Independent Christian Science articles

Cain and Abel

From the December 6, 1919 issue of the Christian Science Sentinel by

THE story of Cain and Abel as recorded in the fourth chapter of Genesis and as interpreted by Mrs. Eddy on pages 538 to 543 of “Science and Health with Key to the Scriptures,” may be regarded as a key to the enigma of mortal existence throughout all time and is specifically applicable to the problems which come up to-day to be solved in Christian Science. The poet Byron once declared that “a man that hath no virtue in himself, ever envieth virtue in others.” This fact is well illustrated by the characters of Cain and Abel, who represent in embryo two antipodal qualities, which by reason of their antagonistic and irreconcilable natures must continue to oppose each other until the former is finally destroyed by the latter.

Briefly speaking, Cain stands for a mental condition in which the Satanic suggestion, “Ye shall be as gods, knowing good and evil,” has been accepted. Hence Cain places himself above the law of God and acknowledges no law but his own will. According to Cruden the name Cain signifies “possession,” or one who is “possessed;” in a word, it stands for materialism, including its complete range of social and political evils from absolute autocracy to abject slavery.

Mrs. Eddy concisely describes Cain’s mental attitude on page 89 of Science and Health, where she says: “Cain very naturally concluded that if life was in the body, and man gave it, man had the right to take it away. This incident shows that the belief of life in matter was ‘a murderer from the beginning.’ ” Instead of emulating Abel’s good example or learning a lesson from his own mistakes, Cain seeks to quiet remorse with the opiate of envy, thereby plunging himself into deeper error. Envy, being a murderous quality, moves Cain to kill Abel, and afterwards when questioned by God, he denies all personal responsibility, saying, “Am I my brother’s keeper?” Cain, under whatever alias he has since been known, never seems to realize that he is and always has been the keeper of his own concept of his brother. He is, therefore, quite oblivious of the fact that envy has poisoned his thoughts and reversed his natural feelings of affection.

Abel, on the contrary, is a primitive type of the Christ; his acceptable offering prefigures the living sacrifice, which is the overcoming of self and involves a recognition of the unreality of matter. The name “Abel” is defined by Mrs. Eddy in the Glossary of Science and Health (p. 579) as “watchfulness, self-offering; surrendering to the creator the early fruits of experience.” Because of his naive and ingenuous nature, Abel does not understand the necessity for handling the destructive claim of malicious animal magnetism, and so temporarily falls a victim to its seeming power. Wholly unsuspicious of Cain’s deep-seated resentment, Abel goes daily about his own affairs, apparently without the slightest idea that his example of righteousness is perpetually inflaming his brother’s smoldering hatred. Was it not inevitable that, in these circumstances, the one result would follow and the moment arrive when the accumulated malice in Cain’s heart would break forth and give vent to its murderous impulse? When the tragic moment did at last arrive, it may have seemed at the time that brute force had actually triumphed over goodness. This, however, was not the case, as a further study of the narrative shows. In the twenty-fifth and following verse we read that Eve bore a third son and called his name Seth (meaning renewal), “For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.” And the passage concludes, “Then began men to call upon the name of the Lord.”

The seed of Cain, according to the writer of Genesis, rapidly degenerated until the time of the flood, when it had become so corrupt that it was temporarily extinguished. The offspring of Seth, however, was spiritually progressive, and by reference to the genealogy set out in the third chapter of Luke’s gospel, we find that it included such illustrious names as Enoch, Noah, Abraham, Isaac, Jacob, David, and Jesus. Regarding the seed of Seth from a metaphysical point of view, and not merely from the human standpoint, we are enabled to follow in some measure the spiritual evolution which is traceable throughout the entire Scriptures; as, for example, Enoch’s ascension, Noah’s preservation in the ark, the divine guidance of the Hebrew patriarchs, the journey from Egypt to the promised land, the establishment of the Mosaic law, the period of prophecy and the fulfillment of the same in the coming of Christ Jesus, and finally the revelation of John, with its promise of the eternal triumph of good over evil and the permanent establishment of God’s kingdom on the earth. All these are human footsteps marking the unfolding of the compound spiritual idea, known in Christian Science as the Christ, “the Son of the living God,” of whom Abel is the earliest type in Bible history.

The difference between the characters of Abel and Jesus lies in the degree that each had put off the human and had demonstrated the divine. This fact was clearly perceived and stated by Paul, when he wrote in his epistle to the Hebrews, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” Christ Jesus, however, is described as “the mediator of the new covenant” and “the blood of sprinkling that speaketh better things than that of Abel.” Abel, as has been previously pointed out, did not understand, as Jesus did, how to deal with the problem of evil. It may be said that Jesus had his Judas just as Abel had his Cain, but Jesus was able to prove the futility of Judas’ treachery through his victory over the flesh whereby the Messiah or Son of God was revealed. It is evident that Jesus was by no means ignorant of the character of Judas. Foreseeing as he did that Judas was planning to betray him, Jesus took no precautionary measures to frustrate his design, although he prepared himself scientifically to meet it. “Now,” he cried in that wonderful prayer in the twelfth chapter of John’s gospel, “is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.”

Here we have both the theory and practice of absolute Christian Science. Jesus in this perfect sacrifice left for all mankind the illustration of true self-abnegation, whereby evil is overcome, not through physical resistance, but is destroyed forever through a demonstration of the Christ. It is plain that Christ Jesus’ great proof of man’s immortality was not in any sense a vicarious atonement but was a living example bequeathed to all mankind as a standard for demonstration. Christian Science is enabling humanity to understand and follow divine Principle as exemplified by Christ Jesus, and it explains those remarkable words of the Master: “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” In other words, he that reverses the so-called first law of material nature and makes self-abnegation rather than self-preservation his rule for scientific demonstration, shall indeed find the true life, of which mortal existence is merely a counterfeit.

Surely, it ought to be possible now, with the immense advantages conferred on mankind through Mrs. Eddy’s teachings, to maintain such an armor of right thinking as to render harmless the fiery darts of every and all uncharitableness. The unity of man with the Christ, or only begotten Son of God, must be demonstrated in Christian Science, for it is the immutable truth and cannot forever be obscured. The footsteps in this demonstration, however, like charity, must, in the words of the proverb, begin at home, and now is the time, as our Leader has pointed out (Miscellany, p. 213), to “be more zealous to do good, more watchful and vigilant.”

“Through Faith We Understand”

From the February 1924 issue of the Christian Science Journal by

There is a marked correlation between the eleventh chapter of the epistle to the Hebrews, which deals primarily with faith, and the opening paragraph of “Science and Health with Key to the Scriptures” by Mary Baker Eddy, in which she states, “The prayer that reforms the sinner and heals the sick is an absolute faith that all things are possible to God,—a spiritual understanding of Him, an unselfed love.”

Through common usage the meaning of the word “faith,” like so many other figures of speech by means of which spiritual ideas are conveyed to human consciousness, has become materially corrupted. Mrs. Eddy therefore employs the qualifying adjective “absolute,” in order to restore to the meaning of the word “faith” its proper value; and thus she distinguishes it from the lower sense of the term in which it is used as a synonym for mere belief. With this clarified sense of faith, the definition of it as “the substance of things hoped for, the evidence of things not seen,” becomes vastly more significant. It is through this living faith, the writer to the Hebrews tells us, “we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.”

Failing to appreciate the necessity of this essential quality of faith in their so-called scientific researches, the wise men of the world ignore the divine method of interpretation, and seek the explanation of all natural phenomena through material observation and reasoning. It was obviously this misdirected use of the physical senses and of the human intellect, on the part of the Jews, which called forth from Jesus that incisive rebuke, “Judge not according to the appearance, but judge righteous judgment.” These words of the most successful practitioner of spiritual healing who has ever appeared on earth, contain the very keynote of Christian Science. As an illustration of this Mrs. Eddy writes under the marginal notation, “Mind’s true camera,” in “Science and Health with Key to the Scriptures” (p.264): “Mortals must look beyond fading, finite forms, if they would gain the true sense of things. Where shall the gaze rest but in the unsearchable realm of Mind?”

The point of divergence, therefore, between Christian Science and all material ways and means of gaining a truer knowledge of existence, lies simply in this, that the former adheres strictly to the monotheistic Principle in its judgment of human affairs; while the latter admit two powers—good and evil—as equally true. Mrs. Eddy’s teachings, when properly applied, supply an absolute faith in the potentiality and goodness of God and of His creation, thus denying the actuality of all appearance of evil, however realistic it may seem. What is termed the human or mortal mind, on the contrary, accepting in its premises the belief that both good and evil possess an equal measure of reality, denies in practice that God is good and is the only creator. Is not mortal existence, therefore, when seen in its true light, a false sense of existence, a state of self-deception, or, in the words of Scripture, the fruit “of the tree of the knowledge of good and evil”?

Cosmogonists, who make it their business to explain the origin of the material universe, tell us that ages ago our world was composed of seething gases which in time cooled on the surface into rock and water. Biologists, in turn, have set themselves the task of discovering the genesis of life and of all the phenomena, on the earth and in the waters, to which that term applies. Both have pursued their investigations in the realm of matter, and have assumed that by so doing they were basing their observations on first-hand evidence. In the light of Christian Science, it is apparent that the problems of cosmogony and biology have already been solved in the only way possible,—through the inspired teachings of the Scriptures,—and that the declaration that “the worlds were framed by the word of God, so that things which are seen were not made of things which do appear,” is the key to the origin and meaning of all of the real creation.

In accordance with the Scriptural conception of the Logos, or Word of God, as the only genuine cause and creator, the practitioner of Christian Science is obliged to be constantly on the alert so as not to be deceived by the false evidence of the physical senses. He finds, however, that a mere knowledge of the letter of metaphysical truth, unsupported by its spirit, is inadequate to destroy this false evidence, and so reform the sinner and heal the sick. In order to acquire more of the Christ-spirit and do the greater works predicted by Christ Jesus, there must be a purer and more childlike faith in the inherent capacity of one’s true self and of all for spirituality.

The natural consequence of this stronger faith in the underlying perfection of being must necessarily be a corresponding reduction of belief in all the paraphernalia designed to establish health and happiness on a material basis. The process of accrediting to God the fullness of power that belongs to Him cannot be accomplished successfully if done only when it happens to be to one’s personal advantage; but it must be done unselfishly and for the main purpose of seeking to reestablish the true way for Truth’s sake alone. Mrs. Eddy has made this plain in the following luminous passage from “Miscellaneous Writings” (p.185): “Self-renunciation of all that constitutes a so-called material man, and the acknowledgment and achievement of his spiritual identity as the child of God, is Science that opens the very flood-gates of heaven; whence good flows into every avenue of being, cleansing mortals of all uncleanness, destroying all suffering, and demonstrating the true image and likeness.”

Could there possibly be any higher aim or end than that outlined in the foregoing passage? And can there be any other correct way of obtaining a true understanding of that Life which is immortal? Surely it is clear that an undivided or absolute faith in God and man, as perfect and inseparable, is the substance of all we should ever ask or hope for. Its fruits are even now appreciable, in some measure, in the form of improved human conditions and purer ideals, although the exact opposite might seem to be true if one were to accept the false testimony of the personal senses. This is surely the evidence of true faith, which our great Way-shower demanded when he established the test, “By their fruits ye shall know them.”

Building The Temple

From the Christian Science Journal, December 18, 1909, by

Among the mural decorations in the Congressional Library at Washington there is an epigram by the German mystic, Novalis, who held that religion without a church was impossible, which reads, “There is but one temple in the universe, and that temple is the body of man.” Commenting on this statement, but apparently overlooking the fact that if “there is but one temple” there can be but one man, Carlyle writes: “I would bow to every man. … Is he not a temple, then; the visible manifestation and impersonation of the divinity? And yet, alas, such indiscriminate bowing serves not. For there is a devil dwells in man, as well as a divinity: and too often the bow is but pocketed by the former” (Sartor Resartus, Chap. 6). Perceiving the false pretensions of mortal man, but knowing not how to handle the insidious claim of finite personality, Carlyle sees the impracticability of obeying his first impulse, and says, “Therefore we must withhold it.”

Mrs. Eddy, armed with the sword of the Spirit and protected by the breastplate of righteousness, has at last prevailed against this beast, or false prophet, of animal magnetism, and has taught her students how to cast out the devil or false belief that dwells in mortal man, thus revealing “the visible manifestation and impersonation of the divinity.”

Cruden defines the word “temple” as “a house or dwelling of God, a building erected and set apart for the worship of the true God.” The Latin derivation of the term was templum, meaning “an open space, the circuit of the heavens, a place from which one can survey, a prospect, or range of vision.” It thus appears that in the original meaning the word did not suggest a material structure, but rather stood for discernment, wisdom, or “the place of understanding.”

In the early days of primitive religion, when the patriarchs sought to reverence God through prayer and sacrifice, they offered up their oblations on improvised altars in the open fields, and needed no temple save the canopy of heaven. When Jacob was at Bethel, a stranger in a strange land, he saw in his vision the angels of God ascending and descending about him, and said, “This is none other but the house of God, and this is the gate of heaven.” Five centuries later, when the descendants of Jacob had become largely materialized by their long stay in Egypt, their religion took on the form of the ceremonial law and the Levitical priesthood. Then came the ark of the covenant, and the tabernacle in the wilderness, and finally King Solomon erected the magnificent temple at Jerusalem. All these symbolic forms, however, but prefigured the long-looked-for Messiah, whom the prophets had foretold and who was eventually made manifest in Christ Jesus.

When Jesus was but a boy, he confounded the doctors in the temple by “his understanding and answers.” And when he became a man, he purged the temple of the traffic of the merchants and money-changers, saying, “Take these things hence; make not my Father’s house an house of merchandise.” When asked for a sign to prove his authority, Jesus, speaking of his body, said, “Destroy this temple, and in three days I will raise it up.” At another time, when reproving the Pharisees for their persistent misunderstanding of his teachings, he declared, “I say unto you, That in this place is one greater than the temple. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.”

Through practice and precept, the great Teacher brought out the fact that the only acceptable sanctuary that man can construct for the Spirit to dwell in is that living temple, or state of mind, on whose altar self has been sacrificed, and whose capabilities have been dedicated to the service of the only true God. Paul reechoed the teachings of Jesus when, writing to the church at Corinth, he said, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”

In his vision on Patmos. St. John “saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” And he “heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” And he saw no material temple there, “for the Lord God Almighty and the Lamb are the temple of it.” In process of time the apocalyptic vision has come to fulfilment in the teaching of Christian Science. As “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Mrs. Eddy has taught us how to offer a more perfect sacrifice, not only of all material things but of all material thoughts. Having patiently severed all worldly connections, she has succeeded in stating the Science of being by which we may break every “law of a carnal commandment,” and obtain the “power of an endless life.”

Like Moses when he was about to build the tabernacle, our Leader has been divinely guided. Speaking to Moses on Mount Sinai, God said, “See … that thou make all things according to the pattern shewed to thee in the mount.” To our Leader, as the great metaphysical architect and “wise master builder” of this age, belongs the credit for having again made known to mankind that indestructible temple “whose builder and maker is God.” This is “the living church.” “a building of God, an house not made with hands, eternal in the heavens,” which rests upon a wholly spiritual foundation. The “lively stones” of which this building is composed have been quarried from the solid rock of spiritual consciousness, and have been drawn by divine Love from the four corners of the earth. As in the case of Solomon’s temple, the stones for this spiritual house were all dressed before they were brought thither, so that the building has arisen noiselessly, without the sound of ax or hammer. Every true idea that ever has been or ever will be brought forth or conceived of, has its home in this temple, which is “all glorious within.” Without beginning of years or end of days, this temple has never been absent from the world; as exemplified by Melchizedek, as taught by Christ Jesus, or as fulfilled in Christian Science, it is one; in a word, it is the divine idea made manifest.

As the human race, since the days of Adam, has believed itself to be multiplying and subdividing, so surely must the order be reversed through the simplifying and unifying action of Christian Science. As the heathen conception of many deities has given place to the understanding of the only true God, so must the belief in personalities many give place to the recognition of the one perfect man, “who being the brightness of his glory, and the express image of his person,” reflects every attribute of Deity.

In Isaiah’s vision of the gathering together of all nations into one holy church, he heard the voice of God, saying, “The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For … it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.” Then “shall all flesh come to worship before me, saith the Lord.” In response to this call, our beloved Leader has for over forty years been engaged in erecting a spiritual house founded upon the rock Christ, and large enough for all men to come and worship the one Father “in spirit and in truth.” “That there should be no schism in the body; but that the members should have the same care one for another,” she has taught her students how to have one Mind and how to love one another. “Thus,” she says, “we may establish in truth the temple, or body, ‘whose builder and maker is God'” (Science and Health, p. 428).

So, when every thought has been brought into obedience to that Mind “which was also in Christ Jesus,” and the body of Christian Scientists has been thoroughly consecrated and purified through obedience and suffering, then the prophecy of Malachi will be fulfilled. “The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.”

The Law and the Gospel

From the October 1910 issue of the Christian Science Journal by

Francis Wharton, the distinguished American jurist and writer on ecclesiastical and international law, in his Law Lexicon divides the law into two main branches, namely, the “laws between man and God” and “laws between man and man.” In classifying the Decalogue under these two headings we find that the first four commandments deal with the relations between man and God, while the remaining six cover the relations between man and man. Jesus evidently recognized this dual nature of the law when, in answering the question of the Jewish lawyer respecting the greatest commandment, he said: “Thou shall love the Lord thy God with all thy heart, and . . . thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.”

In studying the Mosaic law in tin’s twofold aspect, we find that on the one hand it stands for an absolute monarchy or divine theocracy, and on the other hand for an ideal commonwealth or spiritual democracy. The harmonious conjunction of these generally considered opposite and incompatible systems in a perfect unity of Principle and practice furnishes a field of study that is at once interesting and instructive. When Moses came down from the mountain, after having received the law from God on Sinai, he wrote down all the words of the Lord in the book of the covenant; and when he had read them in the audience of the people, they answered with one voice and said, “All that the Lord hath said will we do, and be obedient.”

In the light of the Hebrew Scriptures it is apparent that the Decalogue as authorized by God and proclaimed by Moses constituted in effect a theocratic democracy, for it was spontaneously adopted with one voice by the people. It provided for a form of government in which the legislative power was derived from God, the judicial power was exercised by divinely appointed judges, and the executive power was vested in the people. The spirit of the law, like the gospel which followed it, was that of peace on earth and good will toward men. The preparation of a willing and obedient state of consciousness in the people seems therefore to have been the chief consideration of both Moses and Jesus. Speaking of this state of mind as a sanctuary, in which He might dwell, God further said, “There I will meet with thee, and I will commune with thee … of all things which I will give thee in commandment.” The construction of the ark of the covenant, with all its appointments, was but an outward and visible sign of an inward and spiritual idea. It stood for that consecrated state of mind, or holy of holies, into which the pure in heart alone can enter to commune with God, and from whence the covenants of God shall be given out continually to meet the growing requirements of advancing understanding.

To what extent the Israelites made good their promise to be obedient and to do all that the Lord had said, is known to every thoughtful student of the Bible. The reason that the period of the judges was not a more perfect success was certainly not the fault of the system of government nor its method of administration; it was entirely due to the errors of the people, who were continually straying after other gods. When the elders of Israel came unto Samuel and besought him to make them a king who should judge them, like other nations, such a course was displeasing to Samuel; but the Lord said to Samuel, “Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.” The evil consequences which would inevitably result from their sinful desire to be like the other nations were faithfully set forth by Samuel in his eloquent appeal to dissuade the people from rebelling against the Lord. In the closing words of his address he warned them that the day would surely come when they would cry in vain to the Lord because of the king they were seeking; but the people refused to obey the voice of Samuel, and demanded that he choose a king to rule over them. And when God bade him hearken to their request, he remonstrated no more, but gave them Saul for a ruler.

In reviewing the history of Saul’s misguided reign we find that the cause of all his trouble was summed up in the words of Samuel, “Rebellion is as the sin of witchcraft.” Saul was governed by the belief that obedience to the word of God was bondage and that the gratification of his human will was freedom, a belief which ultimated in a state of complete self-deception. The story of the Hebrew people illustrates the fact that the only true government is the divine self-government,—not a government by self-will, but a submission of self-will to the will of God, constituting each individual a law unto himself. A governor therefore must be one who has first learned to govern himself according to Principle, and obedience to the one Mind as the only source of power must ultimate in the true commonwealth of Israel, or the kingdom of God on earth. King David, although by comparison to his predecessor a man after God’s own heart, was manifestly not the ideal king, but only foreshadowed him. His son Solomon also, who so excelled in wisdom all the men of his time, was not The Prince of Peace, as his name implies, but only prefigured him.

In his prophecy foretelling the coming of Christ’s kingdom, Isaiah says, “The government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end.” The fact that this kingdom was not outwardly established at the time of Jesus was evidently due to the lack of spiritual understanding on the part of the people. St. John, however, half a century later, beheld a vision of its ultimate fulfilment, and described the second coming of Christ as the birth of “a man child, who was to rule all nations.” Having associated the idea of the coming of the Messiah with the restoration of a material kingdom at Jerusalem, it is perfectly natural that even his disciples were disappointed with the outcome of his earthly mission. When conversing with their risen Lord on the way to Emmaus, Cleopas, as the spokesman for the twelve, said, concerning Jesus, “We trusted that it had been he which should have redeemed Israel.” This uncovered the fact that the disciples were still too much bound by material sense to discern the spiritual kingdom which Jesus had already established by his victory over sin, disease, and death.

If the disciples who came in direct contact with the great Teacher and received his personal admonition and instruction then failed to form a correct estimate of the real scope of his mission, it is hardly surprising that Christendom to this day has been unable to grasp the true import of the law and the gospel. When Jesus said that his kingdom was not of this world he evidently implied that his kingdom was not material but spiritual. In order to establish his kingdom on the earth, therefore, we must spiritualize thought, and we must demonstrate the meaning of those comforting words of the Master when he said, “Behold, the kingdom of God is within you.”

Looking back over the pages of history in the light thrown upon them by Christian Science, we find many remarkable evidences of a growing perception that the only ideal human government is that based upon the idea of theocratic democracy. When George Buchanan, one of the most accomplished scholars and thinkers of the sixteenth century, became a convert to the Reformation, he not only perceived the dawn of a new religious era but he likewise foresaw the downfall of the “divine right of kings.” In his “De Jure Regni,” dedicated to James VI. of Scotland in 1579, he said, “The will of the people is the only legitimate source of power. It originates from a natural, instinctive perception of the principle that men, to have government, must have a governor; and the same principle gives them the right to say who shall govern them.” His dictum that “kings exist by the will of the people” would have cost him his head had he not been a favorite at the court of King James.

Public opinion, however, was not yet ready to accept and adopt the progressive ideas that Buchanan had advanced, and two years after his death all the obtainable pamphlets containing the foregoing utterances were publicly . burned by an act of Parliament. But the basic law of man’s individual freedom and fundamental rights as a son of God still survived, and a few years later the very same ideas were embodied in the original constitution signed by the Pilgrims on the shores of New England. The closing paragraph of this notable document reads as follows:”In the name of God, Amen. We whose names are underwritten, by these presents solemnly and mutually, in the presence of God and one another, covenant and combine ourselves together into a civil body politic, for our better ordering and preservation, and furtherance of the ends aforesaid; and by virtue hereof, to enact, constitute, and form such just and equal laws, ordinances, acts, constitutions, and offices, from time to time, as shall be thought most meet and convenient for the general good of the colony, under which we promise all due submission and obedience.” The form of government thus outlined embodies the fundamental idea of theocratic democracy, and it illustrates the fact that when human government begins with the right relations between man and God, it covers the true relations between man and man.

Following in the line of spiritual development, “The Unanimous Declaration of the Thirteen States of America,” with which all are familiar, is but a more elaborate and detailed expression of the same general idea. Mrs. Eddy paraphrases the clause referring to the rights of citizens as follows: “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” (Science and Health, p. 106). The first amendment to the Constitution of the United States, which provides against the enactment by Congress of any laws “respecting an establishment of religion, or prohibiting the free exercise thereof,” also appears to have been especially designed for the protection of the spiritual idea, in its gradual unfoldment throughout all ages to come.

In pointing out the inseparable relationship between individual self-government and political liberty in his now famous temperance address, delivered in 1842 at Springfield, 111., Abraham Lincoln said, “How nobly distinguished that people who shall have planted and nurtured to maturity both the political and moral freedom of their species! . . . Happy day, when, all appetite controlled, all passion subdued, all matter subjugated. Mind—all-conquering Mind —shall live and move, the monarch of the world! Glorious consummation! I Tail, fall of fury! Reign of reason, all hail!”

The historical events surrounding the origin, growth, and gradual acceptation of the idea of liberty which has found outward expression in the United States of America, like the chronicles of the Hebrew people, serve to illustrate and prefigure the final perception of the union of all the states of consciousness comprising the one infinite intelligence constituting man in the likeness of his Maker. According to Christian Science, man must eventually be revealed, clothed and in his right mind, discharging his proper functions in the great theocratic democracy, wherein there are no class distinctions, no rich and no poor, and all God’s children are created equal. As in the case of human organization, in which success depends upon the perfection of the individual unit and the obedience of these units to constituted authority, likewise in Christian Science each Christian Scientist must demonstrate that man is perfect, even as his Father in heaven is perfect: then shall all men dwell together in unity and the long talked of brotherhood of man will be realized.

Thus profiting by the experiences of human history, we find that the vesting of despotic power in one or more individuals who hold office by heredity is not productive of a government which will secure the best conditions of national prosperity. It has been shown also that representative government, even when made up of the best human beings and conducted under the most favorable circumstances possible, is likewise incapable of fulfilling the conditions of an ideal republic. Although these conclusions are manifestly true, they should in no way be construed as deprecating political reforms and improvements in our present institutions of government, but should serve as an incentive to still higher attainment.

“Democracy,” as defined by Webster, is “a form of government in which the power resides ultimately in the whole people.” According to this definition, therefore, a franchise which limits the body politic to some of the men and none of the women in a community is not pure democracy, but only a government by a part of the people. Again, if the suffrage be extended to all the people, and some were to vote one way and some another, the government would not even then be controlled by the whole people, but only by a majority. Thus, to have a government by the whole people, all class distinctions and all differences of opinion must be swept away, and all men must become obedient to the one intelligence, which is no respecter of persons, and which will eventually “unite all interests in the one divinity” (Science and Health, p. 571).

It is axiomatic that two wrongs can never make a right, and it is equally self-evident that until the right relations between man and (God are established no form of government can ever produce ideal relations between man and man. To meet the problem of human government, therefore, in the only way that gives promise of solution, is to accept the teachings of Christ Jesus, respecting God and man in His image, each correcting, first of all. his own point of view before attempting to work out the salvation of others; and this is the attitude and aim of every true Christian Scientist. Every one can thus contribute a note to the universal symphony, and by attuning this note to the true pitch, according to the Science of Christ, Truth, he may swell the chorus of the invisible choir as “they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works. Lord God Almighty; just and true are thy ways, thou King of saints.”

By recognizing Mind as God and man as the perfect reflection of this” infinite Mind, we cannot escape the conclusion that the kingdom of God is, in the truest sense of the term, a theocratic democracy. Thus the spiritual form of government which Christian Science sets forth, when compared with the commandments and precepts of Moses and Jesus, is found not to disagree, but to accord fully with both the letter and the spirit of the law and the gospel.

Love is the liberator.