmed the movement’s core beliefs: the infinite intelligence of God, the divine nature of humanity, and the power of right thinking. The name “New Thought” was formally embedded in the organization’s title, signaling a unified identity. Over the following decades, the movement expanded, with Ernest Holmes founding Religious Science in 1927 and publishing The Science of Mind—a book that synthesized New Thought principles into a systematic philosophy (Britannica, n.d.).

Branches and Changes

While the name “New Thought” remained the umbrella label, different branches developed distinct emphases. Unity emphasized practical Christianity and affirmative prayer, Divine Science focused on the immanence of God, and Religious Science stressed the law of mind action. Despite these variations, all shared the conviction that thought shapes reality—a principle that the name “New Thought” encapsulated. The movement also influenced the human potential movement of the 20th century, with figures like Norman Vincent Peale and later self-help authors drawing directly from New Thought teachings (The Conversation, 2017).

The Meaning Behind the Label

Definition

The term “New Thought” refers to a set of religious and philosophical beliefs that emphasize the creative power of human thought and the idea that the mind directly influences physical reality, health, and circumstances. It is not a single doctrine but a family of teachings that affirm the goodness of God and the inherent divinity of human beings.

Origins of the Name

The exact moment the phrase “New Thought” was coined is not documented, but it emerged in the late 1880s as a descriptive term used by writers and healers to distinguish their approach from older, more orthodox forms of Christianity. The word “new” was crucial—it signaled a departure from the “old thought” of sin, punishment, and materiality, and embraced a more optimistic, scientific, and practical spirituality.

Who Popularized It

Emma Curtis Hopkins is often credited with popularizing the term through her correspondence courses and magazine, Christian Science (later renamed New Thought). William Walker Atkinson, a prolific writer under various pseudonyms, also helped spread the label in the early 1900s. The International New Thought Alliance, founded in 1914, institutionalized the name, giving it official recognition.

How Different New Thought Groups Understood It

While all New Thought groups embraced the name, they interpreted it differently. Unity saw it as a return to the original teachings of Jesus, stripped of dogma. Divine Science emphasized the oneness of God and humanity. Religious Science, founded by Ernest Holmes, framed New Thought as a science of mind—a practical system of mental laws. Despite these variations, the name provided a unifying identity.

Historical Development

From its roots in Quimby’s healing practice, through the formation of INTA, the name “New Thought” has endured for over a century. It has been used in countless books, magazines, and church names. In the 1960s and 1970s, the ideas of New Thought were absorbed into the human potential movement, but the label remains, especially among older organizations.

Related Concepts

New Thought is closely related to concepts such as “Mental Science,” “Divine Science,” “Religious Science,” and “Mind Cure.” These terms often overlap, but “New Thought” is the broadest, encompassing all of them. It also shares philosophical ground with Transcendentalism and the later New Age movement.

Modern Legacy

Today, the name “New Thought” continues to represent a vibrant, decentralized network of churches, study groups, and individuals. Its influence can be seen in the proliferation of self-help literature, positive thinking, and prosperity theology. The label itself has become a historical marker, reminding us of a movement that dared to redefine religion in terms of human potential.

Why It Matters in New Thought History

The choice of the name “New Thought” was not arbitrary; it was a strategic and philosophical decision that defined the movement’s identity. By calling themselves “New,” adherents rejected the fatalism and guilt of traditional religion, offering instead a hopeful, practical spirituality. The name also distinguished them from Christian Science, allowing for greater diversity and experimentation. For students of New Thought history, understanding the name’s meaning is essential to grasping the movement’s core values: the power of the individual mind, the immanence of God, and the possibility of transformation in this life. The label has outlived many of its early controversies and remains a testament to the movement’s enduring appeal.

Primary Sources

• In Tune with the Infinite by Ralph Waldo Trine (1897) – A classic New Thought text that popularized the movement’s ideas to a broad audience.
• The Science of Mind by Ernest Holmes (1926) – The foundational text of Religious Science, synthesizing New Thought principles.
• Unity Magazine (founded 1889) – A key periodical that spread New Thought teachings, especially through the Unity School of Christianity.
• The Nautilus (edited by Elizabeth Towne) – An influential New Thought magazine from the early 20th century.
• Correspondence courses of Emma Curtis Hopkins – Hopkins’s lessons, which defined New Thought for many early leaders.
• Archives of the International New Thought Alliance – Records of the organization that formalized the movement’s identity.