Tag: Welcoming and affirming congregations

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.

A Morning Psalm

Verse: ‘You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you …’, (Psalm 63:1).

Moving away from the topic of psalms of repentance I thought it would be fitting to share a morning psalm that I use, and that the Early Church purportedly used in morning worship also. Psalm 63 is an often referred to as ‘Praise from the Wilderness’. I like this title because although a large majority of us live in an urban environment it can often seem to be a spiritual concrete jungle. The lack of spirituality in especially urbanised areas can often feel like we are also in a kind of wilderness. It is a relatively short psalm, therefore easy to pray in the morning without rushing, and is beautiful in the way that the psalmist, and therefore anyone who is praying it, calls out for divine intimacy. It is very clear that the psalmist wants God to come closer to them, and in this way, we too can ask God to come close to us each morning as we get ready for the day to come.

It is important to understand that psalms give us ways in which we can pray to God, be with Him, and understand our own emotions as we pray, which can often mirror the psalmist’s. In the morning it is very beneficial to pray in a joyous manner, praising God for the opportunity to share another day on this planet and with all the loved ones and friends we have around us. For this purpose, Psalm 63 is ideal. Prayer should set the mood for the hours that follow it, a prayer of repentance may bring about feelings of sorrow or a desire to grow closer to God. Similarly, this psalm helps to set a beneficial mood as we start our day. The words ‘your love is better than life’ (Psalm 63:3) and ‘I will be fully satisfied as with the richest of foods’ (Psalm 63:5) help us to centre ourselves and give examples of how we should proceed throughout our day, not only remembering God but also praising Him and loving Him.

This psalm is recommended by many churches and religious organisations within different Christian denominations for use as a morning psalm within a prayer rule or simply on its own. It has also been said that ‘the spirit and soul of the whole Book of Psalms is contracted into this Psalm’ (J.J. Stewart Perowne, The Book of Psalms, p.486) which I think is a rather wonderful mentality we can have as we recite this psalm in the morning hours. We can think of the ways this psalm encapsulated the Book of Psalms as we read and pray it. As we read Psalm 63 and begin our day, no matter the fears or tribulations we may be expecting, we can utter the words of the psalmist and remember that everything can be overcome if we earnestly seek Him, if we thirst for Him, and long for Him.

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.

Rejoice Always, Pray Continually

Verse: ‘Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus’, (1 Thessalonians 5:16-18).

We are commanded by Jesus to pray unceasingly. Many Christian traditions have puzzled over this biblical instruction for centuries, most famously perhaps those within the Orthodox faith. Their explorations have created many well-known works such as The Way of the Pilgrim, and their monks and nuns have been led to live and practice the way of the Hesychast which has seen a revival in monastic traditions in the last century or so. This instruction isn’t just for the hermit or monastic who can devote hours of each day solely to prayer and meditation. This commandment is for all who are followers of Jesus, all who follow in His footsteps and live His truth, all who call themselves Christians. So, the question remains, how can we as followers of Christ ‘be constant in prayer’ (Romans 12:12)?

It is known from the Hebrew Bible and New Testament that it was common for people to keep a prayer rule. Daniel prayed three times a day following the traditions of the Israelites (Daniel 6:10), as did King David (Psalm 55:16-17). In the Book of Mormon Amulek instructs his brethren to pray three times a day at morning, midday, and evening (Alma 34:21). Now that the times and frequency of established prayer are laid out the question is how, or what, should prayer be. The Lord’s Prayer can be found in both the New Testament and the Book of Mormon (Matthew 6:9-13, Luke 11:2-4, 3 Nephi 13:9-13).

The Lord’s Prayer and its use in daily established prayer can interestingly also be found in a manuscript called the Didache. The Didache is a first century Christian treatise which contains significant similarities to the Gospel of Matthew. As well as containing another copy of the Lord’s Prayer (Didache 8:2) the manuscript instructs the early Christian community to pray it three times a day (Didache 8:3). This would be a good start for those who are looking to establish their own prayer rule, following the prayer Jesus Himself taught us and the examples of the early Christian community. Praying in the morning, noon, and evening also helps us break up our day and clear our minds to think about and remember God. Throughout the day we can also pray to God about our troubles or concerns, looking to Him for guidance (1 Peter 5:7).

For some they may also wish to add additional prayers into their rule depending on their own spiritual preferences, perhaps devotions such as Spiritual Communion, Daily Examen, Lectio Divina, the Jesus Prayer, etcetera. Creating a prayer rule is something incredibly personal and it is important to remember there are no wrong ways to pray. In everything we do we should be thankful and remember God (Colossians 4:2). In this manner, alongside our prayer rule, we can learn to pray without ceasing throughout our day and become constantly aware of God’s presence at all times.

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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