Despite the differing names, both have a lot in common with each other.
Their founders, Mary Baker Eddy (Christian Science ) and Mirza Ghulam Ahmed (Ahmadiyya) both appeared in the 19th century out of virtual obscurity. Mary Baker Eddy saw her message as the reappearance of “the Christ” in the world, giving healing and hope declaring her book and the Bible to be pastors of her Church. Mirza Ghulam Ahmad claimed himself to be the reappearance of Jesus, Buddha, Krishna and the Mahdi, a figure prophesized to redeem Islam in the last days in the Holy Koran.
When a new belief enters our domain of course it has a rough journey before it becomes accepted into the culture and often like a burning candle, it is snuffed out before getting any foothold. Mary Baker Eddy longed to reform the Churches, she said that Christian Science would take them “one by one” and as society has moved forward her idea of metaphysical science has indeed made an appearance although little. Mirza Ghulam Ahmad made similiar claims that Islam was to be “redeemed” and became quite a famous name in British India as it was in his day.
Both had their enemies of course, their “nemeses”. For Mary Baker Eddy it was the constant battle with herself, her mind and a young man called Richard Kennedy whom she once worked with, he typified a mentality that she found difficult and organised “watches” to deter his perceived mental power. Mirza Ghulam Ahmad on the other hand had an ongoing disagreement with John Alexander Downie and other Scholars of the day leading him to lay down a challenge which he called a dual.
Neither had the great reform they were looking for, but they did manage to get enough followers to set about institutions, the very thing which both sought to avoid by placing Spirituality – not earthly buildings, at their core.
Of course they were both concerned about their legacy. Mary Baker Eddy, realizing her estranged son had no interest in her movement, adopted a son in the hope that it would be passed to him after her death and he would lead, that failed and he was quickly sent away. Her enemies moved closer in her old age and sought to prove her insane to get their hands on her fortune. She settled by paying them millions.
Mirza on the other hand made a God given prophesy that his son would reform Islam greatly, thus ensuring his lineage. “The Promised Son” became a leader in the movement.
Naturally after the initial message died down and the leaders both passed away towards the end of the Victorian era, the institutions became organised and slowly became ritualised stone institutions, both attracting the upper classes, both becoming extremely wealthy and both messages were reduced in the absence of their founders.
These days the ten conditions of joining mainstream Ahmadiyya is about form signing and a short ceremony with the Caliph or successor of Mirza Ghulam Ahmad. Christian Science isn’t so different. No spirituality involved – the form is important as well as how to leave them money once you die.
What is quite bizarre about both groups is the idea of power. In Christian Science, branch churches report to the Mother Church in Boston where “the Board” oversee the Church, Meanwhile in Ahmadiyya its similiar.
Both had their schisms with the appearance of Independent Christian Science and other New Thought Churches as well as the appearance of the Lahore Ahmadiyya movement in the case of Ahmadiyya, a seperate group which disagrees with the status of it’s founder.
Both organisations operate in virtual obscurity because of their small numbers, both claim growth which sceptics question.