unity – Community Circle Europe

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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Importance Of Unity

Verse: ‘I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought’, (1 Corinthians 1:10).

Identity is very important, in religion as in any organisation, but it can also lead to problematic situations further down the road. As followers of Jesus Christ it is important, and often forgotten, to reinforce the concept that we are Christians first and foremost. By Christian I mean simply those who follow the teachings and example of the biblical figure that is Jesus Christ. As believers we have been called to, and initiated into, a fellowship with one another through Christ. We are part of a large collective who are unified in their devotion to the path and teachings of Jesus and His disciples.

If we examine the concept that each of us are in Christ, by that I mean each and every believer and each and every Church, then it is logical to presume that we are the ones who create the differences that separate us. It is not God who draws theological lines or philosophical treatises on which denomination or which abstract and obscure teaching is incorrect. In this bible verse Paul is reinforcing this point. He does not say that we all have to think alike, for what family is built of people with identical thoughts and ideas? Instead, he is insisting that disagreements do not have to mean divided families, divided churches.

Today, we see religion constantly featured in the news and on social media. Often with slogans campaigning for some sort of cause, or against a cause. At the time of writing abortion rights and freedom of choice are being widely publicised due to the situation in the United States. Lines are being drawn in the sand and people everywhere are finding themselves forced to choose a side. At the most basic level of debate, it may appear to not be about which denomination you belong to, but which ethical argument you find the most reasonable in your own heart and soul. For many though, this ethical dilemma is also complicated with church loyalty and religious membership.

When Christianity is studied, at the most basic level, three prominent branches are typically discussed. Protestantism, Catholicism, and Orthodoxy. Granted the theological doctrines of each of these traditions are important and form strong foundations upon which each is built. In doing so they also create walls – and reinforced ones at that. For example, with certain historical and theological exceptions, Roman Catholic’s may partake in Orthodox and Roman Catholic communion but Orthodox Christians may only receive communion from within their own theological tradition. Protestants are not accepted at Jesus’ banquet in either of those traditions. We do not see the Jesus of the New Testament refusing Himself to those who ask, nor do we see Him turning people away.

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