tag:blogger.com,1999:blog-62155587356754220122024-03-14T08:52:51.273+00:00We Are ChurchWorking today for the Church of tomorrowUnknownnoreply@blogger.comBlogger86125tag:blogger.com,1999:blog-6215558735675422012.post-6346620168952448822013-11-09T15:35:00.000+00:002013-11-09T15:35:51.892+00:00A Personal Understanding of the Celebration of the Eucharist<!--[if gte mso 9]><xml>
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<![endif]-->From a member of We Are Church (UK) to our e-discussion group<br />
<br />
Although at this point I'm a reader only, I'd like to contribute my own personal understanding of celebration of Eucharist. <br />
<br />
We seem to have lost the original meaning of Eucharist as a celebration of thanksgiving through table fellowship, and turned it all into a sacrifice which can only be enacted through an ordained priest, different from what we read in Acts of the Apostles when early Christian communities celebrated. <br />
<br />
Jesus had spent a lot of his time having meals with people in open table fellowship, without distinction of persons. His table companions included women and men, pharisees, 'sinners', tax collectors, friends, disciples.. That's where also the people raised doctrinal/theological issues which he dealt in dialogue with them. It was his way of being among the people in the close friendship of sharing meals. The Last Supper was the culmination of this table fellowship. John has the washing of feet instead of breaking of bread in his Last Supper account, all of which expressed a total giving of Jesus himself, a bond of friendship, a powerful expression of love and of unity. (Of course when he said, (John, ch. 6) 'unless you eat the flesh of the Son of Man....you cannot have life in you' some went away unable to accept it. But he did then say 'It is the spirit that gives life, the flesh profiteth nothing', from which I would understand that he's typically presenting his message in pictures and they're taking it literally. <br />
<br />
When the people celebrated Eucharist after his life on earth, they were doing as he used to do, and were strongly aware of him still present among them, to such an extent that they wanted to model their way of living closely on his. So after the celebrations they would go out 'with great rejoicing' and share life, what they had, with the poor, some sold property and shared the proceeds, and so on. <br />
<br />
So for me, Eucharist is not just about Jesus sacrificing himself for us on Calvary and rising from the dead afterwards, it's about life as well as death and resurrection, total giving in love. It's about us as community of disciples celebrating with him among us and making a response to his giving. In receiving Communion we are receiving him into our lives, identifying with him 'you in me and I in you, that they may be one in us'. Then we go out in the strength of his empowering presence within us. The focus is on us, his disciples commissioned to go out and spread the good news, not on the bread. <br />
<br />
There's an elderly lady I know, in the early stages of dementia, who sits in a wheel chair in a side aisle in Church. When after Mass her carer wheels her forward and then turns before the altar to go back down the centre aisle and out, the lady turns around in her chair and waves good bye to Jesus in the tabernacle ! So she leaves the church without him ! Now what's that all about? <br />
<br />
Personally, I think the doctrine of transubstantiation has created far more confusion than understandingUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-14990977023406714172013-07-28T16:19:00.002+01:002013-07-28T16:25:55.772+01:00Prophets of our time? Your view needed.A discussion has arisen on our <a href="http://groups.yahoo.com/group/wearechurch/" target="_blank">e-group</a> as to who are Prophets for our time and there is a suggestion that we should give our list some prominence on the website.<br />
<br />
Jennifer has written this<br />
<blockquote class="tr_bq">
One person's prophet will definitely be another person's heretic. Jesus
was just that, in his day. He outraged Caiaphas and Co. Challenging
the power-brokers and the entrenched authorities to a new vision is the nature
of prophetic ministry. And what I believe needs fixing may not always be
what you believe needs fixing. </blockquote>
<blockquote class="tr_bq">
<br />
<o:p> </o:p>In
the 1980s, Sister Evelyn Woodward, Sister of St Joseph of Lochinvar in Australia
published <a href="http://www.amazon.co.uk/Poets-Prophets-Pragmatists-Challenge-Religious/dp/0859244032/ref=tmm_pap_title_0?ie=UTF8&qid=1375024555&sr=8-1" target="_blank">Poets, Prophets and Pragmatists</a>. She was addressing the
challenges facing religious life at that time. I have just read it again,
and her book could be edited, removing reference to religious life and replacing
it with "church", and it would fit square with the current state of
the RCC world-wide. </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p>She
identifies religious communities as being divided into three categories.
I take the liberty to borrow her descriptors and apply them to our
present RCC. </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p>Who
are the Poets, Prophets and Pragmatists she describes? </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p>"<b>Poets</b>
are individuals and groups who intuitively and deeply understand the nature and
quality of human experience with delicate accuracy and empathy of perception.
They arrive at this understandiing before the logicians, philosophers,
theologians, psychologists and anthropologists apply the scalpel of their intellects
to the facts. The poet sees, understands and raises to consciousness.
The poet is a visionary. </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p><b>Prophets</b> are men and women who are
gifted with the ability to take the vision of the poets and challenge others
with its power, goading them to a new consciousness and to a life rooted in the
new consciousness. They are the challengers of religious life.
(Jen: replace "religious" with Church) </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p><b>Pragmatists</b> are those practical planners
who can, without distortion, take the vision of the poets and the challenge of
the prophets and in collaboration with them, put together ways of living.
They can dismantle old structures and indicate where new ones are called
for. They are the planners and evaluators, the troubleshooters and
inventors in religious life. (Jen: replace "religious" with
"church). (Woodward, E. Poets, prophets and pragmatists; Collins
Dove, 1987; p.2) </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p>I
love this analysis - the Dreamers (Poets), the Architects (Prophets) and the
Builders (Pragmatists). Who do we know who fits into this model? I
this some overlap categories, but it offers a framework for how we might focus
how we go about nourishing change in our struggling Church. </blockquote>
<blockquote class="tr_bq">
<o:p> </o:p>Who
are our poets, prophets and pragmatists at the beginning of the 21st century?
What can we do to support them and protect them from those who would tear
them down? </blockquote>
<div class="MsoNormal">
If you have a suggestion please let us know in a comment below and say why you suggest them.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<br />Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-6215558735675422012.post-62065605646455091082013-06-20T14:17:00.000+01:002013-06-20T14:23:07.282+01:00Comments on the Departure of Sr. Susan Clark It might be helpful to read the <a href="http://www.communityofstpeter.org/" target="_blank">history of Community of St Peter</a> before reading the article below which speaks of the latest blow by the diocesan authorities. It comes from their newsletter for 16 June 2013.<br />
<br />
<div style="text-align: center;">
<span style="font-size: large;">Comments on the Departure of Sr. Susan Clark </span><br />
<span style="font-size: large;"><br /></span></div>
<span style="font-size: large;">
</span>
As a child the first book I took out of the Franklin Sylvester Library in Medina was one by Dr. Seuss. Like so many other children, the odd rhythm of the words and the strangeness of the artwork fascinated me. Later in life, I reflected that there was so much more to these books. Like all classic fairy tales, they helped children to face and negotiate a world where there was beauty and horror, goodness and evil, kindness and meanness, generosity and selfishness, togetherness and alienation, acceptance and isolation. So it was not altogether surprising that in the midst of this most distressing time I was reminded of one of Dr. Seuss’ works: How the Grinch Stole Christmas. The Grinch hated the Who down in Who-ville and their celebration. He hated the noise and the feast. But most of all he hated the singing.<br />
<br />
“And then they’d do something He liked least of all! Every Who down in Who-ville, the tall and the small, would stand close together with Christmas bells ringing. They’d stand hand in hand. And the Who would start singing. They’d sing! And they sing! And they’d sing! Sing! Sing! Sing. And the more the Grinch thought of this Who-Christmas Sing, The more the Grinch thought, “I must stop this whole thing!” <br />
<br />
Few things mark the unique gift of this community more that its full, conscious and active participation in the liturgy. Few things bring us more joy than singing together and hearing the beauty of our choir. This community has weathered much in these past three years. We have stayed together, continued to worship, maintained and enlarged our ministries, and welcomed new members who enhance and expand our history to make something that is continuously old and new at the same time. <br />
<br />
When it became clear that our initial efforts to remain together as a community were not going to fail, and that members were more committed than ever to stand up a sign of both hope and resistance, it was necessary for the powers that be to take more drastic measures to dispirit and scatter this community. When initial threats to our salvation were unsuccessful, they trucked excommunication out of the dustbin of medieval sanctions, in hopes of discrediting me, and shaking the well being of our members. <br />
<br />
Now, having seen that such ancient draconian measures have little effect today, they have resorted to hitting at the heart of our life together: the liturgy, and specifically the music which inspires, consoles, comforts and binds us as a community at prayer. They know that the ministry of Sr. Susan Clark is in large part responsible for the joy of our liturgical life together and the success of our wonderful choir. As was stated in our newsletter: Sr. Susan had to leave because, “she was giving scandal”, and because she “was helping us to succeed against the direct wishes of the bishop.” <br />
<br />
We cannot begin to express our gratitude to Sr. Susan for what she has shared with us over the past two decades. Far from giving scandal, she has given us beauty, hope and joy. If there is scandal in that, then perhaps those who are so scandalized might want to look elsewhere in the church to see what real scandal looks like. <br />
<br />
Unlike most of the members of this community, however, Sr. Susan risked much in making a decision to remain with us. As a religious, her vow of poverty means that she has little or no resources of her own. Very few members of us risk losing our jobs, our homes, health care and so much more by making the choice we have made. <br />
<br />
But she was forced to make a choice which pitted her commitment to her order, and her very livelihood and well being, against her love for this community and her ministry. Such a dilemma should give us all pause, and help us to realize how much she and others are risking to remain members of this community. In the gospel today (11th Sunday in Ordinary Time) we encounter first hand the systematic devaluing, marginalizing and condemnation of women by a duplicitous religious system. And Paul warns the Galatians about the dangers and weaknesses of using the law to ensure salvation. Unlike so many in authority today, Jesus confronts the rejection of this woman with great compassion and love, and Paul proclaims the primacy of love over the law. Sadly, Sr. Susan was confronted with only the law and judgment as the means to force her compliance. <br />
<br />
I am most grieved that Sr. Susan had to be threatened in this way as a means of getting at our community. It was cowardly, mean spirited, and it revealed the desperation of a system which places power above the needs of people, conformity before compassion and blind obedience over the primacy of conscience. And it revealed once again the real end-game: the destruction of the Community of Saint Peter and the scattering of its members.<br />
<br />
Sr. Susan remains a loved and valued member of this community. Much more than a music director she is our friend. Nothing and no one can take that away. Her superiors may be able to force her to no longer share her gifts with us, but it will be a hollow victory. People will see it for what it is: the abuse of a faithful woman of the church in order to placate the insatiable appetite for power and control. I ask that every member of this community write a card or letter of support to Sr. Susan and that we continue make every effort to include her in our life and welcome her into our homes. She will need our support and love now and in the weeks and months to come. We must not fail her.<br />
<br />
In the face of all of this, our work is to continue to worship and pray and sing and sing and sing! The Grinches of this world may be able to take everything else from us in the hope of making us afraid and sad and unable to celebrate. But that will be up to us and not up to them. They cannot take away our joy. Only we can allow it to falter in the face of loss and threats to our well being.<br />
<br />
In Dr. Seuss’ tale the Grinch, having stolen all the presents and the food for the feast, waits to hear the sound of the Whos down in Who-ville crying BOO-HOO!<br />
<br />
“That’s noise I simply must hear. So he paused. And the Grinch put his hand to his ear. And he did hear a sound rising over the snow. It started low. Then it started to grow. But the sound wasn’t sad! Why this sound sounded merry. It couldn’t be so. But it was merry. Very! He stared down at Who-ville! The Grinch popped his eyes! The he shook! What he saw was a shocking surprise. Every Who down in Who-ville, the tall and the small was singing! Without any presents at all. He hadn’t stopped Christmas from coming! It came! Somehow or other it came just the same.”<br />
<br />
The removal of Sr. Susan from our community and from our weekly liturgy is a horrible loss. Yet, she will always be with us every time we sing and sing and sing! Her gifts are within us. We may have weeks and months of struggle. Our timing will be off and the perfection we have become accustomed to may have to be replaced with something more normal and imperfect.<br />
<br />
I would like to believe that the Grinches in our story, seeing this community’s commitment to keep cele- brating, will then have hearts that grow three sizes and that they will join the feast. I have no idea if that will happen.<br />
<br />
For now I say to those who are responsible for inflicting such pain and sadness on Sr. Susan: Shame on you! And to all of us gathered here: I say: we must keep singing. How can we not? We know and have experienced the deeper meaning of what we do here each Sunday through Sr. Susan’s ministry. We know that it is something internal, and not dependant on anything external. So let us keep singing: today and every Sunday. Strong enough and loud enough to be heard in Chardon or down on East 9th and Superior. For in the face of all we have been given and all we have shared and all we experience in this moment and in this time: How can we keep from singing?<br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-26581934993019040632013-06-15T15:10:00.002+01:002013-06-15T15:10:34.687+01:00Defender of prostituteswith thanks to <a href="http://iglesiadescalza.blogspot.co.uk/2013/06/defender-of-prostitutes.html" target="_blank">Iglesia Descalza</a><br /><br />by José Antonio Pagola (English translation by Rebel Girl)<br /><br /><a href="http://blogs.periodistadigital.com/buenas-noticias.php/2013/06/10/defensor-de-las-prostitutas">Buenas Noticias: Blog de Jose Antonio Pagola</a><br /><br />Gospel reflection for June 16, 2013 - 11 Sunday of the Year<br /><br />Luke 7:36-8:3<br /><br />Jesus is in the home of Simon, a Pharisee who has invited him to dinner. Unexpectedly, a woman interrupts the banquet. The guests recognize her immediately. She is a town prostitute. Her presence creates uneasiness and anticipation. How will Jesus react? Will he eject her so she won't contaminate the guests? The woman says nothing. She's used to being despised, especially in Pharisee environments. She goes to Jesus directly, throws herself at his feet and bursts into tears. She doesn't know how to thank him for his welcome -- she covers his feet with kisses, anoints them with perfume she has brought with her, and dries them with her hair.<br /><br />The Pharisee's reaction is swift. He can't hide his contempt: "If this man were a prophet, he would know who and what sort of woman this is -- a sinner." He isn't as naive as Jesus. He knows very well that this woman is a prostitute, unworthy to touch Jesus. She should be separated from him.<br /><br />But Jesus doesn't eject or reject her. On the contrary, he welcomes her respectfully and kindly. In her gestures, he finds clean love and grateful faith. Before everyone, he talks with her to defend her dignity and reveal to her how God loves her: "Your sins have been forgiven." Then, while all the guests are in shock, he reaffirms her in her faith and wishes her a new life: "Your faith has saved you. Go in peace." God will be with her forever.<br /><br />A few months ago, they called me to take part in a very unique Pastoral Encounter. A group of prostitutes was among us. I could speak with them at leisure. I'll never be able to forget them. Over the three days, we were able to hear their powerlessness, their fears, their loneliness...For the first time I understood why Jesus loved them so much. I also understood his words to the religious leaders: "I say to you, tax collectors and prostitutes are entering the kingdom of God before you."<br /><br />These women who have been tricked and enslaved, subjected to all sorts of abuse, terrorized to keep them isolated, many with hardly any protection or security, are the invisible victims of a cruel and inhumane world, largely silenced by society and practically forgotten by the Church.<br /><br />We who are followers of Jesus can't turn our backs on the suffering of these women. Our diocesan churches can't abandon them to their sad fate. We must raise our voices to awaken society's awareness. We must give much more support to those who are fighting for their rights and dignity. Jesus who loved them so much would also be the first to defend them today.<br /><br />Posted by <a href="http://www.blogger.com/profile/07705855840016468399">Rebel Girl </a>at <a href="http://iglesiadescalza.blogspot.co.uk/2013/06/defender-of-prostitutes.html">5:21 PM</a> Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-41115619165761741712013-05-06T14:51:00.004+01:002013-05-06T14:51:40.408+01:00Saving The Catholic Church - Newsletter<i>Here is news of what another group is thinking and having the courage to say</i><br />
<br />
Keeping the Faith, by Waking Up the Faithful<br />
<br />
May 1, 2013<br />
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<span style="font-size: large;">Forethoughts</span><br />
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Pope Francis has settled into his job and, except for one serious disappointment, most of the Vatican II Catholics seem to be saying, “So far, so good.” Of course, the Benedictites and other Restorationists are holding their breaths and no doubt are working diligently on some new strategy of obstruction. <br />
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This month we will first talk about what we think Francis has done right and speculate on that serious disappointment. Then we will talk about the Pope’s new advisors and the need to reform much more than the Curia. After that we will raise the serious question of why the Church does not have a formal Constitution delineating rights and responsibilities of all the Church. We will wind up with how all of this has affected those of us in the pews and, of course, some Afterthoughts. <br />
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<span style="font-size: large;">Pope Francis</span><br />
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There is much about which to be pleased and optimistic during these first weeks of the papacy of Francis, including his humility; the dialing back of tasteless, embarrassing pomp and ceremony; and his clear propensity for engaging directly with the People of God. All are welcome changes from the way the Vatican has operated under the Pope’s two predecessors. In response, there is a different feeling among most practicing Catholics and others who have been estranged. It is called hope.<br />
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The re-appointment of the Curia leaders on temporary basis, and the warning that changes are coming lest incumbents don’t get too comfortable, was particularly promising. There is some merit, I think, in letting them experience uncertainty for a while. It must be a unique sensation for most.<br />
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Ignoring the claim of Benedict XVI that “There is no one who knows how to reform the Curia,” Francis appointed eight cardinals outside of the Curia to do just that, reporting directly to him. Brilliant!<br />
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He has taken on the Vatican Bank and promised more transparency. He canceled the $32,500 bonuses that each of the five cardinals overseeing the Bank was paid every year on top of their regular salary.<br />
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<span style="font-size: large;">Wait a minute! </span><br />
<br />
He canceled the $32,500 bonuses that each of the five cardinals overseeing the Bank was paid each year on top of their regular salary. <br />
<br />
That deserves to be said twice and reflected upon. What has been going on here for Lord knows how long? What else would we be outraged about, if we knew?<br />
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He also appointed the Rev. José Rodriguez Carballo, leader of the Franciscans, to head the department that works with religious men and women around the world. This was seen as a wise move toward healing of the relationship between the Vatican and American women religious, which makes excellent sense.<br />
<br />
Then, however, the congregation for the Doctrine of the Faith reaffirmed the 2012 censure of the Leadership Council of Women Religious as undermining the faith in the United States, apparently with the Pope’s agreement. That is so repugnant and seems so out of character for this new Pope that I have a theory about it.<br />
<br />
Perhaps, since the current leader of the CDF inherited the censure mandate from his predecessor and, since his appointment is now only temporary, the Pope may not have wanted to connect those two things and embarrass him. Perhaps when the new leader of the CDF is announced, he will be asked to allow the newly appointed leader of the department that works with religious men and women around the world to review the decision and make a new recommendation for resolution. That could not be more logical.<br />
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I hope my theory is correct and that the mandate disappears in another puff of white smoke.<br />
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<span style="font-size: large;">A Few Good Men and Hopefully, Some Women</span><br />
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Fortunately, the Pope’s new cadre of advisors has not yet been tagged as “the Gang of Eight.” In fact, I don’t believe they have any group appellation, formal or not. That is probably a good thing. The theory is that they are an informally assembled, highly diverse and unbiased task force brought together to reform the Curia, which certainly needs it. However, many other things must also be reformed.<br />
<br />
The guiding principle must be that the Curia assists and serves the Pope. Too often the model has seemed to be that the Pope is merely the spokesperson of the Curia.<br />
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This group of advisors should be made permanent. The size is just about right, and it should never include a member of the Curia, although it does have one now. The makeup should always be diverse and that means that it should include women. Four and four would be an acceptable ratio. <br />
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Some way must be found to make this group accessible to the just short of 1.2 billion Catholics not located in Rome. The people in the pews must have a voice that is heard and heeded. A while back I suggested that there be an ombudsperson in every diocese with a direct line to the Pope. A significant portion of these should be women who are passionate for justice and unwilling to be ignored. Perhaps this group of advisors might be the permanent vehicle for such a communications link.<br />
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<span style="font-size: large;">The Reform of the Curia</span><br />
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The appointment of eight non-curial cardinals to do this job was a good first step, but I hope they heed the words of John XXIII: “we are the Church.” Something must be done to end our disenfranchisement: as long as the bishops are appointed from above and responsible to no one but the Pope, we have no way to communicate officially with the Vatican.<br />
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Returning to the early days of the Church, the people of a diocese should be allowed to elect their bishop, who would then be accepted by the Pope. Bishops’ terms of office should be limited to six years, with one re-election allowed. Until that is done, the bishops will continue to be a wall that divides us.<br />
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Nomination of women to key positions with substantial authority is the road to the needed reform. Women, too, trace their roots to prominence in the early church when they fully functioned as deacons, and much evidence indicates they did so even as priests. <br />
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<span style="font-size: large;">The Need for a Constitution</span><br />
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All developed nations have a constitution. Such documents are the solid foundation for establishing laws of governance and discipline. The rights of the governed are clearly delineated. The duties and the limits of government are equally clear. This is the framework upon which the laws are supported and measured. So is the process for making laws; the procedure for testing them and to change them.<br />
<br />
The Roman Catholic Church has no constitution. Part of that is because the Church is a monarchy; but even monarchies have constitutions. Operating without a constitution, canon law and canon lawyers have no touchstone for reality, human rights or justice. They mix issues of dogma and governance, often using the former to justify the latter.<br />
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Pope Francis would be well served to appoint a small team of constitutional experts from around the world to draft a Church Constitution, with clear-cut statements of rights and responsibilities for his consideration and adoption. Then the entire Code of Canon Law must be rewritten to conform. I suspect that many of those canon laws will not meet the criteria of what is right and just. <br />
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Only after this is accomplished can the core issues of dissent within the Church, which threaten its survival, be successfully addressed: Education, Equality, Transparency and Governance & Discipline. <br />
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<span style="font-size: large;">What About Those of Us Sitting in the Pews</span><br />
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Based on the indications thus far from Pope Francis, we in the pews seem to have the most to gain if he is successful; and the bishops, minions of the Institutional Church, have the most to lose. Somehow we must project our support for those changes despite the barrier of the USCCB. It is 35 years since we have had a Pope with whom we can identify, and we must show our eager support as loudly as we can.<br />
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This newsletter will do its best, but getting involved with organizations like Accelerating Catholic Church Reform will help us to be heard. This is not a time for complacency.<br />
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Despite our euphoria over what might be, we must, however, remain cognizant that all around us the corruption of the Institutional Church is still evident. Child rape and its cover-up continue, most recently in the Archdiocese of Newark. <br />
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An officious Apostolic Administrator—not an installed bishop—has decreed that there are to be no more Penance Services with General Absolution; all chalices and patens must be gold (do you suppose Jesus ever saw a gold chalice or paten?); and women are not allowed to touch or wash chalices, patens and other vessels used in the Consecration. (Apparently they can hold them while distributing Communion, but that may be the other shoe waiting to fall.) <br />
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Where do they find these ignorant, self-centered and arrogant people? <br />
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<span style="font-size: large;">Afterthoughts</span><br />
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During the past several months we have welcomed many new readers of this newsletter. For them and any other readers, we have two archive files available: 2012 Newsletter-January (inaugural issue) to June and 2012 Newsletter-July to December. They will bring you up to date and are free for the asking. Just send me an e-mail.<br />
<br />
Finally, for some reason, the announcement that the USCCB has hired a Sarah Palin advisor to be Cardinal Dolan’s spokesperson makes me smile. Will there be a liturgy change to: “Body of Christ, you betcha!”? <br />
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Wake Up the Faithful! <br />
<br />
Bob BettertonUnknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-39729160362277102692013-05-02T16:47:00.002+01:002013-05-02T16:47:18.931+01:00A birthday celebration.Today, the Feast of Joseph the Worker is also the birthday of Pierre Teilhard deChardin.<br /><a href="http://www.acalltoaction.org.uk/" target="_blank">Chris McDonnell</a> offers this short posting<br /> <br />May 1st was the birthday in 1889 of Pierre Teilhard deChardin, that is 124 years ago today.<br /><br /> His life sparkles with scholarship and faith. Ordained in 1930 as a priest in the Society of Jesus, his life experience spanned the scientific world and his Christian belief. In 1950 he was named to the French Academy of Sciences for his ground-breaking work in palaeontology whilst at the same time his writings incurred the displeasure of Rome. He was for many years, up to his death in 1955, forbidden to publish his writings or lecture in Catholic Institutes. He was effectively silenced. But he continued to write.<br /><br /> During one of his expeditions in the Ordos desert in China he found himself without the means to offer Mass. Instead he wrote the famous meditation, La Messe sur le Monde, The Mass on the World, a faith-filled statement of his Christian belief. That was in 1923. The opening paragraph sets the tone of the whole essay.<br /><br /><div>
“Since once again, Lord-though this time not in the forests of the Aisne but in the steppes of Asia-I have neither bread, nor wine, nor altar, I will raise myself beyond these symbols, up to the pure majesty of the real<br /> itself; I, your priest, will make the whole earth my altar and on it will offer you all the labours and sufferings of the world”.<br /><br /> The book in which it was included, Le Milieu Divin, the Hymn of the Universe, was refused the Imprimatur by Rome. That restriction on his publishing lasted through to his death in New York City on Easter Sunday in<br /> 1955.<br /><br /> His great work, the Phenomenon of Man, was submitted to Rome in 1941, was further refused and in subsequent years, the restrictions on him were increased.<br /><br /> Yet through it all, he remained faithful to his faith, his priesthood and the Society of Jesus. In more recent years, there have been signs of a slow accommodation to his thought, beginning in the years of the Council where his privately circulated thoughts are said to have had a considerable influence.<br /><br /> Back in the ‘80s, I was visiting Lindisfarne, Holy Island, off the Northumberland coast. I knocked on the door of the local Anglican chaplain who invited me in, gave me tea and we talked for an hour, much of it about deChardin. He had never read La Messe sur le Monde. So when I got home, I typed it out and sent it to him. I will always remember the letter he sent me in which he said “We may never meet again, but thanks for a lift on the way”.<br /><br /> Too many theologians of the 20th Century received similar treatment from Rome, as do others, priests, sisters and layfolk, in our present time. Somehow we must understand that restrictions such as those experienced by men like deChardin, in the end will not stand the test of time.<br /><br /> Now we have Papa Francesco, himself a member of the Society of Jesus. It would be good, if at some time in the coming years, he was able publicly to recognise and proclaim the value of deChardin’s life of faith, his prophetic writings and the bridge he built between science and belief.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-37090979490479539772013-04-08T17:38:00.000+01:002013-04-08T17:38:03.534+01:00Is Pope Francis inaugurating the third millennium?<br />by Leonardo Boff <br />Theologian-Philosopher <br />Earthcharter Commission <br /> <br /><br />The first millennium of Christianity was marked by the paradigm of community. The Churches had relative autonomy regarding their own rites: Orthodox, Coptic, Ambrosian from Milan, Mozarabic, from Spain, and others. They venerated their own martyrs and confessors and had their own theologies, as seen in the flourishing Christianity of North Africa with Saint Augustine, Saint Cyprian and the lay theologian Tertullian. Those Churches recognized each other, and even though a mostly juridical vision in Rome was already appearing, the primacy of charity predominated . <br /><br />The second millennium was characterized by the paradigm of the Church as a perfect and hierarchichal society: an absolutist monarchy centered in the figure of the Pope as supreme head (cephalic), endowed with unlimited powers and, most recently, with infallibility, when he makes declarations as such in matters of faith and morality. The Pontifical State was created, with an army, a financial system and legislation that included the death penalty. A body of experts of the institution was created, the Roman Curia, responsible for the world ecclesiastical administration. This centralization produced the Romanization of all of Christianity. The evangelization of Latin America, Asia and Africa was accomplished within a process of colonial conquest of the world, and meant that the Roman model was transplanted, practically annulling the embodiment of the local cultures. The strict separation between the clergy and the lay was made official. The lay had no power of decision, (in the first millennium the lay participated in the election of bishops and even of the Pope), and were turned into childlike non-entities, in law and fact. <br /><br />The palatial ways of the priests, bishops, cardinals and popes were affirmed. The titles of power of the Roman emperors, starting with those of Pope and Sumo Pontiff, were transferred to the bishop of Rome. The cardinals, princes of the Church, dressed up as the high Renaissance nobility, and so it has remained until now, scandalizing more than a few Christians, who were used to seeing Jesus of Nazareth as poor, a man of the people, persecuted, tortured and executed on the cross. <br /><br />All indications are that this model of Church ended with the resignation of Benedict XVI, the last Pope from this monarchical model, in the tragic context of scandals that have touched the very heart of the credibility of the Christian message. <br /><br />The election of Pope Francis, who comes «from the end of the world», as he presented himself, from the periphery of Christianity, from the Great South where 60% of Roman Catholics live, will inaugurate the ecclesiastic paradigm of the Third Millennium: the Church as a vast network of Christian communities, rooted in the various cultures, some more ancient than the Western cultures, such as the Chinese, Indian and Japanese, the tribal cultures of Africa and the communities of Latin America. It is also embodied in the modern culture of the technologically advanced countries, with a faith that is also lived out in small communities. All these incarnations have something in common: the urbanization of humanity, where more than the 80% of the population live in huge conglomerates of millions and millions of persons. <br /><br />In this context, it will be impossible to talk of territorial parishes, but of neighborhood communities, of the buildings, of the streets nearby. In that Christianity, the lay will be protagonists, encouraged by priests who may or may not be married, or by women priests or women bishops, bound more by spirituality than administration. The Churches will have different faces. <br /><br />The Reformation will not be restricted to the Roman curia, that is in a calamitous state, but will be extended to the entire institution of the Church. Perhaps only by convoking a new Council, with representatives from all of Christendom, will the Pope have the security and the master lines of the Church of the Third Millennium. May the Spirit not fail him. <br /><br /><a href="http://leonardoboff.com/">Leonardo Boff</a><br /> 04-05-2013 <br /><br />Free translation from the Spanish sent by <br />Melina Alfaro, <a href="mailto:cybermelinaalfaro@bandalibre.com">cybermelinaalfaro@bandalibre.com</a>, <br />done at REFUGIO DEL RIO GRANDE, Texas, EE.UU. <br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-50081571188949406102013-04-01T15:23:00.002+01:002013-04-01T15:25:31.184+01:00Losing my religion for equality…by Jimmy Carter<br />
Women's Press brings us this article by USA President Jimmy Carter.<br />
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<em style="margin: 0px; padding: 0px;"><strong style="margin: 0px; padding: 0px;">Women and girls have been discriminated against for too long in a twisted interpretation of the word of God.</strong></em> </blockquote>
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<em style="margin: 0px; padding: 0px;">I HAVE been a practicing Christian all my life and a deacon and Bible teacher for many years. My faith is a source of strength and comfort to me, as religious beliefs are to hundreds of millions of people around the world. So my decision to sever my ties with the Southern Baptist Convention, after six decades, was painful and difficult. It was, however, an unavoidable decision when the convention’s leaders, quoting a few carefully selected Bible verses and claiming that Eve was created second to Adam and was responsible for original sin, ordained that women must be “subservient” to their husbands and prohibited from serving as deacons, pastors or chaplains in the military service.</em></blockquote>
<blockquote class="tr_bq">
<em style="margin: 0px; padding: 0px;">This view that women are somehow inferior to men is not restricted to one religion or belief. Women are prevented from playing a full and equal role in many faiths. Nor, tragically, does its influence stop at the walls of the church, mosque, synagogue or temple. This discrimination, unjustifiably attributed to a Higher Authority, has provided a reason or excuse for the deprivation of women’s equal rights across the world for centuries.</em></blockquote>
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<span style="margin: 0px; padding: 0px;"><a href="http://www.womenspress-slo.org/?p=11440" target="_blank">Read more here</a></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-73013915496014477292013-03-31T17:08:00.004+01:002013-03-31T17:18:22.942+01:00The Pope who pays his own bills <br />
Leonardo Boff <br />
Theologian-Philosopher <br />
Earthcharter Commission <br />
<br />
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Actions, not words, convince people. Ideas can illuminate, but it is examples that attract and move us. Examples are understood by everyone. Most explanations tend to confuse more than clarify. Actions speak for themselves. <br />
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What has marked the new Pope Francis, the one «who comes from the end of the world», namely, from outside the European frame of reference, so charged with traditions, palaces, royal spectacles and internal power struggles, are the simple, popular gestures, obvious to those who appreciate a good common sense of life. Pope Francis is breaking protocols and showing that power is always a mask and theater, as sociologist Peter Berger pointed out so well, even when the power purports to be of divine origin. <br />
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Pope Francis simply obeys the command of Jesus of Nazareth who explicitly said that the great of this world give orders and dominate, “but it shall not be so among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. For even the Son of Man came not to be ministered unto, but to minister" (Mark,10,43-45). Very well, if Jesus said that, how can the Pope, guarantor of His message, act otherwise? <br />
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Certainly with the establishment of the absolutist monarchy of the popes, especially beginning with the second millennium, the ecclesiastic institution inherited the symbols of Roman imperial power and of the feudal nobility: colorful clothing (such as the Cardinals'), tinsel, crucifixes and rings of silver and gold and palatial habits. In the great religious convents of the Middle Ages, life occurred in regal spaces. <br />
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In the room where I stayed, as a student, in the Franciscan Convent of Munich, that dates back to the times of William of Ockham (XIV century), one Renaissance painting on the wall was itself worth several thousand Euros. How can one reconcile the poverty of the Nazarene, who did not have a corner where to rest his head, with the miters, golden bishop's staffs and the stoles and prince-like vestments of present day prelates? That is honestly not possible. And people who are not ignorant, but fine observers, notice the contradiction. All this ostentation has nothing to do with the Tradition of Jesus of Nazareth and His Apostles. <br />
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According to some newspaper accounts, when the Secretary of the Conclave tried to place on the shoulders of Pope Francis the «muceta», the little richly adorned cape, the symbol of papal power, Francis only said: “The carnival is over, put those clothes away". And he appeared dressed in white, as did Dom Helder Camara, who left the colonial palace of Olinda and went to live under a humble roof in the Church of Las Candelas, in the periphery; as Cardinal Dom Paulo Evaristo Arns had done, not to mention Dom Pedro Casaldaliga, who lives in a poor little house, sharing the room with a guest. <br />
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To me, the most simple, honest and common gesture of Pope Francis was when he went to the hotel where he had stayed (he never stayed in the big central house of the Jesuits in Rome) to pay his bill of 90 Euros per day. Pope Francis walked in, and he personally gathered his clothes, packed his suitcase, greeted the staff of the hotel, and left. What civil potentate, opulent millionaire, what famous artist would do such thing? It would be a betrayal of the intent of the Bishop of Rome not to see in this gesture, so normal for all mortals, a populist intent. <br />
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Did he not do the same when he was the Cardinal of Buenos Aires and went to get the newspaper, went shopping, used the metro or the bus and preferred to introduce himself as, «father Bergoglio»? <br />
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Frei Betto coined an expression that is a great truth: «the head thinks from where the feet step». In effect, someone who always walks in palaces and sumptuous cathedrals, ends up thinking according to the logic of the palaces and cathedrals. For this reason, Pope Francis celebrated Sunday Mass in the Chapel of Saint Anne, inside the Vatican, considered the Roman parish of the Pope. And after Mass he went outside to greet the faithful. <br />
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It is worthy of note, and charged of theological content, that he did not present himself as the Pope, but as «the bishop of Rome». He asked for prayers not for the Emeritus Pope, Benedict XVI, but for the Emeritus Bishop of Rome, Joseph Ratzinger. With this Francis retook the most primordial tradition of the Church, that of considering the Bishop of Rome «first among equals». Because Peter and Paul were buried there, Rome acquired special preeminence. But that symbolic and spiritual power was exercised in the style of charity, and not as juridical power over the other Churches, as occurred in the second millennium. I will not be at all surprised if, as John Paul I had wanted, Francis decided to leave the Vatican and go live in a simpler place, with a great exterior space to receive the visits of the faithful. The time is ripe for this type of revolution in papal customs. And what a challenge is presented for the other prelates of the Church to live in voluntary simplicity and shared sobriety. <br />
<br />
Leonardo Boff <br />
03-25-2013 <br />
<br />
Free translation from the Spanish sent by <br />
Melina Alfaro, <a href="mailto:volar@fibertel.com.ar">volar@fibertel.com.ar</a>, <br />
done at REFUGIO DEL RIO GRANDE, Texas, EE.UU. Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-50976022743151681882013-03-19T13:05:00.002+00:002013-03-19T13:05:57.639+00:00Was the Collapse of his Theology the Main Reason for the Resignation of Benedict XVI?<span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">by Leonardo Boff</span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">Theologian-Philosopher</span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">Earthcharter Commission</span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">It is always risky to choose a theologian to be pope. He can turn his particular theology into the universal theology of the Church and impose it on the whole world. I suspect this has been the case with Benedict XVI, first as a Cardinal, appointed Prefect of the Congregation for the Doctrine of the Faith, (ex-Inquisition), and later, chosen as Pope. This was not legitimate and became the source of unjust condemnations. In effect, he condemned more than one hundred men and women theologians, for not being in tune with his theological reading of the Church and of the world. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">Reasons of health and feelings of impotence in the face of the gravity of the crisis in the Church led him to resign. But not only that. The text of his resignation speaks of the “diminution of vigor of the body and of the spirit” and of “his incapacity” to confront the questions that made the exercise of his mission difficult. Behind these words, I believe there hides the more profound reason for his resignation: the awareness of the collapse of his theology and of the failure of the model of Church he wanted to implement. An absolutist monarchy is not so absolute that it can overcome the inertia of the aged curial structures. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">The central theses of his theology were always problematic for the theological community. Three of them ended up being rebutted by the facts: the concept of the Church as a «small reconciled world»; that the City of Men only acquires value before God by going through the mediation of the City of God, and the famous «subsistit» that means: only in the Catholic Church does the true Church of Christ subsist, no other Churches can be called Churches. This narrow conception comes from a sharp intelligence that is hostage to itself, not having sufficient intrinsic strength or the necessary following to be implemented. Did Benedict recognize this collapse and coherently resign? There are reasons for this hypothesis. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">The Pontiff Emeritus found in Saint Augustine his teacher and inspiration. In fact, Augustine was the subject of personal conversations with him. From Saint Augustine he took his basic perspective, starting from his theory of original sin (transmitted by the sexual act of procreation). This causes all of humanity to be a «condemned mass». But inside humanity, God, through Christ, set up a saving cell, represented by the Church. The Church is «a small reconciled world» that carries the representation (Vertretung) of the rest of the lost humanity. It is not necessary for the Church to have many members. A few suffice, so long as they are pure and holy. Ratzinger incorporated this vision. He complemented it with the following reflection: the Church is made up of Christ and the twelve apostles. This is why she is apostolic. She is just this small group. This excludes the disciples, the women, and the masses that followed Jesus of Nazareth. To him, they do not count. They are reached by the representation (Vertretung) that «the small reconciled world» assumes. This eclesiastical model does not take into consideration the vast globalized world. Benedict wanted to make Europe into «the reconciled world» to again conquer humanity. He failed because no-one undertook this project, and it was even ridiculed. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">The second thesis is also taken from Saint Augustine and his reading of history: the confrontation between the City of God and the City of Men. In the City of God there is grace and salvation: she is the only path that leads to salvation. The City of Men is built by human effort. But, since it is already contaminated by humanism and her other values, it does not obtain salvation because it has not passed through the mediation of the City of God (the Church). This is why she is plagued by relativism. Consequently Cardinal Ratzinger harshly condemned the Theology of Liberation, because it sought liberation by the poor themselves, and made the poor the autonomous subjects of their own history. But since the Theology of Liberation was not created within the City of God and her cell, the Church, it is insufficient and vain. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">The third is a very personal interpretation that Benedict gives to Vatican Council II when talking of the Church of Christ. The first Counciliar draft said that the Catholic Church is the Church of Christ. The debates searching for ecumenism, changed is to subsists, to make room for other Christian Churches that, in their own way, also realize the Church of Christ. This interpretation, as maintained in my doctoral dissertation, earned an explicit condemnation from Cardinal Ratzinger in his famous document Dominus Jesus, (2000), where he affirms that subsists comes from «subsistence» that there can be only one, and it is found in the Catholic Church. The other «churches» present «solely» ecclesiastic elements. This «solely» is an arbitrary attachment he makes to the official text of the Council. Some notable theologians and I, myself, have shown that this essentialist reading does not exist in Latin. The meaning is always concrete: «to have body», «to objectively realize». This was the «sensus Patrum», the meaning of the Fathers of the Council. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">These three central theses have been refuted by the facts: inside the «small reconciled world» there are too many pedophiles, even among the Cardinals, and thieves of money from the Vatican Bank. The second, that the City of Men does not have saving gravity in front of God, is built on the error of limiting the action of the City of God solely to the realm of the Church. Within the City of Men the City of God is also found, not in the form of religious consciousness but in the form of ethics and humanitarian values. Vatican Cuncil II guaranteed autonomy to the terrestrial realities (another name for secularization) that have value independently of the Church. They are of value to God. The City of God (the Church) is realized by the explicit faith, by the celebration and by the sacraments. The City of Men is realized by ethics and politics. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">The third, that the Catholic Church is the unique and exclusive Church of Christ and, even worse, that outside of her there is no salvation, a medieval thesis resurrected by Cardinal Ratzinger, was simply ignored as offensive by other Churches. Instead of «outside the Catholic Church there is no salvation», in the discourse of popes and theologians was introduced, «the universal offer of salvation to all human beings and the world». </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">I have a serious suspicion that this failure and the collapse of his theological structure took away his “necessary vigor of body and spirit” to the point, as he confesses, of “feeling incapable of exercising his ministry”. Captive to his own theology, he had no alternative other than to honestly resign. </span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><br />
<div style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px; text-align: right;">
<a href="http://leonardoboff.com/" style="color: #2b0082; text-decoration: none;">Leonardo Boff</a></div>
<span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">03-09-2013</span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">Free translation from the Spanish sent by</span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">Melina Alfaro, alfaro_melina@yahoo.com.ar,</span><br style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;" /><span style="background-color: white; color: #333333; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18px;">done at REFUGIO DEL RIO GRANDE, Texas, EE.UU.</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-54606198560889103882013-02-03T15:17:00.005+00:002013-02-03T15:17:42.933+00:00Saving it for what?Thank you, <a href="http://apoetman.blogspot.com.au/2013/01/saving-it-for-what.html" target="_blank">John</a>, for these thought provoking words:<br />
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<span style="font-size: large;"><b>Save My Soul?</b></span><br /><br />Why are some people<br />trying to<br />Save their Souls,<br />for what I’m not sure?<br /><br />For some future reward,<br />I guess.<br /><br />Rather than trying to<br />Save my Soul<br />for some future reward<br />I’m trying<br />to Expend my Soul<br />in Love and Compassion<br />for others.<br /><br />Jesus<br />did not try<br />to Save<br />His body or Soul<br />for anything;<br /><br />He Expended Himself<br />totally<br />for<br />Love of Others,<br />bringing<br />Love and Compassion<br />into every one of<br />His life experiences.<br /><br />If we go through Life<br />never having expended ourselves,<br />never having Loved or been Loved,<br />saving ourselves<br />for something,<br />we’ve missed<br />the whole point of it all,<br />the whole point of<br />this great gift of life.<br /><br />Don’t Save it;<br />Use it<br />or Lose it.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-6318903027277056312013-02-02T10:52:00.001+00:002013-02-02T11:01:36.273+00:00Sorry Luke, I'm rewriting your chapter 4 - Sunday Readings 4th Sun. Yr C <i>We would like to thank CathyT and Catholica for this reflection. Please read Luke 4: 14-30 and consider Cathy's reflection.</i><br />
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<i>The original may be read <a href="http://www.catholica.com.au/forum/index.php?mode=thread&id=123068#p123068" target="_blank">here</a> and you will be very welcome to comment on the Catholica forum. </i><br />
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It seemed like a good idea at the time. What could be more natural, more appropriate, than that Jesus should “officially” begin his mission in his home town?<br /></div>
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It was not the actual beginning of his mission, of course. It was hard to pinpoint when that was. For a very long time now, Jesus had been convinced that God was calling him to something out of the ordinary. He had decided to go and receive baptism from this new preacher called John (who, he had been told, was a distant kinsman of his). He fully expected that this would be followed by a period as John’s disciple, during which time, he hoped, his own calling would become clearer. And yet, at the moment of baptism, Jesus became aware of –of what? Surely it must have been the voice of God! In that moment he knew, he just knew, that the path he was being called down was something different, unexpected, a path where only he could be the leader.<br /></div>
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He knew he had no option but to trust in God, and to follow where God led. Or where God was driving him rather, such was the compulsion he felt. And so, he found himself alone in the wilderness. Well, not quite alone: there was a “presence” there, something that seemed stronger than just his own inner struggles, something tempting him away from the ways of God. And yet, this experience simply confirmed his sense of having a special call from God. As he travelled around the Galilean countryside, his mission was becoming clearer still.<br /></div>
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To begin with, he had set out simply to preach, rather like John had. It was in Capernaum that he discovered he had the power to heal, to put an end to people’s sufferings of both the body and the spirit. Well, of course, the power came from God really. Yet there was more to it than that. He could not bear to see anyone suffering; he had been like that even as a child. When his elders told him that suffering was sometimes God’s will, that maybe the person had even done something to deserve it, he could not bring himself to believe them. And now, it seemed, God was giving him power over suffering, although, he suddenly realised it was not a case of God simply healing through him. What enabled the healing was a sort of “connection”, a relationship. He opened himself up to the suffering person’s predicament, and allowed his unlimited compassion to flow upon them, and this, in turn, inspired and encouraged them to believe that God would heal them. He knew now that God wanted him to do more than to encourage people to live good lives, God wanted him to liberate people from all that enslaved them and oppressed them. But he had learnt in the desert that he had to do it God’s way: not by using the tools of power and privilege which this world offered, but through a life of love and service. God’s reign was at hand.<br /></div>
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As he started off towards his home town of Nazareth, he felt excitement and hope bubbling up in him.<br /></div>
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Then he began to have doubts. It all seemed to happen so easily in Capernaum, but could it also happen in his native village, among his kinsfolk and the other villagers who had known him from babyhood? News travelled fast in the Galilean countryside; they would have heard about what he’d been doing, and they would expect him to do it for them too. Yes, ever since he was old enough, he had been expected to do things to help the old ones, the sick and the incapacitated, it was what one did. Could they, would they understand that this time, this was something he couldn’t just “do” for them, there had to be that “connection”… And in any case, they were so used to him being the son of the carpenter, just an ordinary villager: could they accept him as a prophet? But he knew that his recent experiences had changed him, and he felt sure it must show. He decided he would read that passage he loved in Isaiah, the one about bringing good news and healing and liberation. Surely that would make them see him in a different light. He wanted so much to free them from sufferings of any kind. In fact, did he want that too much? Would it be hard for him, as well as for them, to accept that he no longer belonged solely to them? God was calling him on a journey, a journey whose ending he was not yet certain of…</div>
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There was utter silence in the synagogue. Jesus had just finished reading the Isaiah passage as he had planned, and quietly, yet with great strength of purpose, applied it to himself. Every eye was on him, as though nothing else existed in the world. Then people began to talk. At first, they all seemed favourably impressed. Then someone said, in a loud voice, the words Jesus had been dreading: “But isn’t this just Joseph’s son?” The mood in the synagogue changed, and Jesus could no longer keep quiet: “This is not going to work! You do not understand the calling I have received, not when I’m ‘just one of you”. You will think I have special obligations just to you, but what does our Scripture say? What about that widow in Sidon in Elijah’s time…Naaman the Syrian leper in Elisha’s time.. our God is a God for all!” Naturally, they reacted angrily, but he was unprepared for the violence of their reaction. Just about every adult male in the synagogue was suddenly rushing at him, forcing him out the door, and not stopping there, either. With a flash of panic, he realised these men meant business, and there was no mistaking where they were taking him…that cliff at the edge of the town…as a child, he had always been frightened of going too close to the edge, and there had been stories…<br /></div>
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“<i>God help me!”<span class="Apple-converted-space"> </span></i>he prayed silently.<i><span class="Apple-converted-space"> </span>“You protected the prophet Jeremiah from those who wished him harm…is it really all over for me already?”<br /></i></div>
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The crowd around him were undeniably intent on their violent purpose – so intent, he suddenly realised, that their eyes were fixed on their object up ahead, and they were not really watching him. It actually turned out to be quite easy to slip through the crowd and get away.</div>
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Capernaum was starting to look like a very good place to make his home base.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-4130254789526920662013-01-28T19:37:00.004+00:002013-01-28T19:39:07.225+00:00Fr. Tissa Balasuriya OMI RIPJanuary 17, 2013 — A radical and innovative Asian theologian passes away <br />
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A Statement from the Asian Human Rights Commission<br />
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Fr. Tissa Balasuriya OMI, a Sri Lankan Catholic priest who once came to the attention of the world due to his excommunication by Rome which was later lifted, passed away yesterday in Colombo. He had been unwell for some time and was 89 years of age at the time of his death.<br />
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He was a trained economist and was ordained as a priest in 1953. He worked in many capacities such as the rector of the Aquinas University College, which was developed as an alternative for those who could not attend University, for many years and was the founder of the Centre for Religion and Society in Colombo. He played a prominent role in developing close links with all other religions and participated jointly with others in many progressive initiatives relating to various issues in Sri Lanka.<br />
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Beginning his career as a conservative priest growing under the tutelage of the then well renowned Fr. Peter Pillai, Fr. Balasuriya responded to the social changes that were taking place in Sri Lanka and began to call upon the Catholic Church to understand these changes positively and not to take a reactionary stance. His political acumen was, in fact, recognised by SWRD Bandaranayke, who later became a prime minister who invited Fr. Balasuriya to work with him. He refused and wanted to respond to the changes in Sri Lanka in his own way.<br />
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When Pope John XXIII announced the Second Vatican Council in the early 60s Fr. Balasuriya and a few others such as Bishop Leo Nanayakkara responded positively and, in fact, this Council’s teachings were to change their world views and their lifestyles. Later, other prominent persons like Fr. Michael Rodrigo, who was assassinated in 1987 and Fr. Alloy Peiris and many others took the same teachings as their guiding light for their lives and work.<br />
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Perhaps some of Fr. Balasuriya’s most active years in life were those immediately following the Vatican Council where he devoted his time to introduce these ideas to Sri Lanka and, in fact, to Asia as a whole. He was one of the pioneers of the Asian theological groups who were to approach the problems of religion with a deep commitment to society, particularly to the issues of justice. He also gained recognition as one of the most prominent writers on theological issues from this perspective in Asia.<br />
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His passionate pursuit of the Vatican perspectives led him to engage with the most progressive social thought of his time in many fields. He took the issue of gender seriously and studied feminist thinkers and theologians. It was his engagement on this issue which led to his excommunication relating to a book he wrote entitled Mary and Human Liberation . Though attacked on some technical expressions close observers say that the actual attack was on his agreement of the ordination of women as priests.<br />
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When the excommunication was announced he openly challenged it and demanded to be shown the issues on which he had erred theologically. This challenge was never answered. However, he was under severe pressure due to one of the most intense international campaigns in his favour which caused severe embarrassment to the Catholic Church. A team of theologians of his religious order arrived in Sri Lanka and had several days of negotiations with him and he was requested to make some statement for the sake of compromise. Later his excommunication was lifted. Perhaps this is the only excommunication in the Catholic Church which was to be lifted in such a very short period.<br />
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Fr. Balasuriya was essentially a thinker. He tried to provoke thought on national issues and also theological issues within the Church.<br />
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He lived the last years of his life very much in quietness as the overall environment within the Catholic Church had become hostile to the theological positions of the Vatican Council. However, to the last he remained a disciple and promoter of these teachings.<br />
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His work and writings will survive him and may contribute to the development of discourse in the future.<br />
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Fr. Tissa Balasuriya was a friend of the Asian Human Rights Commission (AHRC). The AHRC played a very active role in creating a global protest against his excommunication.<br />
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May he rest in peace<br />
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<a href="http://liberationtheology.org/people-organizations/tissa-balasuriya/" target="_blank">Read more about Fr Tissa </a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-63336229685648167562013-01-27T21:31:00.001+00:002013-01-27T21:31:11.975+00:00Today's Readings - The Law of LoveThird Sunday of Ordinary Time / Third Sunday after Epiphany – 27 January 2013<br /> <br /> Book of Nehemiah 8:2-6, 8-10<br /> Psalms 19:8-10,15<br /> 1 Corinthians 12:12-30<br /> Luke 1:1-4, 4:14-21<br /> <br /> The readings for today struck me in a most unusual way. At first I did not see the connection; at first I did not see the relevance to today’s world (particularly if these readings are all taken together). Actually, I was drawn up short by the apparent irony in these selections.<br /> <br /> In Nehemiah we hear how the people had just come back from the Babylonian Captivity and how they listened to Ezra read the LAW from morning to mid-afternoon. I thought there might be a theme with the audience. After all, Nehemiah tells us all the men, all the women, and all the children old enough to understand were there. That should tell us something, I thought. No discrimination when it comes to listening to the law.<br /> <br /> But WHY were they listening to the LAW? The Pharisees must have loved this passage. People were crying with joy over having to listen to hours of reading of the LAW.<br /> <br /> My confusion continued as I saw that the Psalm centered about the Law of the Lord being perfect. I am so used to hearing the “Thou shalt nots” from the Old Testament that I had trouble focusing on what the Law of the Lord might be.<br /> <br /> The reading from First Corinthians is a discourse on the Body of Christ and on how each person is a part of that Body of Christ and each person is important to the functioning of the whole body. How does that ever relate to people crying about hearing the LAW?<br /> <br /> In the gospel, we find Jesus teaching in the temple. Jesus firmly proclaims that the passage he quoted from Isaiah was fulfilled – in him. He came to bring glad tidings, liberty, sight, freedom, and so forth. How does that ever relate to people crying about hearing the LAW?<br /> <br /> Suddenly I could see a relationship. Look at it with me for a moment. It all fits so beautifully!<br /> <br /> Nehemiah’s people were indeed crying for joy because they were back from captivity and they could hear the essence of their faith system. The Jewish LAW set these people apart from their neighbors. That is why they had their dietary restrictions, why they had certain codes, why they had certain prayer requirements, and why they had countless other obligations. It was their IDENTITY.<br /> <br /> But, the LAW of Judaism was imperfect from a Christian perspective. Jesus came to FULFILL the LAW. He did not negate it; he fulfilled it. He got to the essence of the law and that is what he taught.<br /> <br /> The Psalm tells us that the Law of the Lord is perfect. Indeed it is perfect in every way! The people about whom Nehemiah was writing did not know their LAW was imperfect. They were just grateful to have their identity. It seems that the Psalm is almost prophetic because the LAW as Jesus taught it was indeed perfect – even if the Jewish law was imperfect. Perhaps imperfect is not the best term. Perhaps we should say that the LAW of the Old Testament was incomplete because Jesus had not yet come to complete it or to pull it all completely together.<br /> <br /> In a way, the reading from First Corinthians is juxtaposed with the gospel. In First Corinthians we see how each person has a role in the Body of Christ. But we don’t quite know yet what that means.<br /> <br /> Picture Jesus in the gospel; he must have had a commanding presence because people certainly paid attention to him. He walked into the Temple (which was his right as a Jew) and he asked for a scroll. Now envision him reading that passage from the scroll and then with piercing eyes telling everyone present that that passage had been fulfilled. Can you hear his monologue? Perhaps he was waiting for a response but there was none. If you were in the crowd there, would you have wondered what Jesus meant?<br /> <br /> Does the passage from Isaiah seem strange? Glad tidings, liberty, sight, freedom, and so forth? That doesn’t sound like the LAW as described in Nehemiah. That doesn’t sound like that perfect law of the Psalm. Ah, but wait! We need Jesus to fulfill the LAW – to make the LAW perfect.<br /> <br /> The ancients loved their incomplete LAW and that was good. The ancients recognized that the LAW of the Lord was perfect and they rejoiced in that. But the ancient LAW was not perfect in the way we think today.<br /> <br /> All of the good things that Jesus promised as a fulfillment of the prophesy were actually a fulfillment of the ultimate LAW of God – the ultimate LAW that Jesus gave us. That LAW is the LAW of LOVE. That fulfillment is not the list of “Thou shalt nots.” That LAW that was fulfilled – with freedom and glad tidings and sight and a myriad of other good things – was the LAW that Jesus came to fulfill, the LAW of LOVE.<br /> <br /> The ancients had this LAW of LOVE but Jesus summarized it. Next week’s gospel is the great love passage from First Corinthians. It all fits in perfectly. And how many times did Jesus say he had come to fulfill the law? And how many times did Jesus say that the LAW of LOVE was the summary of the LAW and that therein we would find all of the LAW and the prophets. It is truly all there.<br /> <br /> Now, let’s skip back to the reading from Nehemiah. ALL the people – men, women, and children old enough to understand – were ecstatic over hearing the LAW (albeit the imperfect or incomplete LAW). That must mean that the whole LAW applies to everyone old enough to understand. In other words, all are equal with this LAW of LOVE and there is no discrimination with this LAW of LOVE.<br /> <br /> How does this Body of Christ fit into this scheme? Well, if we do what we are called to do, we are immersed in love. We give love, we radiate love. We are – or we become – that part of the Body of Christ that we are supposed to be. We fulfill that mandate that is given to us. And, in the process, we experience that freedom and that tremendous sight that Jesus has promised.<br /> <br /> What is the Body of Christ besides a communion of believers, each of whom has a task and each of whom has been granted the absolute liberty and glad tidings found in the fulfillment of Jesus’ LAW of LOVE, which was, in essence, the completion of the LAW given to our ancestors and read to the people by Ezra in the Book of Nehemiah? That was true then; and it is true now. And this is our faith system – the LAW of LOVE.<br /> <br /> -- Roberta Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-40301157445184753622013-01-21T17:46:00.003+00:002013-01-21T17:46:54.014+00:00Attitudes for confronting the current crisisby<a href="http://leonardoboff.com/" target="_blank"> Leonardo Boff </a><br />
Theologian-Philosopher <br />
Earthcharter Commission <br />
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No one can be indifferent to the present crisis. Decisions and finding a liberating solution are urgent. To avoid being mistaken, we will present here a few possibilities, and see which is best. <br />
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The first attitude is that of the catastrophists: the flight to the depth. They emphasize the chaotic aspect that inheres in every crisis. They see the crisis as a catastrophe, a decomposition and the end of the current order. To them, the current crisis is something abnormal that must be avoided at all cost. They accept only certain adjustments and changes within the same structure. But they make them with so many objections that they undermine any innovative change. <br />
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The good pope John XXIII already said about catastrophists, referring to the Church, but applicable to any field: «Real life is not a collection of antiquities. It is not about visiting a museum or an academy of the past. One lives to progress, learning from the experiences of the past, but always going forward». <br />
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The generalized crisis does not have to end with a fall into the abyss. As Pierre Furter, a Swiss philosopher and pedagogue who loves Brazil very much, wrote: «To characterize the crisis as a sign of a universal collapse is a subtle and perfidious way that the powerful and privileged avoid changes, by devaluing them beforehand». <br />
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The second attitude is that of the conservatives: the flight backwards. They point to the past, looking through the rear view mirror. Instead of taking advantage of the forces contained in the present crisis, they fly to the past and seek old solutions for new problems. That is why they are archaic and ineffective. <br />
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A large portion of the political institutions and world economic organisms, such as the IMF, the World Bank, the OMC, the G-20, but also most Churches and religions, seek to solve the grave problems of the world with the same old principles. They favor inertia and slow down innovative solutions. <br />
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Leaving things as they are will inevitably lead us to failure, to an unimaginable ecological and humanitarian crisis. Since the old formulas have exhausted their ability to convince and to innovate, they will end up turning the crisis into a tragedy. <br />
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The third attitude is of the utopists: the flight ahead. They try to solve the crisis-situation by flying towards the future. They are on the same plane as the conservatives, but facing the opposite direction. Therefore, utopists and conservatives can easily reach agreement. <br />
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They are generally headstrong and forget that in history only those revolutions that are made take place. The last slogan is not a new thought. The most audacious critics can also be the most sterile. It is not uncommon for audacious non-conformism to be nothing but evasiveness in facing hard reality. <br />
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There are presently all types of futurist utopias around. Many are of an esoteric character, such as those who speak of the alignment of cosmic energies that affect our minds. Others project utopias founded in the dream that biotechnology and nano-technology will solve all our problems and make human life immortal. <br />
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A fourth attitude is of the escapists: they flee within. They see the darkening of the horizon and of the fundamental convictions, but ignore the ecological alarms and the cries of the oppressed. They avoid confrontation, preferring not to know, not to hear, not to read and not to question themselves. These people do not want to coexist. They prefer the solitude of the individual, but are generally connected to the Internet and social networks. <br />
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Finally, there is a fifth attitude: that of the responsible: they face the here and now. They are those who develop answers, which is why I call them responsible. They are not afraid, nor do they run away, in order to avoid. Rather, they assume the risk of developing new paths. They seek to strengthen the positive forces contained within the crisis, and formulate answers to problems. They do not reject the past simply because it is the past. They learn from the past as the repository of great experience that should not be wasted, but not as an excuse for not undergoing their own experiences. <br />
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The responsible define themselves as being in favor of and not simply by being against. Nor do they waste their time in sterile polemics. They work and are profoundly committed to developing a model that corresponds to the needs of the time. They are open to criticism and self-criticism, always ready to learn. <br />
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What is most in demand now are politicians, leaders, groups, and others who feel responsible, and who force the passage from the olden times to the new. <br />
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Leonardo Boff <br />
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01-11-2013 <br />
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Free translation from the Spanish sent by <br />
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Melina Alfaro, <a href="mailto:alfaro_melina@yahoo.com.ar">alfaro_melina@yahoo.com.ar</a>, done at REFUGIO DEL RIO GRANDE, Texas, EE.UUUnknownnoreply@blogger.com2tag:blogger.com,1999:blog-6215558735675422012.post-7426653353392080792012-11-25T20:50:00.003+00:002012-11-25T20:57:21.527+00:00Report of "A Call to Action" meeting on 10 October 2012<i>We are pleased to make this report more widely available. <a href="http://www.acalltoaction.org.uk/" target="_blank">More information about the "A Call to Action" group</a></i><br />
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Meeting of the ‘A Call to Action’ group and its supporters, October 10th 2012.</div>
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St Mary Abbot church, Kensington.</div>
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After enrolment at Heythrop College, the meeting of about 350 people gathered at St Mary Abbot church, Kensington. Derek Reeve gave a brief introduction with the story of the group from its inspiration for the Association of Catholic Priests in Ireland through to today’s meeting, the numbers attending exceeding all expectations.</div>
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Derek led us in a song to the Holy Spirit and a moment of prayer to make the day a positive and spiritual encounter.</div>
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The Rev Gillean Craig, the vicar welcomed us to his church, and passed some complimentary remarks about the Catholics concerning the great social mix who came to Sunday Mass, the attachment to the life of the church rather than to a particular individual priest in most cases, and the astonishing commitment of many Catholic people with sacrifices given for what they hold dear. He described Vatican II as a great act of courage and gave thanks for our commitment and vision. He wished God’s blessing on our day.</div>
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Joe Ryan then reported on the meeting he and Pat McLoughlin had had with Archbishop Nichols. The archbishop recognised that something needs to be done, and after a fruitful conversation said he would like to observe and see how the group develops.</div>
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We moved on to the four guest speakers.</div>
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Chris McDonnell, head teacher, spoke of the dream of Vatican II, which had not come true. He also remarked on the dangerous times in the world as the Council began, e.g. with the Cuban missile crisis, the US move towards the Vietnam war etc. It was also a decade of excess and of confusion and doubt. Humanae Vitae, 1968, was a big stumbling block to the vision of Vatican II. Many priests felt unable to comply, and its issues remain contentious still with many people following their consciences. Two great changes were Episcopal collegiality and the use of the vernacular. Great strides were made from the simple Dialogue Mass that was in use just before the Council. Some people today want to return to that perceived security. But we are a pilgrim Church in a pilgrim society.</div>
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Pot-shots continue to be taken against theologians such as E.Schillebeeckx. Hans Kung has become dispirited. However, Kevin Kelly saw the Council as a continuing exercise. He suggested that the bishops were not supporting the people in their pain at the new translation of the Mass (this received to spontaneous applause). Church teaching continues to be from a historical perspective and distorts reality, something Cardinal Martini had said before he died.</div>
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He concluded by asking how we make the Church, our Church, the Church of our children? This is our responsibility.</div>
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Two questions were invited. The first queried the lack of mention of the Pastoral Congress of 1980. Christ replied that it had been an event that was followed by nothing. It could have implemented Vatican II better, but in reality it fizzled out.</div>
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The second noted that there had been no mention of women priests in his talk. Chris replied that he had been working on what might be achievable this year.</div>
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Catherine O’Donovan spoke next, and gave an account of her personal experience of the times of the Council and thereafter, which would also be from a female point of view. During Vatican II she had lived in Rome as a Salvatorean sister. She had lived through some years of the pontificate of the fairly remote Pius XII, and then that of John XXIII, who promulgated the Council, and who was far from remote as he visited people rather than giving only audiences in his Palace. There were many tears in Rome when this irreplaceable pope died. She had experienced the very positive time of liturgical changes, new habits and broader social life. But at this time, women’s position did not change, as can be seen in that part of Paul VI’s speech which closed the Council referring to women.</div>
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During the Council, a Belgian cardinal had asked why no women were represented in the Council Chamber, in response to which a token number were invited. Women are still not sufficiently involved in the real life of the Church (i.e. beyond flower arranging and cleaning)</div>
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The first question to Catherine enquired whether the ordination of women should not be included in the agenda of today’s meeting. Catherine suggested that C/E female clergy often show something men lack when helping with personal situations. She also said that Cardinal Koenig had encouraged women to get out and to speak up.. She agreed that women’s ordination should be on the agenda.</div>
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She also suggested that Rome is living in the past. She herself is now a teacher, and she felt that the Vatican does not appreciate how people are suffering, what they are missing, etc.</div>
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Catherine was followed by Tom O’Loughlin, professor of historical theology at Nottingham, who specialises in the early Church. He began by mentioning that Catholics are not so well represented in the academic life of his university, and then made three points:</div>
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1. There is a distinction to be drawn between Church as corporation and as community. It is wrong to see it primarily as corporation. The Church only works if it is made up of human communities. More than 100/150 in a group and it suffers; but the 100/150 size prospers. Better tiny churches in villages or towns than great basilica-sized bodies of people. There is tension between the corporation and the community, and the clergy have to cope with this and join in the struggle.</div>
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2. Evangelisation is just one model for spreading the Gospel. It is a structured thing. But the Church grows and reform happens when people make a decision. There is a personal journey of discovery. This second takes the form of a one to one encounter and is on a small scale. Evangelisation is structured but it doesn’t become real until it is personal. Matthew ends his Gospel by telling his disciples to go out and make disciples, Mt 28:16ff. And also, in this personal encounter, the teacher changes and there is organic growth.</div>
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3. The Holy Spirit is seen by some as only coming within the Church. But Pacem in Terris presupposes the presence of the Spirit in the world. We should assume the Spirit is there already. Paul sees the ‘unknown god’ as testimony to the presence of the Spirit. The Holy Spirit is not tied to the corporation, nor to a past (probably imaginary) ‘golden age’. And this all moves us to witness.</div>
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The first question asked about ordaining married men at this time when married C/E convert clergy can be ordained. Tom replied with saying how St Paul appointed presbyters in his pastoral journey to be presiders. The corporation of the Church puts celibacy and personal sanctity ahead of the responsibility of presiding, whereas the first job is that of presiding, and where the Holy Spirit would call someone (i.e.anyone).</div>
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The second question asked whether the Church should know more about the role of women in the early Church.. Tom noted how we are all creatures of the times in which we live, and how in the first days of the Church it would have been unthinkable for anyone but a man to be host at a dinner; (he would be the presider). But our understanding of host and presider has changed radically and there is space to bring this to the question of an ordained woman presider at Mass.</div>
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Fr Gerry Hughes SJ, former philosophy teacher and now at Oxford, then spoke.At the time of Vatican II there was the great notion that the Spirit was breathing everywhere and on everyone. This squared well with subsidiarity and with local solutions being the best. But our over-centralised Church does not help this.</div>
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Today there is fear. Many parishioners are afraid to talk frankly to their parish priest, and vice versa. The ‘simple faithful’ have so much to tell and share! Such sharing is more important than grandiose schemes. Rome has recently taken concrete steps to keep control, e.g. the dismissal of an Australian bishop. There are many other instances of this also.</div>
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We should try and create an atmosphere where people and priests and bishops will talk with each other. ‘Call to Action’ should look for and diagnose solutions without looking for grandiose schemes. It should organise meetings where people can say what they think and expect to be heard. Authoritarianism is rife in the Church, and it is the enemy of truth. Fear keeps the lid on things.</div>
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Call to Action could start with non-theological questions, such as</div>
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1. What to do with untended parishes. Celebrate Eucharistic services? Place of women in them? Local people might take charge of local questions.</div>
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2. How can a foreign country impose a translation of the Mass on the English-speaking world?</div>
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3. Concerning the appointment of a bishop, the people of a diocese should have a major say.</div>
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But seeking permission concerning subsidiarity is pandering to an authoritarian culture. The answer is to recognise that dialogue needs openness with everyone respected.</div>
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Martin Pendergast, who lives in a parish where there is no resident priest, told us how they celebrate services there, but added that he felt sub secreto correspondence between Rome and bishops was excessive. Gerry contributed that this sub secreto method was a powerful instrument in the hands of power: truth suffers, respect for others too; it is contrary to the Holy Spirit.</div>
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Groups were sorted out; lunch was taken; groups formed in various places and discussions followed, until,</div>
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Plenary session</div>
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Everyone present was thanked for their presence and contribution and asked to be careful to refer to the group’s website: www.acalltoaction.org.uk</div>
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Chris McDonnell spoke again. He said how a lot of listening needs to be done, and how there are many people who feel they have a right to speak. Priests vary from their openness to this through to their refusal to discuss anything. So, how can we talk to each other, including with those who have different views. When we do we will discover the problems are we are facing.</div>
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Why, he asked, are we bothered about upsetting people? Why are we concerned about being frank? But often people are lone voices and will not speak out. Not enough forums exist for dialogue/conversation.. And also, you need to be able to anticipate that when you speak you will be listened to, which often does not happen.</div>
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Concerning structures at national level, Chris acknowledged that they can be good, but that more local structures might be better because there you can identify where and why the blocks exist. Slow, gradual steps and possibly are more possible at the more local level and more likely to produce fruit. Also, there is more the idea of come and talk. A national structure would serve more just to give publicity.</div>
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There is evidence of the Holy Spirit among young people in parishes, and also in our society – more indeed than in the Church.</div>
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Society shows great commitment to the poor – where the Church may be more concerned with sex. Gay people and women’s issues receive more attention outside the Church than inside. The Olympic and Paralympic Games had shown the Spirit at work among people. There is the way the nation responds to crises.</div>
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The hope was expressed that the Spirit had been present at St Mary Abbot, and it appreciated how much He was needed so that the day did not stop in Kensington. The Church needs to be more open and to talk about many things, e.g. sexuality, because it is wanting in responding to life situations.</div>
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Tom reflected on why Christianity was so successful during the first 350 years. We tend to think of structural unity in the early Church and not much diversity. But the early Church was as varied as you could imagine. Diversity allowed it to put deep roots in very disparate communities. And the trade routes kept Christians in touch with each other and gave them unity. The Church should exist in the diversity of the groups it produces, and its unity flow from that. And this gives a different notion of the problems seen in the Church today.</div>
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(I haven’t attributed some of the above to Gerry Hughes, as I should have done.)</div>
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Pat McLoughlin wound things up. He described the core group, now of 9 members, emphasised that we are a lay as well as clerical group, how we need to lose fear and how blind loyalty to the pope is not healthy. We pray for the work of the synod now meeting in Rome. We are not an issues group and seek to help the bishops. There is need of conversation/dialogue. We should start work on the diocesan level and form groups.</div>
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A personal post script. We 350 present were probably from the 5% in each parish etc who generally get involved. As or more important (and challenging) than meeting with bishops is to galvanise the remainder of the 5% and convert some of the 95% (who since the time of our Lord went with the flow wherever it </div>
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went).</div>
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More information</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-77608955201631608332012-10-21T14:26:00.001+01:002012-10-21T14:30:35.760+01:00In search of a consistent ethic<i>On 20 October 2012 Questions from a Ewe published a guest contribution by Ray Temmerman. It is a reflection worth pondering </i><br />
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Our Catholic leadership has taken, and continues to take, a strong position on life issues, especially where sexual ethics and the first nine months of human life are concerned. They have made it clear that any deviation from a sexual norm determined long ago is considered an intrinsic moral evil. And any activity, or indeed any method of acting, which is contrary to the natural order of things is not considered morally acceptable. They are to be applauded for their clarity of vision, and their determination to hold life sacred, allegedly from conception to natural death.<br />
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But I find myself wondering, and questioning.</blockquote>
<a href="http://questionsfromaewe.blogspot.co.uk/2012/10/guest-contributor-in-search-of.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed:+QuestionsFromAEwe+(Questions+from+a+Ewe)" target="_blank">Continues on Questions from a Ewe </a>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-39828314770649021192012-10-17T18:27:00.000+01:002012-10-17T18:27:11.167+01:00Did the Church leave all of us?Found on Catholica today<br />
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<span style="color: #000066;">Tom Poelker</span> from St Louis, Missouri, sent in this commentary a few days ago that probably expresses the feelings of many elders who are attacted to <span style="color: #006600; font-style: italic;">Catholica</span>. Around the other side of the world, we sit here pondering on the reflections sent to us and simply wonder if these hierarchs and prelates who have been responsible for pushing so many of the faithful away from the altar ever stop for a single micro-second and reflect on what sort of"reward" they are going to earn for this enormous emptying of the pews? One wonders how cock sure some people can be of their <span style="color: #660099;">"eternal certitudes"</span>?</div>
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<a href="http://www.catholica.com.au/gc2/occ3/103_occ3_171012.php" target="_blank">The Church left Me!</a></div>
<div style="background-color: white; color: #3366cc; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 12px; line-height: 16px; margin-bottom: 9px; text-align: center;">
by Tom Poelker</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-64117022931185612242012-10-07T21:16:00.001+01:002012-10-07T21:20:16.898+01:00Swimming against the tide<i>George, a regular contributor to our discussion group, sends this link and comment</i><br />
<br />
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<br />
Swimming against the tide......<br />
<br />
<a href="http://www.france24.com/en/20121007-catholic-leaders-gather-counter-decline-faith" target="_blank">http://www.france24.com/en/20121007-catholic-leaders-gather-counter-decline-faith</a> <br />
<br />
IMHO, this is Vatican Doublespeak. It is not about the rising tide of *Secularism* that b16 and the episcopacy are concerned. It is about their frustration with the larger and growing larger number of Catholics and non-Catholics who continually pay less and less attention to their so-called teachings/sayings. The possibility of this effort bringing them results is about the same as the *Catholics Come Home* program effort in the USA. As it is not possible to dialogue with them, people eventually begin to ignore them, which is when people win, bishops lose.<br />
<br />
However, it will give the Good Old Boys an opportunity to drink excellent wine and dine on fine cuisine at the faithful*s expense. They probably fly First Class, too. Some aspects of a bishops life are quite good.<br />
<br />
However, I’m not complaining – tomorrow is Half Price Slice day at my favorite pizza parlor!Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-63481760523200828332012-07-29T10:47:00.001+01:002012-07-29T10:49:08.182+01:00Some are more than happy but many more grieve.<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHPwmM4tPer-N4KkM8bXI2_K7nLMs2fA0koYTDD9QsK2OKXJrYKsmmiUIx8bDr4evT9-Iprne3EoYlvo4Gzv6mm1u43W5ePUSKZajNFEYsWgWZAc2kWacyxTR0MfDi3MB03xiADCgC7LkP/s1600/Grieving_an_665x172.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="82" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHPwmM4tPer-N4KkM8bXI2_K7nLMs2fA0koYTDD9QsK2OKXJrYKsmmiUIx8bDr4evT9-Iprne3EoYlvo4Gzv6mm1u43W5ePUSKZajNFEYsWgWZAc2kWacyxTR0MfDi3MB03xiADCgC7LkP/s320/Grieving_an_665x172.gif" width="320" /></a></div>
With thanks to <a href="http://www.catholica.com.au/gc3/jc2/086_jc_290712.php" target="_blank">Catholica</a> and John.<br />
<br />
<div class="intro">
There are so many events this year commemorating the 50th Anniversary of the <span style="color: #990000; font-weight: bold;">Second Vatican Council</span>. Many of them seem to be wakes, lamenting and grieving over the lost opportunity. <span style="color: #000066; font-weight: bold;">John Chuchman</span> today endeavours to capture some of the grief in this reflection.</div>
<div class="subh01" style="color: #990000; font-size: 18px; line-height: 22px; margin-bottom: 9px; margin-top: 3px; text-align: center;">
I'm Grieving, You're Grieving, We're Grieving!<br />
Fifty Years ago at Vatican II,<br />
the world's Bishops gave our Church Hope.</div>
<div style="color: #005200; font-weight: bold; margin-top: 9px; text-align: center;">
They reaffirmed Freedom/Primacy of Conscience.<br />
Today's hierarchy says it must conform to their pronouncements.<br />
We grieve.<br />
<br />
A church governed in loving Collegiality was promised;<br />
We've been dealt a Feudal Monarchy.<br />
We grieve.<br />
<br />
The Sharing of Power with local Synods of Bishops Representing the People<br />
was foretold.<br />
Power, instead, has been consolidated in the chief hierarch.<br />
We grieve.<br />
<br />
Lay Leadership of and in the Church was mandated.<br />
Rather, the laity have been re-delegated to less-than-clergy.<br />
We grieve.<br />
<br />
Ecumenism was seen as essential to the future of<br />
Catholicism, Christianity, Religion.<br />
Instead, the walls have been raised.<br />
We grieve.<br />
<br />
We all got excited about Renewed Liturgical Practice<br />
honoring local Artists, Musicians, and Traditions.<br />
In a show of power, the hierarchs imposed<br />
new archaic liturgical language and rituals.<br />
We grieve.<br />
<br />
The Council launched Intellectual Debate with Respect for Theologians.<br />
With the silencing of hundreds, Dialogue is Dead.<br />
We grieve.<br />
<br />
The Church of Vatican II was to Heed the Signs of the Times.<br />
Rather than a Church of and in the twenty-first century,<br />
we're told to revert to the Fifteenth (15th).<br />
We grieve.<br />
<br />
The Bishops of the world correctly saw the Church as the People of God.<br />
Instead the Pyramid has been preserved with the people of God the base.<br />
We grieve.<br />
<br />
A Deeper Spirituality was promised,<br />
seen as the essential mission of Church.<br />
The corporate hierarchy of today has no clue.<br />
We grieve.<br />
<br />
True Biblical Scholarship was encouraged.<br />
Today, Fundamentalism pervades.<br />
We grieve.<br />
<br />
Respect for and Protection of Young people<br />
was deemed essential to the Future of Church.<br />
Instead, Young people are abused<br />
with their abusers protected.<br />
We grieve the alienation and loss of the Young.<br />
<br />
Liberation Theology was valued.<br />
Rather, It has been undermined, squelched, stifled, silenced.<br />
Latin America grieves.<br />
<br />
The promise of a Christ-like Church with Christ-like Leadership<br />
excited us all.<br />
Yet, It is nowhere to be found.<br />
We grieve.<br />
We grieve.<br />
We grieve the loss of all that Church is meant to be.<br />
<br />
<span style="color: black;">Love, John Chuchman</span><br />
<span style="color: #990000; font-size: 11px; font-weight: normal;">Thanks (I think) for reminding me, Matthew Fox</span></div>
<div class="caption" style="color: black; font-style: normal; margin-top: 0px; text-align: center;">
This reflection is also published on <b>John Chuchman's</b> <a href="http://apoetman.blogspot.com/2010/08/true-compassion-compassion-is-ability.html" target="_blank">blog</a>.</div>
<div class="references">
<span style="color: #cc0000; font-weight: bold;">IMAGE CREDIT:</span><br />
The
background used to support John Chuchman's reflection has been sourced
from stock.xchng one of the sources for free images on the net provided
by people who voluntarily upload their work for others to share. Daniel
Cubillas who is located in Spain provided today's image. A gallery of
Daniel's freely available images can be found at: <a href="http://www.sxc.hu/gallery/dcubillas" target="_blank">www.sxc.hu/gallery/dcubillas</a>. The image used in the headline is sourced from the ex-christian net website: <a href="http://new.exchristian.net/2011/02/loving-father.html" target="_blank">new.exchristian.net/2011/02/loving-father.html</a></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-35147491839142760832012-07-28T18:12:00.001+01:002012-07-28T18:14:12.653+01:00Catholic Fundamentalism and a Catholic Christian ResponseOur thanks to John Greenleaf for this analysis. The full article may be read <a href="http://anothervoice-greenleaf.org/2012/07/27/i-heard-the-voice-of-catholic-fundamentalism/" target="_blank">here</a><br />
<br />
John ends with a biblical reflection. We would like to begin with it<br />
<br />
<blockquote class="tr_bq">
Jesus called them together and said, “<i>You know that the rulers of
the Gentiles lord it over them, and their high officials exercise
authority over them. Not so with you. Instead, whoever wants to become
great among you must be your servant, and whoever wants to be first must
be your slave-just as the Son of Man did not come to be served, but to
serve, and to give his life as a ransom for many.” (Matthew 20:25-28;
cf. Mark 10:42-45 and Luke 22:25-27)</i></blockquote>
<blockquote class="tr_bq">
Increasingly, Roman Catholic fundamentalism (one need only reflect on
many a red-faced outburst from the Cardinal Archbishop of New York) is a
form of organized anger in reaction to social and religious change. </blockquote>
<blockquote class="tr_bq">
Fundamentalists find change emotionally disturbing and dangerous.
Cultural, personal, and institutional religious “certitudes” are shaken.
Today’s Catholic fundamentalists, like Cardinal Raymond Burke wrapped
in his medieval cappa magna pushing to bring back the
Latin liturgy of the Council of Trent, yearn to return to a utopian past
or a golden age, purified of “dangerous” contemporary ideas and
practices.<br />
<br />
Todays Catholic fundamentalists, like supporters of Pope Benedict’s
New Evangelization, have aggressively banded together in order to put
things right again – according to “orthodox” principles. They want to
get things back to “normal”….Or as Bishop Blair said: dialogue is “<i>about how to have the LCWR really educate and help the sisters appreciate and accept church teaching.”</i><br />
<br />
<b>Today’s Catholic fundamentalists are still troubled by:</b><br />
<ol>
<li><b> the cultural revolution of the 1960s that questioned all institutions
and brought profound social, economic and political consequences that
continue to this day; </b></li>
<li><b>the impact and immense cultural changes
generated by the much-needed reforms of Second Vatican Council.</b></li>
</ol>
Catholic fundamentalism is becoming a powerful movement in the church
to restore uncritically pre-Vatican II structures and attitudes.<br />
<br />
Here are some clear signs of contemporary Catholic fundamentalism:<br />
<ol>
<li><i>Nostalgia for a pre-Vatican II Golden Age, when it is assumed
that the church never changed, was then a powerful force in the world,
undivided by the post 1960s misguided devotees of the Vatican II values.
In fact, we know for certain that the church and its teachings have
often changed. Some church statements have been shown to be wrong and
were repealed or allowed to lapse.</i></li>
<li><i>
A highly selective approach to what fundamentalists think
pertains to church teaching and belief. Statements about sexual ethics,
for instance, are obsessively affirmed. At the same time, papal,
conciliar, or episcopal pronouncements on social justice are ignored or
considered simply matters for debate.</i></li>
<li><i>
An exaggerated concern for accidentals, not for the substance of
issues, e.g., the Cardinal Burkes stress Latin for the Eucharist,
failing to see that this does not pertain at all to the church’s
authentic tradition.</i></li>
<li><i>
Vehemence and intolerance in attacking people like LCWR who are
striving to relate the Gospel to the world around them according to the
insights and teachings of Vatican II.</i></li>
<li><i>
An elitist assumption that Catholic fundamentalists have a kind
of supernatural authority and the right to pursue and condemn Catholics
who disagree with them, especially “radical feminists” and theologians.</i></li>
<li><i>
A spirituality which overlooks the humanity, compassion,
and mercy of Christ and stresses in its place an unbending and
punishing taskmaster God.<br />
</i></li>
</ol>
<b>Remember: Membership in Catholic fundamentalist groups is not
a question of logic, but an often sincere, but misguided, search for
meaning and belonging. </b><br />
<b>
If we react to Catholic fundamentalists with heated expressions of
anger we will only confirm them about the rightness of their beliefs.<br /><br />
</b><b>Our best witness to the truths of our Catholic
beliefs, as they continue to be explored and developed, is our own inner
peace built on faith, charity, and concern for justice, especially
among the most marginalized. </b></blockquote>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-58650021211734300612012-07-22T15:45:00.001+01:002012-07-22T15:51:52.253+01:00Call for Action: So why bother? Because the task of reform is worth the effort!<div style="font-family: inherit;">
<span style="font-size: small;">An email discussion has ensued following the <a href="http://www.we-are-church.org.uk/hope/index.php?option=com_content&view=article&id=295:call-for-action&catid=24:latest-news&Itemid=70" target="_blank">meeting of Call for Action on 18 July 2012.</a></span></div>
<div style="font-family: inherit;">
<span style="font-size: small;"><br /></span></div>
<div style="font-family: inherit;">
<span style="font-size: small;">A gentleman who has been an active Catholic wrote, </span><span style="font-size: small;">"Please remove my contact details from your
database: </span><span style="font-size: small;">I no longer regard myself as a member of the
church</span><span style="font-size: small;">" </span></div>
<div style="font-family: inherit;">
<span style="font-size: small;"><br /></span></div>
<div style="font-family: inherit;">
<span style="font-size: small;">He was supported by another who said "I cannot be the only Catholic who is already
halfway through the Exit door, and who is pausing, wondering whether it is just possible that Call for Action is the first hint of a new dawn."</span></div>
<br />
<div style="font-family: inherit;">
<span style="font-size: small;">Ted, a highly valued supporter of We Are Church (UK), has responded</span></div>
<blockquote class="tr_bq">
<span style="font-family: inherit; font-size: small;">Please can I ask everyone who finds themselves
"halfway through the Exit door" to turn round and come back in.
Over a lifetime of 70 years (so far d.v.) I have learned that the best, in fact
only successful way to reform an organisation is from the inside.<br />
<br />
Which is why Jesus came first, not to set up a new religion (that was St Paul's
job), but to reform Judaism, and to restore it to the religion that Moses
founded when he led the Hebrews out of Egypt, in his turn based upon the
religion of Abraham, Isaac and Joseph.<br />
<br />
To leave (my beloved) Roman Catholic Church and start a new Christian sect
would be to create another man-made organised religion, which is bound to have
faults that would lead to further schisms.<br />
<br />
Instead, I beg you please, to remain in the Church and assist in reforming - or
rather restoring - it. I am a member of We Are Church UK (WAC UK), which
is a part of the International Movement We Are Church (IMWAC), dedicated to the
reform of the Church in line with the promises and documentation of the Second
Vatican Council. Take a look at our website - <a href="http://www.we-are-church.org.uk/">http://www.we-are-church.org.uk/</a>.
<br />
<br />
I am also a member of the Executive Committee of Catholics for a Changing
Church (CCC) whcih, despite the efforts of some, is still
working for the same cause of reforming the Roman Church, and publishes a
quarterly newsletter "Renew". A link to the CCC website will be
found on the We Are Church site.<br />
<br />
Richard refers to the "feeling of utter helplessness" among the
laity of our parishes. As Catholics, at least we cradle-Catholics, are
taught to do as we are told by the parish priest, the bishop and ultimately the
Pope. When we find that what they are teaching is in conflict with our
Personal Conscience, we have no "fall-back position". The
ability to decide between these two conflicting concepts has never been included
in our learning, even though it is given to us at our confirmation.<br />
<br />
WAC UK, CCC and all the other movements are establishing that fall-back
position. My old school was Clapham College (hallo to any Old Xaverians
reading this) and our school motto was "Res parvae concordia
crescunt" (NB we reformers do still like Latin) which means 'Small things
grow by union'. By uniting your energy and efforts with one or more of
these movements, you will contribute to the reform of the Church.<br />
<br />
Please don't go away, stay and make your home uncomfortable to those who keep
trying to re-arrange the furniture.<br />
<br />
In the love of Christ,<br />
<br />
Ted </span><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><br /></span></blockquote>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-85221508649223627862012-07-15T17:01:00.000+01:002012-07-15T17:01:01.015+01:00<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimNw9Ofl1fpUF_vmgwBqr10_GKf29t1SSrxlW9rOrnEHaxdPdFPiAfWtomPNQSf4CPNQzgwaebrF7A6kB3hikg7oEpn1SEachg_1DQ_A3EGSRHJvZ8efCXlIboU6GDfqfDZo9RqilF9jea/s1600/Eucharist_an_665x172.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="82" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimNw9Ofl1fpUF_vmgwBqr10_GKf29t1SSrxlW9rOrnEHaxdPdFPiAfWtomPNQSf4CPNQzgwaebrF7A6kB3hikg7oEpn1SEachg_1DQ_A3EGSRHJvZ8efCXlIboU6GDfqfDZo9RqilF9jea/s320/Eucharist_an_665x172.gif" width="320" /></a></div>
<div class="separator" style="clear: both; text-align: center;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="intro">
In a sense it is such an obvious question it's a wonder
it hasn't been posed more often: what is the objective of the
eucharist? That's the question <span style="color: #000066; font-weight: bold;">John Chuchman</span> poses for our reflection today: <span style="color: #003300; font-style: italic; font-weight: bold;">"Do
the adorers seek to place God at their own disposition to reassure
their identity and strengthen their determination? Or does the Real
Presence seek to honor the liturgy where the community celebrates its
own power in the name of God?"</span></div>
<div class="subh01" style="margin-bottom: 9px; margin-top: 3px;">
<div style="color: #990000; font-size: 20px; line-height: 30px; text-align: center;">
What is the objective of Eucharist?</div>
<br /><div style="text-align: center;">
<span style="background-color: white;">Is it an idolatry</span></div>
<div style="text-align: center;">
<span style="background-color: white;">that imagines itself honoring God</span></div>
<div style="text-align: center;">
<span style="background-color: white;">when it heaps praises on a wafer</span></div>
<div style="text-align: center;">
<span style="background-color: white;">exhibited as an attraction</span></div>
<div style="text-align: center;">
<span style="background-color: white;">brandished like a banner?</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Do the adorers seek</span></div>
<div style="text-align: center;">
<span style="background-color: white;">to place God at their own disposition</span></div>
<div style="text-align: center;">
<span style="background-color: white;">to reassure their identity</span></div>
<div style="text-align: center;">
<span style="background-color: white;">and strengthen their determination?</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Or does the Real Presence</span></div>
<div style="text-align: center;">
<span style="background-color: white;">seek to honor the liturgy</span></div>
<div style="text-align: center;">
<span style="background-color: white;">where the community celebrates</span></div>
<div style="text-align: center;">
<span style="background-color: white;">its own power</span></div>
<div style="text-align: center;">
<span style="background-color: white;">in the name of God?</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Is the idolatrous reduction of God</span></div>
<div style="text-align: center;">
<span style="background-color: white;">to a mute thing</span></div>
<div style="text-align: center;">
<span style="background-color: white;">a vainly impotent act?</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Why do the bread and wine</span></div>
<div style="text-align: center;">
<span style="background-color: white;">take on new meaning</span></div>
<div style="text-align: center;">
<span style="background-color: white;">for the community gathered?</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Are the bread and wine</span></div>
<div style="text-align: center;">
<span style="background-color: white;">Welcomed as Gift</span></div>
<div style="text-align: center;">
<span style="background-color: white;">by the community assembled</span></div>
<div style="text-align: center;">
<span style="background-color: white;">because people are nourished</span></div>
<div style="text-align: center;">
<span style="background-color: white;">and brought together by it?</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Perhaps the Bread and Wine</span></div>
<div style="text-align: center;">
<span style="background-color: white;">become the manifestation,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">not so much of the Presence of God,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">but more of the Community</span></div>
<div style="text-align: center;">
<span style="background-color: white;">becoming Aware of God</span></div>
<div style="text-align: center;">
<span style="background-color: white;">and of itself,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">In Search of the face of God.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">At the precise moment</span></div>
<div style="text-align: center;">
<span style="background-color: white;">of receiving the Sacrament,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">the Community still seeks it</span></div>
<div style="text-align: center;">
<span style="background-color: white;">and finds nothing more of it</span></div>
<div style="text-align: center;">
<span style="background-color: white;">than what its collective consciousness</span></div>
<div style="text-align: center;">
<span style="background-color: white;">has been able to secure.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">The Real Presence</span></div>
<div style="text-align: center;">
<span style="background-color: white;">is displaced from the bread and wine</span></div>
<div style="text-align: center;">
<span style="background-color: white;">to the Community.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">The Community gathered must move from</span></div>
<div style="text-align: center;">
<span style="background-color: white;">Jesus, present in the bread and wine,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">to Jesus present in those gathered</span></div>
<div style="text-align: center;">
<span style="background-color: white;">whose Eucharistic Action</span></div>
<div style="text-align: center;">
<span style="background-color: white;">manifests reality</span></div>
<div style="text-align: center;">
<span style="background-color: white;">under sacramental form.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Eucharist is a meal,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">the sharing of which,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">is a sign of Communion</span></div>
<div style="text-align: center;">
<span style="background-color: white;">of those who participate in it.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">Though the theology of transubstantiation</span></div>
<div style="text-align: center;">
<span style="background-color: white;">has lost its legitimacy among most theologians;</span></div>
<div style="text-align: center;">
<span style="background-color: white;">the Real Presence remains,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">not as things, bread and wine,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">but in and as</span></div>
<div style="text-align: center;">
<span style="background-color: white;">the Community,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">as the present consciousness</span></div>
<div style="text-align: center;">
<span style="background-color: white;">of the collective self.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">The bread and Wine</span></div>
<div style="text-align: center;">
<span style="background-color: white;">serve as simple perceptible media</span></div>
<div style="text-align: center;">
<span style="background-color: white;">for a wholly representational process,</span></div>
<div style="text-align: center;">
<span style="background-color: white;">the Collective Awareness of the Community by itself.</span></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="background-color: white;">The prayer of consecration can be as useless</span></div>
<div style="text-align: center;">
<span style="background-color: white;">as the presider saying it</span></div>
<div style="text-align: center;">
<span style="background-color: white;">if it does not bring on</span></div>
<div style="text-align: center;">
<span style="background-color: white;">Community Awareness of the Real Presence</span></div>
<div style="text-align: center;">
<span style="background-color: white;">within the Community.</span></div>
</div>
<div class="subh01" style="margin-bottom: 9px; margin-top: 3px;">
<span style="background-color: white; font-weight: bold;"><br /></span></div>
<div class="subh01" style="margin-bottom: 9px; margin-top: 3px;">
<span style="background-color: white; font-weight: bold;">Love, John Chuchman</span></div>
<div class="caption" style="color: black;">
This reflection is also published on <b>John Chuchman's</b> <a href="http://apoetman.blogspot.com/2010/08/true-compassion-compassion-is-ability.html" target="_blank">blog</a>.</div>
<div class="references">
<span style="color: #cc0000; font-weight: bold;">IMAGE CREDIT:</span><br />
The images used to support today's reflection have been sourced from: <a href="http://www.emmanuelcommunity.com.au/news/from_the_team/appreciation_for_community/" target="_blank">www.emmanuelcommunity.com.au</a>, and <a href="http://cohdayton.wordpress.com/2011/03/23/holy-eucharist-today-at-noon/eucharist-732042/" target="_blank">Christ Our Hope Anglican Church Blog, Dayton, Ohio</a></div>
<br />
<br />
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-12115424459634133232012-07-08T18:37:00.000+01:002012-07-08T18:38:12.133+01:00How does ancient Greek medicine impact the Church today?<i>This is a very short extract from a longer article which is well worth pondering over</i>.<br />
<br />
<blockquote class="tr_bq">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
The
church teaches woman’s role ties overwhelmingly and primarily to
motherhood. Since she has a uterus, it must be the most defining
important part of her. Since she has a uterus, it should be maximally
employed, sort of like maximizing the utilization of a truck’s cargo
hold. Such concepts based on errant secular science in turn fuel the
church’s discrimination and marginalization of women. </div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
These
ill-founded gender notions impact more than individual women. The
bishops call the church, i.e., the masses of laypeople, a female,
married to male clergy. They expect the female church to act like women
“should” by being submissive as they disseminate their manly seeds of
eternal life to fertile gardens. Inserting the corrected biology into
the theological reasoning don’t we arrive at this - since females carry
the seeds of life, shouldn’t the female church comprised of laypeople
sow the seeds of eternal life? In turn, doesn’t that make the male
clergy’s contribution analogous to fertilizer which disintegrates upon
conception?</div>
</blockquote>
Read <a href="http://questionsfromaewe.blogspot.co.uk/2012/07/how-does-ancient-greek-medicine-impact.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed:+QuestionsFromAEwe+%28Questions+from+a+Ewe%29" target="_blank">"How does ancient Greek medicine impact the Church today? </a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6215558735675422012.post-9209830659485963082012-07-07T18:05:00.002+01:002012-07-07T18:06:37.481+01:00Rejected by His own.Thank you to <a href="http://eclesalia.wordpress.com/2012/07/04/rechazado-entre-los-suyos/" target="_blank">Eclesalia Informativo</a> for this reflection on this Sunday's Gospel<br />
<br />
José A<i>ntonio Pagola. </i><i>Translator: José Antonio Arroyo</i><br />
<br />
Jesus is not one of theTemple priests, in charge of looking after the
religious duties. Nor is he one of the teachers of the Law, appointed to
defend the Torah of Moses. The village people of Galilee see in his
healing gestures and fiery words one of the old prophets moved by the
Spirit.<br />
<br />
Jesus knows that he is going to face a difficult life ahead, with all
sorts of conflicts. The religious leaders will confront him. That is
what happened to every prophet. What Jesus did not expect, however, was
that he would be rejected by his own people, those who had known him
from childhood.<br />
<br />
The way Jesus was rejected by his own inNazareth would become well
known among the early Christians. Three evangelists mention the incident
in all its details. Mark says that Jesus arrived in Nazareth accompanied
by some of his disciples, surrounded by his fame as a healing prophet.
His village neighbours don’t know what to make of it.<br />
<br />
When Sabbath arrived, Jesus went, as it was customary, to the village
synagogue, “and began to teach”. His neighbours and relatives could
hardly believe it. There were all sorts of reactions. They had known
Jesus from childhood: He was just another neighbour. Where did he learn
such amazing things about the Kingdom of God? How did he get the power to
heal the sick? Mark simply says: “that everything seemed to scandalize
them.” Why?<br />
<br />
Those villagers thought they knew everything about Jesus. They knew
him since childhood. Instead of accepting him as he is returning to
them, they are prejudiced by what they had seen and known years earlier.
Such memories about Jesus impede them from realizing the mystery that
is Jesush. They refuse to see the saving power of God that Jesus has
come to manifest.<br />
<br />
But there is something more. Should they accept him as a prophet,
then they would have to be ready to listen to God’s message as delivered
by Jesus. And that would create problems for them. They have their own
synagogue, their own sacred books and traditions. They had not had any
problems with their religion so far. New ophetic messages might disturb
the traditional peace of the village.<br />
<br />
Christians have always held different images and ideas about Jesus.
Not all these images coincide with what those who knew Him personally
saw. All of us form our own ideas about Jesus. Such ideas give rise to different ways of
living our faith. If our idea/image of Jesus is poor, distorted or
incomplete, our faith will be similarly unreal and distracting.<br />
<br />
Why are we so disinterested in knowing the real Jesus? Why are we
sometimes scandalized by His human traits and similarities with us? Why
do we resist believing that God became incarnate as a Prophet? Are we
afraid that such faith would imply profound changes in our Church?Unknownnoreply@blogger.com0