Florence Scovel Shinn’s “The Game Of Life And How To Play It” remains a widely read book, influencing generations with its teachings on positive thinking and the power of words. A friend recently introduced me to The Complete Works of Florence Scovel Shinn, which includes this seminal work alongside Your Word is Your Wand, The Secret Door to Success, and The Power of the Spoken Word. While some of Shinn’s principles resonate on the surface, a deeper examination reveals a metaphysical system with significant theological concerns. This article delves into “The Game of Life and How to Play It,” exploring its core tenets and raising critical questions about its foundations.
The Allure and Initial Appeal
It’s easy to see why Shinn’s work has garnered such enduring popularity. Many of her initial ideas tap into universally recognized truths. The notion that our words and thoughts hold power is compelling. Most would agree that a negative mindset can become a self-fulfilling prophecy, while optimism and a strong sense of purpose often aid in overcoming challenges. The idea that attitude matters, that our internal disposition manifests externally, and that positivity can attract positive outcomes – these are not entirely foreign concepts. Shinn rightly points to the influence of our inner world on our external reality. This recognition of the interconnectedness between thought, word, and action is a valuable starting point.
Diving Deeper: Metaphysical System and Theological Concerns
However, “The Game of Life and How to Play It” quickly moves beyond these general principles and establishes a complex metaphysical framework. This is where the concerns begin to surface. Shinn constructs a system that relies heavily on a talismanic view of language, transforming common-sense ideas into rigid “laws.” She blends theological language with anthropological concepts, interprets scripture selectively to fit her assumptions, and prioritizes human comfort, often in material terms, above deeper spiritual truths. Her Christology, upon closer inspection, appears to reduce Jesus and his work to a mere tool for self-actualization, potentially suggesting that humans possess innate power to achieve desired outcomes.
A Pentecostalized Platonism
Shinn explicitly acknowledges Plato’s influence, outlining a model of the mind divided into the subconscious, conscious, and superconscious. She posits that the “superconscious” mind is “the God Mind within each man,” the realm of “perfect ideas” and Plato’s “Divine Design” for every individual. This framework suggests that accessing this “God Mind” is key to unlocking a better life. According to Shinn, “Infinite Intelligence, God, is ever ready to carry out man’s smallest or greatest demands.” This emphasis on “demand” and the idea that God is primarily concerned with fulfilling human desires becomes a central theme.
The Power of “Demand” and Entitlement
This “demand” mentality leads to problematic pronouncements. Shinn praises a student who declared they would “put my foot down” with God, demanding not just what they asked for, but “more!” This concept of “demanding” blessings, particularly material wealth, clashes sharply with traditional Christian humility and reliance on grace. Shinn even asserts that one should “demand that the enormous sums of money, which are his by divine right, reach him under grace.” This language of entitlement and divine right to wealth lays a clear foundation for prosperity gospel theology, where material blessings are seen as a guaranteed outcome of faith and positive affirmations.
Distorted Scripture and Misguided Christology
Shinn’s interpretation of scripture often involves extracting verses out of context to support her pre-existing ideas. For example, she uses Isaiah 55:11 (“so shall my word be that goes out from my mouth; it shall not return to me empty”) – a verse about God’s sovereign power to save – to argue for the inherent “vibratory force” of human words and thoughts in shaping reality. This approach reduces divine pronouncements to examples of human self-actualization. Similarly, Psalm 23:3 (“He restoreth my soul”) is interpreted as the subconscious mind needing to be “restored with the right ideas,” equating spiritual restoration with mental reprogramming. Even Satan is anthropologized, becoming “the adverse thought or reasoning mind.”
Her Christology suffers similar distortions. Shinn presents Christ primarily as a teacher of maxims for self-improvement. She interprets Jesus’ statement “I and the Father are one” as meaning oneness with “the realm of perfect ideas,” rather than a profound theological statement about the nature of Christ and the Trinity. When Jesus says, “And ye shall know the truth, and the truth shall make you free,” Shinn interprets this freedom as liberation from “all unhappy conditions,” neglecting the deeper spiritual freedom from sin and death that Jesus offers. This selective and often misapplied use of scripture is a significant weakness in Shinn’s system.
Problematic Teachings and Their Impact
The consequences of Shinn’s metaphysical system are far-reaching and often troubling. Her teachings, while seemingly empowering, can lead to a distorted view of God, scripture, and the Christian faith.
Materialistic Focus and “God of Money”
Shinn’s emphasis on material prosperity is undeniable. She states, “Money is God in manifestation,” equating financial abundance with divine favor. Tithing is presented not as an act of worship and generosity, but as “an investment” for financial return. This focus on material success as a measure of spiritual well-being aligns directly with prosperity gospel teachings and can foster a materialistic worldview.
Blame and Shame in Sickness and Unhappiness
A particularly damaging aspect of Shinn’s philosophy is the implication that suffering and illness are a result of personal failings. She claims, “All disease, all unhappiness, come from the violation of the law of love.” This statement can heap undue shame and blame upon individuals experiencing hardship, suggesting that their suffering is a direct consequence of their negative thoughts or actions. This perspective offers little comfort to those facing genuine trials and ignores the complexities of human suffering in a fallen world.
Occultic Undertones and Magical Language
Shinn’s view of language sometimes borders on the occult. The idea that words possess a talismanic power to directly manipulate reality, and that one can “neutralize a prophecy of evil” through mental force, suggests a magical understanding of language rather than a biblical one. Her frequent references to “the Bank of the Universal” and instructions to “collect” desired outcomes through affirmations further contribute to this impression.
Vague Notion of God and Christ
While Shinn uses terms like “God” and “Christ,” their meaning within her system becomes ambiguous. She often refers to “God within” and “Christ within,” blurring the distinction between the divine and human. Statements like “Every man is a golden link in the chain of my good, for all men are God in manifestation” and “Christ within each man is his Redeemer and Salvation” suggest a pantheistic or New Age understanding of divinity, where God is not a distinct personal being but an immanent force within humanity. This redefinition of core Christian concepts to fit a man-centered philosophy is a key characteristic of her work.
Conclusion
Florence Scovel Shinn’s “The Game of Life and How to Play It” offers an appealing message of empowerment and positive thinking. However, a critical analysis reveals a metaphysical system built on distorted scripture, a problematic theology, and a man-centered worldview. While her work holds historical significance as a precursor to modern prosperity theology, readers should approach her teachings with caution and discernment. True spiritual growth and well-being are found not in manipulating divine laws for personal gain, but in seeking a deeper understanding of God’s grace and truth as revealed in scripture and the person of Jesus Christ.
