 By Leandro Palacios, Director of Communications When people ask, “Why should I join Community of Christ instead of any other mainstream Protestant church?”, what should we say? Chuck Boyd, a former pastor of the Toronto congregation who is now a member of the Woodfield congregation, asked President Stassi Cramm and members and friends from across Ontario a question along those lines when they gathered at the Corinth congregation last Saturday to celebrate its 150th anniversary. When he was baptized in 1945, our members believed that ours was the one and only true church. While Chuck admitted that he himself wasn't fully comfortable with the claim and its implications for relations with our neighbours, he believed that it offered solid ground for our faith and identity, and also gave us a solid “sales pitch” to invite people to Christ. In the decades since that time, we stopped teaching that we had a monopoly on the true gospel and acknowledged that other churches—and in fact other religions—could also be valid spiritual paths or ways to connect with the divine. That’s when our old invitational sales pitch became obsolete. Now what? The question led to a fruitful conversation about our shared identity and mission, but in the end, I think we weren’t able to fully address Chuck’s main concern. Since that weekend, I have reflected back on the question. And it seems to me that the answer to questions like “Why this church and not others?” or “What does this church have to offer that others don’t?” was all around us at the Corinth congregation that day: When I arrived, I took a few photos of the building’s exterior. Everything looked beautiful, yes, but I wouldn’t say it was unique—although the flower bed was amazing! But when I opened the door and walked in, our church history greeted me with what felt like an unexpected warm embrace. That was special! I was effusively embraced by historic artifacts including photos, hymnals, letters, stories, articles, membership records, games, a model of the Independence Temple, and more. Led by congregation historian Nancy Baer, the Corinthians—that’s what local members call themselves and I love it—had laid out the congregation’s history on a wonderful display, filling tabletops and walls with their inheritance. Nancy also did something that made me—as Communications Director and as someone who loves history—extremely thankful and excited: she invited everyone to write down their memories, testimonies, and other stories and compiled them all together into a large binder. But that day I was also embraced by a giant “Map of Ancient America” that was likely still used back when Chuck was baptized, even though today we understand it does not reflect at all the history of the Indigenous peoples of the Americas. And during the worship service, we sang hymns that no longer reflect our understanding of the gospel. While the congregation today is fully welcoming and is actively promoting the gospel in mission without making exclusive claims, the Corinthians proudly embrace and celebrate their own story, even those parts that we often hide away and don’t talk about for fear that someone will find out about our Restoration roots. Today we know we are not the one and only church. Neither are we better than all other churches. So what should be our sales pitch today? What I witnessed at Corinth reminds us that in Community of Christ, as we learn new and better ways to understand scripture and the good and not so good chapters of our shared story, we learn to discern the path forward. We certainly cannot claim to be the “one and only true church,” but perhaps we can invite people to true transformation. Our heritage gives us a unique lens to continue to grow and learn and be transformed not only as a church, but also as individuals. In our lives, we all have things we would rather hide away from others, things that make us feel guilty and unworthy. But what if the embarrassing things we try to hide in the closet are actually what make us special? I believe that celebrating our story while recognizing past errors and remaining prayerfully committed to always becoming more inclusive, more loving, and more Christ-like is very special indeed. A huge shout-out to the Corinth congregation for showing that responsibly celebrating our heritage can bring about the honest transformation we need to discern our path forward. Congratulations on your 150th anniversary!
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 Community of Christ is calling for prayers following severe flooding in central Nepal, which has affected communities along the Bootkoski River, including Nuwakot, home to three Community of Christ congregations in Deurali, Raigaun, and Tupche.
Families connected with the Deurali and Raigaun congregations are reported to be safe. In Tupche, several families have experienced serious damage or destruction to their homes and livelihoods, and floodwaters swept away some small businesses. Communication disruptions have also left a few family members out of contact. No deaths have been reported among Community of Christ families at this time. Stephen Thompson of World Accord reports that its programs in Nepal have not been affected by the flooding. A local leader, however, expects the flooding to have many long-term effects across the country. We hold the people of Nepal in our thoughts and prayers as communities face the immediate effects of the flooding and what lies ahead.  By Quinlan Stevenson, Camp Director Junior High Camp 2026 brought plenty of laughter, challenges, learning, and memorable moments. As a first-time director, I went into the week knowing that I wouldn’t have all the answers, but I was fortunate to be surrounded by a team I could rely on. More than anything, I wanted camp to happen so that the kids could have some of the same experiences that meant so much to me when I was their age. Our theme this year was “See God Everywhere,” and looking back, I think that became true in ways that went beyond our planned activities and classes. God could be seen in people helping one another, in new connections being made, in laughter around camp, in the beauty of the grounds around us, and even in the moments when plans changed and everyone worked together to make the best of the situation. One of the campers’ favourite activities throughout the week was fishing at the pond. A few of them even brought their own fishing rods and tackle boxes, which made the activity even more exciting for them. It became a real highlight of the week, and we ended up fishing every day except for the last one. Along with fishing, the kids also enjoyed creating crafts with clay and baking them in the oven. They made all kinds of unique pieces, and it was amazing to see how much creativity each camper brought to the activity. Between fishing, swimming, games, campfires, crafts, theme activities, and plenty of time just being together, there was rarely a dull moment. Watching the campers make new friends, try new things, and genuinely enjoy being at camp was one of my favourite parts of the week. That last part of our week looked a little different when smoke from the forest fires in northern Ontario moved into the area. As the sky turned orange and the air grew heavier, my team sprang into action and made the best of a difficult situation. We moved our outdoor activities into the main area of the Arnold Peace Lodge, where the kids came together and built a huge mattress fort! There are certainly things I would change or improve for next year, and I know I still have a lot to learn as a director. But I think that is part of what makes this experience meaningful. I finished the week tired, with plenty of notes for next year, but also incredibly thankful for everything we were able to create together. Junior High wasn’t perfect — and it didn’t need to be. It was meaningful, memorable, occasionally chaotic, and something I am very grateful to have been a part of. This camp would not have been possible without the incredible people who volunteered their time, energy, and talents to make the week a success. As much as I wish I could thank everyone individually in this post, it would end up being far too long! So while I’m only able to shout out a few people here, please know that if you played any part in making camp as successful as it was, I am incredibly grateful. A huge thank you goes to Robert Smith and Bev Huffman for keeping everyone well fed with amazing meals every day. Their cooking was so appreciated that it came up more than once during the “highlights of the day” around the campfire. I’m also incredibly grateful to Becky Grigsby for leading our theme class in fun and interactive ways, to Natasha Buchanan for leading campfire each night, to my sister Madeira for taking on the important role of camp nurse, and to my parents, Dave and Sheri, for offering their knowledge, encouragement, and guidance throughout the week. If you’ve never been to Junior High Camp before, next year would be a great time to give it a try. Whether you’re coming back to see old friends or trying it out for the first time, there will be plenty of opportunities to have fun, make memories, and be part of the camp community. Junior High Camp 2027 will take place July 17–23, 2027, and I hope to see you there!  Community of Christ endorses the Fossil Fuel Treaty Initiative Community of Christ has endorsed the Fossil Fuel Treaty Initiative, following World Conference Resolution 1333 adopted in 2025. Individuals, congregations, mission centres, and other church-affiliated groups can also endorse the initiative. The World Church responds to earthquakes and fires with relief aid Community of Christ is contributing $10,000 USD from Oblation and the Climate Impact Fund to World Central Kitchen in response to recent fires and earthquakes. Members can support future relief efforts through the Climate Impact Fund or Worldwide Mission Tithes.  By John Hamer, Director of Outreach and Innovative Ministries The archive of the Woodfield Community of Christ in London, Ontario, preserves a “Preaching Chart” drawn in the 1930s. In the early 20th century, ministers from our church traveled in circuits, visiting congregations, cottage meetings, and revivals, holding preaching services that could last for hours. Much of the preaching was extemporaneous: the speaker would begin with a passage of scripture and perhaps a rough outline, then expound from that jumping-off point. Preaching charts served as both a memory device for the speaker and a visual aid for the audience.
From the church’s central tower, we see two great walls supporting windows labelled to the right: “FAITH, WISDOM, KNOWLEDGE, DISCERNMENT, HEALING” — which are still in keeping with how we see the church today, especially if we understand “healing” as spiritual restoration. The labels to the left are less familiar in today’s church: “MIRACLES, PROPHECY, TONGUES, INTERPRETATION OF TONGUES, DREAMS/VISIONS.” Our predecessors in the church were far more Pentecostal than we are today. Services at reunions frequently included the spiritual practice of glossolalia, where one member caught up in the spirit utters syllables they believed were an unknown language. A second minister would then “interpret” the tongues, by speaking a pronouncement in English that was given the weight of revelation. The practice could be used irresponsibly when commands were directed at others, and it consequently was phased out. Although these beliefs were earnestly held, they were factually incorrect. Scholars have now reconstructed the development of the early Christian movement, giving us new insights into our history. At the earliest stratum, the movement was spread by committed disciples who sold their property, gave the proceeds to the poor, and lived a life of voluntary poverty, begging for their daily bread as they spoke in the spirit and shared the gospel. These mendicant disciples were alternatively called “teachers,” “apostles,” and “prophets” — all of which were synonyms. In the next generations, as fixed congregations were established, they began to require ongoing local leadership, calling “helpers” διάκονος (deacons) and “overseers” ἐπίσκοπος (bishops), along with πρεσβύτερος (presbyters) — a word that the King James Bible alternately translated as “elders” and “priests.” Elder and priest are thus synonyms for the same early priesthood role. As the apostolic age ended, the mendicant apostle/prophet/teachers were fully replaced deacons, priest/elders, and bishops. If we go back to our preaching chart, we may ask: what about evangelists, pastors, and seventies? There are three references to “evangelists” in the New Testament, which literally means “bringer of the good news” — essentially a synonym for “apostle.” (Over time, “evangelist” developed the technical definition of the author of a gospel.) “Pastor” is Latin for shepherd (ποιμένας poiménas in the original Greek) and has a single mention in the New Testament as a priesthood office, likely meant as the leader of a congregation — making it a synonym for bishop. Use of the word pastor was revived during the Protestant Reformation as some Protestants rejected the evolution of the episcopacy during Late Antiquity and the Middle Ages. Finally, “Seventy” is not really an office at all. Historically, there were many more than 12 apostles (the “Twelve” were a subset of the larger group of mendicant teachers). In the 1830s, early members of our church read the story in Luke of Jesus sending out “seventy” more disciples after the twelve and used that story to create the office of “Seventy.”  The foundations for the two great walls on the chart are labelled “AARONIC PRIESTHOOD” and “MELCHISEDEC PRIESTHOOD” and include the offices of each, as understood in our tradition: “PRIESTS, BISHOPS, DEACONS, and TEACHERS” to the left and “HIGH-PRIESTS, SEVENTIES, ELDERS, PASTORS, EVANGELISTS, APOSTLES, and PROPHETS” to the right. Speaking at a revival a century ago, a minister could expound at length on all of these offices. Their conclusion would inevitably be that these offices were established by Jesus himself; that they were essential to the functioning of the true Church of Jesus Christ on the earth; and that our church alone operated with the fullness of this structure. To them, this proved that ours was the one and only true church.
This leaves us with the office of “High Priest” and the two priesthood orders: Aaronic and Melchisedec. Members in the 1830s based these on their interpretation of the Epistle to the Hebrews. The author of Hebrews develops an extended argument contrasting the Old Covenant of Moses with the New Covenant in Christ. At the heart of the Old Covenant was the Jerusalem Temple, led by a mortal High Priest descended from Aaron, who performed a ritual sacrifice each year to atone for his sins and the sins of the people. But this practice has been superseded, according to Hebrews, by “a better covenant.” Christ has given himself as an atoning sacrifice for everyone and for all time and thus has become our eternal High Priest. The author of Hebrews quotes Psalm 110:4, “You are a priest forever, in the order of Melchisedec,” as the basis for this image. Early members of our church got the idea that we should have two orders of priesthood from Hebrews, but they clearly misread the point the author was making. The priesthood of Aaron with its High Priest was part of the Old Covenant and has been done away with. In the New Covenant, there is only one High Priest after the Order of Melchisedec: Jesus Christ, our eternal High Priest. Centuries of study have given us a window in Christian origins that our ancestors in the Restoration could only imagine. Learning about things that they got right (and wrong) is not an occasion for discouragement. As the Community of Christ “Principles of History” teach: “The responsible study of church history involves learning, repentance, and transformation.” Understanding the path we’ve taken, allows us to be better informed for the path ahead. Recognizing the intersection of devout conviction and the inevitable imperfections of our predecessors renders our shared narrative far more authentic and grounded in reality. In creating two orders of priesthood and the many offices referenced on the preaching chart, members of our movement believed they were “restoring” practices established by Jesus in the First Century. Instead, they were creating something new, which has now become part of our legacy and inheritance in Community of Christ. Generations of faithful ministers have worked to magnify their callings, finding new and innovative ways to serve as servants of Christ. Doctrine and Covenants 162:1e reminds us: “The spirit of the Restoration is not locked in one moment of time, but is instead the call to every generation to witness to essential truths in its own language and form.” As we discern our path forward as a sacred community, it’s important that we understand and honor the many inheritances that have informed our journey, while opening our minds and hearts to new light and knowledge for the road ahead.  This year, we will gather for our first Canada Mission Centre Conference on November 7–8. Because Conference is about much more than business, we are responding to the call to “risk something new” from our Mission Prayer, inviting members and friends of the church across Canada to:
“Awaken · Risk · Bless” is a spiritual cycle that guides our shared journey. Awakening to the presence of the Spirit gives us courage to build bridges of understanding and risk conversations and ministries that only moments ago seemed beyond our capacity, but now spread blessings all around us and beyond. How to prepare for Conference?
Celebrate mission What are the things that happened at your congregation or campground this year that we must remember and celebrate together? We want to hear your story! We invite you to share how your local or camping community is living Christ’s mission and making a difference. Please send your reports by October 2 to ensure your stories are included in our Conference program. Don’t forget to send photos if they’re available! Conference remote sites Although the Canada-wide sessions will be online, we encourage congregations and groups to gather locally. Members who gathered in person for our Jan 17 Organization Meeting had a chance to enjoy fun activities and fellowship while attending the Zoom sessions. We hope many more groups across Canada will choose to join Conference following this “hybrid” format, but it is important that we make arrangements ahead of time to ensure the nationwide online sessions run smoothly while everyone joining locally is able to see what’s on screen, hear what other remote participants are saying, vote on motions, and be heard if they wish to speak from the lectern during business. Please send your remote site applications by October 2. This will provide time for our IT department to assess your technical equipment, provide training, and help you make sure you are ready to run a successful remote site. Things you can start considering are:
There is much to celebrate as we continue to move onward together as one Mission Centre. We hope you will join us in these opportunities to connect, learn, and live Christ’s mission together.  Johannes Vermeer, Christ in the House of Martha and Mary — c. 1654–55 Scripture preserves the voices of apostles, prophets, and others who did not always agree with one another and who spoke from within the limitations of their own time and cultural perspective. The relationship between Jude and Second Peter offers a striking example of how early Christians reworked inherited texts, argued over competing understandings of the gospel, and responded to expectations that did not unfold as anticipated. These diverse perspectives remind us that scripture is not the inerrant voice of God but a dialogue—one we are invited to join with responsible discernment, guided by our Enduring Principles. By John Hamer, Director of Outreach & Innovative Mission
Second Peter and the brief Epistle of Jude are related texts in the same way that the gospels of Matthew and Luke are literarily dependent on the gospel of Mark: Jude and Second Peter share literary dependence. Jude is 25 verses long. Second Peter directly quotes or reworks 19 of these verses. And because Jude makes a coherent argument and the verses from Jude seem to be spread about in Second Peter, most Biblical scholars agree that the author of Second Peter had a copy of the Epistle of Jude in hand and decided to expand it — giving the new message the pretended authority of the leader of the Twelve Apostles, Simon Peter. The Epistle of Jude is written in the name of Jude the brother of James, who was, in turn, the brother of Jesus. “Jude” like “Judas” is a Greek rendering of the name “Judah” — all three Jude/Judas/Judah are the same name. Jesus’ brothers are mentioned in the gospels, and we have seen that James was the leader of the Jerusalem church after Jesus’ crucifixion. According to later Christian tradition, after James was martyred in the year 62, another of Jesus’ brothers, Simon, took over leadership of the Jerusalem church. With the outbreak of the First Roman Jewish War, the Christians fled Jerusalem, settling in Pella — a city of the Decapolis on the east bank of the Jordan. Three centuries later Pella remained one of the last centers of Jewish Christianity — Christians who continued to adhere to the Law of Moses — before the tradition died out. Like the Epistle of James, the Epistle of Jude seems to reflect the attitude of this church: Jewish Christians who continue to obey the Law of Moses. The author of Jude is writing a bitter condemnation of the leadership of a rival Christian faction, whom he calls “certain intruders” who “have stolen in among you” (1:4). According to Jude, “It is these worldly people, devoid of the Spirit, who are causing divisions” in the Christian community (1:19). The sign of their error is that they “pervert the grace of our God into debauchery” (1:4). This perversion or misinterpretation of God’s “grace” may be telling given the debate between the churches inspired by Paul and those inspired by James on the subjects of grace and works of the Law. The author of Second Peter is writing after the end of the apostolic age. He has a copy of Paul’s letters which have begun to be considered authoritative, but he does not draw from their ideas. The debate over Christian adherence to the Law of Moses has ended with Paul’s position having won out. The author of Second Peter has a new worry. He fervently believes in a literal apocalypse. The author of First Peter referred to the idea of Christ’s Second Coming as a “revelation,” but the author of Second Peter calls it an “advent” — using the same word Romans used for an Emperor’s ceremonial arrival at a city. Concerning the world’s end, apocalyptic literalists put the saying on Jesus’ lips, “Truly I tell you, this generation will not pass away until all these things have taken place” (Mark 13:30). The problem for the author of Second Peter is that this promise, read literally, has already failed. That generation has now passed away and many Christians have begun to rethink what the ideas of revelation, resurrection, a new heaven, and a new earth might mean. The author of Second Peter will have none of it, reworking Jude, he writes: “First of all you must understand this, that in the last days scoffers will come, scoffing and indulging their own lusts and saying, ‘Where is the promise of his coming? For ever since our ancestors died, all things continue as they were from the beginning of creation!’” (3:3–4). He hastens to remind his readers, “But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish but all to come to repentance” (3:8–9). The generation of the apostles who heard Jesus’ words passed away and the author of Second Peter’s generation has passed away. And 80 generations or more have passed away coming to our time. But the canon preserves texts and perspectives from long ago. Each apostle, prophet, revelator, and evangelist had their own testimony, their own vision of the faith, and their own limitations. They shared their perspectives — at times, using heated language and invective for their opponents. Taken as a whole, we are reminded that scripture is a dialogue which we are invited to join. To become revelatory in our day, it must be approached responsibly, and read with discernment, to discard or apply principles with meaning that endures for our time. May this be our goal, as we move onward together in Community of Christ.  By John Hamer, Director of Outreach and Innovative Mission You won’t want to miss the church’s biggest event of the year! Stassi Cramm and other world church leaders will be hosting the 2026 Peace Forum at the Temple in Independence this October 16–18. The theme is “Seeds of Peace”: in a world distracted by so many ongoing crises, what can we do to plant seeds that can one day develop into enduring peace and justice? If you are not able to travel to the United States this year, Community of Christ in Canada is holding two in-person gatherings: one in Vancouver, the other in the Greater Toronto Area. Events of the Peace Forum will be livestreamed to both locations, including the keynote address by environmentalist Bill McKibben, author of Falter: Has the Human Game Begun to Play Itself Out? In addition to the livestream, both Canadian gathering sites will host their own in-person workshops, presentations, and activities. What to expect at the Greater Toronto Area Gathering All generations are welcome! Saturday October 17 will include a youth and intergenerational track with activities including a young peace-maker scavenger hunt and team puzzle-solving challenges. There will be presentations about:
What to expect at the Vancouver Gathering Get ready for hands-on activities, including:
Cross-Canada discussion groups
Both gatherings will include a session where younger adults across Canada will connect via videoconference to answer the question “What should ‘being a peace church’ look like in the 21st century?” Plan to connect, even if you cannot make it to Vancouver or the GTA. Because our Canadian Mission Centre Conference will be held online this year, the Peace Forum is our biggest opportunity this year to connect as a church in groupings beyond congregations and reunions. You won’t want to miss out on either local gathering. And the activities and topics provide a great opportunity to invite children and grandchildren or friends join you. Please do! We hope to see you there. 
Here’s what happened when Mary Cusack, newly graduated from seminary, risked something new and agreed to serve as guest minister at McGowan’s Lake, a camp she had never been to.
I couldn’t really fully process what Vonda was suggesting at our graduation ceremony in December of 2025. We had just completed all the assigned work to earn a Master of Arts in Religion from Graceland Seminary and were about to celebrate the successful conclusion to this once-in-a-lifetime experience! Vonda DenBoer, Pat Pallister and I had been Seminary pals and were so excited to be together receiving our masters’ hoods and ministerial stoles together. Vonda hinted that I should be prepared to be called to possibly serve as a guest minister in Canada! I didn’t have too much time to let it sink in, but I was kind of stunned at the suggestion. A few months later Vonda contacted me again to ask me to participate in a reunion at McGowan’s Lake and described the people there as friendly, spiritually minded, and as being a group of folks who would have an appreciation for sacred formation. She said that she thought that I would really connect with them. I wasn’t sure why she felt this to be true, and I definitely didn’t believe I had the ability to participate as a guest minister, but I let my insecurities go and just said yes. I had learned in life never to say no when I perceived that God was asking me to do something. I also thought that if Vonda trusted that I could serve this way, there must be something to it. I initially met Wanda White and Elizabeth Young, who immediately responded to me and helped me with all aspects of putting the reunion plans into reality. I was fortunate to have them offer support and hard work to get things in order for me. I had a few requests for things to make the classes work and everything I asked for was provided! God was definitely and directly involved for us all, in that the group wished to have the children be able to participate in some way, and my wife Miriam was a teacher and had gotten the necessary Community of Christ certifications to work with the kids. I pursued this certification as well. While I held active and involved classes with the adults, Miriam designed fun, hands-on activities that mirrored the material presented for the children at the back of the hall. I admit I am not the typical Community of Christ guest minister type, if there is one. I have numerous tattoos and piercings as well as bleachy highlighted hair. I wondered if this might be a hindrance for me to give a faithful presentation to the group? I needn’t have worried. Everyone was welcoming, warm and interested in talking to Miriam and I from the start. I told everyone that I had a lot of trouble remembering names, but I found that it was really easy to remember everyone because they were all, every single person, so kind and engaging with us. The kids related well to Miriam and the adults participated thoughtfully and openly in all the classes. Despite some rain that week, we were able to sit out together in a small group outside in a circle and get into some really intimate conversation. It was at times humorous and at other times pretty deep sharing together. Although it was important for me as a first time presenter to learn the material and sit in the zoom meetings or attend the recorded zoom meetings, I was also encouraged by Vonda and other spiritual mentors to make it my own and be myself. People at McGowan’s Lake reiterated this idea by encouraging me as well. In addition to all this, we were blessed to have Leandro Palacios come join us for rousing campfire songs that everyone loved! We had some percussion instruments to add to the fun and the kids even led a few songs. Pat Pallister also came up to McGowan’s Lake for the week. I can’t express how much support I felt from her. Pat led some cool campfire activities and got us all up and moving!!! Even Vonda came overnight to offer her support and calming presence. The whole week was amazing and combined lots of fun with a real Community of Christ spiritual connection. I was privileged to be part of the 55th anniversary of McGowan’s Lake worship service and could really see the reality of becoming aware of what a sacred place looks like. Miriam and I found wonderful friends and plan to definitely return to this holy, spiritually connected place!  By John Hamer, Director of Outreach and Innovative Mission
The focal point of Community of Christ’s international headquarters complex in Independence, Missouri, is the Temple. Across Christian denominations, significant places of worship are commonly called cathedrals or basilicas. Very few use the designation “temple.” The primary exception is other denominations within the Latter Day Saint or Restoration movement, especially the Church of Jesus Christ of Latter-day Saints (LDS church) headquartered on Temple Square in Salt Lake City, Utah. Temples have become ever more central to the LDS church, which has constructed hundreds of them around the world and is currently engaged in building dozens more. Entrance into LDS temples is restricted. Only fully committed church members who pay a “full tithe” (understood as 10% of their income) and pass other tests of “worthiness” are allowed inside. The interiors of LDS temples are set apart for temple rituals unique to the Mormon tradition, including proxy baptisms on behalf of the dead, the “sealing” of married couples and families in the afterlife, and the “endowment” ceremony, which is also seen as a preparation for the afterlife. Our own Temple in Independence is very different. It is open to everyone. There are no tests of fellowship to enter. It is the symbol of our mission initiative of “developing disciples” by fostering a culture of life-long learning. The Temple houses the library and archives of the church and our Center for Innovation in Ministry and Mission (CIMM). Most importantly, the Temple in Independence is dedicated to world peace, and our sole temple ritual is the prayer for peace. Though very different today, both the LDS and Community of Christ temple traditions ultimately spring from the same source. This was the longing of members in the 1830s to “restore” the practices of the earliest Christian community as described in the Book of Acts. Acts chapter 2, verse 46 says that “day by day” the first Christians in Jerusalem “spent much time together in the temple.” Having read this passage, members of the Restoration longed to restore the same experience by building a temple of their own in Kirtland, Ohio, the headquarters of the church in 1836. This vision of the earliest Christians sharing and worshiping together in the Jerusalem temple has continued to inform our understanding of the Temple in Community of Christ. The LDS understanding of temples changed when early members moved from the original goal of “restoring” the early Christian church to an expanded goal of “restoring all things,” including ideas and practices found in the Old Testament. According to the traditions recorded in the Hebrew Bible, the worship of the God of Israel was confined to a single location: the Jerusalem temple (and its predecessor, the tabernacle). It was in this single location that Aaronic priests and Levites ritually sacrificed offerings of animals and plants. And God’s presence was understood to dwell behind a veil or curtain within the temple’s innermost precinct, the Holy of Holies. No human was allowed to enter this sacred space, except the High Priest, who entered it on a single day, to offer a sacrifice that atoned for the entire people. While LDS temple practices did not revive animal sacrifice, Mormon temple rituals were believed to be based on rituals practiced in the Jerusalem temple at the time of Solomon. (In fact, the direct inspiration were rituals of contemporary Freemasonry, which were inaccurately thought to have great antiquity.) Besides the idea of temples found in the Old Testament and Acts, the Bible includes a third vision of the temple. The gospels tell the story that at the moment of Jesus’ death on the cross, the veil covering the Holy of Holies in Jerusalem was torn open—symbolizing the end of the idea that God’s presence was confined to a single, physical house. The universal God is present everywhere in the universe and can be worshiped everywhere. Christ himself served as the ultimate atoning sacrifice, ending ritual sacrifice at a physical temple. This third Biblical view of temples is found in the First Epistle of Peter. The author of First Peter names Christ, the living stone, as the cornerstone of a spiritual temple: Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and like living stones let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. (1 Peter 2:4–5) In this understanding, the meaning and imagery of the temple as “the house of the Lord” lives on for Christians—even as the physical temple in Jerusalem lost its function and was soon afterwards destroyed forever. Disciples who follow Christ’s example allow themselves to become the living stones of a temple that is spiritual rather than material. Thus, in the same way that God’s Church is not a building—it is the people—the true, living temple—the house in which the Lord’s Spirit can dwell—consists of all of us, everywhere, as we seek to embody Christ in the world and in our own communities. |
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