Under the provisions of the Manual of The Mother Church, in Boston, Mass., Christian Science churches have for years been privileged to adopt their own form of government, but our Leader's brief and significant proclamation to Christian Scientists throughout the world, contained in the issue of the Sentinel of May 22, 1909, "In Christian Science each branch church shall be distinctly democratic in its government," stipulates that the particular form shall be democratic, and makes pertinent the consideration of the question of democracy as applied to the conduct of church organization. In this new by-law our Leader again gave evidence of her wonderful alertness with respect to the needs of the Church of Christ, Scientist, as its prosperity depends in a large measure upon the efficient administration of the duties devolving upon church officers and members.
In "Miscellaneous Writings" by Mrs. Eddy (p. 144), it is declared that "the church, more than any other institution, at present is the cement of society, and it should be the bulwark of civil and religious liberty;" and it has been well said that "of all the different forms of government which have existed, a democratic government, on the plan of that which has been established in the United States, is believed to be the best adapted to secure the liberties of a people and to promote the general welfare." Such a government is no longer an experiment, since the affairs of the American nation have been administered on that basis for more than a century with wonderful success. We must not overlook the fact, however, that a higher law than any ever instituted by man must be the basis of all good government. In Science and Health (p. 106) we read: "God has endowed man with inalienable rights, among which are self-government, reason, and conscience. Man is properly self-governed only when he is guided rightly and governed by his Maker, divine Truth and Love." So far as Christian Scientists are concerned, it may be assumed that as they are successful in healing themselves and others of sickness and sin, they may safely be entrusted with the responsibilities of church government, which is but another form of healing and which requires the same spiritual insight that destroys in human thought the evil called sickness and sin.
The primary object of popular government, to give people more liberty, must not be overlooked, since "Love is the liberator" (Ibid., p. 225); or, as St. Paul puts it, "Where the Spirit of the Lord is, there is liberty." In the adoption of liberal by-laws certain obstacles may arise which must be overcome. Periods of reconstruction always present problems whose solution requires prayerful consideration. In the transition from what might be called a close corporation to popular government, conditions will arise that may prompt the questions, Are the people better off under the new conditions? are they as happy and contented as when they took no active part in the affairs of government? These questions may be answered in the negative without hesitation if the freedom of church-members under former conditions was like that of children who are not compelled to concern themselves with the affairs of life. The young cannot always remain children, and the surest way to make them self-reliant men and women is to give them some responsibilities, the acceptance of which will enhance their usefulness to their fellow-men. Left to their own inclinations, most persons would drift along without giving much serious thought to the needs of humanity. Experience shows that they must be awakened to the necessity of doing their part for the good of mankind, and to learn how to govern themselves is an important step—a step which increases their ability to lead others, until they in turn are able to do their own work properly.
