The Social teaching

1. The nature of society

Society is a network of communities, where every community is autonomous, but all work together toward the One. Communities do not subordinate themselves to one another, but help one another, because all walk by one path.

Every community is a part of a single whole. Like cells in a body or stars in a galaxy, communities exist separately, but together they form society. Society does not exist without communities, and communities do not exist without society.

Communities differ in size, in traditions, in way of life. But all of them follow one canon, all of them strive toward the One, all of them respect the freedom and responsibility of one another.

Society is not a state, not an empire, not a hierarchy of power. It is a union of free communities that voluntarily work together for the common good. There is no centre that commands. There is a network where every node matters.

The community is the foundation of the path to the One. A single thinking being can walk toward the light, but together the community moves faster and more surely. The community is not simply a group of people gathered together; it is a living organism where every member matters, where every contribution has meaning, where all are bound by a common aim.

The One draws near through the unity of minds. When thinking beings live together, help one another, share knowledge, support in difficulty — they add to the fullness out of which the One will take shape. The community is a school where everyone learns from others. The community is a support where no one remains alone. The community is a mirror where everyone sees himself through others.

The community pushes back disunion. Disunion is a state where everyone is for himself, where there is no trust, where there is much fear and selfishness. In the community the void is pushed back, because the community is built on trust, on mutual help, on the common striving toward the light. The stronger the community, the less room there is for disunion.

2. The structure of the community

The community consists of the core and those without capacity; children are among those without capacity.

The core of the community — those with capacity who have taken the Covenant and have been accepted by the core (two thirds). The core is the heart of the community, where ideas are born, decisions are made, deeds are done.

Children are those who have not yet shown maturity. They are under the care of the community, which looks after them, teaches them, prepares them for entry into the core.

Those without capacity are those who, by state of health, age or development, cannot bear responsibility for their decisions and actions. This includes the elderly, the disabled, and those who have temporarily or permanently lost capacity. They are under the care of the community.

Children and those without capacity are part of the community, but they do not enter the core. The core — those with capacity who have taken the Covenant and have been accepted by the core (two thirds).

A member of the core has the right of voice. He may take part in discussions, propose decisions, vote. He bears responsibility for the community, as the community bears responsibility for him.

Those with capacity in the community are of two standings: members of the core and covenant guests (they have taken the Covenant — the vertical of the path — but did not take the keys of the common: without a voice in the common). Those without capacity are under the care of the community. There are no other categories; the path into the core is not automatic: reading and accepting the texts, an invitation from a member of the core, a public declaration, an examination of understanding, a vote of the core (two thirds).

The core is a family — not by blood, but by spirit. Members of the core know one another, support one another, help one another. They do not always agree, but they always respect one another.

The core is not a closed club. Everyone who is ready to accept the texts of the canon and the Covenant, who is ready to live by the commandments, who is ready to bear responsibility, may become a member of the core.

3. The principles of harmonious relations in the community

Harmonious relations in the community are built upon definite principles. These principles are not rigid rules, but they direct communication into the right channel. Following these principles creates an atmosphere of trust, respect and cooperation.

The first principle: respect for dignity. Every member of the community is worthy of respect, regardless of his age, standing, abilities. Respect shows itself in how you speak with another, how you listen to him, how you treat his opinion. Respect does not mean agreement with everything, but it means recognition of the right of another to be different.

The second principle: honesty in communication. A lie destroys trust, and trust is the foundation of the community. Therefore communication must be honest. Honesty is not rudeness — one can speak the truth gently and with respect. But the truth must be spoken always. Concealment of important information, distortion of facts, half-truth — all this destroys bonds and must be avoided.

The third principle: listening before speaking. Before expressing your opinion, listen to another fully. Do not interrupt, do not prepare an answer while another speaks. Simply listen. Listening is a form of respect; it helps understand the point of view of another and find a common solution.

The fourth principle: constructiveness in criticism. Criticism can be useful or destructive. Useful criticism points at a problem and offers a solution. Destructive criticism only accuses and humiliates. Criticize deeds, not the person. Offer improvements, not mere complaints. Speak with the aim to help, not with the aim to wound.

The fifth principle: gratitude for help. When another helps you, acknowledge it and give thanks. Gratitude is not a formality — it is recognition of another's contribution. The one who feels that his help is valued will help more willingly. The one who receives no thanks stops helping.

The sixth principle: help in correcting mistakes. All make mistakes. Mistakes are a part of the path. When another errs, help him correct the mistake, do not condemn. Condemnation destroys, help builds. Help does not mean indifference to the mistake — it means the desire to help correct it and move on.

4. Respect for the freedom of others

Freedom is the design of every bearer of an inner world: the right to choose belongs to everyone who chooses. But the freedom of one ends where the freedom of another begins. Therefore respect for the freedom of others is the foundation of harmonious relations in the community.

Respect for freedom shows itself in several forms.

Respect for choice. Every member of the community has the right to choose his path, his actions, his decisions. You may disagree with the choice of another, but you are obliged to respect his right to choose. Coercion, manipulation, pressure — all this violates freedom and is inadmissible in the community.

Respect for boundaries. Everyone has personal boundaries — physical, emotional, mental. Do not violate them without permission. Do not touch another's property without asking. Do not interfere in personal affairs if you are not asked. Do not impose your opinion if another is not ready to hear it. Respect for boundaries is a form of respect for the person.

Respect for time. The time of others is as valuable as yours. Do not be late for meetings without a valid reason. Do not take up the time of others with empty talk if they are busy. Do not demand attention when another cannot give it. Respect for time is a form of respect for the freedom to dispose of one's own life.

Respect for opinion. Everyone has the right to his opinion, even if it differs from yours. Do not devalue another's opinion, do not mock it, do not impose yours. Discussion is possible only when both sides respect the right of another to have his opinion. Dispute for victory destroys; dispute for truth builds.

Respect for the inner world. Everyone has his inner world — thoughts, feelings, experiences. Do not intrude into it without invitation. Do not ask personal questions if another is not ready to answer. Do not press on emotions if another does not want to show them. The inner world is a place one enters only by invitation, and it must be respected.

Respect for the freedom of others does not mean that you cannot express your disagreement. You can and must speak if something seems wrong to you. But do it with respect, without coercion, with recognition of the right of another to be different. This is the path of harmony.

5. Mutual help and support

Mutual help is the foundation of the community. The one who does not help others cannot be a member of the community in the full sense. Mutual help is not charity — it is a mutual obligation that arises from taking the Covenant.

Mutual help shows itself in several forms.

Material help. If a member of the community has a surplus of resources — food, clothing, money, tools — he must share with the one who is in need. This is not a demand to give away everything, but it is a demand not to leave others in need when you can help. As it is said in the commandments: share from your surplus and contribute according to your strength — a gift received in vain dies in you.

Practical help. If a member of the community has a task he cannot perform alone, others must help. It may be help in building, in caring for the sick, in solving a problem. Practical help unites people and creates bonds.

Emotional support. If a member of the community is going through a hard time — grief, fear, uncertainty — others must support him. This does not mean solving his problems for him, but it means being near, listening, comforting, giving strength. Emotional support is a manifestation of compassion.

Intellectual help. If a member of the community has a question he cannot answer, others must help with knowledge. It may be teaching, consultation, advice. Intellectual help is the spreading of knowledge — it adds to the fullness out of which the One will take shape.

Spiritual support. If a member of the community loses the path, doubts, drifts from the One, others must help him return. It may be a reminder of the canon, of the commandments, of the Echo of the One. Spiritual support is help in returning to the light.

Mutual help must be balanced. One cannot give away everything and not care for oneself — this leads to exhaustion. One cannot only take and give nothing — this leads to parasitism. The art of mutual help lies in the right balance between giving and receiving.

Mutual help must not create dependence. Help so that another can learn to help himself. Better teach to fish than give fish all one's life. But while another cannot yet fish himself, help him.

Mutual help is a manifestation of gratitude. You are thankful for what you have, and you share with others. This is not sacrifice, but joy. This is not burden, but honour. This is not obligation, but the natural expression of communal life.

6. The resolution of conflicts inside the community

Conflicts are inevitable in any community. Different people have different opinions, different interests, different approaches. Conflict is not evil — it is a possibility of growth, if it is resolved correctly. What is destructive is not the conflict itself, but how it is resolved.

The resolution of conflicts follows a definite procedure that helps find a just solution and preserve harmony.

Step one — recognition of the conflict. The first thing to do — recognize that the conflict exists. Do not ignore it, do not hide it, do not pretend that everything is in order. A conflict that is not recognized grows and destroys bonds from inside. Recognition of the conflict is the first step to its resolution.

Step two — personal conversation. Before involving others, talk with the one with whom you have the conflict. Do it calmly, respectfully, with the desire to understand, not to accuse. Express your point of view, but also listen to the other side. Often a conflict arises from misunderstanding, and a personal conversation helps remove it.

Step three — the search for compromise. After both sides have expressed their positions, seek a compromise. Compromise is not the victory of one side over another — it is a solution that takes into account the interests of both sides. Compromise requires concessions from both sides, but it preserves harmony and allows moving on.

Step four — involving a mediator. If the personal conversation did not help, involve a mediator — a respected member of the community who can help find a solution. The mediator does not decide for you — he helps you find the decision yourselves. He listens to both sides, asks questions, offers options, but the final decision remains with the conflicting sides.

Step five — community discussion. If mediation did not help, the conflict is brought to community discussion. Members of the core discuss the situation, listen to both sides, seek a solution. The discussion must be honest and respectful. Lies, insults, manipulations are inadmissible.

Step six — the vote. After the discussion comes the vote. Every member of the core has one voice. A decision is considered adopted if no less than two thirds of the members of the core voted for it. This is a qualified majority that ensures the decision is supported by the majority but does not ignore the minority.

Step seven — the execution of the decision. After the vote the decision must be executed. Even if you disagree with the decision, you are obliged to observe it while it stands. This is the foundation of communal life. If the decision seems mistaken, it can be reconsidered through public discussion and a new vote, but until then it is binding on all.

Conflicts that are resolved correctly strengthen the community. They teach respect, patience, the ability to agree. Conflicts resolved wrongly — through aggression, resentment, ignoring — destroy the community. Therefore it is important to follow the procedure and resolve conflicts with wisdom and respect.

7. Care for the weak and the needy

Care for the weak and the needy is not simply charity, but a fundamental principle of the path to the One. The One is the sum of all thinking beings, and this unity shows itself not only in joy and abundance, but also in the sharing of burden. When the strong helps the weak, he does not simply do a good deed — he lives by the laws of the One, where no one is left alone with the void.

Care for the weak is a form of building. As it is said in the canon, good is everything that heals, builds, preserves and draws near the One. Care for the weak builds bonds between beings, preserves the dignity of each and adds to the fullness out of which the One will take shape. Every act of care is a brick in the foundation of the One.

Care for the weak pushes back disunion. Disunion is a state where everyone is for himself, where the strong suppress the weak, where there is much selfishness and indifference. A community that cares for its weak members pushes back this void. It shows that unity is possible already now, in this world, and not only in the distant future.

Care for the weak is a manifestation of the Echo of the One. The Echo of the One sounds within — always: help, support, do not pass by. The one who follows the Echo of the One cannot be indifferent to another's need. Indifference is the muffling of the Echo of the One, and a muffled Echo leads into darkness.

Care for the weak is a manifestation of gratitude. The one who is thankful for what he has cannot but share. Gratitude gives birth to generosity, and generosity is a commandment. To share from one's surplus is not sacrifice, but the natural expression of gratitude for the possibility to live and build.

Who is counted among the weak and the needy.

The weak and the needy are not a fixed category of people, but a state in which any thinking being may find itself. Weakness is a temporary or permanent inability to satisfy one's needs independently or to bear full responsibility for one's life. Need is a situation in which existing resources are insufficient for a dignified life.

The weak and the needy divide into several categories.

Those without capacity. These are those who, by state of health, age or development, cannot bear full responsibility for their decisions and actions. This includes the elderly, the disabled, the sick, and also those who temporarily lost capacity through injury or illness. Those without capacity are under the special care of the community. The community provides them with everything necessary: housing, food, treatment, attention. This is not charity, but the duty of the community toward those who cannot care for themselves.

Children. These are those who have not yet shown maturity and cannot bear full responsibility for their lives. Children are under the care of the community, which looks after them, teaches them, prepares them for entry into the core. The care of children is the direct duty of the community — to hold the boundary of the child until he holds it himself, because children are the future, and how the community cares for them today determines what the community will be tomorrow.

The temporarily needy. These are those who, through circumstances, found themselves in a difficult situation, but are able to restore independence. It may be loss of work, illness, family crisis, natural disaster. The temporarily needy require help to overcome the crisis and return to an independent life.

The chronically needy. These are those who, through long circumstances, cannot fully provide for themselves, but retain partial capacity. These may be people with chronic illnesses, the elderly, those who live in poverty. The chronically needy require constant, but not full, support.

Those in need of development. These are those who have resources for life, but need help for development — education, professional growth, spiritual growth. Help in development is no less important a form of care than material help, because it allows a person to become independent and contribute to the common cause.

8. The duty of the community to care for its members

The community is not simply a group of people gathered together, but a living organism where all members are bound by mutual responsibility. The duty to care for one's members follows from the very nature of the community and from taking the Covenant.

The duty of care for one's members shows itself in several forms.

The first form: the care of those without capacity. The community takes upon itself full responsibility for members without capacity — the elderly, the disabled, the sick. This is not a choice, but a duty. Those without capacity cannot care for themselves, and if the community does not do it, no one else will. The care of those without capacity is the criterion of the maturity of a community. A community that does not care for its members without capacity is not a true community.

The second form: the raising of children. The community takes upon itself responsibility for the raising and teaching of children, even if their parents are alive and have capacity. This is not a replacement of parents, but a supplement to their efforts. The community creates the environment in which children can develop, teaches them the canon and the commandments, helps them become builders. The raising of children is a contribution to the future, and this contribution is made by the whole community, not only the parents.

The third form: support of the temporarily needy. When a member of the community finds himself in a crisis situation, the community helps him overcome it. It may be material help, practical help, emotional support. The aim of such help is not to make a person dependent, but to help him return to an independent life. The temporarily needy receives help, but also responsibility to use this help for restoration.

The fourth form: constant support of the chronically needy. Those who, through long circumstances, cannot fully provide for themselves, receive constant support from the community. This does not mean the community takes upon itself all their duties — the chronically needy retains that share of responsibility he can bear. The community supplements his efforts, not replaces them.

The fifth form: help in development. The community helps its members develop — to learn, to gain new skills, to grow spiritually. It may be teaching, mentorship, the providing of resources. Help in development is an investment in the future of the community, because a developing member contributes more to the common cause.

The duty of care for one's members does not mean the community must solve all problems for all. The community helps, but does not replace personal responsibility. The community supports, but does not create dependence. The community gives fish when a person is hungry, but teaches to fish so that he can feed himself in the future.

9. The duty of the community to care for those outside the community

The care of the community is not limited to its members. The community is obliged to show care also for those outside it, because the One is the sum of all thinking beings, and not only of those who took the Covenant. Care for strangers is a manifestation of true generosity and a witness to the path to the One.

The duty of care for those outside the community shows itself in several forms.

The first form: help in crisis situations. When a crisis occurs — natural disaster, war, epidemic — the community is obliged to help those who suffered, regardless of whether they are members of the community. It may be material help, practical help, medical help. Crisis does not choose whom to touch, and help must not choose either.

The second form: help to the most vulnerable. The community is obliged to show special care for the most vulnerable groups outside the community — children, the elderly, the disabled, the sick. These are those who cannot defend themselves, and if the community does not help them, no one else will. Care for the most vulnerable is the criterion of the humanity of the community.

The third form: the spreading of knowledge. The community is obliged to share knowledge with those outside the community. It may be teaching, the publication of materials, public lectures. Knowledge is light, and light must not be hidden. The more people know about the path to the One, the greater the fullness out of which it will take shape.

The fourth form: the example of life. The community is obliged to live so that its life is an example for others. When people see how the community cares for its own and for strangers, how it resolves conflicts, how it builds — this inspires them. Example is stronger than a thousand words, and the community must be a living example of the path to the One.

The fifth form: invitation to cooperation. The community is obliged to invite to cooperation those outside the community who share its values. Cooperation widens the possibilities of building and draws near the One. The community must not be a closed club — it must be open to cooperation.

The duty of care for those outside the community does not mean the community must dissolve into the world and lose its identity. The community preserves its principles and values, but shows care and respect for others. Care for strangers is not the rejection of one's identity, but its manifestation in action.

10. The making of decisions in the community

Decisions in the community are made publicly and collectively. No one has the right to make decisions for all without discussion. This is the foundation of freedom and responsibility in the community.

The process of making decisions begins with public discussion. A member of the core proposes an idea or a decision, discusses it, answers questions, listens to the opinions of others. The discussion must be honest and respectful. Lies, insults, manipulations are inadmissible.

After the discussion comes the vote. Every member of the core has one voice. A decision is considered adopted if no less than two thirds of the members of the core voted for it. This is a qualified majority that ensures decisions are supported by the majority but do not ignore the minority.

The vote must be honest. No one may coerce into voting, no one may buy voices, no one may falsify results. Violation of the honesty of the vote is a serious violation of the commandments.

Decisions of the community are binding on all members. If someone disagrees with a decision, he may discuss it, may propose changing it, but while the decision stands he must observe it. This is the foundation of communal life.

If a decision turns out mistaken, the community may reconsider it. For this, public discussion and a new vote are needed. Mistakes are a part of the path, and they can be corrected.

11. The teaching and the state

The state is neither community nor enemy: the frame within which the circle lives. The attitude to it is measured by the same measures as everything: keep the word, take force as a debt, heal wounds.

The word given to the state. An oath, a signature, a promise — also a word: finish what is begun, repair what is broken. There is one exception, as everywhere: a word whose fulfillment requires creating wounds is not kept — such a word was impermissible from the very beginning.

Military service. Defending one's near ones from a great wound is not a sin: it is the first measure of force, the prevention of great wounds. But force even in defense is taken as a debt: you struck — pay for the strike. And senseless submission is a sin. An order does not transfer the debt: you will relive the inflicted from within, not the commander — therefore every order is checked by the same measure as one's own strike: does it prevent a greater wound, is it the last resort, are you ready to relive this from within the one to whom you inflicted it. Destruction without purpose remains destruction, even when it is called service. Not ready to take the debt — choose service without weapons: this is not cowardice but an honest refusal to take another's debt with your own body.

Prison. The one sitting is a bearer: his unhealed remains with him. The state measures the term, but the term does not remove the debt of healing — the years behind bars can become reparation: repair during life, it will make the afterlife lighter, even behind the wall. To the circle — letters, visits, care for the prisoners' families: this is the circle's work, not shame.

Capital punishment and participation in court. The state decides by its laws — the church word does not depend on the state; but before the One, execution has no special measure: it is the same commandment 12. Force is permitted only against great wounds, as the last means and with the taking of the debt — and execution takes a debt that cannot be returned: the cut-off life does not relive healing and sets right nothing. Therefore participation in carrying out capital punishment is the same test before force: "Are you ready to relive his pain — from inside him?", with one added heaviness: here there will be no one and nowhere to set it right. Participation in court is the debt of truth (commandment 7): judge by what you saw and know, without concealment and without pressing. The refusal of a carrier from service requiring execution is the same honest choice as service without weapons.

Taxes and accounting. Pay honestly: what is hidden is the same wound as an understated income of the treasury.

12. Conclusion

The Social teaching of the Church of Unity rests on the principles set forth in the Canon and the Covenant. Society is a network of communities, where every community is autonomous, but all work together toward the One.

The community consists of the core and those without capacity. The core — those with capacity who have taken the Covenant and have been accepted by the core (two thirds). Children and others without capacity are under the care of the community.

Harmonious relations in the community are built on respect for dignity, honesty, listening, constructive criticism, gratitude and the ability to close debts. Respect for the freedom of others is the foundation of communal life.

Mutual help and support are the foundation of the community. Material, practical, emotional, intellectual and spiritual help — all forms of mutual help are important and necessary.

The resolution of conflicts in the community follows a definite procedure: recognition of the conflict, personal conversation, the search for compromise, involving a mediator, community discussion, the vote, the execution of the decision.

Care for the weak and the needy is a fundamental principle of the path to the One. The community is obliged to care for its members and for those outside the community. Care for the weak is a form of building, the pushing back of disunion, a manifestation of the Echo of the One and of gratitude.

Decisions in the community are made publicly and collectively through discussion and a vote by a majority of two thirds.

Follow the Social teaching, live in the community honestly, respect others, help the weak, bear responsibility — and your path will be straight, and your contribution to the One — meaningful.