Jesus (Matthew 10:8, NASB) -- 8 Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give.

Jesus (Mathew 25:34-40, TEV) -- 34 Then the King will say to the people on his right, ‘Come, you that are blessed by my Father! Come and possess the kingdom which has been prepared for you ever since the creation of the world. 35 I was hungry and you fed me, thirsty and you gave me a drink; I was a stranger and you received me in your homes, 36 naked and you clothed me; I was sick and you took care of me, in prison and you visited me.’ 37 “The righteous will then answer him, ‘When, Lord, did we ever see you hungry and feed you, or thirsty and give you a drink? 38 When did we ever see you a stranger and welcome you in our homes, or naked and clothe you? 39 When did we ever see you sick or in prison, and visit you?’ 40 The King will reply, ‘I tell you, whenever you did this for one of the least important of these members of my family, you did it for me!’

Paul (Romans 12:8-10,13,18,20, TEV) -- 8 Whoever shares with others should do it generously; ...whoever shows kindness to others should do it cheerfully. 9 Love must be completely sincere... 10 Love one another warmly as Christian brothers, and be eager to show respect for one another... 13 Share your belongings with your needy fellow Christians, and open your homes to strangers... 16 Have the same concern for everyone. Do not be proud, but accept humble duties... 18 Do everything possible on your part to live in peace with everybody... 20...as the scripture says: "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for by doing this you will make him burn with shame." ^{{Proverbs 25:21,22}} 21 Do not let evil defeat you; instead, conquer evil with good.

Hebrews (Hebrews 13:16, NRSV) -- 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

James (James 2:12-18, TEV) -- 13 For God will not show mercy when he judges the person who has not been merciful; but mercy triumphs over judgement. 14 My brothers and sisters, what good is it for people to say that they have faith if their actions do not prove it? Can that faith save them? 15 Suppose there are brothers or sisters who need clothes and don’t have enough to eat. 16 What good is there in your saying to them, “God bless you! Keep warm and eat well!”—if you don’t give them the necessities of life? 17 So it is with faith: if it is alone and includes no actions, then it is dead. 18 But someone will say, “One person has faith, another has actions.” My answer is, “Show me how anyone can have faith without actions. I will show you my faith by my actions.”

1 John (1Jo 3:16-18, TEV) -- 16 This is how we know what love is: Christ gave his life for us. We too, then, ought to give our lives for our brothers and sisters! 17 Rich people who see a brother or sister in need, yet close their hearts against them, cannot claim that they love God. 18 My children, our love should not be just words and talk; it must be true love, which shows itself in action.

In 1906, several years prior to the "Christian Science Nurse" provision in the Church Manual, Mrs. Eddy wrote to Mary Beech Longyear:

Our cause demands a wider circle of means for the ends of philanthropy and charity, and better qualifications for practical purposes. This latter lack in students of Christian Science is a great hindrance to our Cause and it must be met and mastered. The students need to be qualified so that under the fire of mortal mind they can stand and "having done all, to stand." (Excerpt from Mrs. Eddy's words written in a letter to Mary Beecher Longyear in 1906, published in Christian Science Sentinel, October 7, 1916, page 110.)

When the "Christian Science Nurse" provision was finally included in the Church Manual, it stated:

Christian Science Nurse. SECT. 31. A member of The Mother Church who represents himself or herself as a Christian Science nurse shall be one who has a demonstrable knowledge of Christian Science practice, who thoroughly understands the practical wisdom necessary in a sick room, and who can take proper care of the sick. The cards of such persons may be inserted in The Christian Science Journal under rules established by the publishers. (Man 49:7-16)

In 1922, following World War I, a book was published by The Christian Science Publishing Society, entitled, Christian Science War Time Activities - A Report to the Board of Directors of The Mother Church by the Christian Science War Relief Committee. The Introduction stated the following, as excerpted from pages 13-16 of that book:

The fine spirit of cooperation shown by Christian Scientists everywhere in the carrying on of the various war time activities of our denomination, and their unbounded interest in and enthusiasm for the work in all its phases, has produced far-reaching results… It has not been possible heretofore to present in a complete and orderly sequence the steps which, during the nearly five years that have marked the world's great unrest, were taken by the Christian Science Church to aid, both in spiritual and material ways, those whose lives were affected in varying degrees by the fortunes of war. The time has now come, however, when it is not alone possible but most desirable to submit to the Christian Science field a full report of the war work undertaken by the movement.

In preparing this report the aim has been to produce an accurate historical record of achievements… The chief task has been the elimination of a great quantity of subject-matter equal in all respects to that included. The plan, therefore, has been to deal broadly with the whole subject and yet to introduce here and there, in detail, typical instances which serve to illustrate specially the more important lines of activity followed in the United States and abroad, especially where these serve to illuminate the metaphysical purpose which lay behind all the Committee's efforts, and to give the results obtained by the application of divine law as taught in Christian Science, to all the varied and complex problems presented.

A War Relief Committee was appointed by the Christian Science Board of Directors of The Mother Church in 1914… As individual Christian Scientists, living in far corners of the world, unorganized groups scattered here and there, societies and churches, large and small, had responded to the opportunity to aid the war sufferers, when it was first presented to them in 1914, so they eagerly answered the call made in November, 1917, to extend this work. Thus within a period of sixty days, the entire Christian Science movement in the United States was completely organized and in a large measure at work, along lines which we shall fully cover. This report would be incomplete without a full recognition of the invaluable assistance rendered by State Committees and their corresponding subcommittees located in every town and city where a Christian Science Church or Society existed.

In 1947, following World War II, a book was published by The Christian Science Publishing Society, entitled, The Story of Christian Science Wartime Activities 1939-1946. The chapter, "Forerunners of Organized Wartime Activities," states, as excerpted from page 5:

The animating purpose of Christian Science wartime activities was to obey the teachings of Christ Jesus, as elucidated by Mary Baker Eddy, in practical demonstration of healing love for a world torn by some of the most despotic elements of the carnal mind.

Before the outbreak of hostilities in Europe on September 1, 1939, The Mother Church and its branches utilized their permanent agencies to meet special needs arising from a world situation that amounted to undeclared war. The organization of The Mother Church is such as to be immediately available to spring into action, reaching any part of the world…

The prior chapter of the book exemplified bore witness to the practical aid and the "practical wisdom" that Mrs. Eddy mentioned in her letter to Mrs. Longyear in 1904 and in her "Christian Science Nurse" By-Law. During those war years the practical work that was done as part of local branch church activities also showed obedience to all aspects of the "Joining Another Society" by-law.

In the chapter, "Preparations of the Heart," The Story of Christian Science Wartime Activities 1939-1946 states, as excerpted from pages 2-4:

Mrs. Eddy in her writings as Discoverer of Christian Science provides every needful instruction for keeping the lines of distinction clear between the human and divine, the material and the spiritual, the violence of mortal belief and the peace of divine Love - the unreal and the real…

The nature of Christian Science itself, demonstrating the reality of God, good, and the unreality of everything unlike Him, shaped the distinctive character of Christian Science wartime activities. The Christian Science approach to war does not differ essentially from the healing approach to other human discords…

Christian Science does not ignore the evils incidental to war, any more than it ignores disease, sin, poverty, crime, or whatever appears to exist in human experience, yet is unlike God and so could not have been created by Him, the only author of reality…

On every continent, branch churches and societies stood ready to do their part…

The following are additional excerpts from The Story of Christian Science Wartime Activities 1939-1946, as excerpted from pages 10-14:

As the wartime activities of The Mother Church unfolded, step by step, they rounded out a ministry of giving that progressively exalted philanthropy to a new high level, vitalizing it with spiritual values.

Mary Baker Eddy lighted the way with this awakening definition: "Philanthropy is loving, ameliorative, revolutionary; it wakens lofty desires, new possibilities; achievements, and energies; it lays the axe at the root of the tree that bringeth not forth good fruit; it touches thought to spiritual issues, systematizes action, and insures success; it starts the wheels of right reason, revelation, justice, and mercy; it unselfs men and pushes on the ages" (The First Church of Christ, Scientist, and Miscellany, pp. 287,288).

The real values of Christian Science wartime activities as a whole can be hinted, but not discerned, in the narration of facts such as the expenditure of $10,000,000 and the enrollment of workers by tens of thousands. Each Christian Scientist, schooled in the spiritual truth that thoughts, rather than things, determine health, safety, and well-being, went forth, bearing warm clothing, food, and funds for relief of war's victims-yet he bore something more enduring than loaves and fishes. Equipped with the fundamental truth of Christian Science and bringing gift books for its study, he understood something of the nothingness and powerlessness of evil, and of the divine fact that God, good, is All-in-all.

Often no word was spoken, but the need was met. Many who received the gifts felt the burdens of war lifted. Love replaced hate, Life dispelled death. God was enthroned in the experience of doubting hearts, and reality reigned. Many frozen with fear or sorrow responded to the springtide of hope, faith, and fruition. Then was felt the warmth and glow of gratitude, the touch of the Comforter which the Master promised.

A bombed-out family in England received warm clothing from Oregon. A soldier in Burma was given a sweater knitted by a woman in Kansas whose name he might never know, but whose spiritual understanding of progressive philanthropy had brooded over every swift motion of her knitting needles. Inside the collar of each garment the recipient found a neat white label bearing these words woven in blue or red: CHRISTIAN SCIENCE WAR RELIEF COMMITTEE, BOSTON, MASSACHUSETTS, U.S.A.

For many, the name of Christian Science first tangibly touched their experience as they read these labels. Christian Science relief was distributed to the needy of any color or creed.

In its approach to welfare work during peace or war, Christian Science sees fully the human necessity, yet recognizes the spiritual truth that material supplies only hint the real gift. Christ Jesus invariably taught and exemplified the gospel of spiritual living whereby men are enabled to find their daily food, home, raiment, useful occupation, and abundance of all needful things by obedience to the laws of God. Mary Baker Eddy followed the Master in her interpretation of philanthropy. Ever ready to extend a helping hand, she led human thought upward from poverty to the demonstrable richness of life in divine Mind...

Early steps in the organization of actual wartime relief were taken by Christian Scientists in belligerent countries. The Mother Church supported its branches in every possible way. Churches and societies in Great Britain, as well as in Canada and elsewhere organized sewing and knitting committees during early months of the war. While these activities remained local, they enjoyed the counsel and unifying influence of The Christian Science Board of Directors through the Wartime Committees.

On page 26 of the March, 2001, issue of The Christian Science Journal are the following reports, under the heading, "Sunday Schools in Africa take action:"

Christian Scientists in Pointe Noire, Republic of Congo, prayed about children. They decided to donate 60 mosquito nets to the pediatric/maternity ward of their local hospital. Mosquito nets are quite expensive, and are deeply appreciated because of the need to keep mosquitoes away from infants. They also distributed the French Edition of The Herald of Christian Science to the new parents and to the staff of the maternity ward.

In Democratic Republic of Congo, members of a Christian Science Society invited local officials and religious leaders to attend a public talk on Christian Science. The event attracted a wide range of guests, from the mayor of Kinshasa to homeless children. Copies of Science and Health as well as Christian Science literature were shared with adults, and clothes, shoes, and a meal were given to children who live on the street.

This article also included reports of prayer when local communities were faced with AIDS affected children, abandoned children, drought, and war hostages, including some of the fruitage from such prayers.

The remainder of this article explores the role of local churches in serving their local communities. In our exploration we will examine the history behind the current "Church Organizations Ample" By-Law and the "Joining Another Society" By-Law in the Manual of The Mother Church, written by Mary Baker Eddy. The two By-Laws are very closely related. The history of their inception and revisions is not only very interesting, but that history also provides significant insight into Mary Baker Eddy's vision of the mission of local churches and their members. The activities of local churches, as they fulfil their Manual-sanctioned mission, go beyond what is specified in the Church Manual. Local church activities that are specified include Sunday Services, Sunday School, Wednesday Evening Meetings, Thanksgiving Day Services, Christian Science Reading Rooms, Christian Science Lectures, and Committee on Publications work.

There are many activities that are not specified in the Church Manual but that are routine in virtually all local churches. Some of the many routine branch church activities that are not specified in the Manual include (1) ushering congregants in and out of the Sunday and Wednesday services and lectures, and ensuring that any special needs are addressed while they are there; (2) caring for children during Sunday and Wednesday services and lectures; (3) keeping the church edifice and grounds clean, orderly, and in good repair; (4) visiting congregants who presently are unable to attend church services; (5) placing Christian Science literature in public and private places that welcome it; and (6) and conducting occasional "inspirational meetings" on specific topics. In addition to these and other routine actvities, some local churches carry out a program of prison ministry. Some churches provide for some degree of practical care for congregants who are presently unable to get out. Some churches collect and provide food and clothing to needy members of their local communities, regardless of whether or not they attend that church.

These and other representations of "primitive Christianity" are rightfully determined by each democratically self-governed, local church, as described in the Church Manual, pages 70:10-15 and 74:5. This is consistent with the provisions of the author of the Church Manual, Mrs. Eddy, who herself endorsed prison ministry, even though prison ministry was not at all mentioned in the Church Manual. (For example, see Twelve Years with Mary Baker Eddy, by the Reverend Irving C. Tomlinson, pages 76-77.)

BibleTexts.com editorial note: In Mrs. Eddy's day, even the Sunday services in The Mother Church and branch churches sometimes went beyond what was specifically prescribed in the Church Manual. For instance, in a Christian Science Sentinel editorial entitled, "Order of Church Services," the editors listed the order of the services in The Mother Church and then noted: "The order of Sunday service is sometimes varied by the singing of a duet immediately after the organ voluntary." (Christian Science Sentinel, Volume 2, January 26, 1900, page 336) Though I know of no branch church today that has such a singing duet after the voluntary played prior to services, such a practice apparently was not considered heretical in Mrs. Eddy's day, as long as all that was required was faithfully included.

What is described below applies not only to branches of The Church of Christ, Scientist, but to all Christian churches in their ministry to their community.

The following is a concise overview of the history of two By-Laws in the Church Manual, "Church Organizations Ample" and "Joining Another Society" that are particularly relevant to the topic of "love in action."

1. In 1904 excerpts from the Reverend Dr. Russell Conwell's speech ("Churches Losing by their own Offspring") were published in a Christian Science Sentinel editorial. Dr. Conwell was a founder of Temple University in Philadelphia.
2. Three weeks later the "Church Organizations Only" By-Law was added to the Church Manual.
3. One week later the Sentinel editorial about Dr. Conwell's speech was reprinted at Mrs. Eddy's request with the remark that "The views expressed [in Dr. Conwell's speech] are in harmony with the Mother Church By-law, 'Church Organizations Ample,' which appeared in last week's Sentinel."
4. One month later Mrs. Eddy's wrote a brief Journal article clarifying and emphasizing the meaning of the new By-Law.
5. Over the next six years the By-Law continued to evolve.
6. In 1907 the "Promotion of Peace" By-Law was added to the Church Manual and later was renamed "Joining Another Society:"
7. Over the next three years the By-Law continued to evolve. Some wording from the original "Church Organizations Ample" By-Law eventually was incorporated into the "Joining Another Society" By-Law.

In the April 2, 1904, issue of the Christian Science Sentinel, the Editors published an editorial that was composed mostly of a speech delivered by the Reverend Dr. Russell Conwell, founder of Temple University in Philadelphia. The editorial was entitled, "Churches Losing by their own Offspring" (Christian Science Sentinel, April 2, 1904, page 490).

Three weeks later Mrs. Eddy introduced a new By-Law, "Church Organizations Ample," which appeared in print for the first time, in the April 23, 1904, issue of the Sentinel (Christian Science Sentinel, April 23, 1904, page 536).

Church Organizations Ample. Members of the Mother Church shall not be made members of Clubs or organizations, the Free Masons excepted, which exclude either sex or are not named in the Manual of the Mother Church. God separates the tares and wheat to garner the latter in His storehouse.

Then one week later, in the April 30, 1904, issue of the Sentinel, the "Churches Losing by their own Offspring" editorial was reprinted "by request." (The Archivist of The Mother Church told me that he and others have always assumed that Mrs. Eddy was the one who made the "request" to have the editorial reprinted. This is a conclusion to which I had independently arrived prior to speaking with this notable church historian. The documented events related to the By-Law certainly point to that conclusion.) The April 30 reprint of the Sentinel editorial now included reference to the new "Church Organizations Ample" By-Law. The entire article is very interesting, but here are a few poignant excerpts from the April 30, 1904, Sentinel reprint of its April 2 article.

In an address delivered before the Baptist Social Union of New York, the Rev. Dr. Russell H. Conwell declared that the churches are showing no real growth in membership, and he lays the blame for the situation upon the founding of those institutions which may properly be termed the offspring of the Churches. The portion of the address in which the speaker dealt with this condition was quoted in a recent issue of the Sentinel, but we publish it again by request, and in doing so call attention to the fact that the views expressed are in harmony with the Mother Church By-law, "Church Organizations Ample," which appeared in last week's Sentinel. Dr. Conwell said: --

"And it's all the fault of the churches," he explained. "The blame alone is theirs. They are being submerged, swamped, as it were, by organizations they themselves started. The Young Men's Christian Association is a continued permanent protest against the failure of the Church to do what it ought to do, and it would have no existence had the Church done as it ought... If she is to get back the ground she has lost, the Church must recognize that teaching the ignorant, healing the sick, and preaching the gospel are three indissoluble things, each one her duty, and each one necessary for her salvation."

The tendency to subdivide Christianity by turning over to societies, clubs, unions, etc., those activities which are but different phases of the one Christian ministry has not been of advantage to the Church, and it is not surprising that this protest has been uttered... The Cause of Christian Science does not need the aid of quasi denominational organizations, the Church supplies our every need. ("Churches Losing by their own Offspring," an editorial in the Christian Science Sentinel, April 30, 1904, page 552.

The wording of that By-Law that was mentioned in this editorial was further explained by Mrs. Eddy a month later in the June, 1904, Journal. (At that time, the Church Organizations Ample" By-Law was in Article XXVI.)

I beg to inform my beloved members of the Mother Church that the By-law in Article XXVI. of its Manual does not require members of benevolent and progressive organizations, such as the Free Masons, Odd Fellows, temperance societies, and those of similar cult, to resign this membership. It specifies in plain English that after individuals become members of our Church they shall not thereafter "be made" members of clubs or other organizations not named in its Manual, and wherefore? Because our religious denomination demands the faithful attention and labor of its members in all philanthropic, therapeutic, and progressive Christian work for the human race, and relies upon the adequate, scientific Source and resource therefor. (The Christian Science Journal, Volume 22, June, 1904, page 184)

The 1904 "Church Organizations Ample" was completely rewritten over the next six years.

In his Mary Baker Eddy: The Years of Authority (NY: Holt, Rinehart and Winston, 1977, page 226), Robert Peel comments on his conclusions about the original "Church Organizations Ample" By-Law:

Mrs. Eddy saw the Christian churches increasingly dissipating their spiritual energy in worthy endeavors of a basically secular sort - in social clubs, recreational activities, service and charitable functions which in many cases might be equally well or better performed by professional agencies. She had no quarrel with their choice of direction but was deeply concerned that the Church of Christ, Scientist, should preserve its fundamental purpose and identity. Christian Scientists might participate as much as they saw fit in civic, philanthropic, and other such activities, but they should do so as responsible individual citizens rather than as organized groups of Christian Scientists.

When Mrs. Eddy heard of a New York Christian Science Lunch Club composed of businessmen who invited prominent Christian Scientists to address them, she quickly wrote the Lathrops, who had thought the enterprise an admirable one, about the danger of Christian Science organizations separate from the church. "If you go into clubs," she admonished them, "you go out of the church in spirit." Then followed a bylaw on the subject. [The 1904 version of "Church Organizations Ample" By-Law, as quoted above.]

The ban seems to have been directed less against the individual Christian Scientist's normal participation in social or professional organizations than against the development of a constellation of self-designated Christian Science activities which would drain the movement's energies away from the sole purpose that would, in her eyes, justify its organization as a church. This purpose, as she reminded the members repeatedly, was Christian Science healing and regeneration.

Even Mr. Peel's words need to be re-examined and corrected in light of Mrs. Eddy's explanation of the 1904 version of the "Church Organizations Ample" by-law, to which Peel referred above. It is possible that Mr. Peel, in his incredibly voluminous research efforts simply never made the connection between Mrs. Eddy's brief explanation in one page of the Journal and the original intent of the By-Law. Whatever may be the case, Mrs. Eddy's own explanation of that By-Law, as quoted above, articulates an active agenda within the church "in all philanthropic, therapeutic, and progressive Christian work for the human race."

It specifies in plain English that after individuals become members of our Church they shall not thereafter "be made" members of clubs or other organizations not named in its Manual, and wherefore? Because our religious denomination demands the faithful attention and labor of its members in all philanthropic, therapeutic, and progressive Christian work for the human race, and relies upon the adequate, scientific Source and resource therefor. (The Christian Science Journal, Volume 22, June, 1904, page 184)

Mrs. Eddy's explanation is also completely consistent with Dr. Conwell's message that was printed and reprinted in the Sentinel's "Churches Losing by their own Offspring" editorial. It should be remembered that the editorial was reprinted at Mrs. Eddy's request and that the Journal editors noted, "The views expressed are in harmony with the Mother Church By-law, 'Church Organizations Ample.' [1904 version]" As quoted above, that article included the following statement by Dr. Conwell:

The Young Men's Christian Association is a continued permanent protest against the failure of the Church to do what it ought to do, and it would have no existence had the Church done as it ought... If she is to get back the ground she has lost, the Church must recognize that teaching the ignorant, healing the sick, and preaching the gospel are three indissoluble things, each one her duty, and each one necessary for her salvation.

Then the editors went on to conclude, obviously with Mrs. Eddy's direction and blessings:

The tendency to subdivide Christianity by turning over to societies, clubs, unions, etc., those activities which are but different phases of the one Christian ministry has not been of advantage to the Church, and it is not surprising that this protest has been uttered... The Cause of Christian Science does not need the aid of quasi denominational organizations, the Church supplies our every need.

The above quotations from Mrs. Eddy and from her Journal editors have an undeviating consistency. Mother Church members, as individuals or collectively as branch churches, may have reached their own opinions to the contrary, but Mrs. Eddy's own explanation of her own words remain as our best measure of what she meant.

If the present "Joining Another Society" By-Law is challenging to our thinking today, the 1904 "Church Organizations Ample" By-Law was also challenging to the New York Christian Science Lunch Club mentioned above. Three years later the 1907 "Promotion of Peace" By-Law was equally challenging to the thinking of Mother Church members who had banded together outside the church organization to form the International Conciliation Committee in 1907. (See My 282:17-30.) Robert Peel commented regarding the 1907 "Promotion of Peace" By-Law, which was later renamed "Joining Another Society:"

…Another bylaw (section 16) was added as a result of Mrs. Eddy's experience with Hayne Davis of the Association for International Conciliation… This … bylaw, prescriptive as well as proscriptive, stressed the need to promote peace and the general welfare of mankind "by demonstrating the rules of divine Love" rather than by joining societies not specified in the Manual. (Mary Baker Eddy: The Years of Authority, NY: Holt, Rinehart and Winston, 1977, page 456)

The substance and significant parts of the wording of the original 1904 "Church Organizations Ample" By-Law eventually reappeared in what became the final "Joining Another Society" By-Law. The latter By-Law originally appeared in 1907 with the title, "The Promotion of Peace," but in 1908 it was renamed "Joining Another Society" and was revised to its current wording. It should be reiterated that the Manual requirement that Mother Church members not join organizations that are not named in the Church Manual first appeared in the original 1904 version of the "Church Organizations Ample" By-Law.

Below are some other relevant passages from the writings of Mary Baker Eddy, listed in chronological order. In the light of the historical context provided by the above passages, these writings of our Leader provide some very nourishing food for thought and action for church members.

1879

At a meeting of the Christian Scientist Association, April 12, 1879, on motion of Mrs. Eddy, it was voted, -- To organize a church designed to commemorate the word and works of our Master, which should reinstate primitive Christianity and its lost element of healing. (Church Manual 17:8)

1886

Will you doff your lavender-kid zeal, and become real and consecrated warriors? Will you give yourselves wholly and irrevocably to the great work of establishing the truth, the gospel, and the Science which are necessary to the salvation of the world from error, sin, disease, and death? (Miscellaneous Writings, page 177:14-19)

1891

The right teacher of Christian Science lives the truth he teaches. Preeminent among men, he virtually stands at the head of all sanitary, civil, moral, and religious reform." (Retrospection and Introspection, page 70:26-28)

1900

We enjoin upon every member of the Mother Church, a careful and prayerful perusal of each of these By-laws, that we may become so thoroughly imbued with their letter and spirit as to be able to carry them out in our daily lives. (The Christian Science Journal, Volume 17, January, 1900, page 702)

1903

Never abandon the By-laws nor the denominational government of the Mother Church. If I am not personally with you, the Word of God, and my instructions in the by-laws have led you hitherto and will remain to guide you safely on, and the teachings of St. Paul are as useful to-day as when they were first written. (Excerpt from Mrs. Eddy's letter to The Christian Science Board of Directors in 1903, published in "Permanency of The Mother Church and Its Manual," page 12) [To explore what Paul taught on the subject of caring for and sharing with others, browse http://www.bibletexts.com/topics/wealth&poverty.htm.]

1904 - original Church Organizations Ample By-Law (This first version appeared in 1904. The final 1910 version is quoted further below.)

Church Organizations Ample. Members of the Mother Church shall not be made members of Clubs or organizations, the Free Masons excepted, which exclude either sex or are not named in the Manual of the Mother Church. God separates the tares and wheat to garner the latter in His storehouse.

1904 - Church Organizations Ample By-Law explained by MBE (This is Mrs. Eddy's own explanation of the above By-Law.)

I beg to inform my beloved members of the Mother Church that the By-law in Article XXVI. of its Manual does not require members of benevolent and progressive organizations, such as the Free Masons, Odd Fellows, temperance societies, and those of similar cult, to resign this membership. It specifies in plain English that after individuals become members of our Church they shall not thereafter "be made" members of clubs or other organizations not named in its Manual, and wherefore? Because our religious denomination demands the faithful attention and labor of its members in all philanthropic, therapeutic, and progressive Christian work for the human race, and relies upon the adequate, scientific Source and resource therefor. (The Christian Science Journal, Volume 22, June, 1904, page 184)

1904

Good deeds overdone numerically, or bad deeds, are remedied by reading the Manual. (Mary Baker Eddy, Christian Science Sentinel, Volume 7, November 12, 1904, page 168)

1905 - revised Church Organizations Ample By-Law (This 1905 version of the By-Law was on page 72 of the 51st edition of the Church Manual. The final 1910 version is quoted further below.)

Church Organizations Ample. Sect. 14. Members of this Church shall not become members of organizations which exclude either sex -- except they are Free Masons, or Press Clubs that give the toil-worn aged Journalists a Home. God requires our whole heart, and He supplies within the wide channels of the Mother Church dutiful and sufficient occupations for all its members.

1905 or after (This 1905 version of the By-Law was on page 85 of the 51st edition of the Church Manual. The first version appeared sometime during or after 1900. The final version appeared sometime during or after 1905.)

Healing Better than Teaching. SECT.7. Healing the sick and the sinner with Truth demonstrates what we affirm of Christian Science, and nothing can substitute this demonstration. I recommend that each member of this Church shall strive to demonstrate by his or her practice, that Christian Science heals the sick quickly and wholly, thus proving this Science to be all that we claim for it. (Church Manual 92:4)

1906

Our cause demands a wider circle of means for the ends of philanthropy and charity, and better qualifications for practical purposes. This latter lack in students of Christian Science is a great hindrance to our Cause and it must be met and mastered. The students need to be qualified so that under the fire of mortal mind they can stand and "having done all, to stand." (Excerpt from Mrs. Eddy's words written in a letter to Mary Beecher Longyear in 1906, published in Christian Science Sentinel, October 7, 1916, page 110.)

1907 - original "Joining Another Society" By-Law (originally titled "The Promotion of Peace")

1908 - revised "Joining Another Society" By-Law: paraphrases original "Church Organizations Ample" By-Law (This version, with both a revised title and revised wording, appeared in 1908 and became the final version. Similar wording, "shall not become members of clubs or organizations… not named in the Manual of the Mother Church," was included in the original 1904 version of the "Church Organizations Ample" by-law.)

Joining Another Society. SECT. 16. It shall be the duty of the members of The Mother Church and of its branches to promote peace on earth and good will toward men; but members of The Mother Church shall not hereafter become members of other societies except those specified in The Mother Church Manual, and they shall strive to promote the welfare of all mankind by demonstrating the rules of divine Love. (Man 45:4)

1909

Christian Science Nurse. SECT. 31. A member of The Mother Church who represents himself or herself as a Christian Science nurse shall be one who has a demonstrable knowledge of Christian Science practice, who thoroughly understands the practical wisdom necessary in a sick room, and who can take proper care of the sick. The cards of such persons may be inserted in The Christian Science Journal under rules established by the publishers. (Man 49:7-16)

1910 versions - final By-Laws

Church Organizations Ample. SECT. 15. Members of this Church shall not unite with organizations which impede their progress in Christian Science. God requires our whole heart, and He supplies within the wide channels of The Mother Church dutiful and sufficient occupations for all its members. (Man 44:23)

Joining Another Society. SECT. 16. It shall be the duty of the members of The Mother Church and of its branches to promote peace on earth and good will toward men; but members of The Mother Church shall not hereafter become members of other societies except those specified in The Mother Church Manual, and they shall strive to promote the welfare of all mankind by demonstrating the rules of divine Love. (Man 45:4)

The following motion was unanimously passed at the 1906 Annual Meeting of The Mother Church:

Beloved Teacher and Leader:--The members of The Mother Church, The First Church of Christ, Scientist, in Boston, Mass., in annual meeting assembled, hereby convey to you their sincere greetings and their deep love.

They desire to express their continued loyalty to your teachings, their unshaken confidence in the unerring wisdom of your leadership, and their confident assurance that strict and intelligent recognition of and obedience to the comprehensive means by you provided for the furtherance of our Cause, will result in its perpetuity as well as in the ultimate regeneration of its adherents and of mankind. (The First Church of Christ, Scientist and Miscellany 44:23-5)

That letter from members of The Mother Church to Mrs. Eddy concluded with the following paragraph:

On this solemn occasion, and in the presence of this assembled host, we do hereby pledge ourselves to a deeper consecration, a more sincere and Christly love of God and our brother, and a more implicit obedience to the sacred teachings of the Bible and our textbook, as well as to the all-inclusive instructions and admonitions of our Church Manual in its spiritual import, that we may indeed reach "unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn." (The First Church of Christ, Scientist and Miscellany 46:21)

Why do many of us church members today hesitate to have our local churches fully respond to our communities' cries for help in their "wars" against the homelessness, poverty, crime, terrorism, illiteracy, academic underachievement, vocational obsolescence, etc.? We should not be so impressed by these societal ills that we are frightened by the thought of directly ministering to those who are suffering from these plagues within our own communities. The spiritual preparation for this high calling to serve the larger community is very similar to that needed to be a Christian Science nurse or a prison chaplain. We should at least aspire to be prepared to help humanity where they are, as did the good Samaritan, rather than being like the religiously condescending (or fearful?) priest and Levite who passed by on the other side. (See Luk 10:30-35.) Those local branch churches that participated in the above-mentioned Christian Science wartime activities responded in very Christian, very scientific, very practical ways, which corresponded with an impressive record of healing. Those branch churches were really practicing Christian Science nursing, which is Christian caring in support of Christian healing.

One possible way for local churches to do this today might be to establish committees that might be called the "Christian Science Nursing Committee" and the "Community Services Committee." Both committees could be designed to enable members to fulfill the "Christian Science Nurse" By-Law within local branch church activities. The first committee could provide practical nursing care for local congregants who need it, or to help engage professional nursing services for local congregants who need it. The second committee could provide practical community nursing or community ministry to segments of the local community that need it. The latter may involve literacy tutoring, academic tutoring, career mentoring, meals for the hungry, clothes for those inadequately clothed, a telephone hotline for those in trouble or in danger, etc. All of these community services are provided to patients by Christian Science nurses in different types of nursing engagements.

When I was a Christian Science Nurse listed in The Christian Science Journal, I provide all of these practical nursing services in varying degrees to patients, and in my off-hours I fully participated in Sunday Services and Wednesday Evening Meetings, taught Sunday School, served as Reading Room staff, was available as a substitute First Reader, and responded to occasional requests for my prayers from others who were outside my nursing ministry and who sought Christian healing through prayer alone. There was no conflict between any of these forms of ministry. In fact, they all were mutually supportive.

As is the case with all true Christian ministries, community service nursing is a liberating ministry and based upon the celebration of the biblical proclamation, "Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory." (Rev 19:6,7, NRSV)

The qualifications for such community ministry would approximate the requirements for a Christian Science nurse, as quoted above. In the case of community service nursing, the "sickroom" would be any community situation that needed such a ministry, and "the sick" would simply be those in need. As exemplified in the above accounts of wartime ministries, such community service nursing involves no lowering of the standards of Christian Science practice. In fact, it provides additional opportunities for such a practice of Christian healing.

The earliest quote from Mrs. Eddy in this document is from the founding purpose of The Church of Christ, Scientist:

To organize a church designed to commemorate the word and works of our Master, which should reinstate primitive Christianity and its lost element of healing. (Church Manual 17:8)

The Church of Christ, Scientist, is purposed to reinstate "primitive Christianity." So what did primitive Christianity include? Are we genuinely acquainted with and committed to the practices of the earliest Christians? Above in Section 1.1. are references to some of the practices of "primitive Christianity." Below are some additional references, from the writings of early Christians and from the writings of some modern day Christians. All of these writings shed light on what rightfully may be called "primitive Christianity."

Lloyd G. Patterson (Encyclopedia of Early Christianity, Second Edition, edited by Everett Ferguson, NY: Garland Publishing, 1998, pages 511-512):

Healing, religious: Overcoming bodily weakness or disease by divine power. Religious healing was as persistent a feature of early Christianity as of the pagan religious cults of the Greco-Roman world... Accounts of healing, from an early time (John 20:30f.), were designed to elicit faith or were said to have done so (1 Cor. 2:4; 2 Cor. 12:12; Acts 2:43; 3:6-10; 5:12-16; 9:32-35; 14:3; A. Paul. 50-55; A. Jo. 38-45). Healings by those awaiting martyrdom (e.g., Eusebius, Mart. Pal. 1.1; Pass. Perp. 9:1; 16:4) and by ascetics (e.g., Athonasius, V. Ant. 80; Gregory of Nyssa, V. Gr. Thaum. [PG 46.916A]; Jerome, V. Hilar. 8.) were frequent. Bishop Novation of Rome was said to have been converted through being healed (Eusebius, H.E. 6.43.14). This phenomenon of healing was an important factor in the growth of the church... Healings thus witness to God's purpose to free the whole creation for eternal life with him. In general, early Christians assumed that healings were manifestations of the redemptive power of God; they were more concerned to keep them in this perspective than, as in our time, either to promote healing as central to Christian experience or to deny their their occurence.

Everett Ferguson (Early Christians Speak -- Faith and Life in the First Three Centuries, Revised Edition, Abilene, Texas: Abilene Christian University Press, 1981, 1987):

The sharing of food by the wealthier with the poorer was an important means of charity. The host provided food for those chosen who sometimes did not eat at his house but received the food at home or accepted it to take home. The recipients were expected to pray for their benefactor, so sharing spiritual blessings in return for material ones. [page 133]

Clement of Rome [1st Century AD]: Let the strong take care of the weak; let the weak respect the strong. Let the rich man minister to the poor man; let the poor man give thanks to God that he gave him one through whom his need might be satisfied. Let the wise man manifest his wisdom not in words but in good deeds... [page 208]

Ignatius [35-107 AD]: Widows are not to be neglected. You, after the Lord, be their protector... [page 208]

Aristides [early 2nd century AD]: They [Christians] love one another. They do not overlook the widow, and they save the orphan. He who has ministers ungrudgingly to him who does not have. When they see strangers, they take him under their own roof and rejoice over him as a true brother, for they do not call themselves brothers according to the flesh but according to the soul... [page 207]

Lucian of Samosata [115-200 AD]: Proteus was apprehended as a Christian and thrown into prison.... The Christians, regarding the affair as a great misfortune, set in motion every effort to rescue him. Then, when this was impossible, every other attention was paid him, not cursorily but diligently. At dawn there were to be seen waiting at the prison aged widows and orphan children, and their officials even slept inside with him, having bribed the guards. Varied meals were brought in, and their sacred words were spoken... There were some even from the cities in Asia who came, the Christians sending them from their common fund to succour, defend, and encourage the man. They exhibit extraordinary haste whenever one of them becomes such a public victim, for in no time they lavish their all. [page 208]  

Irenaeus [130-200 AD]: And instead of the tithes which the law commanded, the Lord said to divide everthing we have with the poor. And he said to love not only our neighbors but also our enemies, and to be givers and sharers not only with the good but also to be liberal givers toward those who take away our possessions. (Against Heresies IV.xiv.3) , [page 209]

Martin Hengel (Property and Riches in the Early Church, Philadelphia: Fortress Press, 1974)

Clement of Alexandria [150-215 AD] ... who wrote a treatise..., The Rich Man's Salvation... Possessions, rightly understood, are an instrument given by God..., indeed they are God's gift, which we receive for our brother's sake and not for our own... Everything depends on using riches to supply the need of one's fellow-men:

For he who holds possessions... and houses, as the gifts of God; and ministers from them to the God who gives them for the salvation of men; and knows that he possesses them more for the sake of the brethren than his own; and is superior to the possession of them, not the slave of the things he possesses; and does not carry them about in his soul, nor bind and circumscribe his life with them, but is ever labouring at some good and divine work, even should he be necessarily some time or other deprived of them, is able with cheerful mind to bear their removal equally with their abundance. This is he who is blessed by the Lord, and called poor in spirit, a meet heir of the kingdom of heaven... [pages 74-75]

Cyprian [Converted to Christianity in 246 AD. Martyred in Carthage in 258 AD] - In cases of castrophe, readiness to help knew no bounds. When barbarian nomads laid waste Numidia in AD 253 and made many Christians homeless, Cyprian collected a spontaneous contribution of 100,000 sesterces for those who had been affected. This was from the relatively small community in Carthage... We hear of similar generous help -- even towards pagans -- in epidemics of plague in Carthage, Alexandria and elsewhere... [page 44]

Various Christians [4th Century AD] - Even in the fourth century the emperor Julian the Apostate (361-363), an enemy of the Christians, told the pagan high priest Arsacius of Galatia "the godless Galileans feed not only their (poor) but ours also", whereas the pagan cult, in the revival of which the ruler was so interested, was a complete failure in the welfare of the poor. In this way the early Christian communities abolished complete penury among their own members and at the same time made a very good impression on outsiders, since such comprehensive care was alien to the pagan world. [page 45]

BibleTexts.com editorial note: Emperor Julian, who was a pagan referred to the Christians as "godless Galileans," because the Christians did not worship the pagan gods.

Mary Baker Eddy

Jesus established his church and maintained his mission on a spiritual foundation of Christ-healing. [S&H 136:1-2]

For man to know Life as it is, namely God, the eternal good, gives him not merely a sense of existence, but an accompanying consciousness of spiritual power that subordinates matter and destroys sin, disease, and death. This, Jesus demonstrated; insomuch that St. Matthew wrote, "The people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes." This spiritual power, healing sin and sickness, was not confined to the first century; it extends to all time, inhabits eternity, and demonstrates Life without beginning or end. [Mis 189:21]

To-day the healing power of Truth is widely demonstrated as an immanent, eternal Science, instead of a phenomenal exhibition. Its appearing is the coming anew of the gospel of "on earth peace, good-will toward men." This coming, as was promised by the Master, is for its establishment as a permanent dispensation among men; but the mission of Christian Science now, as in the time of its earlier demonstration, is not primarily one of physical healing. Now, as then, signs and wonders are wrought in the metaphysical healing of physical disease; but these signs are only to demonstrate its divine origin,--to attest the reality of the higher mission of the Christ-power to take away the sins of the world. [S&H 150:4]

It is the spiritualization of thought and Christianization of daily life, in contrast with the results of the ghastly farce of material existence; it is chastity and purity, in contrast with the downward tendencies and earthward gravitation of sensualism and impurity, which really attest the divine origin and operation of Christian Science. [S&H 272:19-25]

A higher and more practical Christianity, demonstrating justice and meeting the needs of mortals in sickness and in health, stands at the door of this age, knocking for admission. Will you open or close the door upon this angel visitant, who cometh in the quiet of meekness, as he came of old to the patriarch at noonday? [S&H 224:22]

The rich in spirit help the poor in one grand brotherhood, all having the same Principle, or Father; and blessed is that man who seeth his brother's need and supplieth it, seeking his own in another's good. [S&H 518:15-19]

The cement of a higher humanity will unite all interests in the one divinity. [S&H 571:19]

Goodness and benevolence never tire. They maintain themselves and others and never stop from exhaustion. He who is afraid of being too generous has lost the power of being magnanimous. The best man or woman is the most unselfed. God grant that this church is rapidly nearing the maximum of might,--the means that build to the heavens, --that it has indeed found and felt the infinite source where is all, and from which it can help its neighbor. [My 165:24-1]

To further explore more of the practices of the first, second, and third century Christian church, browse:

Characteristics of the earliest Christians: What they practiced & taught, & what they did not do & discouraged at

http://www.bibletexts.com/terms/genuine-christianity.htm

Christian Scientists and other Christians talk a lot about healing, about reforming sinners and healing the sick. Mrs. Eddy wrote:

Stick to the truth of being in contradistinction to the error that life, substance, or intelligence can be in matter. Plead with an honest conviction of truth and a clear perception of the unchanging, unerring, and certain effect of divine Science. Then, if your fidelity is half equal to the truth of your plea, you will heal the sick. [S&H 418:5]

In a 1905 edition of Science and Health with Key to the Scriptures, the last sentence reads:

Then, if your Christianity is half equal to the virtue of your plea, you will heal the sick.

In order to truly reinstate the "lost element" of Christian healing, we need also to "reinstate primitive Christianity." Mrs. Eddy purposed The Church of Christ, Scientist, to do both. (See Man 17:8.)

One example of my own involvement in church-based community service that is not specifically mentioned in the Church Manual was my participation in prison ministry entirely sponsored by my local church. I was appointed by my local branch of The Church of Christ, Scientist, to serve as prison chaplain for a county prison that was in the middle of a city whose statistics for both poverty and violence have been among the very worst in America. This ministry was initiated entirely as a local branch church service to the community, without the any involvement with other branches of The Church of Christ, Scientist.

After the first several months of engaging in the prison ministry, I experienced a very quick and complete healing of a physical condition that had persisted and deteriorated for over ten months. The condition had been specifically treated for many months solely through my own prayers and through the prayers of Christian Science practitioners, whom I occasionally employed to pray for me. The sudden breakthrough in my condition directly corresponded with my active participation in the exceptionally fruitful Manual-based branch-church services to the prison population. That permanent healing took place over ten years ago.

What happened? In preparing for my ministry to those in trouble with the law, I asked myself these questions: "How can I purge from my thinking and actions any sinful or limiting traits similar to those that had put these men and women into prison. How could I eliminate any vestige of fear, ignorance, selfishness, animosity, dishonesty, animality, etc.? How could I be more law abiding - to the laws of the land, to my local church's bylaws, to the Manual of The Mother Church, and to the moral, ethical, and spiritual standards of the Bible and of the Christian Science textbook? I consistently and honestly prayed, and I conscientiously lived the answers to those questions. Being attentive to all the details of the Church Manual greatly supported my healing ministry in the prison and supported my prayers for myself. Rather than obeying the By-Laws in order to become spiritual (literally meaning "of the Spirit), my obedience to the Church Manual actually demonstrated spirituality, demonstrated expressing God, Soul, and demonstrated being enabled, guided, and empowered by the Holy Spirit and Christ. (See S&H 496:16.) This was really responding to what was written in the letter to the Ephesians (Eph 4:22-24, TEV):

Get rid of your old self, which made you live as you used to--the old self that was being destroyed by its deceitful desires. Your hearts and minds must be made completely new, and you must put on the new self, which is created in God's likeness and reveals itself in the true life that is upright and holy.

To me it was very significant that our branch church's prison ministry was built solidly on the solid foundation of the Church Manual's provision for branch churches, in a self-governed and democratic fashion, "to promote the welfare of all mankind." (See Church Manual, Article VIII, Section 16, and Article XXIII, Sections 1 and 10.) The Manual-based integrity of this activity was to me a source of great spiritual strength and healing. Though this ministry solely consisted of one-to-one interviews that I conducted, which also included one-to-one distribution of literature requested by inmates, the prayers and other support of the branch membership was also very, very evident.

Branch church members and a fund from The First Church of Christ, Scientist, in Boston, provided financial support for the considerable literature expenses. (My ministry was entirely voluntary and gratis.) The staff of our local Christian Science Reading Room kept us supplied with the thirty to forty new copies of the Bible and Science and Health with Key to the Scriptures that were requested by additional inmates each month. And the literature distribution committee lovingly provided the voluminous copies of Christian magazines, including the Christian Science Quarterly, the Christian Science Sentinel, and the Herald of Christian Science. These were requested by the twenty to thirty inmates to whom I individually ministered each week, including ten to fifteen inmates each week who visited with me for the first time.

I also was supportive to and found support from other clergy in the prison. For example there was a Roman Catholic priest with whom I shared genuine Christian fellowship. Some of the inmates that made appointments with me and regularly came to see me did so at his recommendation.

A local branch church's prison ministry is only one example of responding to the community's needs "within the wide channels of The Mother Church," through the organizations established in the Church Manual. As mentioned above, though Mrs. Eddy herself encouraged prison ministry as a valuable service to the community, such ministry was never specifically mentioned in the Church Manual. Yet in the exercise of its Manual-based, democratic self-government, each local church has the right and the obligation to address its community's needs in appropriate ways that are consistent with the living of Christianity -- the living of Christian Science -- and with the practice of Christian healing. This and other forms of community ministry that are not specified within the Church Manual but that are conducted by organizations that are specified in the Church Manual -- including branch churches, societies, Christian Science Organizations, Christian Science associations of pupils, or The Mother Church itself -- are clearly blessed by being conducted "within the wide channels of The Mother Church," which is within the wide channels of the totality of the Christian Church. Such practical ministries that are rooted in the Church Manual, in the writings of Paul, and the other biblical foundations for church -- and that are supported by fervent prayer -- not only promote healing of sin, sickness, and other forms of limitation to those the community, but also promote healing to those who are serving in such local church-based ministries.

Christ Jesus provided the precedents for the Christian and genuinely scientific means for healing all individual sin, sickness, and death. In just the same way, The Church of Christ, Scientist, and other Christian churches can progressively provide all human organizations, institutions, and governments with the precedents for the Christian -- and Christianly scientific -- means of healing and/or correcting world-wide societal ills, organizational shortcomings, and other collective problems. This can be done with an inspired understanding that 'we live and move and have our being in God' (Act 17:28, NRSV); that 'the law of the Spirit of life in Christ Jesus has set us free from the law of sin and death' (Rom 8:2, NRSV); that we need to 'get rid of our old self that was being destroyed by its deceitful desires; our hearts and minds must be made completely new; and we must put on the new self, which is created in God's likeness and reveals itself in the true life that is upright and holy.' (Eph 4:,23,24, TEV).

Just because work is done within the church walls, there is no guarantee that the work is inspired and demonstrating the saving and healing power of God. In the same way just because work -- even practical assistance of some sort -- is performed in the community and outside of the church walls, this does not limit that work from being very inspired and demonstrating the saving and healing power of God. For the Christian Science wartime committees mentioned above, for Christian Science nurses, and for the inspired Christian caring of many Christians throughout the centuries, every heavenly minded activity is sacred and is part of one's healing ministry, to the glory of God.

If we were to be truly alert to the spiritual ministry opportunities knocking on our church doors, what "wartime activities" in our community today - and the associated healings - would we be chronicling? The opportunity is for all Christian churches to individually focus and collectively cooperate (not compete!) in addressing the need of the Christian church that Dr. Conwell articulated in the beginning of the 20th century:

If she [the Church] is to get back the ground she has lost, the Church must recognize that teaching the ignorant, healing the sick, and preaching the gospel are three indissoluble things, each one her duty, and each one necessary for her salvation.

In Mary Baker Eddy and Her Books (page 120), William Dana Orcutt quoted Archibald McLellan, the first Editor of The Christian Science Monitor. During lunch together McLellan told Orcutt of Mrs. Eddy's role in founding the Monitor:

She has left us nothing to conceive or originate -- simply to carry on and to execute.

McLellan was referring to the instructions and oversight that Mrs. Eddy provided for the launching of The Christian Science Monitor in 1908, as later detailed in Erwin D. Canham's Commitment to Freedom: The Story of The Christian Science Monitor (Boston: Houghton Mifflin Company, 1958). The actual context of Orcutt's quote of McLellan is clear from Orcutt's comment in the very next sentence:

That seemed to me at the time, and seems now, to be a remarkable tribute to the mental and physical ability of a woman of Mrs. Eddy's advanced years!

Yet it would seem that some Mother Church and branch church members, unaware of the context of McLellan's statement, have broadly applied his words to virtually everything "within the wide channels of The Mother Church" (Man 44:23). Some members certainly have applied them to the services and activities of The Mother Church and branch churches, not realizing that such reasoning would mean McLellan's words also would apply to the other three self-governed organizations named in the Church Manual -- Christian Science societies, Christian Science organizations, and associations of Christian Science pupils. Within such a construct all five of these self-governed organizations within The Church of Christ, Scientist, are "simply to carry on and to execute" services or activities specifically detailed in the Church Manual. Anything else would not be appropriate or legitimate. Such mistaken beliefs have resulted not only in casting an unnecessarily critical eye on some of the activities of The Mother Church, but it also has resulted in limiting branch churches' services and ministries to their communities.

Mrs. Eddy was very exacting in how she expected Christian Science to be practiced, as is obvious from her many statements on the subject in Science and Health with Key to the Scriptures (e.g., S&H 113:32-3; 448:26-28; 462:13-15). She also had very clear demands on the wording that Christian Scientists should use to state Science -- and the lives that were to be lived to attest to their statements, as is documented by Robert Peel in his chapter, "Interlude Semantic," of his Mary Baker Eddy: The Years of Authority (pages 207-220). Yet, in her Manual provisions for each branch church, she left much to the discernment and discretion of the "distinctly democratic" (Man 74:5) governance of the church membership, as to how a branch would implement its Manual-based minimum community service requirements (Sunday Services, Wednesday Meetings, Thanksgiving Day Services, Communion Services, Sunday School, Reading Room, and Christian Science lectures), as well as how it would implement its open-ended "duty ... to promote peace on earth and good will toward men" (Man 45:4).

For example, Mrs. Eddy was a strong advocate of Christian Science prison ministry, but prison ministry was never mentioned in the Church Manual. (For some details regarding Mrs. Eddy's interest in prison ministry, see Irving B. Tomlinson's Twelve Years with Mary Baker Eddy: Recollections and Experiences, Boston: The Christian Science Publishing Society, 1945, pages 185-186. Her interest also was shown in an account of a prison inmate to whom Christian Scientists had ministered while he was in prison, which account she included in her Miscellaneous Writings, Mis 403:17-405:13.)

Another example is found in The Story of Christian Science Wartime Activities 1939-1946, which records (pages 10 and 14):

As the wartime activities of The Mother Church unfolded, step by step, they rounded out a ministry of giving that progressively exalted philanthropy to a new high level, vitalizing it with spiritual values… Early steps in the organization of actual wartime relief were taken by Christian Scientists in belligerent countries. The Mother Church supported its branches in every possible way. Churches and societies in Great Britain, as well as in Canada and elsewhere organized sewing and knitting committees during early months of the war. While these activities remained local, they enjoyed the counsel and unifying influence of The Christian Science Board of Directors through the Wartime Committees.

In these two examples, branch churches obediently have responded to the requirements of Man 45:4 in ways they conceived and initiated to be most appropriate to minister to their communities and to the world. Even though not specifically provided in the Church Manual, many branches continue to develop fresh, compassionate community services in obedience to Man 45:4 and to Paul's life-practice and teaching, "Quench not the Spirit" (1Th 5:19). This, of course, is in obedience to Mrs. Eddy's other instructions:

Never abandon the By-laws nor the denominational government of the Mother Church. If I am not personally with you, the Word of God, and my instructions in the by-laws have led you hitherto and will remain to guide you safely on, and the teachings of St. Paul are as useful to-day as when they were first written. ("Permanency of The Mother Church and Its Manual," page 12)

A directive from Mrs. Eddy to all Christian Scientists that is especially relevant to this subject was originally stated in her Message for 1901 ('01 34:20-26) and then restated by her in her Message for 1902 ('02 4:3):

Follow your Leader, only so far as she follows Christ.

[Note: The full paragraph reads, "It does not follow that power must mature into oppression; indeed, right is the only real potency; and the only true ambition is to serve God and to help the race. Envy is the atmosphere of hell. According to Holy Writ, the first lie and leap into perdition began with "Believe in me." Competition in commerce, deceit in councils, dishonor in nations, dishonesty in trusts, begin with "Who shall be greatest?" I again repeat, Follow your Leader, only so far as she follows Christ." ('02 3:26)]

As is obvious from the above history of the "Church Organizations Ample" By-law and the "Joining Another Society" By-law, Mrs. Eddy required of church members considerable commitment within the church to following Christ "in all philanthropic, therapeutic, and progressive Christian work for the human race" (The Christian Science Journal, Volume 22, June, 1904, page 184). And it was Christ Jesus who said in parable (Mathew 25:34-40, TEV):

34 Then the King will say to the people on his right, ‘Come, you that are blessed by my Father! Come and possess the kingdom which has been prepared for you ever since the creation of the world. 35 I was hungry and you fed me, thirsty and you gave me a drink; I was a stranger and you received me in your homes, 36 naked and you clothed me; I was sick and you took care of me, in prison and you visited me.’ 37 “The righteous will then answer him, ‘When, Lord, did we ever see you hungry and feed you, or thirsty and give you a drink? 38 When did we ever see you a stranger and welcome you in our homes, or naked and clothe you? 39 When did we ever see you sick or in prison, and visit you?’ 40 The King will reply, ‘I tell you, whenever you did this for one of the least important of these members of my family, you did it for me!’

The following references were provided to me after I had written the above article. They were a basis for a paper that Griff Henniger delivered regarding Mary Baker Eddy's benevolence.

• Beasley, Norman, The Continuing Spirit, New York: Duell, Sloan and Pearce, 1956, p. 213.
• Beasley, Norman, The Cross and The Crown, The History of Christian Science, Boston: Little Brown and Company, 1952, p.202. (Also referenced by Henniger, but not directly addressing the subject, was p. 618).
  
• The Christian Science Journal, vol. 7, May, 1889, pp. 100-101.
• The Christian Science Journal, vol. 25, issue 10, January, 1908, pp. 634-635.
• Davis, Bruce, "A Chronology of Nursing Related Subjects Within the Christian Science Movement (1875-1910)," Informational Handbook #2, 1984, p. 8.
• Eddy, Mary Baker, Church Manual, 8th Edition, Article IX, Home and Foreign Missions.
• Hanna, Septimus J., Christian Science History, Boston: The Christian Science Publishing Society, 1899, p. 15.
• The Mother Church, Office of Archivist, "Establishment of the Christian Science Benevolent Associations," Vol. XLI p. 83 No.5380, (In Mrs. Eddy's handwriting.)
• Nenneman, Richard A., Persistent Pilgrim, The Life of Mary Baker Eddy, New Hampshire: Nebbadoon Press, 1997, p. 338.
• Peel, Robert, Mary Baker Eddy, The Years of Authority, New York, Holt: Rinehart and Winston, 1977, pp. 468-469 (footnote 2), 481 (footnote 95). (Also referenced by Henniger, but not directly addressing the subject, was p. 320).

Some other references to Mrs. Eddy's benevolence are below:

• Tomlinson, Irving B., Twelve Years with Mary Baker Eddy: Recollections and Experiences, Boston: The Christian Science Publishing Society, 1945, pages 176-197.

If you have information or insights that shed further light, either in agreement with or contrary to what I have stated, please email me. My desire is to arrive at honest conclusions that are consistent with all available facts. I deeply respect all who honestly arrive at genuine conclusions, even if those conclusions differ from my own conclusions. It is not my intent to prop up any opinions, which are often the result of one's selectively using only those facts that support such opinions - and conveniently disregarding facts that undermine such opinions. I do not want to have any personal opinions. I only want to develop faith-inspiring, honest conclusions that lead to being "filled with the knowledge of God's will in all spiritual wisdom and understanding." (Col 1:9, NRSV) So please feel free to share with me any facts that may help lead to even better or further refined conclusions.