The late Jamaican reggae singer, Peter Tosh, who sang alongside Bob Marley when he was part of the musical group, the Wailers, produced one of the best solo reggae albums of all time, Equal Rights, in 1977. One of the tracks on this groundbreaking LP, African, called on all Black people to recognize their African heritage. Although Tosh, who was a Rasta, was no fan of Christianity or the Church, he argued that those worshipping in the various Christian denominations must recognize the fact that while they described themselves ‘Catholics’, ‘Methodists’ or ‘Church of God’ they were still Africans!
Tosh’s assertion was intriguing in that though he reeled off a long list of Church-related denominations, he considered all to be Christian. What is more, there was no sense of hierarchy or importance in this roster – they were all the same – a homogenous entity. As someone who works for an organization that encourages Christian unity, I’m acutely aware of the existing theological and ecclesiological tensions between Christians that make real harmony a challenge. Moreover, having worshipped in a range of churches over the many years, I know to my disappointment that a certain spiritual or intellectual snobbery exists between denominations and traditions. Some Christians (particularly those from traditional, conservative congregations), decry certain believers for being too ‘experiential’ – their church services are too excitable and lacking intellectual rigor and reflection. Conversely, those accused of being experiential argue that their detractors love to stifle the Holy Spirit by putting their ‘heads’ before their ‘hearts’ when worshipping God.
This can often be petty stuff, but it becomes serious when Christians refuse to engage with one another due to the positions they take on theological matters. For me, it is a real tragedy when it stops them from working together to address justice issues, particularly life and death ones such as serious youth violence. I am cognizant that there are some doctrinal matters within Christianity on which it is difficult to have an ‘agree to disagree’ position. However, it is quite ironic that some who have drawn these ‘red lines’ with Christians, maintain a readiness to work with those of other faiths and none in the interests of being ‘inclusive’ and the belief that only a joined-up approach will transform a situation. It seems a tad ironic – some would suggest contradictory – that these believers are more prepared to engage with non-Christians than those who share their trinitarian beliefs.
As I pointed out at the top of the piece, Christian unity is a lot easier said than done, but something for which we must strive. In John 17, Jesus makes the powerful case for unity, using his relationship with God as the blueprint for how his followers ought to live. In verse six we read: “I ask that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.” And again, in verse 22 he adds: “The glory that you have given me I have given to them, that they may be one even as we are one.”
If we really believe in the maxim of stronger together when it comes to addressing justice issues such as racism, serious youth violence, asylum/refugee work etc.; we must be courageous enough to put aside certain differences and come together for the common good. That means focusing on the ‘big picture’ when seeking to forge alliances. What is more, I would argue that the need to work together is an evangelical imperative that is posited on the desire to be the unified Body of Christ, which is a witness to the Good News we proclaim. It is a strange kind of witness to our world, if we who claim to follow a Saviour who reconciles us to God, cannot be reconciled with our fellow Christian brothers and sisters.
Richard Reddie, Director of Justice and Inclusion, Churches Together in Britain and Ireland
