Emma Curtis Hopkins: The Teacher of Teachers

Early Life and Education

Josephine Emma Curtis was born on September 2, 1849, in Killingly, Connecticut, the oldest of nine children in a Congregationalist family. Her parents, Lydia Phillips Curtis and Rufus Curtis, provided a stable New England upbringing. She received a solid education and became a schoolteacher, a profession she pursued until her marriage to George Hopkins, a fellow teacher, in 1874. Their son, John, was born in 1875. During the early 1880s, Emma experienced a personal healing using methods associated with Christian Science, which sparked a deep interest in metaphysical healing and spirituality.

Encounter with Christian Science and Mary Baker Eddy

In 1883, Hopkins traveled to Boston to study under Mary Baker Eddy, the founder of Christian Science, after reading Eddy’s seminal work, Science and Health with Key to the Scriptures. Hopkins quickly became a devoted student and practitioner. Eddy recognized her talents and appointed her as the first full-time editor of the Christian Science Journal in September 1884, a position Hopkins held without pay. During her editorship, Hopkins demonstrated considerable skill but also began to develop theological perspectives that diverged from Eddy’s strict teachings.

Split with Eddy and Move to Chicago

By late 1885, tensions arose between Hopkins and Eddy over several theological points. Hopkins believed that Christian Science was not a wholly new revelation but rather a new expression of a perennial philosophy found in many traditions. Eddy, however, insisted on the uniqueness and authority of her system. Financial constraints and doctrinal disagreements led to Hopkins’s resignation from the Christian Science Association in October 1885. She relocated to Chicago in early 1886, where she established an independent Christian Science practitioner’s office. The city’s vibrant women’s movement and intellectual climate provided fertile ground for her independent teaching.

Founding of the New Thought Movement

In Chicago, Hopkins began teaching classes in 1886, despite never having completed Eddy’s advanced course. Her students, many of them women, went on to establish their own healing practices and teaching centers. Hopkins’s approach emphasized the innate divinity of every individual, the power of affirmative prayer, and the idea that physical healing could be achieved through mental and spiritual alignment. This framework, which she called ‘New Thought,’ distinguished itself from Christian Science by rejecting Eddy’s exclusive claims and embracing a more pluralistic, philosophical outlook. Modern scholars identify Hopkins as the founder of the New Thought movement, a designation supported by historian Charles S. Braden, who stated that Hopkins influenced the movement’s development ‘more than any other single teacher.’

Theological Contributions and Feminist Mysticism

Hopkins’s theology was deeply feminist. She championed the inherent spirituality and authority of women, ordaining hundreds of women as ministers and teachers—an unprecedented act in the late nineteenth century. Her teachings wove together elements of metaphysical idealism, mystical Christianity, and what she termed ‘high mysticism.’ She emphasized the immanence of God, the creative power of thought, and the idea that disease and lack are illusions that can be overcome through spiritual realization. Hopkins also incorporated exotic philosophies and world religious concepts, creating a syncretic system that appealed to a broad audience. Her ideas on healing and prosperity later took root in both religious and secular self-help movements.

Students and the Founding of Major Denominations

Hopkins’s influence is most visible through her students. Charles and Myrtle Fillmore, who studied with Hopkins in Chicago, went on to found Unity Church, a major New Thought denomination. Ernest Holmes, the founder of the Church of Religious Science (now Centers for Spiritual Living), also credited Hopkins as a formative influence. H. Emilie Cady, author of Lessons in Truth, a cornerstone text of Unity, was another of her students. Hopkins’s role as a ‘teacher of teachers’ is underscored by the fact that virtually every prominent New Thought leader who founded a major denomination received instruction or ordination from her. This legacy earned her the titles ‘mother of New Thought’ and ‘teacher of teachers.’

High Mysticism and Later Years

In 1923, Hopkins published High Mysticism, a work that synthesized her mature teachings on the nature of God, the soul, and the practice of spiritual healing. The book, which she considered her crowning achievement, explores themes of divine unity, the power of affirmation, and the attainment of mystical consciousness. Despite her significant influence, Hopkins remained a somewhat elusive figure, never establishing a single institutional church herself. She continued to teach and write until her death on April 8, 1925, in her hometown of Killingly, Connecticut, at the age of 75.

Legacy and Influence

The impact of Emma Curtis Hopkins on American religious and self-help culture is profound. Through her students, her teachings reached millions worldwide. Unity Church, the Church of Religious Science, and various independent New Thought organizations all trace their roots to her instruction. Her ideas about the power of positive thinking, the connection between mind and body, and the innate divinity of human beings permeate modern self-help literature, motivational speaking, and prosperity gospel movements. Although her name was largely forgotten for decades, renewed scholarly interest has restored her place as a pivotal figure in the history of American metaphysics. The Syracuse University Press biography by Gail M. Harley, titled Emma Curtis Hopkins: Mentor and Mystic, Healer and Feminist, highlights her multifaceted career and enduring relevance.

Distinction from Scientific and Medical Claims

It is important to distinguish Hopkins’s metaphysical teachings from scientific or medical claims. Hopkins and the New Thought movement did not engage in empirical research or clinical practice. Their assertions about healing through mental or spiritual means were based on religious and philosophical convictions, not on verifiable evidence. Modern understanding of medicine and psychology does not support the idea that disease can be cured solely through affirmative thought. While some individuals may find spiritual comfort or psychological benefit from such practices, New Thought teachings are not a substitute for professional medical care. Recognizing this distinction helps contextualize Hopkins’s work within the realm of religious history rather than as a scientific discipline.