Tag: peace

Nephi’s Psalm

Verse: ‘Behold, my soul delighteth in the things of the Lord; and my heart pondereth continuously upon the things which I have seen and heard’, (2 Nephi 4:16).

When we think of the psalms, we most likely, understandably enough, immediately picture the Book of Psalms, also known as the Psalter, found in the Hebrew Bible. The Bible is certainly rich in its various works of poetry, but many may not know that it is not only the Hebrew Bible that contains these things. The Book of Mormon too has a beautiful psalm hidden away inside of it. The Psalm of Nephi, or otherwise known simply as Nephi’s Psalm, is found in 2 Nephi 4:16-35. This is called a psalm as the text shares many similarities with psalms found in the Hebrew Bible’s Book of Psalms. This psalm is important as it shares the five common elements found in psalms. These are the recognition of sins, pleading for forgiveness, dedication to the Lord’s commandments, petitioning, and finally rejoicing in the forgiveness that God has given in His all-merciful nature. The Psalm of Nephi shares all five of these elements and is one of my favourite psalms found within scripture.

In Nephi’s Psalm Nephi lays out his hopes, joys, sorrows, and problems in his life, following the footsteps of the psalmist. When analysing or prayerfully reading this psalm it is crucial to understand the situation in which it is created. Nephi has just lost his father, Lehi, and these emotions of loss, which are familiar to many of us, are clear to see in this moving passage. These doubts and fears he brings up may be due to the fact that, as we know from the Book of Mormon, he is due to take over and lead not just his family but his people as their leader. Whilst we know how successful and great a leader he was, we must remember that at that time he must have been feeling all the anxieties and fears that we as humans feel also. These words of fear and sorrow are quickly replaced by praise for God and reminders of all that He has done for Nephi. We too can use these proclamations in our own prayer life as inspiration and worship.

I personally find it useful to prayerfully read and meditate this psalm in the evening before I sleep, alongside other psalms from the Hebrew Bible. It is indeed a beautiful reminder of how we should approach God, and our faith. Nephi encourages himself, as we can do ourselves if we pray his psalm as ours, to ‘no longer droop in sin’ but to ‘rejoice … and give place no more for the enemy of my soul’ (2 Nephi 4:28). He also promises that he will ‘praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation’ (2 Nephi 4:30). Let us too meditate on the words of this psalm and use it to remind ourselves how we should approach and thank God, as well as reinforce and re-establish our covenant with him as disciples.

Eternal Rest

Verse: ‘…the Lord will be your everlasting light’, (Isaiah 60:19).

A prayer that I have rapidly become familiar with due to working in a Roman Catholic school is the Eternal Rest. After Her Majesty Queen Elizabeth II’s death there was a heavy focus on her life and praying for her peaceful rest, in class as well as in Mass. It is a wonderfully simple prayer, yet one that contains much symbolism and meaning. Easy to remember, and easy to pray, for many reciting it brings both comfort and peace. During October, and more commonly November, countless Christians and members of other religious traditions will be praying in earnest for the dearly departed souls of our dead.

Whether one believes in any specific theological assumptions about the afterlife, or instead lives in hope that perhaps one may well exist, praying for our loved ones – and strangers too as many religions advocate doing – can be a cathartic experience and can help us feel like we are helping them somehow. This can help lessen grief and help us to manage, to varying degrees, the pain that we are in.

The words of the prayer in its common form are as follows:

Eternal rest, grant unto them, O Lord,

And let perpetual light shine upon them.

May they rest in peace.

Amen.

In this prayer are two very important theological concepts. The first is the concept of eternal rest in the Lord and the second is the perpetual light of the Lord. It is fairly common to pray for the peaceful rest of those who are departed and the concept of rest is frequent in the Bible; in the Book of Psalms there are even a collection known as Psalms of Rest. Within the psalms are also references to the Lord being our everlasting light, or, in the light of this prayer, our perpetual light. In Isaiah 60:19, the full verse of the shortened one at the start of the post, the importance of God’s light over any other source is emphasised, ‘The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory’.

Memento Mori

Verse: ‘…continually reminding them of death, and the duration of eternity, and the judgements and the power of God, and all these things – stirring them up continually to keep them in the fear of the Lord’, (Enos 1:23).

For many of us, believers or not, it can be hard to live in the shadow of death. In the Western world especially, we seem to have fostered a culture where it is better to live in ignorance of death and ignore the looming certainty of our fates. At university we had the good luck to study the rising trend of death cafes, during which the discussion of approaches to death between Western and Eastern religious communities was brought up. In communities where circular notions of life are the norm there has been found a much more logical and understanding approach to death. Where rebirth or reincarnation are believed, or at least taught/understood, death is seen more as a natural stage of life; one that is certain and should not be feared for what it represents. In communities with more linear understandings of life and death, or indeed no belief, death simply represents the end point on our journeys, a grim and dark final destination.

It is perfectly understandable, then, that people in this environment view talking about death as morbid or in bad taste, something to be hushed and silenced instead of engaged in good naturedly. For me this is something that shows a sad state of affairs where I reside. Studies have described the correlation between ignoring death and then heightened anxiety when a grave illness, sudden death, or terminal diagnosis are given. In live is it not always better to be prepared? Thinking about death does not have to lead to a depressive nature. There are many wonderful resources that paint it in a light that is far from fearful such as the classic text The Tibetan Book of Living and Dying that emerged from Tibetan Buddhism. In the Book of Enos the benefits of thinking about our death are laid out, in a similar way for centuries people from all faiths and none have engaged in a practice known as memento mori – the remembrance of death.

It can be helpful, and in fact calming, to meditate on the certainty of death. It can bring comfort and also help to put issues within our lives in a greater sense of perspective. Memento mori paired with carpe diem can indeed do wonders for our own self development. For those who are visual meditators there are many beautiful works of art that depict the Dance of Death (a beautiful rendition is the 15th Century fresco in the National Gallery of Slovenia which can be found online) which may be beneficial to study. Phillippe de Champaigne’s Vanitas would also be a perfect example of memento mori artwork. When I meditate on death I give myself time to prayer near the end, to ask for strength for any fears that came up, to ask for guidance in living each day to the best of my ability, and to thank God for the blessings I have in life – which are framed in piercing clarity after such a meditation.

Stewards of Earth

Verse: ‘And it pleaseth God that he hath given all these things unto man; for unto this end were they made, to be used with judgement, not excess, neither by extortion’, (Doctrines and Covenants 59:5a.)

In the last few years we have seen a surge in environmental activism, not that this is a new thing and I’m sure many remember the Rainbow Warrior and its fate. But a surge occurred and many rallied around the call of Greta Thunberg worldwide. Whether we agree with the protestors or not it is growing increasingly hard to ignore the growing ecological and environmental crises around the globe. Especially in the West these issues are becoming more and more personal, gone are the days where we could sit in deliberate ignorance as others struggled with issues of droughts, global warming, wildfires, flooding, and hunger. Gone are the days where we can take from the earth and remain unaffected. Just last week a county in the South West that I called home for over a decade was covered in drought conditions, followed by flooding due to heavy rain.

It is common for people to use the excuse that we can do as we wish since, in their opinion, the Earth was given to us. This may come from a misreading of Genesis 1:26 where it is stated that humans ‘rule over’ the other creatures. When discussing a human’s role on Earth the focus should be stewardship not ownership. The world is ultimately God’s, and in a sense all those who call it home, not just humankind, ‘The earth is the LORD’s, and everything in it, the world, and all who live in it’, (Psalm 24:1). Adam was put into the Garden of Eden to tend to it, ‘The LORD God took the man and put him in the Garden of Eden to work it and take care of it’, (Genesis 2:15). Since the start of humanity, we have not been given anything for the sake of ownership. We have been placed in a position of authority on this world to help preserve and grow. To tend to all living things.

The quote at the beginning of this article is from the Community of Christ’s Doctrines and Covenants. Through it the prophet Joseph Smith reminds us that the world and everything in it has been given to humanity to protect and cherish. We are called to take what we need, but not to steal or take in excess. The position of restraint in this world is reiterated as it is in the Bible, we are stewards and therefore our obligation is to nurture this world that we live in. The world that was created by God, and us to look after it. As we go about our daily lives this week, I wonder how many of us will pause to consider just how our actions will affect those who also call this blue and green marble home.

The Seven Penitential Psalms

Verse: ‘I confess my iniquity; I am troubled by my sin’, (Psalm 38:18).

To continue our explorations into the Book of Psalms I thought it fitting to discuss a practice which I try and incorporate into my daily prayer routine when time will allow, but would definitely recommend the practice during the forty days that make up Lent. During the morning I attempt to pray at least one psalm of repentance after my morning prayer. It helps to centre myself and remind me that, despite my best efforts, I will be subject to many vices such as anger, pride, and perhaps even greed – to name the most common – as I have been in the past.

The Seven Penitential Psalms consist of Psalms 6, 32, 38, 51, 102, 130, and 143. The fact that there are seven of these psalms is useful for creating diversity in repentance. Psalm 51 is perhaps one of the most well know psalms of repentance and was discussed last week but repeating it every day, or multiple times a day, can become tedious and boring. Each of these seven psalms follow a similar pattern of prayer. First the recognition that one has sinned against God and the justice and fairness of punishment. This is then followed by expressing sorrow for the sins committed and the intention to make things right, i.e. by no longer committing sin. Hope is then found in the mercy of God.

Each morning after my usual routine prayers I used to pray Psalm 51 attentively. However, even once a day this can become repetitive and almost automatic in nature, leading to a drowsiness of the mind as we don’t think about the words we are actually reciting, especially since the pressures of the day are often compelling us to rush or worry. To counter this some people may find it easier and more effective to use a different one of the Seven Penitential Psalms each day, assigning them a specific day of the week. I would recommend keeping it simple and going through in ascending order as this is easier to remember and makes logical sense. So, Monday: 6, Tuesday: 32, Wednesday: 38, and so forth.

As well as this, in the Hebrew Bible there is an absolutely fantastic example by a prophet of a prayer of repentance, aptly named, it is known as Daniel’s Prayer of Repentance or simply as Daniel’s Prayer (Daniel 9:4-19). One of the reasons this is an interesting example of praying for intercession and repentance is that Daniel does not just pray for himself, rather he prays for others around him and at several points seeks forgiveness for them after confessing their sins (Daniel 9:15-19). It is easy to pray to God to help us in our own suffering and with our own sin, but we should not forget the needs of those around us either. For this reason, Daniel’s Prayer may be a promising alternative to those who may wish to use an Old Testament prayer in place of a psalm.

The Sinner’s Guide

Verse: ‘Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions’, (Psalm 51:1).

Those who are familiar with typical prayer rules will likely know Psalm 51 by heart. As it belongs to the collection of penitential psalms found in the Book of Psalms it is traditionally used as a psalm of repentance and many Christians belonging to a wide range of denominations will recite it in both the morning and the evening – if not more. Charles Spurgeon, famous Baptist preacher and author, referred to Psalm 51 as The Sinner’s Guide due to the manner in which it outlines how to return to God’s grace after committing sin. As we read this psalm, we can understand how we should come before God, confess and repent, and seek forgiveness. It is also a testament of faith; in this psalm David has complete faith in God and this faith leads him to believe he is certainly forgiven, something that can be hard for us to believe at times when we come before God to pray and ask for forgiveness.

Like David in this psalm, we should not stand before God and make excuses for our sins and wrong behaviour, but instead should admit our wrongdoings and repent, asking Him for forgiveness and a fresh start once again. This psalm is a great example of trusting in the mercy of God. We can come before Him completely sinful and spiritually spoiled, in both word and deed, and with a contrite attitude we can be forgiven and given a new chance to follow in the footsteps of Jesus Christ. Whenever we fail, we know we can turn back and ask for forgiveness and repent, our God is a loving God, and a merciful God. It is important to remember, however, that repentance is not just being sorry but it is the act of promising not to repeat the transgression. It is no good to simply keep coming back for the same issues as this proves we are not actually sorry for what we have done.

Repentance and forgiveness are important tenets of Christian faith. As Christians we are told to come and confess and repent of our sins so that we may become clean. In the Book of Proverbs, we are called to confess and renounce our sins, ‘He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy’ (Proverbs 28:13). The Gospel of Luke describes the importance in Heaven placed on repentance, ‘In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents’ (Luke 15:10). It is regarded as so important that in some traditions within Orthodoxy such as Coptic Orthodoxy this psalm is even used in every daily office. Reciting this psalm is a humbling and practical way in which we can learn to repent and ask for forgiveness during our daily prayer routines.

Praying Through The Psalms

Verse: ‘For God has willed to make Himself known to us in the mystery of the Psalms’, (Praying with the Psalms, Thomas Merton).

The Psalms, the collection of which is commonly referred to as the Psalter, are widely prayed by Christians and Jews alike throughout the world. These beautiful poems and hymns are considered to be a book of worship given to God’s people to use in their lives. Praying the Psalms helps us as followers of God to draw closer to Him. They, in the words of Thomas Merton, ‘make Himself known to us’; and draw us closer they certainly do. Since the start of Christianity, the Psalms have been used by devotees in their daily prayers. In some periods of time Psalters were so widely possessed that they were even used to help teach children to read.

The Book of Psalms can often be neglected by readers as it is tucked away in the depths of the Hebrew Bible, this is a great shame as many Christian denominations and traditions throughout history have placed a great deal of importance on it for good reason. Within the Cistercian tradition, for example, all 150 psalms are sung or recited every one or two weeks depending on the structure of worship. Within Orthodoxy and Protestantism there is a similar pattern of devotion centred around the Book of Psalms. These practices are not just for the monastic or members of the priesthood; the Book of Psalms was given to us all to use in walking our path with God. A practice which is my personal favourite is to pray all 150 psalms each month (depending on the number of days).

If we split up the Psalms into 30 days then 5 psalms must be recited or sung each day. To do this multiple the date by 5, for example the 13th day of a month would be: 13 x 5 = 65. So, you would end that day’s reading on Psalm 65. Then go back by five psalms which would give you psalms 161-165 so you know where to begin. Already this is much more manageable than it may at first have seemed. With this method the daily psalm readings will always conclude with a number ending in 0 or 5.

I personally split this number into two in my morning prayer and three in my evening/night prayer. For months where there are less than 30 days, such as February with 28, simply stop on that day’s number and go back to Psalm 1 on the 1st March instead. For months with 31 days repeat the psalms for day 30, which would be psalms 146-150. In this manner it is possible for devotees to pray the Psalms twelve times each year! A number which at first seems so impossible and daunting to some is really so simple to put into practice. There is something incredibly beautiful and unifying in praying the same psalms which have been recited by the faithful for thousands of years.

Holding In The Light

Verse: ‘I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people’, (1 Timothy 2:1).

Before I came to the Community of Christ, I had spent several years with the Religious Society of Friends – commonly known as the Quakers – in a variety of geographical locations across England. There are many beautiful theological and practical methods that one can learn from this rich spiritual tradition which itself bases much of its identity on inclusivity and peace, so I was incredibly excited to see on the Community of Christ’s webpage an article on the Quaker practice of Holding in the Light which I will attach for anyone who is interested (https://cofchrist.org/holding-in-the-light/). The Community of Christ contributes its own take on this practice but for all intents and purposes the method, as well as theological and pastoral uses, are the same as those practiced within Meeting Houses all over the world.

The Quaker.org Glossary informs readers that “‘Holding another in the Light” is a way of expressing concern for God’s guidance and care for a person.’ It is used commonly in Quaker Meetings and the names of ill or suffering members are read out for the whole Meeting to Hold in the Light. As the CofC webpage states, the main aim of this type of communal prayer is to visualise those being prayed for held in the light or presence of God. This form of prayer is usually silent, with members of the congregation focussing on this visualisation of God’s light being directed on those being prayed for. It is usual for this form of intercessory prayer to last around ten or fifteen minutes, but can last longer if the congregation wishes. It is best to keep the time shorter if the congregation are new to this form of mental prayer.

For my own practice I find it beneficial to Hold in the Light those belonging to, and in, the country the Daily Prayer for Peace focusses on. This is a good way of holding true to the biblical command to pray for all people (1 Timothy 2:1). It is also a nice way of combining something important from my own faith tradition history with something that I feel is important in my current faith tradition. The Daily Prayer for Peace is in itself a witness to not only the Community of Christ’s commitment to peace, but of all those who pray with them. The Daily Prayer for Peace itself has a ritual to go alongside it each day, and the CofC routinely Tweets and uploads the customised prayer for each country. This means it is incredibly easy to know who we should be Holding in the Light. It is a joyous way to stop thinking in local and nationalistic ways but to think of and care about people all over the globe. It is a prayerful way of connecting us to each other and to those who may be in need.

Interfaith Dialogue And Unity Today

Verse: ‘Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone … Do not be overcome by evil, but overcome evil with good’, (Romans 12:17-21).

To conclude this series of posts around the topic of unity and inclusivity I thought it fitting to acknowledge the good work that is being done by countless organisations, church denominations, religious/non-religious organisations, and individuals alike. Interfaith dialogue has seen a significant increase and many organisations have been formed to improve the capacity for good together. Some of these are the International Association for Religious Freedom (IARF), The Inter Faith Network (IFN), and the United Religions Initiative (URI). There are many more organisations and charities that are seeking to form friendships, union, and understandings with one another in slightly different ways, one example would be the Anglican and Eastern Churches Association (AECA).

Within the Bible there is a clear instruction for living in harmony, peace, and for helping everyone. The full bible verse of the one paraphrased at the start of this post is as follows:

‘Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay”, says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good’ (Romans 12:17-21).

The reference to burning coals may at first appear problematic to notions of peace and goodwill, but a common interpretation for this is that they symbolise remorse and embarrassment. Through acts of peace, inclusivity, and unity will Zion be created. Not with violence, aggressive treatises and letters, religious gatekeeping, or any other mode or cause of division within society in the name of a religion or faith tradition.

As mentioned, in today’s society there are increased levels of interfaith dialogue occurring at local and international levels, and this is amazing. Many universities, prisons, and hospitals in the United Kingdom now have a chaplaincy team that consists of representatives of many different worldviews. Each of these chaplains work together in unity to help those in their care. Within the military there has been change to become more inclusive, although looking at chaplain job roles via the recruitment websites for all three services (RN, Army, RAF) there is still a need for a potential chaplain to be a member of a ‘Sending Church’. Other Chaplains do exist such as Imams but they are referred to as advisors within articles on the topic. Clearly the religious and spiritual support available in the military in the United Kingdom has significant room for improvement.

We, as Christians, as followers of Christ, should follow this example of unity. For too long theological or historical differences of opinion have segregated followers. When too much time is spent fortifying metaphorical walls and towers with essays of apologetics and letters of defence, we lose sight of God. Now is the time to unify under the collective mission of Christ on Earth; to help, to aid, and to support those less fortunate than ourselves. To establish Zion on Earth.

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All Are Welcome At Christ’s Table

Verse: ‘…he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile’, (2 Nephi 26:33).

Welcome to the second part of the blog posts focussing on inclusivity and unity within the Church. Often churches of various denominations will focus on the fact that everyone is a child of God and therefore is called to God, often followed by a call to conversion into that particular strand of Christianity. In fact, for a sizeable number of denominations, certain sacraments are closed off unless one should convert. For example, Communion. If all are welcome to come to God, and share and partake in Christ and His message, why do we as humans see fit to restrict this gift?

There is a focus on inclusivity and openness within the Community of Christ. Set in the Enduring Principles are examples of this. With Grace and Generosity we are expected to share our sacraments according to our true capacity. All Are Called to follow Jesus Christ and become His disciples. The Worth of All Persons calls us to God as equals, for all people have inestimable and equal worth. If all people are of equal worth, then how is it possible for some to be allowed at His table and others not? How can some be welcomed into a church community and others ostracised based on opinions of worldview, culture, sexuality, gender identity, etc? Instead, all are welcome to come to Christ, and experience Communion should they wish.

Within the Community of Christ the invitation to Communion begins with this premise. That all are welcome and all are equal:

‘All are welcome at Christ’s table. The Lord’s Supper, or Communion, is a sacrament in which we remember the life, death, resurrection, and continuing presence of Jesus Christ. In Community of Christ, we also experience Communion as an opportunity to renew our baptismal covenant and to be formed as disciples who live Christ’s mission. Others may have different or added understandings within their faith traditions. We invite all who participate in the Lord’s Supper to do so in the love and peace of Jesus Christ’, Invitation to Communion, Community of Christ.

For many the Lord’s Supper is the most important moment within a church service, whether one prescribes to notions of transubstantiation or views it simply as symbolic, many will testify of its importance. It can often be hurtful and discouraging to attend collective worship only to be turned away at this pivotal moment. One of the most inclusive aspects of the Community of Christ for myself is the openness and welcoming nature of their Communion Service. As we can see in the invitation above, all are welcome to participate whether baptised or not, members or not. To be able to participate wholly in a group setting such as that is an incredible blessing and a true depiction of Christ’s love for all.

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