In several of the epistles to the early churches we find evidence of a disposition on the part of some to reject that which today is called organization, on the mistaken assumption that complete spiritualization of consciousness had already been attained, and that human governments should not be recognized or obeyed. In the epistle to Titus, however, we find this admonition: "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work." The apostle also makes it clear that moral requirements and conformity to a social order are never felt to be restrictive to the one who obeys God's law, that it is only the lawless who chafe under the moral demand. At the beginning of the first epistle to the Corinthians, Paul reminds them that they are "called to be saints," something which we shall do well to remember; but, even with this before us, we may recall his other statement, "Not as though I had already attained, either were already perfect."
The aim surely of all human organizations, whether secular or religious, is to enable mankind to work out of imperfect conditions by orderly methods which should make for the good of all. There are some who think that Christ Jesus ignored church organization in providing for the perpetuation of the cause which he had established, but this is not in accordance with the statements found in the eighteenth chapter of Matthew's gospel (verses 15-19). The Master here refers to the church as an established fact, and although its members were "called to be saints," "offenses" were seemingly inevitable until the mortal sense of existence should be replaced by the spiritual. We therefore find in the Master's own words a provision for discipline, which our wise Leader embodied in the Manual of The Mother Church. Here it may be said, however, that if any one were to follow Jesus' teaching up to the forgiveness which extends to "seventy times seven," the higher law would annul the mortal sense of evil's reality and prove Love's infinite protection.
The real aim of organization is not, however, to deal with "offenses," but to enable men to work together more effectively than they could do apart, or without the best possible methods, and these are at present as much needed in the church as in the affairs of cities and of nations. Let no one, however, regard this as a plea for material means and methods, but rather for a nearer approach to that perfect order which is said to be "heaven's first law." Mrs. Eddy tells us that "material organization has its value and peril" (Retrospection and Introspection, p. 45), but the latter can always be avoided by greater spirituality on the part of the members and their growing recognition of the bonds of brotherhood in Christ.
