Unity and Diversity

Unity and Diversity

June 2 – June 7, 2019

Unitive consciousness—the awareness that we are all one in Love—lays a solid foundation for social critique and acts of justice. (Sunday)

In the Trinity, the three must be maintained as three and understood as different from one another. Yet the infinite trust and flow between them is so constant, so reliable, so true, and so faithful that they are also completely one. (Monday)

Gravity, atomic bonding, orbits, cycles, photosynthesis, ecosystems, force fields, electromagnetic fields, sexuality, human friendship, animal instinct, and evolution all reveal an energy that is attracting all things and beings to one another, in a movement toward ever greater complexity and diversity—and yet ironically also toward unification at ever deeper levels. (Tuesday)

People can meet God within their cultural context but in order to follow God, they must cross into other cultures because that’s what Jesus did in the incarnation itself. —Christena Cleveland (Wednesday)

Dr. Martin Luther King, Jr.’s observation that eleven o’clock on Sunday mornings is the most segregated hour in America still stands to challenge each congregation to examine the difference in its midst and to develop a higher capacity and moral compass to embrace it and to celebrate it. —Jaqueline Lewis (Thursday)

Nothing exists without these three interdependent energies that emerged from the first flaring forth over 13.8 billion years ago: differentiation or diversity; subjectivity, interiority, or essence; and communion or community and interconnectedness. —Joan Brown (Friday)

Practice: You Belong

At the Center’s spring conference, The Universal Christ, we read the following call and response with 2,000 people gathered in Albuquerque and thousands more online. Later we heard from so many people that this litany of welcome was powerfully moving. Read it aloud to yourself and feel truly welcomed—all of you, even the parts that culture or church have denied. Are there pieces of you not named here that you would like to recognize? Consider sharing your own welcome statement with your faith community and invite others to collaborate in making this vision more complete and actualized.

We would like to let you know that you belong. . . .

People on all parts of the continuum of gender identity and expression, including those who are gay, bisexual, heterosexual, transgender, cisgender, queer folks, the sexually active, the celibate, and everyone for whom those labels don’t apply. We say, “You belong.”

People of African descent, of Asian descent, of European descent, of First Nations descent in this land and abroad, and people of mixed and multiple descents and of all the languages spoken here. We say, “You belong.”

Bodies with all abilities and challenges. Those living with any chronic medical condition, visible or invisible, mental or physical. We say, “You belong.”

People who identify as activists and those who don’t. Mystics, believers, seekers of all kinds. People of all ages. Those who support you to be here. We say, “You belong.”

Your emotions: joy, fear, grief, contentment, disappointment, surprise, and all else that flows through you. We say, “You belong.”

Your families, genetic and otherwise. Those dear to us who have died. Our ancestors and the future ones. The ancestors who lived in this land, in this place, where these buildings are now . . . we honor you through this work that we are undertaking. We say, “You belong.”

People who feel broken, lost, struggling; who suffer from self-doubt and self-judgment. We say, “You belong.”

All beings that inhabit this earth, human or otherwise: the two-legged, the four-legged, winged and finned, those that walk, fly, and crawl, above the ground and below, in air and water. We say, “You belong.”

Adapted from “Diversity Welcome,” Training for Change, https://www.trainingforchange.org/training_tools/diversity-welcome/.

Richard Rohr’s Daily Meditation

From the Center for Action and Contemplation

Summary: Week Twenty-three

Unity and Diversity

June 2 – June 7, 2019

Cosmic Christ: God in All Things

God in All Things
Sunday, October 23, 2016

(Daily Meditation Oct. 23, 2016, Fr Richard Rhor)

The day of my spiritual awakening
was the day I saw and knew I saw
all things in God and God in all things.
—Mechtild of Magdeburg (c. 1212—c. 1282) [1]

Understanding the Cosmic Christ can change the way we relate to creation, to other religions, to other people, to ourselves, and to God. Knowing and experiencing the Cosmic Christ can bring about a major shift in consciousness. Like Saul’s experience on the road to Damascus (see Acts 9), you won’t be the same after encountering the Risen Christ.

As with the Trinity, the Cosmic Christ is present in both Scripture and Tradition and the concept has been understood by many mystics, though not as a focus of mainline Christianity. We just didn’t have the eyes to see it. The Cosmic Christ is about as traditional as you can get, but Christians—including many preachers—have not had the level of inner experience to know how to communicate this to people.

The Cosmic Christ is Divine Presence pervading all of creation since the very beginning. My father Francis of Assisi intuited this presence and lived his life in awareness of it. Later, John Duns Scotus (1266-1308) put this intuition into philosophical form. For Duns Scotus, the Christ Mystery was the blueprint of reality from the very start (John 1:1). Teilhard de Chardin brought this insight into our modern world. God’s first “idea” was to become manifest—to pour out divine, infinite love into finite, visible forms. The “Big Bang” is now our scientific name for that first idea; and “Christ” is our theological name. Both are about love and beauty exploding outward in all directions. Creation is indeed the Body of God! What else could it be, when you think of it?

In Jesus, this eternal omnipresence had a precise, concrete, and personal referent. God’s presence became more obvious and believable in the world. But this apparition only appeared in the last ten seconds of December 31, as it were—scaling the universe’s entire history to a single year. Was God saying nothing and doing nothing for 13.8 billion years? Our code word for that infinite saying and doing was the “Eternal Christ.” (See John 1:1-5, Colossians 1:15-20, Ephesians 1:9-12 if you think this is some new idea.)

Vague belief and spiritual intuition became specific and concrete and personal in Jesus—with a “face” that we could “hear, see, and touch” (1 John 1:1). The formless now had a personal form, according to Christian belief.

But it seems we so fell in love with this personal interface with Jesus that we forgot about the Eternal Christ, the Body of God, which is all of creation, which is really the “First Bible.” Jesus and Christ are not exactly the same. In the early Christian era, only a few Eastern Fathers (such as Origen of Alexandria and Maximus the Confessor) cared to notice that the Christ was clearly historically older, larger, and different than Jesus himself. They mystically saw that Jesus is the union of human and divine in space and time, and the Christ is the eternal union of matter and Spirit from the beginning of time.

When we believe in Jesus Christ, we’re believing in something much bigger than just the historical incarnation that we call Jesus. Jesus is just the visible map. The entire sweep of the meaning of the Anointed One, the Christ, includes us and includes all of creation since the beginning of time. Revelation was geological, physical, and nature-based before it was ever personal and fully relational (see Romans 1:20).

Gateway to Silence:
Christ has died. Christ is risen. Christ will come again.

References:
[1] Sue Woodruff, Meditations with Mechtild of Magdeburg (Santa Fe, NM: Bear & Co., 1982), 46.

Adapted from Richard Rohr, The Cosmic Christ, discs 1 & 2 (CAC: 2009), CD, MP3 download; and
Eager to Love: The Alternative Way of Francis of Assisi (Franciscan Media: 2014), 185, 210, 222.

Trinity Prayer

God for us, we call you “Father.”
God alongside us, we call you “Jesus.”
God within us, we call you “Holy Spirit.”
Together, you are the Eternal Mystery
That enables, enfolds, and enlivens all things,
Even us and even me. 

Every name falls short of your goodness and greatness.
We can only see who you are in what is.
We ask for such perfect seeing—
As it was in the beginning, is now, and ever shall be.

Amen.

Trinity: Week 1

The Importance of Good Theology
Sunday, September 11, 2016

Fr. Richard Rohr, OFM

Contemplative Prayer and the Birthright to what is already within you

Contemplative prayer is the change that changes everything. It’s not telling you what to see, but teaching you how to see. And when you know how to see, you’re home free. You’re indestructible. When you know how to see in a non-dualistic, holistic way, you know that it is what it is both before and after any analysis. Reality still is what it is. When you learn to surrender to that, quite frankly, you’re going to be a much happier, transformed human being. And when you do work for change, your efforts will have a non-obsessive character to them.

The contemplative mind gives you access to your birthright, to what is already within you. When you discover and connect to this awareness, you will have the distinct feeling that you already knew this. Spiritual cognition is recognition. It’s knowing on a more conscious level what appears to have been known in the unconscious. Now you have the ability to humbly, quietly trust it, and even on occasion say what so many biblical characters and saints say, “God told me.” I know that can be a dangerous claim. If you put such power in the hands of egocentric people, they’ll mangle and misuse God-told-me kind of talk.

The gift of contemplation will be experienced as freedom, abundance, love, spaciousness, and grace. This entire experience of gratuity makes you fall in love with God. In fact, I would say that utter gratuity is one of the clearest indicators of any authentic God experience. But it also installs its own critique. When you know the real thing, you start developing a nose, an eye, and an ear for the false thing. You can recognize truly converted people. And you can smell people who are just using the church, sacraments, or priesthood to aggrandize themselves. For them it’s still all about “me.” When you move to the level of divine mind, the mind of Christ, you know it’s not all about you. In fact, it is all about God! And you will soon find yourself loving all that God loves–which is going to be an ever widening circle of realizations and loves.

At that point, you have been taken into the very life of the Trinity. You are already there, objectively, but most of us don’t know it yet. When you start flowing consciously and allowing the divine flow through you, you will share the experience of gratuity expressed by the Psalmist: “Not to us, Lord, not to us but to your name give glory because of your mercy and faithfulness” (Psalm 115:1).

Reference:

Adapted from Richard Rohr, Transforming the World through Contemplative Prayer (CAC: 2013), CD, MP3 audio download

Richard Rhor Meditation June 29,2016

Trinity Homily. Fr. W. Meninger at St. Andrews Episcopal Church 2014

Fr. William Meninger click here for audio

Friends,

Fr. William delivered this homily  on Trinity Sunday, June 15, 2014 at St. Andrews Episcopal Church , Seattle. When he set  his notes down and began to preach, I knew I was a part of a Holy Spirit inspired moment.

The audio below is about 30 minutes in length.  Give a listen. In the seven or eight years of my close association and travels with Fr. William, I believe it to be one of his three finest teachings. (The other two in my estimation is his teaching on Julian of Norwich and the New Creation Mythology. The other is the Loving Search for God and the Spiritual Journey using the 12th-century Buddhist ox herding pictures as a paradigm for the spiritual journey developed from a paper he delivered at the annual Academy of Religion in San Diego , November 2014.)

If someone is able to transcribe the sermon , will you please let me know and email it to me in PDF. I would like to make it a part of Fr. William’s archival history. Thank you in advance.

Blessings,

-Dan

Dan Dobbins dandobbins10@gmail.com

Fr. William Meninger click here for audio

Fr. William Meninger Homily 2016

May 22, 2016

Trinity Sunday

 The teaching of the Christian church on the holy Trinity is considered to be possibly the most sublime doctrine of divine revelation. Most churches consider that belief in the Trinity, that is three persons in one God, is the deciding factor that determines whether  a given church is a Christian church or not. Belief systems that do not embrace the Trinitarian doctrine, of necessity do not believe in the divinity of Christ and therefore are not really considered Christian,however much they may lay claim to the name.

 The word Trinity comes from two Latin words tri and unity which simply means three in one, our theological way of expressing the three persons in the one God. This teaching is a mystery and therefore is not completely open to total understanding on our part. This is not really a problem for us as we readily acknowledge that God is beyond our understanding. Nonetheless the tri unity of God is revealed to us in the Scriptures and therefore has meaning for us and we should seek some practical understanding of it because of  our faith in the Trinity.

In fact, however, what do you understand about the doctrine of the Trinity? How would you explain it to a child? To an unbeliever? Even to a fellow Christian?

I recall some 30 years ago I was invited for dinner to the home of a large extended Muslim family in the Gaza Strip. The men were all seated in a large circle on the floor of the dining room. I was seated next to the ancient patriarch of the family. In the middle of the meal (I was on the point of devouring a large piece of succulent roast lamb) he turned to me and said, “What is this Trinity all about?”.

I greatly fear that I was not adequate to the occasion and subsequently wished I had at least the presence of mind of Saint Patrick who, in a similar situation, simply said the Trinity was like the three leaf clover, that is three leaves one clover, three persons one God. But even so, how practical, how meaningful is that simple explanation?

60 years ago, in the seminary we spent an entire semester on the theology of the Trinity. It had little practical meaning for me then and today I am forced to examine what meaning it has had for me since. My response to the seminary course on the Trinity was that it was God giving us a private glimpse of what he might look like behind the shower curtain.

In the past 60 years my understanding of the Trinity has been enhanced by several significant experiences. The first was at the death of my eldest sister, Helen. As I stood by her deathbed saying the prayers for the dying these words were spoken to my very heart: Depart, Christian soul in the name of the Father who created you, in the name of the son who redeemed you, and in the name of the Holy Spirit who sanctifies you. This is very practical, isn’t it? Our creation, our redemption, and our sanctification.

 My second significant, practical experience of the Trinity came through my reading of Julian of Norwich. In her wonderful book, The Revelations of Divine Love, the Lady Julian speaks of the power of the Father, the wisdom of the Son, and the benevolent love of the Holy Spirit. She also says that where we experience one person of the Trinity, for example, the incarnation of the son in Jesus of Nazareth, we also experience the other two persons of the Trinity. This is why Jesus could say, “He who sees me sees the Father.” And” I will not leave you orphans but I will send to you the Paraclete, the Spirit of truth, who will remind you of all that I have taught.” And so, Julian reminds us, that the presence of Jesus in our lives today and the presence of the Holy Spirit and the Father is one and the same.

So as a practical understanding, as we are gathered here this morning as the church, Jesus is present in our midst and so is the Father and the Holy Spirit. As we hear the words of the Scriptures inspired by the Holy Spirit so we hear the words of Jesus and the Father. And finally as we shall be recreated in the one body of Christ through the reception of holy Communion, so we are re-created as sons and daughters of the eternal Father in the love and benevolence of his Holy Spirit. Blessed be the holy and undivided Trinity now and forever! 

May you be happy,

May you be free,

May you be loving,

May you be loved.

 Father William Meninger