Thursday, 5 April 2012
Sunday, 1 April 2012
Competing Voices
John Chuchman
today, in Catholica, gives voice to a common concern one hears expressed in
communities where people feel increasingly disenfranchised from their
church or faith community: should we speak up or remain silent; should
we stay or leave? It's a good discussion point. What thoughts do you
have?
Not a day goes by
without my hearing two internal competing voices:
one saying,
These hierarchs are destroying my church,
I must speak out against their abuse;
the other urging,
John, it's a waste of time and energy;
the good 'ole boys will never change the rules of their club
and jeopardize their prized positions.
Give it up.
Superimposed on those voices within,
I get contrary messages from others:
some saying,
Please keep speaking out against the abuse;
silence is complicity;
others urging me,
Don't be controlled by your anger.
Let's move on, John.
I most enjoy my writings and workshops
on Spirituality and spiritual growth and nurturing,
but
find it almost impossible to stop speaking out and writing
against the destruction of my church.
Millions of Catholics have simply left, moved on.
The Church has been such an important part of my life;
I seem unable just to leave.
I grieve
the loss of all church can and should be for me
and, as a grief counselor, I know I must continue to name my loss
without letting my loss name me.
However, it is not a loss that's over and done,
but one that keeps happening
as the abusive hierarchs
dismantle Church
abusive act after destructive act.
Any ideas?
Love, John Chuchman
without my hearing two internal competing voices:
one saying,
These hierarchs are destroying my church,
I must speak out against their abuse;
the other urging,
John, it's a waste of time and energy;
the good 'ole boys will never change the rules of their club
and jeopardize their prized positions.
Give it up.
Superimposed on those voices within,
I get contrary messages from others:
some saying,
Please keep speaking out against the abuse;
silence is complicity;
others urging me,
Don't be controlled by your anger.
Let's move on, John.
I most enjoy my writings and workshops
on Spirituality and spiritual growth and nurturing,
but
find it almost impossible to stop speaking out and writing
against the destruction of my church.
Millions of Catholics have simply left, moved on.
The Church has been such an important part of my life;
I seem unable just to leave.
I grieve
the loss of all church can and should be for me
and, as a grief counselor, I know I must continue to name my loss
without letting my loss name me.
However, it is not a loss that's over and done,
but one that keeps happening
as the abusive hierarchs
dismantle Church
abusive act after destructive act.
Any ideas?
Love, John Chuchman
This reflection is also published on John Chuchman's blog.
Tuesday, 27 March 2012
Lenten Reflection - Bread
Ted reflects:
“While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to his disciples and said, ‘Take this and eat; this is my body.’ (Matthew 26:26)
The greater Indus region was home to the largest of the four ancient urban civilizations of Egypt, Mesopotamia, South Asia and China. Harappa was a city in the Indus civilization that flourished around 2600 to 1700 BCE in the western part of South Asia, although the Indus civilisation traces its roots back to around 6000 BCE. Indus Valley civilization was mainly an urban culture sustained by surplus agricultural production and commerce, the latter including trade with Sumer in southern Mesopotamia.
Among the archaelogical finds, and what marks Harappa out as an urban civilisation, are the remains of what are taken to be granaries, and wheat was one of the main commodities traded by Harappans among themselves and with other peoples as far away as Mesopotamia.
So we can say, without stretching a point too far, that bread in one form or another was a part of the life of the earliest civilisations, and formed part of the staple diet of peoples among whom Abram and Sara would have lived.
“The Lord appeared to Abraham by the oaks of Mamre…[Abraham] said ‘My lord if I find favour with you, do not pass by your servant… Let me bring a little bread, that you might refresh yourselves.’” (Genesis 18:1,3)
While the Hebrews were wandering in the desert, the Lord sent them a form of bread to eat.
So, when Jesus said “this is my body”, is it possible to interpret this as saying “I have been with mankind since the earliest days, sustaining you”?
Last night, the liberal Rabbi, Mark Solomon, gave a talk to our parish about some of the symbolism of the Seder, the Passover Meal, as it is currently celebrated by Jews. He explained that the Seder was devised by Rabbis in Roman times, around 100 AD, following the destruction of the second temple in Jerusalem, and may well be different from the passover meal eaten by Jesus and his disciples.
The Seder commemorates the last meal eaten by the Hebrews before they were liberated by the hand of God from slavery in Egypt, before, in effect, the nation of Israel was born and set off in search of the Promised Land.
During the meal, bread is broken into two unequal parts. The larger part is shared out among all those at the table, while the larger part is wrapped in cloth and, in the course of the meal, is hidden by the president of the meal. The children present are then sent to find the bread and bring it back at the end of the meal. It is then consumed as a final course.
Rabbi Mark was not able to say for sure whether this custom was observed in Jesus’ time, but for me, at least, the symbolism was immense, and on various levels – a true Midrash moment.
The meal, for Jews is not complete until the large part is re-united with the smaller part – just as the Jewish nation will not be complete until the ten lost tribes are found and brought back to the table with the smaller portion of the nation.
For me, as a Christian, the body of Christ is taken away after being broken on the Cross, wrapped in a cloth and hidden from sight. After three days, it is restored and the Passover of the Christians – the liberation from slavery to sin and ignorance – is complete.
“While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to his disciples and said, ‘Take this and eat; this is my body.’ (Matthew 26:26)
The greater Indus region was home to the largest of the four ancient urban civilizations of Egypt, Mesopotamia, South Asia and China. Harappa was a city in the Indus civilization that flourished around 2600 to 1700 BCE in the western part of South Asia, although the Indus civilisation traces its roots back to around 6000 BCE. Indus Valley civilization was mainly an urban culture sustained by surplus agricultural production and commerce, the latter including trade with Sumer in southern Mesopotamia.
Among the archaelogical finds, and what marks Harappa out as an urban civilisation, are the remains of what are taken to be granaries, and wheat was one of the main commodities traded by Harappans among themselves and with other peoples as far away as Mesopotamia.
So we can say, without stretching a point too far, that bread in one form or another was a part of the life of the earliest civilisations, and formed part of the staple diet of peoples among whom Abram and Sara would have lived.
“The Lord appeared to Abraham by the oaks of Mamre…[Abraham] said ‘My lord if I find favour with you, do not pass by your servant… Let me bring a little bread, that you might refresh yourselves.’” (Genesis 18:1,3)
While the Hebrews were wandering in the desert, the Lord sent them a form of bread to eat.
So, when Jesus said “this is my body”, is it possible to interpret this as saying “I have been with mankind since the earliest days, sustaining you”?
Last night, the liberal Rabbi, Mark Solomon, gave a talk to our parish about some of the symbolism of the Seder, the Passover Meal, as it is currently celebrated by Jews. He explained that the Seder was devised by Rabbis in Roman times, around 100 AD, following the destruction of the second temple in Jerusalem, and may well be different from the passover meal eaten by Jesus and his disciples.
The Seder commemorates the last meal eaten by the Hebrews before they were liberated by the hand of God from slavery in Egypt, before, in effect, the nation of Israel was born and set off in search of the Promised Land.
During the meal, bread is broken into two unequal parts. The larger part is shared out among all those at the table, while the larger part is wrapped in cloth and, in the course of the meal, is hidden by the president of the meal. The children present are then sent to find the bread and bring it back at the end of the meal. It is then consumed as a final course.
Rabbi Mark was not able to say for sure whether this custom was observed in Jesus’ time, but for me, at least, the symbolism was immense, and on various levels – a true Midrash moment.
The meal, for Jews is not complete until the large part is re-united with the smaller part – just as the Jewish nation will not be complete until the ten lost tribes are found and brought back to the table with the smaller portion of the nation.
For me, as a Christian, the body of Christ is taken away after being broken on the Cross, wrapped in a cloth and hidden from sight. After three days, it is restored and the Passover of the Christians – the liberation from slavery to sin and ignorance – is complete.
Monday, 26 March 2012
Our Father
Questions from a Ewe offers a A Lenten Reflection on Ash Wednesday Readings which makes some interesting points.
At the end the author offers the Lord's Prayer in four translations.
It is good to ponder, and even to quietly pray the translation of the prayer Jesus taught us from the original Aramaic.
At the end the author offers the Lord's Prayer in four translations.
It is good to ponder, and even to quietly pray the translation of the prayer Jesus taught us from the original Aramaic.
You, from whom the breath of life comes,
Who fill all realms of sound, light and vibration
May your light be experienced in my utmost holiest.
Your Heavenly Domain approaches.
Let Your will come true - in all that vibrates (the universe) just as in all that is material and dense (earth).
Give us understanding, assistance for our daily need,
detach the fetters of faults that bind us, like we let go the guilt of others.
Let us not be lost in superficial things, materialism, common temptations,
but let us be freed from that which keeps us off our true purpose.
From
You comes the all-working will, the lively strength to act,
the song
that beautifies all and renews itself from age to age.
Sunday, 25 March 2012
What is a Secular Catholic?
How many of us would fall into the category of 'Secular Catholic'?
Kunoichi on Get Religion comments “I think it’s fascinating to consider that there are “secular” Catholics. It feels like an oxymoron,” It’s actually not an oxymoron when you know the word is actually religious in origin. The word meant “in the world.” When an aspiring priest, nun, monk, etc. took their vows, they had a choice to live a “religious” life, isolated from the world, or a “secular” life within it. The term extended to include others who worked within the church but did not take vows.
It is only in relatively recent times that the word has come to be used as “not-religious.” So technically, virtually all Catholic priests are “secular” becuase they live and serve “in the world.”
There are further comments
Charlie: "I think it’s fascinating to consider that there are “secular” Catholics. It feels like an oxymoron, but we have long accepted that there are a great many secular Jews who self-identify culturally with Judaism but embrace atheism or Buddhism or… as their primary faith framework.
It would be interesting to find out just what the faith practices of a typical secular Catholic look like. Do they attend mass? Do they have their children baptized? Do they pray? Do they look for support from their church in times of need? It seems like a topic that might interest the folks at the Pew Forum, especially given the stats on the exodus from the church."
Katherine: "Probably one of the worst things from this ad [in the NY Times] was the number of blogging Catholics who agreed with them. Many of these bloggers are young. As a young Catholic who is a liberal Catholic, It’s incredibly insulting that within the Church we’re viewed as not needed. We’re negotiable. So many “traditional” Catholics would rather us be gone. So why stay where I”m not wanted?
But why do I stay? I’ve asked myself this a lot lately. I stay because of the Real Presence in the Eucharist. I stay because I see hope, at least hope in the Social Justice encyclicals. The Church I know and love extols faith, charity/justice, and love. Unfortunately, the broader church has an isolationist view, one that has room ONLY for Catholics who are JUST LIKE THEM.
But I stay. A friend told me I could change the Church from the inside. I pray I love my Church enough to be like St. Mary MacKillop—she loved it so much she was excommunicated by it."
The Secular Catholic blog asks, "Is it to be "a fully orthodox Catholic and a lover of the Tridentine Mass" who believes that "(t)he Church, as we may know, is the mater et magistra. Much like our very own mothers, the Holy Mother Church warns us about things that would likely lead to error and stuff like that—through its official documents, ex cathedra or no. We must also take into consideration that even non ex cathedra statements are based on the infallible Magisterium; that which we—as orthodox Catholics—have to follow."
The view of a Theologian: “Secular Catholics are people who were baptized as Catholics, but they find it impossible to make Catholicism the center of (their) lives, by which I mean Catholicism as defined by the official teachings of the church," Associate Professor Tom Beaudoin of Fordham University,New York says. For these believers, there are “things that they learned about faith from Catholicism. Then there are things they learned from their jobs, from school experiences, from their music and from their favorite movies."
"They are hybrid believers and their faith comes from all over the place." Quoted in The Salisbury Post
Kunoichi on Get Religion comments “I think it’s fascinating to consider that there are “secular” Catholics. It feels like an oxymoron,” It’s actually not an oxymoron when you know the word is actually religious in origin. The word meant “in the world.” When an aspiring priest, nun, monk, etc. took their vows, they had a choice to live a “religious” life, isolated from the world, or a “secular” life within it. The term extended to include others who worked within the church but did not take vows.
It is only in relatively recent times that the word has come to be used as “not-religious.” So technically, virtually all Catholic priests are “secular” becuase they live and serve “in the world.”
There are further comments
Charlie: "I think it’s fascinating to consider that there are “secular” Catholics. It feels like an oxymoron, but we have long accepted that there are a great many secular Jews who self-identify culturally with Judaism but embrace atheism or Buddhism or… as their primary faith framework.
It would be interesting to find out just what the faith practices of a typical secular Catholic look like. Do they attend mass? Do they have their children baptized? Do they pray? Do they look for support from their church in times of need? It seems like a topic that might interest the folks at the Pew Forum, especially given the stats on the exodus from the church."
Katherine: "Probably one of the worst things from this ad [in the NY Times] was the number of blogging Catholics who agreed with them. Many of these bloggers are young. As a young Catholic who is a liberal Catholic, It’s incredibly insulting that within the Church we’re viewed as not needed. We’re negotiable. So many “traditional” Catholics would rather us be gone. So why stay where I”m not wanted?
But why do I stay? I’ve asked myself this a lot lately. I stay because of the Real Presence in the Eucharist. I stay because I see hope, at least hope in the Social Justice encyclicals. The Church I know and love extols faith, charity/justice, and love. Unfortunately, the broader church has an isolationist view, one that has room ONLY for Catholics who are JUST LIKE THEM.
But I stay. A friend told me I could change the Church from the inside. I pray I love my Church enough to be like St. Mary MacKillop—she loved it so much she was excommunicated by it."
The Secular Catholic blog asks, "Is it to be "a fully orthodox Catholic and a lover of the Tridentine Mass" who believes that "(t)he Church, as we may know, is the mater et magistra. Much like our very own mothers, the Holy Mother Church warns us about things that would likely lead to error and stuff like that—through its official documents, ex cathedra or no. We must also take into consideration that even non ex cathedra statements are based on the infallible Magisterium; that which we—as orthodox Catholics—have to follow."
The view of a Theologian: “Secular Catholics are people who were baptized as Catholics, but they find it impossible to make Catholicism the center of (their) lives, by which I mean Catholicism as defined by the official teachings of the church," Associate Professor Tom Beaudoin of Fordham University,New York says. For these believers, there are “things that they learned about faith from Catholicism. Then there are things they learned from their jobs, from school experiences, from their music and from their favorite movies."
"They are hybrid believers and their faith comes from all over the place." Quoted in The Salisbury Post
We Are Church (Ireland)
The Tablet reported this week on the Vatican-sponsored review of the Irish Church.
There seems to be confusion over what is meant by dissent.
One view proposes that the "dissident views" are those held about fundamental issues such as the divinity of Christ or the reality of the Resurrection.
An alternative view says that "dissent" refers to those opposed to mandatory celibacy, concern about the top-down governance of the Church and the ordination of women.
We Are Church (Ireland) criticised the call for a more rigid enforcement of existing Church teaching. Their statement included the observation that there was "a widespread belief among laity and priests that the full participation of women in all ministries, a ban on compulsory celibacy and the involvement of all the baptised in decision-making is necessary for the renewal of the Church."
There seems to be confusion over what is meant by dissent.
One view proposes that the "dissident views" are those held about fundamental issues such as the divinity of Christ or the reality of the Resurrection.
An alternative view says that "dissent" refers to those opposed to mandatory celibacy, concern about the top-down governance of the Church and the ordination of women.
We Are Church (Ireland) criticised the call for a more rigid enforcement of existing Church teaching. Their statement included the observation that there was "a widespread belief among laity and priests that the full participation of women in all ministries, a ban on compulsory celibacy and the involvement of all the baptised in decision-making is necessary for the renewal of the Church."
Saturday, 17 March 2012
How the Fundamentalist Mind Compels Conservative Christians to Force Their Beliefs on You
One of our co-workers shares with our wearechurch discussion group many interesting articles and news reports that he has found on the Web.
Today George has sent us one that deserves careful thought and reflection..
We give a short quote here but recommend you go to Valerie Tarico's article:
Valerie Tarico is a psychologist and writer in Seattle, Washington and the founder of Wisdom Commons. She is the author of "Trusting Doubt: A Former Evangelical Looks at Old Beliefs in a New Light" and "Deas and Other Imaginings." Her articles can be found at awaypoint.wordpress.com.
Today George has sent us one that deserves careful thought and reflection..
We give a short quote here but recommend you go to Valerie Tarico's article:
To explain why Christians will sometimes violate their own commitment to compassion or truth in the search for converts, it helps to consider the psychology of fundamentalist religion.
Religion has a set of superpowers—ways it shapes or controls human thinking and behavior. Chief among these is the fact that religions take charge of our moral reasoning and emotions, giving divine sanction to some behaviors and forbidding others.
Valerie Tarico is a psychologist and writer in Seattle, Washington and the founder of Wisdom Commons. She is the author of "Trusting Doubt: A Former Evangelical Looks at Old Beliefs in a New Light" and "Deas and Other Imaginings." Her articles can be found at awaypoint.wordpress.com.
Friday, 16 March 2012
50 years ago at Vatican II, the world's Bishops gave our Church hope
I’m Grieving, You’re Grieving, We’re Grieving!
Fifty Years ago at Vatican II,
the world’s Bishops gave our Church Hope.
They reaffirmed Freedom/Primacy of Conscience.
Today’s hierarchy says it must conform to their pronouncements.
We grieve.
A church governed in loving Collegiality was promised;
We’ve been dealt a Feudal Monarchy.
We grieve.
The Sharing of Power with local Synods of Bishops Representing the People
was foretold.
Power, instead, has been consolidated in the chief hierarch.
We grieve.
Lay Leadership of and in the Church was mandated.
Rather, the laity have been re-delegated to less-than-clergy.
We grieve.
Ecumenism was seen as essential to the future of
Catholicism, Christianity, Religion.
Instead, the walls have been raised.
We grieve.
We all got excited about Renewed Liturgical Practice
honoring local Artists, Musicians, and Traditions.
In a show of power, the hierarchs imposed
new archaic liturgical language and rituals.
We grieve.
The Council launched Intellectual Debate with Respect for Theologians.
With the silencing of hundreds, Dialogue is Dead.
We grieve.
The Church of Vatican II was to Heed the Signs of the Times.
Rather than a Church of and in the twenty-first century,
we’re told to revert to the Fifteenth (15th).
We grieve.
The Bishops of the world correctly saw the Church as the People of God.
Instead the Pyramid has been preserved with the people of God the base.
We grieve.
A Deeper Spirituality was promised,
seen as the essential mission of Church.
The corporate hierarchy of today has no clue.
We grieve.
True Biblical Scholarship was encouraged.
Today, Fundamentalism pervades.
We grieve.
Respect for and Protection of Young people
was deemed essential to the Future of Church.
Instead, Young people are abused
with their abusers protected.
We grieve the alienation and loss of the Young.
Liberation Theology was valued.
Rather, It has been undermined, squelched, stifled, silenced.
Latin America grieves.
The promise of a Christ-like Church with Christ-like Leadership
excited us all.
Yet, It is nowhere to be found.
We grieve.
We grieve.
We grieve the loss of all that Church is meant to be.
Love, John Chuchman
Pastoral Bereavement Educator and Companion
Thanks (I think) for reminding me, Matthew Fox
Thursday, 4 February 2010
This is His Life, Labor and the Holy Eucharist. It is also ours.
My dear Catholic friends,
I would like to share a belief with you about the Holy Eucharist. It has to do with our participating in this sacrament as other Christ's, including His priesthood.
Because of all the many parables that Jesus told about vineyards, wheat fields, and shepherds, one cannot help but think that these were the places He worked, learned and participated in life, with the earth, and with people, (like His Father-Creator). This is where "he grew in wisdom", observing and experiencing human nature and elevating it to the Spiritual. When Jesus spoke in parables, truly he was speaking out of his own personal experiences. While he was the "carpenter's son", it is very likely he worked as a carpenter. But was there always work for a carpenter to do? If not, what else might he have done to earn his livelihood?
Remember the time when there was a crowd listening to Jesus teach by Lake Gennesareth? Some fishermen had just disembarked from their boats without catching any fish. Jesus stepped into a boat and sat down to speak to the people. When he finished speaking, he told Simon, "Put out into the deep water and lower your nets." (Luke, chapter five) Simon was skeptical and reminded Jesus that he and his fishermen had worked hard all night but caught nothing, yet at the instructions of Jesus he obeyed. When they did this, they caught a great number of fish, so many that their nets began to tear. Another boat and other fishermen came to help.
Imagine Jesus pulling on the nets helping these fishermen haul in their catch. Jesus knew what it was to labor. I am sure he didn't just stand and watch. Simon Peter and the other fishermen were astonished at the catch of fish. Then Jesus told them that he would make them "fishers of men", and he would be there with them, helping them in their labors as they cast their nets over the earth to catch human souls for him. In the gospels, Jesus speaks of labor and laborers many times and in many ways.
We know about the public life of Jesus as recorded in the gospels, we have to assume things about his life prior to that time. We have to assume that he did work for a living, and that what he experienced as a laborer was many times related in his parables. He taught us about heavenly or spiritual things through human and natural events.
In Matthew, chapter twenty, there is the story of men working all day in a vineyard: they were standing in line for their pay; there were some who received a full days pay when they only worked part of a day. There were complaints from those who did a whole day's work and were not paid more. Do you think Jesus experienced this event? Was he standing in this line waiting for his day's pay? Truly He worked, observed, and then taught the positive side of that situation. He saw the owner of the vineyard as a generous man. Jesus related these human events to the divine, revealing God our Father's goodness in rewarding us for our labors, no matter how long or short we labor.
Jesus and His disciples were walking through a wheat field on the Sabbath. They picked the grains of wheat to eat, as they were hungry. This was considered work by the Pharisees who condemned them, but Jesus defended their right to eat and work, even on the Sabbath. (Matt.12)
Then we have the experience of Jesus watching, perhaps even helping some woman, maybe his mother Mary, when he was a child; it is then that one is taken with curiosity and amazement at watching the making of bread, and the working of leaven and the rising of the dough. Such impressions can last a lifetime .and then a wonderful analogy for the reign of God develops! It is a working, growing, developing experience which he lived and we are called to participate in. (Lk.13)
The power of God bathes the world with energy. There is magnetism in the Light of the Creator, which draws the broken seed out of the earth to produce new life. From roots in the earth grows the vine and the branches, - "I am the vine, you are the branches". The vine and the branches together produce the fruit of the vine, wine which we drink as His Life's blood. We drink our life's blood, - the energy and work of God in His people. That same Light and magnetism draws on the Spirit in every human being to grow and flourish in the Spirit of Christ. We are a work in progress. While we are experiencing this work, this energy which is being spent, we are experiencing God within and around us.
"Blessed are you Lord God of all creation, by your goodness we have this wine to offer, fruit of the vine and work of human hands; it will become for us our spiritual drink."
By our work, spending our energy, whether it be as the farmer, who does the planting and harvesting or the waitress, office or factory worker at the daily grind, teacher, parent, scientist, writer, artist; -workers in all areas of life spending mental, spiritual or physical energy, by free will, we know that this is the Spirit at work in the Body, - our individual bodies, as well as the World-Body. One can say that it is by the Spirit and or energy of God that we live, move, work and have our Being. It is the Spirit of Christ that is continuously at work in us.
All this spent energy, -this Spirit, - what more can be said of it or done with it? Those of us who believe in God offer it to Him, as a sacrifice, in thanks and praise, and when we do it transforms and sanctifies us, hour by hour, day by day. Spiritual growth happens, we become greater in the person of Christ, and we are brought to a new level in our humanity and divinity.
"I solemnly assure you, unless the grain of wheat falls to the ground and dies, it remains just a grain of wheat, but if it dies it produces much fruit." Again a "work" is in progress, the natural, the human, and the divine. The seed of heaven, Jesus Christ, was planted upon our earth. It is here that he lived, worked and died, produced abundant fruit through his particular labors which have lived and grown for more than two thousand years. We who love him continue to bear the fruit which his labor began. The Spirit of Christ which we have inherited gives us the energy to produce "much fruit" in all we do, - our work, joys or suffering,- in our struggles with living, loving, evolving, developing, becoming.. Christ in us, again, continually.
The efforts from the energy of the Spirit in us build and bind us together in the Body of Christ. What can we suppose might have been on the mind of Christ as He holds the live giving bread from the earth in His hands and says, "Take and eat, for this is my body"? As Christ holds the bread of life in His hands, He holds the elements of the world, for bread comes from the wheat and wheat comes from the seed and the seed comes out of the earth; and we the people of God's creation have come out of the earth too. Our body is his body. At the consecration of these elements Christ is holding the whole world and all his people in his hands. "This is my Body. This is my Blood." Jesus the Christ has spent his life's energy transforming the elements of the earth into His Spirit.
We consume the energy which gives us life. "Blessed are you Lord God of all creation, through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life." The elements of nature, -the elements of life are spirit and become spiritualized in us! His presence lives in us, and we in him. We consume his life, his Spirit, and his energy. As we spend these gifts we too are consumed and offer them to God in Christ. The efforts, energy, and labors of Love are unending.
What is it besides work that captures our energy, our love, our spirit? Who among us has not experienced sorrow and joy? The Eucharist is the Pascal experience . . . a memorial. "Do this in memory of me". Christ has died. When we suffer, in any way, a death of family or friend, sickness, loss of income, and to many in the world, hunger and oppression, lack of the necessities of life; there is a dying that is taking place in the human person, an energy which consumes., This we offer to God as sacrifice. "This is my Body, this is my Blood."
Now Christ is raised! He has overcome death and sin. That part of us which has died by our suffering is now risen with Christ, and we have experienced a transformation in His Spirit, grown strong, and live to experience this event over again until we reach the full stature of the Spirit of Christ. And what of our joy? Life's efforts produce its joys too. This is also offered to God. It is the fruit of the vine that we can savor, and no one can take it from us!
-The energy spent, in works, sorrows, joys and growth are spent willingly. We do the duties (labors) that life calls us to because it is none other than the power and Spirit of Love which has possession of us.
There are those today who would deny the Presence of Christ in the Eucharist. That is like denying Life, Love, Spirit, and Energy in the human person. But because we know the Spirit of Christ, - that life-giving force of Love, we know his Presence in the world, within us and within the Holy Eucharist. In our participation of this Eucharist, we are also participating in our own salvation and redemption story. Jesus has shown us the Way in which we must live, labor and love with His Spirit.
Copyright by Margaret Barry
This may be shared with credit to the author.
10/21/99 Revised 4/30/02
I would like to share a belief with you about the Holy Eucharist. It has to do with our participating in this sacrament as other Christ's, including His priesthood.
Because of all the many parables that Jesus told about vineyards, wheat fields, and shepherds, one cannot help but think that these were the places He worked, learned and participated in life, with the earth, and with people, (like His Father-Creator). This is where "he grew in wisdom", observing and experiencing human nature and elevating it to the Spiritual. When Jesus spoke in parables, truly he was speaking out of his own personal experiences. While he was the "carpenter's son", it is very likely he worked as a carpenter. But was there always work for a carpenter to do? If not, what else might he have done to earn his livelihood?
Remember the time when there was a crowd listening to Jesus teach by Lake Gennesareth? Some fishermen had just disembarked from their boats without catching any fish. Jesus stepped into a boat and sat down to speak to the people. When he finished speaking, he told Simon, "Put out into the deep water and lower your nets." (Luke, chapter five) Simon was skeptical and reminded Jesus that he and his fishermen had worked hard all night but caught nothing, yet at the instructions of Jesus he obeyed. When they did this, they caught a great number of fish, so many that their nets began to tear. Another boat and other fishermen came to help.
Imagine Jesus pulling on the nets helping these fishermen haul in their catch. Jesus knew what it was to labor. I am sure he didn't just stand and watch. Simon Peter and the other fishermen were astonished at the catch of fish. Then Jesus told them that he would make them "fishers of men", and he would be there with them, helping them in their labors as they cast their nets over the earth to catch human souls for him. In the gospels, Jesus speaks of labor and laborers many times and in many ways.
We know about the public life of Jesus as recorded in the gospels, we have to assume things about his life prior to that time. We have to assume that he did work for a living, and that what he experienced as a laborer was many times related in his parables. He taught us about heavenly or spiritual things through human and natural events.
In Matthew, chapter twenty, there is the story of men working all day in a vineyard: they were standing in line for their pay; there were some who received a full days pay when they only worked part of a day. There were complaints from those who did a whole day's work and were not paid more. Do you think Jesus experienced this event? Was he standing in this line waiting for his day's pay? Truly He worked, observed, and then taught the positive side of that situation. He saw the owner of the vineyard as a generous man. Jesus related these human events to the divine, revealing God our Father's goodness in rewarding us for our labors, no matter how long or short we labor.
Jesus and His disciples were walking through a wheat field on the Sabbath. They picked the grains of wheat to eat, as they were hungry. This was considered work by the Pharisees who condemned them, but Jesus defended their right to eat and work, even on the Sabbath. (Matt.12)
Then we have the experience of Jesus watching, perhaps even helping some woman, maybe his mother Mary, when he was a child; it is then that one is taken with curiosity and amazement at watching the making of bread, and the working of leaven and the rising of the dough. Such impressions can last a lifetime .and then a wonderful analogy for the reign of God develops! It is a working, growing, developing experience which he lived and we are called to participate in. (Lk.13)
The power of God bathes the world with energy. There is magnetism in the Light of the Creator, which draws the broken seed out of the earth to produce new life. From roots in the earth grows the vine and the branches, - "I am the vine, you are the branches". The vine and the branches together produce the fruit of the vine, wine which we drink as His Life's blood. We drink our life's blood, - the energy and work of God in His people. That same Light and magnetism draws on the Spirit in every human being to grow and flourish in the Spirit of Christ. We are a work in progress. While we are experiencing this work, this energy which is being spent, we are experiencing God within and around us.
"Blessed are you Lord God of all creation, by your goodness we have this wine to offer, fruit of the vine and work of human hands; it will become for us our spiritual drink."
By our work, spending our energy, whether it be as the farmer, who does the planting and harvesting or the waitress, office or factory worker at the daily grind, teacher, parent, scientist, writer, artist; -workers in all areas of life spending mental, spiritual or physical energy, by free will, we know that this is the Spirit at work in the Body, - our individual bodies, as well as the World-Body. One can say that it is by the Spirit and or energy of God that we live, move, work and have our Being. It is the Spirit of Christ that is continuously at work in us.
All this spent energy, -this Spirit, - what more can be said of it or done with it? Those of us who believe in God offer it to Him, as a sacrifice, in thanks and praise, and when we do it transforms and sanctifies us, hour by hour, day by day. Spiritual growth happens, we become greater in the person of Christ, and we are brought to a new level in our humanity and divinity.
"I solemnly assure you, unless the grain of wheat falls to the ground and dies, it remains just a grain of wheat, but if it dies it produces much fruit." Again a "work" is in progress, the natural, the human, and the divine. The seed of heaven, Jesus Christ, was planted upon our earth. It is here that he lived, worked and died, produced abundant fruit through his particular labors which have lived and grown for more than two thousand years. We who love him continue to bear the fruit which his labor began. The Spirit of Christ which we have inherited gives us the energy to produce "much fruit" in all we do, - our work, joys or suffering,- in our struggles with living, loving, evolving, developing, becoming.. Christ in us, again, continually.
The efforts from the energy of the Spirit in us build and bind us together in the Body of Christ. What can we suppose might have been on the mind of Christ as He holds the live giving bread from the earth in His hands and says, "Take and eat, for this is my body"? As Christ holds the bread of life in His hands, He holds the elements of the world, for bread comes from the wheat and wheat comes from the seed and the seed comes out of the earth; and we the people of God's creation have come out of the earth too. Our body is his body. At the consecration of these elements Christ is holding the whole world and all his people in his hands. "This is my Body. This is my Blood." Jesus the Christ has spent his life's energy transforming the elements of the earth into His Spirit.
We consume the energy which gives us life. "Blessed are you Lord God of all creation, through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life." The elements of nature, -the elements of life are spirit and become spiritualized in us! His presence lives in us, and we in him. We consume his life, his Spirit, and his energy. As we spend these gifts we too are consumed and offer them to God in Christ. The efforts, energy, and labors of Love are unending.
What is it besides work that captures our energy, our love, our spirit? Who among us has not experienced sorrow and joy? The Eucharist is the Pascal experience . . . a memorial. "Do this in memory of me". Christ has died. When we suffer, in any way, a death of family or friend, sickness, loss of income, and to many in the world, hunger and oppression, lack of the necessities of life; there is a dying that is taking place in the human person, an energy which consumes., This we offer to God as sacrifice. "This is my Body, this is my Blood."
Now Christ is raised! He has overcome death and sin. That part of us which has died by our suffering is now risen with Christ, and we have experienced a transformation in His Spirit, grown strong, and live to experience this event over again until we reach the full stature of the Spirit of Christ. And what of our joy? Life's efforts produce its joys too. This is also offered to God. It is the fruit of the vine that we can savor, and no one can take it from us!
-The energy spent, in works, sorrows, joys and growth are spent willingly. We do the duties (labors) that life calls us to because it is none other than the power and Spirit of Love which has possession of us.
There are those today who would deny the Presence of Christ in the Eucharist. That is like denying Life, Love, Spirit, and Energy in the human person. But because we know the Spirit of Christ, - that life-giving force of Love, we know his Presence in the world, within us and within the Holy Eucharist. In our participation of this Eucharist, we are also participating in our own salvation and redemption story. Jesus has shown us the Way in which we must live, labor and love with His Spirit.
Copyright by Margaret Barry
This may be shared with credit to the author.
10/21/99 Revised 4/30/02
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