An eco-spirituality through the seasons
By Al Fritsch, SJ
CONTENTS
* Table of Contents
* Introduction
* January
* February
* March
* April
* May
* June
* July
* August
* September
* October
* November
* December
* Appendix
ECO-SPIRITUALITY IN
SEPTEMBER
September's song rings in the late summer season when the
fields await the harvester, the time is urgent, the laborers are
few, and the work requires cooperative effort. It is the extended
Pentecost season when our relations with communities become the
focus of our attention. Here we ask some basic questions: Can we
look beyond August's individual agents of change to communities at
large, first cosmic communities, and then those of faith? Are we
inspired to perform certain saving deeds as part of proclaiming the
Good News? Can we take time to celebrate and pause even though the
tasks ahead are most pressing? Can we turn attention away from a
futile attempt to unravel the deepest and most incomprehensible
Mystery and, instead, find God-for-us who encourages us to share
with others in the manner in which our Triune God shares with us?
Community enhancement challenges our social skills. We are
becoming aware that God, the Author of all community, invites us in
a special way to embrace and work with the equipment at hand,
namely, the sacramental Church that is united (one), committed in
its spiritual grounding (holy), worldwide in its scope (universal),
and conscious of being part of salvation history (apostolic). At
Cornelius' house St. Peter, as head of the Church, hears the
message to go out to the Gentile world (Acts 10). We need divine
direction here and now, for we are called to help bring salvation
to a troubled world. Earthhealing as an urgent mission must be a
united, committed, universal, and historically conscious movement.
Liturgical action is the celebration of the work of the
people, a work recognized for its inherent value. We are not to
work together like ants in a colony; we must realize the goals
that lie ahead and devote ourselves to achieving them. And as
human beings we need to celebrate and take in nourishment for our
work, but the task is so immense that we need the Bread from Life,
Christ himself, to help us achieve our goals. Only a deep and
abiding communion with God and with each other allows us to reach
to the Infinite for our time, our space and our social life, for
nothing without God will ever satisfy us. We are challenged to
express ourselves both individually and as a community -- and
community enthusiasm is difficult to trigger and sustain. The
Spirit of truth and love impels us to break away from self and go
out totally to others -- and the more we give of ourselves in
service, the more we are impelled to share with all on Earth.
Communal action is triune in its entirety. As the primary
work of Earthhealing, the community formation and enhancement is at
the heart of an authentic eco-spirituality. This entire communal
application, of what in August we saw as the individual's movement
to inspiration, enthusiasm, the God within, our time and our space
and harmonized work, is now repeated as communal service. And this
replicates and enters into the manner in which our triune God acts
in our world. And we now discover ourselves, not by speculatively
delving into Mystery, but by striving to imitate and participate in
God's work in this world as trinitarian people.
A. EXPERIENCES THAT ARE COMMUNAL
We need community, for our isolation paralyzes us. Community
is experienced at a variety of levels ranging from as large as a
cosmic community comprising the interrelationships with all
creation to our bioregional communities embracing more proximate
plants and animals. WE include the human communities, both local
in scope and intentional, social and professional, bioregional and
global. Thus sights of valleys and other land forms give us joy;
sounds of birds awaken our senses to the changing seasons; scents
of the plant world enliven us; working with other people gives us
the sweet taste of communal achievement; and in moments of utter
exhilaration we express this feeling of togetherness through
celebration and dance. At harvest season we become more aware that
all experiences of God's creation further our bonding and the
ability to work together and to sustain our collective enthusiasm,
that is, the awareness of God's presence among us.
1. The Joyful Valleys
This is how you provide it;
by drenching its furrows, by leveling its ridges,
by softening it with showers,
by blessing the first-fruits.
You crown the year with your beauty,
abundance flows wherever you pass;
the desert pastures overflow,
the hillsides are wrapped with joy,
the meadows are dressed in flocks,
the valleys are clothed in wheat,
what shouts of joy, what singing! (Psalm 65:10-13)
September is refreshing after the heat of July and August.
Now change is in the air. It is time to get back to business
whether in school or in the harvesting operations. In September
the cultivated land proclaims plenty especially in the freshness of
morning or immediately after a rain. Gold and purple are the
colors of the month, as crops ripen and the pastures and road sides
are punctuated with goldenrod, iron weed and asters. The mist
envelops the valleys and rolls up to the uplands, and as it unfurls
with the strengthening sun, we observe the stark September beauty
in all its majesty. We feel at one with the world around us. We
reach out to grasp and hold and yet the scenes are changing before
our eyes. Yes, land has seeming stability but the landscape is so
temporary, so very seasonal.
The valley's mist is the true foreshadowing of the season's
change. It hangs like low-lying clouds over the lower elevations
in the early morning hours and then fades by mid-day. The view on
high ground is awesome though changing -- and that adds to our
atmosphere of wonder. Do we need to be totally immersed and yet,
if so, do we miss the panorama? Community involves an inherent
ambivalence for we restlessly seek stability and complete immersion
-- and neither is possible right now.
2. Autumn's First signs: Flocking birds
Like a bird flying through the air --
leaving no proof of its passing;
it whips the light air with the stroke of its pinions
tears it apart in its whirring rush,
drives its way onward with sweeping wings,
and afterwards no sign is seen of its passage.
(Wisdom 5:11)
I go out and hear them congregating
all speaking at the same time -- winter comes
maybe so, maybe so.
How am I to interrupt their animated chatter?
They fly within the leafed tree in a flutter;
just as abruptly they depart for another place;
Is it the stress of impending seasonal change,
or induced excitement of sheer number.
When they pass over in such number,
I shield my eyes for fear
their dropping might miss the good Earth
and hit me right between my eyes.
3. The Smell of Silage
The house was full of the scent of the ointment.
(John 12:3)
Some who are unfamiliar with silage would say the smell
emanating from the silo is too harsh to their senses. But for us
rural-rooted folks, the odor of silage brings back a flood of
memories: the cool green chopped corn and cane filling the silo in
late summer, the slight fermenting odor of the stored material in
the autumn, and the way the cows would jostle each other to get to
the silage in the winter feeding troughs. All blend together to
give us a sense of community with the relishing bovine herd.
Scents are often better than sights and sounds in recalling us
to past experiences whether good or bad. Often the pleasant
fragrance reminds us of those with whom we shared good times, even
if the place is a lowly barn where we feed hungry animals and enjoy
their contentment. That enjoyment extends far beyond to relatives'
homes, incense-laden churches, old-fashioned drug stores, and
candle shops. All such places trigger good memories of our past.
Those abiding smells are sacred to us and can be shared by others
or simply retained in the recesses of our individual memories.
Maybe September is the time to share our moments of stories of
contentment with others who are unfamiliar with the particular
environment. Let's spread our individual enthusiasm to the wider
community, even when some have not shared certain experiences with
us in the past. This applies to spiritual experiences as well --
as our mouths water for the Bread of Life.
4. The Taste of "Joy-foam" at Sorghum Time
Take it and eat it; it will turn your stomach sour,
but in your mouth it will taste as sweet as honey.
(Revelations 10:9b)
Rural kids, like folks all over the world, love sweets, and
all tend to eat too much. Besides honey and maple syrup, the
sweetening agent of choice in this region has been derived from
sorghum cane. Yes, sorghum-making is hard work and takes real
expertise -- all to capture and store the perfect sorghum taste.
In the autumn, the cane is cut, brought to a sorghum mill, stripped
of leaves, and then ground by a crusher or mill, powered either by
a horse or mule or by a gasoline or electric-powered mechanical
device. The pulp is squeezed, collected and boiled down in a long
trough. The expert master sorghum maker knows how much boiling and
how much skimming are necessary for clear amber syrup.
While the sorghum master runs the operation, the kids scamper
about and dip cane sticks or spoons into the thickening molasses
stream and partake of the pleasure of "joy-foam." And they have to
know just how much is okay, for too much will spoil appetites or
turn stomachs. It is all part of learning to limit one's appetite
for good things. Life needs its sweets provided they are not
overdone. All good things are of value, but only so much of them.
Part of a community's working together is helping individuals
reach their limits and make life enjoyable for all.
5. The Virginia Reel
Why skip like rams you mountains,
why like lambs you hills? (Psalm 114:6)
I think the reason folks like to dance is because God likes to
dance, and we are made to God's image.
How could people discourage dancing in the name of religion,
when the Scriptures are filled with this expression of joy? Didn't
David dance and sing? Were not the people returning to Jerusalem
expressing their feelings through sacred dance? And aren't the
Scriptures replete with social life? Don't the psalms say that
those seemingly lifeless mountains and hills express joy through
movement or at least vibrate so subtly that we often fail to feel
it? Don't birds sing and colts scamper about? Are we too
leaden-footed, stone-deaf and hard-hearted to experience the
feeling of land and animals when they get together and celebrate?
With all the plenty God gives us during each growing season,
the time of harvest is also good for dancing. And expressing these
feelings of joy is giving praise to our Triune God, Who is Life.
We can become glum for many reasons; but there are a multitude of
grander reasons why we ought to be happy and to skip about like the
hills and colts on certain occasions. The waning of summer may be
the perfect time to reel about this September.
B. REFLECTIONS: FORMING A COMMUNITY OF HARVESTERS
We believe in one holy catholic and apostolic church.
Nicene Creed
Often during the celebration of the Divine Liturgy the thought
comes that this is a transformation taking place; here we offer
with Christ one grand sacrifice, in union with all people of good
will, and also the creatures of this planet.
Our Earth is in trouble, and so we have to focus our resources
on the urgent task ahead. For believers, the Church is a resource
for meeting the needs of the troubled Earth through the Church's
mission of salvation, structure, worldwide network, and commitment
to justice. Nothing is so urgent as to mobilize our human
resources for the healing and restoration of the Earth. And who
are to be mobilized? Not just the concerned or the elite, but what
Vatican II terms the "People of God" (all leading good lives,
loving their neighbors, and awaiting a glorious future at least
vaguely). But we cannot start with the vast crowd, and so we focus
on those who are called to be catalysts, leaven in the dough, those
with a sense of divine mission and willing to go beyond August's
individual introspection to action.
For believers, the Church is the divine instrument of
effective work, the means to salvation and yet more than the
personal means -- the means of saving our Earth from the ravages
that appear all around us. This instrument is a public institution
for all to see and join, not an exotic and secretive movement of a
few, but plainly visible in its striving for oneness, holiness,
continuity in time, and universal presence. The Church, as
assisting in healing is not a pen for corralling, but rather a
launching pad that is able to be experienced as part of the
Almighty's plan for making a New Heaven and New Earth.
Believers have a duty to experience the coming together at
Pentecost, the sense of community that is Church, the liturgical
celebration that encourages and enhances that union, the glue and
binding that hold this communion together, and the realization that
this is a participation in the happiness of the Triune God. Why
talk about joy, happiness and celebration when the world is in such
turmoil? It is human to take breaks even in serious work. We are
as other christs to imitate the manner in which Jesus lived and
died and rose again. Astoundingly, we read that he celebrates in
banquets and feasts while also undertaking his mission with utter
determination -- and this generates enthusiasm. Sacrifice is part
of our duties, but so are the celebrations for we are Easter
people. We join with the communities of which we are part in
offering at the altar of Earth.
Let us examine our communal efforts: as part of various
communities; as part of the promised community launched at the
first Pentecost; as the liturgical celebration of the work we are
undertaking; and in the Triune image in which we are created.
1. Cosmic Community
You must all think of what is best for each other and for the
community. (I Thessalonians 5: 15b)
I think I learned about community at an early age as much from
the plants and animals as from human beings. Maybe I could have
been more social as a youngster, or even now, but I do experience
community on many levels, and maybe that is how one can be even
more community-conscious, rather than being merely a people-person.
The sense of community goes way back in time, but reflecting
on it has been quite recent history. We speak of community
improvement, development, awareness, community-building, formation,
appreciation, organizing, and community studies. Writers even talk
about the concept of community as something that is paramount in
our universe (Reference: Jane Blewett, "Community at the Heart of
the Universe," The Ecozoic Reader, Autumn, 2000). Maybe this is a
more complex issue than first thought -- and yet we just know that
Earthhealing involves a better understanding of community -- and
that the work ahead is part of cosmic community building.
Communities among us. When we look about and study we find
primitive forms of community: molecules are "communities" of
atoms; flora cluster together and mutually support each other;
fauna gather in their own types of communal life -- clusters, pods,
flocks, herds, dens, colonies, hives, swarms, packs, and schools,
and on and on. Elementary and even complex forms of socializing
emerge in more organized communities of termites and ants. We not
only observe communities by species but also cooperating species in
biological associations and regions (biosystems) -- communities of
communities that are interdependent on each other. Whole
fascinating books are written on such ecological phenomena and how
certain plants and animals depend on each other to flourish.
Earth as alive. This Earth on which we live was for a long
period of time (in human history) considered the center of our
universe. Only in the past five hundred years have we allowed
Earth to take her humble place in the solar system, galaxy and
universe itself. But such humility is accompanied by a certain
uniqueness. The Gaia Hypothesis of Earth as a living being with
sensate properties is quite popular, has some scientific basis, and
certainly lends itself to poetic license. Earth is the only living
planet so far found in the ever widening search of the heavens.
Her life-forming mechanisms, her mantel of oxygen/ nitrogen and the
living waters that cover four-fifths of her surface all proclaim
vitality and singularity -- though uncertainty is evident. This
living Earth shares with her creatures in her origin, existence,
salvation, and destiny, and respect. And Earth is our mother.
Human communities. Humbly we come to realize that in the
evolutionary order of things, communities existed before the advent
of human beings, and they tell us much about who we are and how we
ought to act. So in a grander scale we discover the
interrelationship of all creatures including human beings; we speak
of our community with -- Earth, plants, animals, and other human
beings. With rare exceptions, human beings are community dwellers,
and we cluster in ever expanding aggregates for purposes of mutual
security and living civilized lives. In a fuller sense, the WE
that we spoke of in January (environmental consciousness involving
all creatures) and again in August (consciousness also of Mystery
and Gift) is now further enlarged -- provided we respect the
contributions of all members. The WE becomes part of our
consecrated calling, our mission and our destiny (to be discussed).
Community bonding. Our deepening sense of community occurs
when we discover our inherent restlessness and desire to stabilize
our living situation. So we may be born in community, but, like
some young animals, we wander away for awhile from the group; we
seek to find ourselves, only to discover that the deep craving for
social bonding brings us back to communities where we learn to
associate. These human communities stand in contrast to a world of
individual dog-eat-dog competition that seems to be a hidden
tendency among those less socially inclined. We learn that it
takes two to make a pair and three or more to make a community.
Human beings began to pair and associate in Eden and became
fractured through sin and Babel-dividing conflicts. But the
inherent restlessness drives us to seek stronger communal bonding.
Community formation. Unity in human community has been a
struggle from the start and will always be. History is replete
with family frictions, neighbor quarrels, one community fighting
another, feuds, and wars. And yet we need to gather and work
together to feed and provide basic necessities for strong and weak
members alike. We need to make the glue of loving relationships
that unites communities. These bonds of love require constant
nurturing or else they erode. Familial groupings have joined in
larger aggregates and complex communities for mutual security,
support and enhancement of quality of life. Villages, towns, and
nations emerge in the course of human history along with
intentional religious communities, neighborly celebrations,
exploration parties, corporate institutions, and research teams.
Over time human communities realize that strife is minimized
through formal agreements that include at least four elements: a
basic unity in purpose, a common commitment in spirit, specific
boundaries, and a recorded history of achievements.
Ultimately our community is from God, the creator of all.
The Spirit hovers over the waters, the wisdom of God speaks in
space and time. All God's creation is good. The movement of the
universe is from oneness, and back to God Who is one. And somehow
in some mysterious way we are brought into the divine communal
action. Let us make man in our own image (Genesis 1:26). Earth
has dignity as the very pulsating substrate of a New Creation,
redeemed in Christ's blood, and re-created through the power of the
Spirit. But we are also dignified by the special love and mercy of
the Creator. We look deeper now into the special community that
God inspires us to enter and build for the work ahead.
2. Pentecost, Church and Community
The kingdom of heaven is like a mustard seed that a person took
and sowed in a field. It is the smallest seed of all the seeds,
yet when full grown it is the largest of plants. It becomes a
large bush and then birds of the sky come and dwell in its
branches. (Matthew 13:31-32)
Mustard seeds are certainly small, but not absolutely the
smallest seeds. Once a normally small mustard plant in our solar
greenhouse grew to the twelve-foot high ceiling. No other
greenhouse plant came close. Maybe mustard can grow way beyond our
own imagining, which is what the faith community is to do as well.
In the Jewish tradition, Pentecost or the harvest festival,
derives from the Greek word for "fifty" or fiftieth day after
Passover. In our Christian tradition, Pentecost is the 50th day
after Easter and is the day the Apostles and the entire praying
congregation are filled with the Holy Spirit. This is the birthday
of the Church, for, upon being filled with the Spirit, the
assembled believers leave the closed room where they are gathered
and preach the word boldly to crowds nearby. The strong driving
wind that is mentioned at this first Pentecost reminds us of the
spirit in the creation narrative in Genesis. At Pentecost, tongues
of fire come over each person as individual and unique gifts.
Something pushes the disciples outside of the locked doors and into
the crowds, who hear them speaking in their own tongues. The Good
News is rushing out like wind to all the world.
Spirit as breath. The mighty acts of God are shown at
Pentecost, as a living being, the Church, quickens through the
power of God. Pentecost is like the slap on the back, which begins
the breathing process for each new-born babe who emerges from the
womb. We begin to inhale -- take in the Spirit, Ruah, who as
theologians say, humanizes God and divinizes human beings; we
exhale by going out to others and bearing witness to the Spirit in
our breath. But this is not a one-time happening. At frequent
intervals, we need to come together as a small inner community of
believers and inhale or be encouraged and inspired; we discover
new ways of expressing our communal enthusiasm and so go out again
to exhale; this involves giving witness to the Spirit beyond our
faith communities.
The Word of God comes among us as our perfect model and his
image is before our minds; the Spirit inspires and quickens us to
move forward always. Christ is the Father's Gift, a cherished
blessing. But cherishing does not mean we hold it in as a
possession all to ourselves. The Gift is meant to be shared and
the Spirit, the Giving act, helps us to do this. Now we are part
of the breathing Body of Christ, the Church, a community of love,
acting in a public way. The Church, born at Pentecost, continues
to live and grow -- and believers are alive and breathing. Thus
Pentecost is both an event and a process, and we are part of that
process through our inhaling and exhaling, through inspiration and
inspiring, through taking in and giving out. Church as static
gathering place for celebration is not the total picture.
Sowers and harvesters. The imagery now shifts from newborn to
a September maturity experience. For we leave the gathering as
harvesters, not just some few designated as "missionaries," but all
of us are sent on mission (from where the word "Mass" is derived).
The process of inhaling (sacred assembling) and exhaling (going out
to others) is a rhythmic pattern that constitutes the life of all
believers; breathing continues also when we are outside the sacred
assembly. As disciples, we act as church and proclaim Good News to
"others to whom we are sent," but these are not passive any more
than the participants in the formal church gathering. They both
inhale the "Good News" from the one sent and they exhale the good
that they bring in from their cultural and social "fields." And
part of the "Good News" is that what the others gather is good, for
the Spirit blows everywhere.
We both sow Good News and reap the goodness of the environment
around us -- people and other creatures as mentioned in June (Mark
16:16). The missionary sows Good News; this person also harvests
by conveying back the good of all creation to be offered to God by
the established church community. Thus Pentecost is a process in
which the Gift is given and returned. As returning workers we
receive God's consolation, for what went out did not return empty-
handed, and we find solace in what has been reaped. The annual
Pentecost is both an event occurring fifty days after Easter Sunday
and a process of over thirty weeks that extends over a major
portion of the Church year. Now is a time of maturing and building
up the Body of Christ to do the task required of it. This is a
time of learning and teaching, scattering and gathering, offering
and receiving, and of working hard and celebrating the fruits of
labor. And special Church events become times to recognize
incremental growth, and times to thank God for the plenty.
Helping with the final harvest. Harvesters see the
importance of their work gradually. God's plan includes bringing
everything together under Christ, as head, everything in the
Heavens, and everything on Earth (Ephesians 1:10). The worker, as
sower of Good News, is also the harvester of what has been sown
before by the hand of God. Other cultures are brought in to be
celebrated; knowledge is collected to be disseminated; the
sufferings of others are shown to have immense value; creatures of
all sorts are studied and the research published. The gathering is
in anticipation of Christ coming in the final transformation. All
came from God and all return to the Father (a Patre ad Patrem).
The church as gathering place is not for hoarding but is a
distribution center to those in need. This is the godly approach,
for the total harvest process involves careful organizing and
arranging so that distribution services to the hungry masses
actually reach them. It is not enough that retroviral drug
cocktails are synthesized to halt the devastating effects of AIDS;
these proven medicines must be made affordable and available to
impoverished infected people throughout the world. The harvesting
is more than filling grain bins; it involves crushing grain,
baking bread, and distributing it to those in need. The miracle of
the multiplication of the loaves is really a model for our own
actions of making available to the hungry masses the plenty that is
already gathered and held. Harvesting thus involves departing from
comfortable surroundings to more hostile ones in order to tell the
Good News to the needy through word and deed.
Church as titled community. After the first Pentecost, the
"church" emerged as a community in three ways: the liturgical
assembly (a given event), the local church (the point of departure
for individuals on mission) and the whole universal community of
believers (Church capitalized) with whom all the local churches are
ideally in communion. Because of origin and destiny, one may say
the Church is an icon of the Trinity. Furthermore, the Church, as
a rare English feminine word, is designated by symbols including
that of "mother." Faustus of Riez says, We believe in the Church
as the mother of our new birth, and not in the Church as if she is
the author of our salvation (Cat., #169) for salvation comes from
God alone. Because she is our mother, she is also regarded as our
teacher in the faith. The Church is also seen as sheepfold (#754),
cultivated field (#755), building of God or Temple(#756) and
Jerusalem and spotless spouse of a spotless lamb (#757). We may
add that Church is prime healer of the Earth.
In treating our eco-spirituality, ecos or the home aspect is
emphasized here, for "church" can be regarded as our home. The
coming and going that we speak about is within a familiar community
of believers. Upon entering the community of believers we feel at
home because God offers us the hospitality of the Divine Family.
As members of this united, committed, extended, and historic
community we seek to share with others just as God has shared with
us, coming among us with joy and giving, receiving and sharing
eternal love. Godliness radiates in communities bonded by love,
and thus arises the phrase, "See how they love one another."
Characteristics. Are only specific Christian communities
eligible? By no means. Our hopes are that all religious bodies
throughout the world will work earnestly to save our planet. Those
pursuing narrow aims or struggling against each other will only
dissipate their time and energy; they neglect the demands for an
authentic eco-spirituality that must be universal in invitation to
the Earthhealing mission. Those seeking to constantly reinvent the
religious community may add confusion to a difficult situation and
consume energy that could be better spent on helping Earth's needy.
The following are the elements that make a believing community
capable of assisting in Earth healing:
Oneness -- Communities can only hold together if they are
united in a common purpose and spirit. All of us are drawn by
united communities and retreat from those that are divided and
consume their time in quarrels. But we hasten to add that unity
must be constantly reaffirmed and the bonds of love strengthened.
As believers, our calling is to pray for unity, and the degree that
we commit ourselves to this is the degree that we can become one.
Jesus' deep desire at the Last Supper that all be one is an ongoing
desire down through the ages. While we have the foreshadowing of
that unity and that is seen in vast assemblages (e.g., World Day of
Youth, liturgical gatherings, revivals), still the short span of
such meetings makes us more aware that much still divides the
worshipping bodies. However a growing number of us are committed
to a unity that will allow for some flexibility in cultural
differences and hopefully in governance. The need for unity and
the strength it manifests allow for flexibility in cultural
differences, provided the bonds of love grow.
Holiness -- We are quite hesitant to talk about our own
holiness, knowing full well our distance from the goal. But all
said, worshipping communities must be committed to becoming more
perfect, to developing in spiritual maturity and to focusing
attention on prayer as a means to that higher spiritual condition.
Individual believers must be committed to holiness, for the past is
behind (and forgiven) and the future is full of promise (and hope).
Should people see no room for spiritual development or any
difference between good and evil spiritualities, an authentic eco-
spirituality is lacking, for evil intent (racism, sexism, etc.)
involves bond-breaking rather than a healing process. The
believing community fosters respect for all creation, thankfulness
for the gift of life, and willingness to help with the Earth's
restoration. Striving for holiness is signaled by a genuine
enthusiasm within the thriving Community of believers.
Universality -- Some worshipping communities are committed to
evangelizing the entire world. Even the few nations left where
there is no Christian representation (mostly such Moslem lands as
Afghanistan) have at this time military and relief personnel who
profess a faith different from that of the virtually total
indigenous population. For the most part, the message of Christ
has gone out to all peoples. Other religious groups such as the
Bahai seek to have a universal mission as well. For Christians,
the preaching of the gospel is a precondition for the end of times.
In these lands where a centralized Christian structure is present
(parts of China may currently be an exception) every believer is
not more than three persons removed from the spiritual leader,
e.g., a person knows a pastor who knows a bishop who knows the pope
or patriarch. Thus a spatial unity and universality work together
to enhance the sense of community among the individual worshipers.
We are all connected through a personal bonding to other faithful
believers throughout the world.
Apostolicity (history) -- Every religious community must have
a sense of its own history, its origins, and its goals. Connection
with the past in the form of Sacred Books (Jews, Moslems and
Christians and the Hindus and other Asiatic religions as well),
traditions and rituals are of utter importance. Christians hold a
firm belief that Christ is with us until the end of time, touching
someone who touched someone ... down to now. And this is apostolic
succession that conveys a sense of our history in Christ. Just as
there is a continuity in space in our universality through personal
connections, so there is a continuity in time back to Jesus -- a
touch that continues down through the centuries in an unbroken
chain. This is certainly physical -- not a mere mechanical
linkage, but our incorporation into salvation history.
Apostles to the Earth. Salvation history (August) is the
total offering of God's self through Christ to the human being who
is created as the recipient of the self-communication of God and
who is made capable by the Spirit of receiving God's free gift
(Trin., x). This offer by God includes the calling (January) and
mission (June) that each of us performs in our own lives, when we
touch the lives of others and bring saving words to them. This
also includes our gentle touching of the Earth in a healing manner,
incorporating God's loving and merciful offer in the way we perform
environmental actions. Thus we partake in salvation history
through God's kind offer, though we do not rest in privileges
received, but show our appreciation through service. As "Apostles
to the Earth" we extend Christ's touch to all -- humans, animals,
plants and Earth herself.
Divine calling. Ideally, the entire community of believers
makes and appreciates the mission we have received and this
supports, consoles and energizes its members. God, as divine
source, is Giver; the Word becoming incarnate and one of us is the
perfect Gift; and the Spirit as extending love to all is the action
of divine Giving. In a deep sense of unfolding Mystery we are the
recipients of God's immense Gift and through eating we become his
Mystical Body. We realize (March and April) that we are called to
participate in Christ's suffering in his redemptive act. Symbolic
bread is not sufficient; natural foods are not either; nor are
processed foods naturally consumed. Our entry into the Divine
Family, with a task for us to do that is part of a divine mission,
is achieved through Bread from Heaven, the Lord Jesus himself. If
the Fathers of the Church say that the redemptive act could only be
accomplished by God incarnate, then we may add, in a growing
understanding of our mission, that we need the Lord himself for
food. Through liturgical action God comes among us to strengthen
us on our sacred mission -- and the food is the Bread of Heaven.
Divine presence. We are immersed in the sea of God's love,
and formed into a more perfect communion through the power of the
Spirit who moves across the waters of our life. We belong to the
Family of God and are drawn ever more closely together through
God's grace. We profess our God, Yahweh, one God, triune God. At
the very moment we are overwhelmed in Mystery, we are emboldened in
mission, being invited into the divine life through Baptism. God
gives us a task, to participate in the saving of Earth -- already
redeemed in the blood of Christ. Our sacrifices unite with his but
the process of retaining communal enthusiasm requires divine food.
God could have conceived for us other nourishment but we understand
the importance of our work in the profundity of the Gift
(Eucharist) and the act of Giving it, the Divine Liturgy.
3. Liturgy, Community and Communion
Then came the day of Unleavened Bread, on which the passover
lamb had to be sacrificed. So Jesus sent ...." (Luke 22: 7-20).
Divine Mystery. The three central mysteries of our Christian
faith are that of the Trinity, Incarnation and Eucharist. We have
spoken of the first two in earlier months and now we consider the
Divine Liturgy, a mystery of faith that draws and enthralls us.
Christ, our source of unity, is at the heart of this Mystery. The
first setting is the Last Supper, which involves a solemn ritual (a
Passover feast), which is repeated down through the ages from the
time of Christ. The ritual is a "Mass of all ages" recorded by St.
Justin about 150 A.D., and includes the following: the continuity
with the Old Testament; the sacrificed lamb as Jesus himself; the
bread and wine transformed into Christ's body and blood; the solemn
memorial of God's gift to the people; a memorial of the passion,
death and resurrection; the disciples assembled as one body; and
the Eucharist healing and making all things new. In the Liturgy we
see divine action, hear music, smell incense and flowers, taste
bread and wine now transformed, and feel a closeness of the
worshiping community in the sign of Peace.
Celebratory occasions. Jesus enjoys celebrations (marriage
feast of Cana, banquets, gatherings) and encourages the disciples
to do the same. Believers are programmed to celebrate special
occasions -- and we are convinced that each Sunday, a day to
remember the Resurrection, is just such an occasion along with
other feasts. We celebrate in the midst of our work life and not
just after the task has been totally completed. Liturgy on Earth
precedes and is a preparation for an eschatological liturgy of
Heaven when God will be all in all. Liturgy is the sacred time
when people gather, inhaling the experience of Pentecost, the
wedding of Heaven and Earth as the patristic writers indicated, the
time when the Body of Christ grows in age and wisdom. Some would
argue that forests and wilderness are wonderful places for
worshiping God, and that fact cannot be denied. However, public
space and formal time afford gathering space for all, especially
those who seek togetherness and find private space unavailable or
uncomfortable. Here and now they come and worship as one body.
Divine Liturgy. Liturgies, expressed in different cultural
settings, are the formal prayers of the worshiping community. Thus
in an extended sense any worship gathering that is called and that
includes prayer is a "liturgy," e.g., a prayer service, revival as
preached word, or choir singing sacred songs. However, the Divine
Liturgy (in caps) goes back to the first century and has set
ritualistic elements: confession of sins; Liturgy of the Word
(scriptural readings) proclaimed in a solemn fashion; homily or
sermon; and Liturgy of the Eucharist (offering of bread and wine,
consecration or transformation into the Body and Blood of the Lord,
and breaking of the bread and communion).
Why liturgy? The Divine Liturgy is part of the Church's life
for the following reasons: 1) formal prayer, especially that of
thanksgiving for gifts received; 2) a gradual understanding of the
value of our work; 3) mutual support and celebration; 4)
nourishment that comes to help build the community in faith; 5) a
consecrated HERE, involving the major cosmic act; 6) a consecrated
NOW, when sacred memories of the past coalesce with the pledge of
future glory; 7) a consecrated WE, embracing the global community
saved in the blood of Christ; and 8) the courage to become
prophetic witnesses to confront the forces of oppression.
Liturgy as Formal Prayer
O God, how great your name throughout the Earth! (Psalm 8:1)
The principal reason for coming together in a liturgical
setting and time is to give thanks to the Giver of all good gifts.
The Gift in the Divine Liturgy is Christ himself, a priceless
offering, a happening in which we are called to participate. Our
inability even to fathom the profundity of this invitation is
disconcerting and so we begin with prayers of contrition to
overcome the barriers that hold us back. We move forward as
forgiven people and that gives us the hope and energy to chant our
Gloria, a prayer of praise to God. But upon reflecting on the
Scriptures and manifesting our common beliefs we discover pressing
needs and so we offer a prayer of petitions. Now we move to the
more solemn portion with our formal prayers of thanksgiving, which
is what "Eucharist" means. We thank God for the Gift par
excellence, and our reverential mode stands in stark contrast to
the lack of appreciation in our materialistic world.
Liturgy as Work of the People
Then they told their story of what had happened on the road
and how they had recognized him at the breaking of the bread.
(Luke 24:35)
Liturgy means the work of the people. As repeated since
January, we are called to help transform and save our Earth -- a
difficult and challenging work and yet an urgent one. In ancient
Greek and Roman times, the socially elite and intellectually
erudite looked down on workers (slaves, servants, and serfs) and
forgot that ordinary work gives meaning to most people's lives;
work is someone's livelihood. Those who have regarded themselves
as not "having to work" simply misunderstand the precious little
time we have to achieve what needs to be done. Jesus tells us that
the field is white with the harvest. Are we exempt from being
harvesters? From seeing this as part of our life's mission? All
are called to work (students, homemakers, contemplatives, hermits,
retirees, even those with lower physical stamina or illness who can
pray through offering their sufferings). The challenge is to
engage all so that through our daily work and commitment we bring
about the vision of "a New Heaven and a New Earth" (Revelations
21:1); as John Paul II says, "to build a world in harmony with
God's plan" (Reference: John Paul II, Ecclesia De Eucharistia,
Merion, Penn.: Key of David Publications, 2002, #20; henceforth,
Euch).
Eucharist and work. Nicolas Zernov says that it is no
accident that a scientific civilization that not only tries to
understand the structure of matter but also to use this knowledge
for the benefit of all of us, has arisen among nations trained in
Eucharistic worship. It is in this unique sacrifice that we begin
to regard the physical universe as friend instead of fearing and
despising it. Worshipers learn, he says, the sacredness and
dignity of every type of labor, including manual work, which has
been considered as degrading both by the classical Greek-Roman
civilization and by the non-Christian religions of the East
(Reference: Nicolas Zernov, Eastern Christendom, New York: Putnam,
1961, p. 246).
The ancient Greeks used steam to operate toys for the
amusement of themselves and their children, but never for labor-
saving devices. Monks, ironically in what is called the "Dark
Ages," saw things quite differently. At their monasteries they
harnessed the wind and the water for sawing wood, operating forges,
grinding grain, and pumping water. These monks firmly believed
that all people were entitled to have time to pray and celebrate
and that servile work should be forbidden on Sundays and feast days
so all could have the precious time to rest. Would that needed
rest could be seen that way again today.
Let's return to the Divine Liturgy or the work of the people
assembled for worship. Through the transformation, which occurs in
the Divine Liturgy, people gradually lose a fear of the unknown
forces of nature. An authentic "dominion," as an ability to
control some of these restless natural forces for the benefit of
all, gives us a sense of participating in the divine act of
creation and redemption. This dominion is not a lording over but,
through the example of Christ's washing the disciples' feet, an
acceptance of social responsibility. Through the Liturgy as a
teaching opportunity we are able to lose fear and become familiar
with nature, that is, we learn that material resources can be
harnessed for the good of all. God is not a distant overbearing
Lord; we call God by the familiar term "Abba" or Father, and we
enter into divine action as part of the Divine Family. Through the
priestly words a spiritual transformation of processed materials
occurs, and we enter into the restoration of a wounded world.
Father, in restoring human nature you have given us a greater
dignity than we had in the beginning (Opening Prayer of Thursday,
Fourth Week of Easter).
The consecration is the moment of sacramental presence, a time
of profound transformation, when WE are consecrated in an intense
degree to the task of restoring a wounded Earth to a New Earth.
Calvary extends in time, the Earth becomes altar, we join in the
sacrifice of Christ, bread becomes Christ's Body, Earth receives
its new destiny, a mystery is unveiled. The consecration of the
bread and wine effects the change of the whole substance of the
bread into the substance of the body of Christ our Lord, and of the
whole substance of the wine into the substance of His blood. The
Church "fittingly and properly called this change
transubstantiation" (Council of Trent).
Breaking of the bread. The early Church devoted herself to
the teaching of the Apostles, to fellowship, to the breaking of
bread and to prayers (Acts 2:42). We break bread together in a
sacramental manner, and thus spiritual food involves physical
elements. The Food from Heaven is grown on Earth as wheat and
grapes; these earthly-grown products are ground into flour, baked
into bread, and crushed and fermented into wine, the "work of human
hands." The processed materials (not natural products such as
strawberries and milk) are now transformed into the Eucharist, the
Body and Blood of the Lord. The nobility of our work makes this
even more "natural" than merely selecting natural products to offer
back to the Lord. Our hands and head and heart are needed to
prepare gifts for a spiritual transformation, and thus we
participate in the work of the Triune God in the bringing of the
Gift himself onto the altar.
Liturgy as Mutual Celebration
Still happier are those who hear the word of God and keep it!
(Luke 11:28)
At the heart of the believing community is an enlivening
spirit, a celebration. God enjoys giving life to and sustaining
the basic community of all beings. And the community looks out
from itself and delves in Mystery. God is life and God is love and
a Triune God is full of life and love -- that goes out to all of us
in some manner. Workers need to come together and celebrate in a
liturgy. I need support; you need support; others present need
support; and those not present need support. We need to create or
make times and places in which we can celebrate as a people. This
taking time is an exercise in freedom and trust that all will be
accomplished in due time. A Haitian friend became angry when
critics questioned the poor folks celebrating with precious
resources, and he said, "but all have to celebrate on occasions."
Divine harmony. The vibrations of celebration ring throughout
the planet and are felt by those aware; it is similar to when
someone's face flashes before our minds and then the phone rings
and it is that person. So are celebrations felt by others as a
melodious harmony touching the People of God, and especially the
poor. Affluent people are desensitized due to excessive concern
about secure places and material distractions. Note that Christian
communities are growing rapidly in impoverished countries and
languishing in affluent ones. The poor see the utter need to
celebrate and invite others to join them.
The Liturgy is a divine/human moment when we participate in
an incarnating and redeeming event, a verbalizing of God's presence
and saving deeds, a primary healing of our wrongdoing in the Blood
of the Lamb. With the liturgical event, re-creation occurs and
salvation history is extended to the far reaches of our hearts and
souls, and out to others as well. It is an anticipation of the New
Heaven and New Earth, a moment when heaven touches Earth so that
Earth may someday touch heaven. Past and future converge in a
present moment anticipating an eternal liturgy. Space and time
converge in Christ. Liturgy celebrates the divine love and mercy
shown to us through a joy exuding from God's presence and
actualized by Jesus' presence in the Breaking of the Bread. We
reflect this joy in song, the sign of peace, flowers, sacred art
and through smiles and expressions of happiness.
Sign of unity. Celebrating events are needed by the
unchurched who are devoid of formal prayer/action. Through song
and dance, people "let their hair down." And the Liturgy becomes
a magnet drawing the anonymous Christians (in Rahner's terms) who
feel vibrations and are drawn to celebrating. While the Divine
Liturgy is not a totally open celebration (for some have not
received the rites of initiation), still the presence of this
possibility within a community remains an invitation to the
neglected and the desolate. Through proper instructions or what
Jesus calls "the proper wedding garment" all are invited and are
able to participate. Preparation before full participation
manifests the importance of this sign of unity.
Communion. Celebration builds unity in the form of communion.
This involves a gathering or condition of togetherness among
believers who are united in bonds of love and common purpose. We
may speak of the "communion of the faithful" or the "communion of
saints in heaven." For Christian worshipers, a liturgical "Holy
Communion" is a union with the Lord who is present within the
worshiping community and with individual members. This is
primarily conceived as a personal union of worshiper with the Lord
in the Liturgical setting. In an extended fashion, Communion is
received on a sick bed or in a private worship service but always
as part of the life of the entire worshiping Church. Thus
"communion" has both an intensive and an extensive meaning, a
liturgical union and a carrying this union beyond a gathering place
and time for those not present. Worshipers partake of the Lord's
Body and Blood in order to celebrate, and Communion is the height
of celebration and the key to community formation. For a long
period in Church history, many considered the Eucharist too august
and they too unworthy to receive it frequently; during this period
people made their First Communion later in life and then only on
major occasions and immediately after confession. Currently more
frequent reception of Communion and First Communion at a younger
age are the rule.
Liturgy as Nourishment for Spiritual Life
As the living Father has sent me, and I live because of the
Father, so he who eats me will live because of me. (John 6: 57)
Every individual needs food in order to stay healthy. If we
are not constantly nourished both physically and spiritually, our
enthusiasm wanes and we cannot perform our work properly.
Paschal banquet. The risen Lord provides us spiritual food to
keep working. We have no pretensions about the task ahead. We
must break away from worldly allurements and realize we need God's
assistance. Without spiritual food we lack the energy it takes to
unite with others, hold fast to our faith, and see Earthhealing
through to completion. St. Ephrem writes that Jesus filled the
Eucharist with His Spirit and the one who eats it with faith, eats
fire and Spirit (Euch, #17). And if we are to heal wounded Earth,
we must catch the fire ourselves, for it takes energy to spark a
planetary conflagration, a fire of transformation.
Bread of Heaven. The manner in which Christ gives us food
from Heaven has been criticized from the very beginning, especially
by the non-believers who can not see beyond physical food needs.
In St. John's Chapter Six, with the promise of the Eucharist, many
eat multiplied loaves, but the offer of spiritual food and drink is
too much for them. The Eucharistic promise comes at a price --
faith on the part of the participant. Jesus does not require
mercenary payment, only a reciprocal recognition, a faith in what
God has provided, and a commitment to live out the mission work
that the spiritual food energizes.
Blessed Sacrament. Some argue that a better understanding of
liturgy reduces the popularity of former individual devotions such
as visits before the Blessed Sacrament (reserved Eucharist),
perpetual adoration, Corpus Christi processions, "Forty Hours"
devotions and other forms of adoration of the exposed host.
Personal satisfaction coming from such devotions is augmented
rather than replaced by the Divine Liturgy or our prayer life
depends on individual needs, gifts and different ways of
expression. The retaining of the consecrated hosts in the
tabernacle is primarily meant for the sick and dying and others in
need outside of Divine Liturgy services. In an age in which
Communion was less frequently received, the devotions before the
reserved consecrated hosts had greater popularity than today.
However, people still are comforted by proximity to the Eucharist,
and they are drawn to visit and pray at a sacred space.
Consecrated HERE
Abide in me and I in you. (John 15:4)
We are united in space in a believing worldwide Body. When
this union is realized among believing people, it is more than an
individual ecological experience of HERE (January), or a spiritual
sense of mystery, a holy HERE (August). Presence becomes
consecrated (made holy with others) to include an interpersonal
community bound in the love of the Lord (a consecrated HERE).
The Promised Land. Earth is the place where our communion
with God is first realized. Earth is where Adam and Eve and our
ancestors first walk and then challenge God by eating of the tree
of the knowledge of good and evil. Through their sin a spiritual
separation occurs and presence with God is darkened -- and thus the
first parents are driven from Eden. Their and our livelihoods now
have to come through the sweat of the brow. The human race cries
to heaven, and God in mercy and love brings forth redemption.
Through the Exodus, the Jewish people receive a promised land; a
Passover memorial remembers these marvelous works of God through
the Seder's unleavened bread and cups of wine. The Israelite
community earn their daily bread, which is the fruit of the
promised land, the pledge of God's faithfulness to the divine
promises. The "cup of blessing" at the end of the Jewish Passover
meal adds to the festive joy of wine an eschatological dimension --
the messianic expectation of a new Jerusalem.
Sacred embrace. Into that promised land is born a savior,
Christ the Lord. On Calvary the Savior's blood touches Earth and
makes holy the ground of Jerusalem and way beyond. Now all is a
holy place. The dimensions of the embrace extend to all peoples;
it includes all creatures of this planet and beyond. When Jesus
institutes the Eucharist and this is sealed through his death and
resurrection, he gives a new and definitive meaning to the blessing
of the bread and the cup: Christ's Body (Mt. 26:26; Luke 22:19; I
Cor. 11:24) and the Cup of everlasting covenant (Mark 14:24; Luke
22:20; I Cor. 11:25) -- offerings for an entire world. When we eat
from the products of the land, we become the land. When we partake
of the Lord through consecrated bread and wine, we become the Body
of Christ and are caught up in the divine embrace.
Liturgy as Cosmic Act. The Eucharist unites the community of
all creatures, for the Divine Liturgy is a cosmic act. In the words
of John Paul II, this Eucharist is uniting heaven and earth and
permeating all creation (Euch, #8). The effects of the Eucharist
stretch out from the place of sacrifice (Calvary) and even from
this planet to reach to the far ends of the universe. Thus the act
transcends space as well as time. Because of this transcendence of
space and time, it is more than a past event in salvation history;
the Divine Liturgy is a process that takes place here and now, and
we share in a consecrated HERE. As John Paul II says, In the
Eucharistic celebration, this central event of the Lord's death and
resurrection becomes really present (Euch, #11).
Real Presence. A consecrated HERE means our presence with
Jesus at Calvary and he, in turn, is really present with us:
The Lord Jesus is always present in his Church, especially in
the liturgical celebrations. He is present in the sacrifice
of the Mass, not only in the person of the minister, but
especially under the Eucharistic species. By his power he is
present in the sacraments, so that when one baptizes it is
really Christ who baptizes. He is present in his word, since
it is he himself who speaks when the holy Scriptures are read
in the Church. He is present finally when the Church prays
and sings, for he promised: "Where two or three are gathered
together for my sake, there am I in the midst of them"
(Matthew 18:20) (Vatican II, Constitution on the Sacred Liturgy).
Consecrated NOW
I have longed to eat this passover with you before I suffer;
because, I tell you, I shall not eat it again until it is
fulfilled in the Kingdom of God. (Luke 22: 15-16)
Just as we are united in space in an embrace of like-minded
people from around the globe through a cosmic act, so too we have
a consecrated NOW that goes beyond an ecological consciousness of
the current moment or NOW (January) and the holy NOW that finds the
presence of Mystery at this moment (August). Our awareness of time
expands and the Calvary event from the past together with the
Coming of the Lord coalesce into the consecrated NOW of believers.
At the Last Supper on the night before he was betrayed,
our Savior instituted the Eucharistic sacrifice of his Body
and Blood. This he did in order to perpetuate the sacrifice
of the cross throughout the ages until he should come again,
and so to entrust to his beloved Spouse, the Church, a
memorial of his death and resurrection, a sacrament of love,
a sign of unity, a bond of charity, a Paschal banquet in
which Christ is consumed, the mind is filled with grace, and
a pledge of future glory is given to us (Vatican II,
Sacrosanctum Concilium 47).
Memorial of the Passion and Resurrection. The Mass is a
commemorative representation "making present" the Paschal mystery,
bringing about a "oneness in time" between the events of Christ's
passion, death and resurrection and the following centuries. "Do
this in memory of me." We thrive on our memories of past events
and historic happenings; we record these in oral histories and
through writings; we bring these back to memory on solemn and
festive occasions. Thus the saving events of Christ become our
consecrated past, a component of who we are at this moment.
Pledge of future glory. Christ, the Father's gift, returns
all to the Father and then to all of us as well (I Corinthians
15:28). This return and restoration of all things are a future
promise and pledge. NOW includes the hope of Earth healing; a holy
NOW is Mystery drawing us to the future glory; a consecrated NOW is
the public manifestation of the more hallowed future events in
God's plan of salvation that energizes our community enthusiasm.
Marana tha! Come Lord Jesus! (Revelation 1:4, 22:20). Up ahead,
this is to become the motivating force of the last months of our
eco-spirituality year, as it is the later part of our Faith
journey. As believers, we affirm that this is part of
Earthhealing, which, in turn, is a component of salvation history
and future promise. Awaiting the blessed hope and the coming of
our Savior, Jesus Christ (Titus 2:13).
Consecrated WE
Our way of thinking is attuned to the Eucharist, and the
Eucharist in turn confirms our way of thinking. (St. Irenaeus,
Adv. haeres)
Sharing is at the heart of the mission of salvation which is
what the Liturgy is all about. As harvesters, we give what we have
shared to others and offer back what the "others" have to give.
The consecrated WE includes the sacrifice of the Lord extended in
space and time, the love and bonding of the worshiping community,
and the offerings from the field of our work endeavors. Through
Baptism/Confirmation we are sent forth and become the bearers of
God's love and mercy to others, proclaiming the word and opening
the harvest field. Mass or Missa is so named because the liturgy
in which the mystery of salvation is accomplished concludes with
the sending forth (mission) of the faithful, so that they may
fulfill God's will in their daily lives (Cat., #1332).
New Creation. We are the New Creation, though it may be
completed beyond our lifetime, though like planting trees, we start
what we may not see completed. We bring on the Kingdom of God in
many ways: spoken word, gesture, child rearing, teaching, practical
work, community improvements, art, and services of every sort.
When our work is accompanied by an enthusiasm steeped in the
Eucharist, we are undertaking a communal enterprise for the
betterment of the world. Thus our sharing is a contagious act, a
grassroots exercise, for what one does affects another and can be
passed on from person to person until it encompasses the whole
planet. Nothing is lost. In hope we help prepare for this New
Creation.
Source and summit of Christian life (Vatican II term). The
ecological WE embraces all people of good will who aspire to heal
Earth (January); a multidimensional WE embraces all beings within
the planetary community and united through Mystery (August). We
refrain from calling this earthly company "holy" because it smacks
of self-righteousness and is reserved for the Saints in heaven.
However, WE in communities of faith are consecrated through
Baptism/Confirmation as a people committed to saving deeds as part
of God's family. Thus the consecrated "WE" includes a basic
ecological awareness, commitment to the community of all beings,
and a formal entering into the hallowing process that will become
the summit of our earthly work.
Bond of charity. The Fathers of the Church said we can not
receive Communion worthily if we neglect to feed the hungry at our
doorstep. However, today's doorstep includes the destitute in the
Horn of Africa and the needy elsewhere in this ever-shrinking
world. What is global is becoming local through rapid means of
communications and transportation. Our awareness of the needy
grows and our ability to help as a globally conscious people
improves. Famine and natural disaster relief are more than
possible for relief is part of being who we are -- a loving people.
Through virtually immediate communication we know the problem areas
and through possible and existing distribution systems we can
alleviate the suffering and handle urgent environmental problems.
Sacrifice and Prophetic Witness
All I want is to know Christ and the power of his resurrection
and to share his sufferings by reproducing the pattern of his
death. (Philippians 3:10)
Some regard the concept of sacrificial offerings (material
things for divine use alone) as outmoded, for today people do not
offer animals or first fruits at altars in most parts of the world.
A form of appeasement of divine wrath through sacrifice is no
longer practiced except perhaps among certain primitive
populations. Those who champion animal rights, do not like to see
innocent seal pups "sacrificed" for fur. St. Augustine says that
Every action done so as to cling to God in communion of holiness,
and thus achieve blessedness, is a true sacrifice (Reference: De
civ. Dei 10,6: PL 41,283) (Cat. #2099). For Christians, the
ultimate sacrifice is Jesus Christ, the unblemished lamb, who is
offered once and for all for the sins of the world.
Holy Sacrifice. Christ has become the ultimate sacrifice and
we within the believing community join our daily sacrifices with
his eternal sacrifice. In the strict sense, the Eucharist is a
sacrifice, not just Christ giving himself to us; his gift is first
of all to the Father, then for our sake and for all humanity (Euch,
#13). Jesus returns to the Father only after he has given us a
means to share in the sacrifice. In our presence (a consecrated
HERE and NOW) WE are inspired by the Spirit to offer Earth and her
fruits (amid our blemishes) and do so through Christ, the
unblemished lamb -- Earth, by us, inspired by the Spirit, through
Christ, to the Father. We become a consecrated WE in the Divine
Liturgy's unbloody sacrifice. Our sacrifice must be filled with
love and mercy for Jesus recalls the words of Hosea, I desire mercy
and not sacrifice (Hos. 5:6). The young lad (John 6:9) offers his
five loaves and two fish for the hungry crowd, a small amount among
so many; with faith our sacrifice with Christ can be multiplied
manyfold. The unnamed lad stands for the consecrated WE in the
ecological and social tasks before us.
Mystery of faith. We can become quite pessimistic about the
condition of this Earth -- global hunger, AIDS epidemic, natural
disasters, and persistent wars and rumors of wars. Is this the end
or the dawn of a new age? Are we part of the Lazarus syndrome
(identifying the poor by name and doing nothing)? Do we lack will
power to heal our Earth and feed the hungry? In seeing the tasks
ahead of us we feel faint. But then we recall what is before us in
the Divine Liturgy -- a call to faith. We can do something to
bring about a profound transformation. We are empowered in the
Risen Lord, now present and what seems insoluble becomes a
challenge that can be conquered in and through Christ. We are not
alone and need not fear. Thus unlike past sacrifices to the gods
consisting of animals or first fruits, the offering here is
ourselves caught up in a massive but doable task -- an offering.
Liturgy as prophetic witness. Our Liturgy has a deeply
serious side, and one of the difficult tasks of the presiding
officer (priest) is to know when to be light-hearted and when to be
serious. The light-heartedness comes easily for some, but often
being prophetic is more difficult. This is because forces are
always at work that disturb the community, and many of us in
pastoral and presiding roles are reluctant to speak about these
uncomfortable subjects. Valid and necessary subjects are often
painful to address and yet must be introduced even though more
extensively handled outside of the liturgical setting. In truth,
our current environment shows both God's glory and human misdeeds.
Glory is in every sunset, the star-lit heavens, and the immense
microcosm beneath our feet; misdeeds abound as air, water and land
pollution. The Divine Liturgy does not erase the wrongs; however,
in seeing our role in the Sacrifice of Calvary extending in space
and time, we bear the responsibility to do what appears almost
impossible for a world without faith. Are we willing to offer in
sacrifice our reluctance to speak out on such issues?
Role of the leaders. The prophetic witness is best
exemplified in the role of leaders who are true servants to the
community of believers. Most amazingly, Jesus emphasizes this role
at the Last Supper in the washing of the feet of the disciples --
though this is sometimes forgotten. This really means preparing
the feet to go out and spread the Good News and gather in the
harvest. Leaders, as shepherds, realize they do not produce wool,
only the sheep do; the shepherds must ensure the production is
done well within a flock that is protected and living in harmony
with each other. And for our part the shepherd model could refer
to wool production not just proper protection. Leaders cannot be
drawn to elitism or a withdrawn clericalism; they must minister to
wool production. The better leaders see their roles as servants,
the better the work of the flock can move to its goals. The
servant leader is to protect the flock and runs the risk of being
misunderstood and rejected. Part of the loving community's role is
to reassure leaders, giving them encouragement, like lambs
consoling the shepherd through love and affection.
In summary, Divine Liturgy as sacred experience, understanding
and communion of love is the making sacred the unfolding of the
Mystery of our Triune God in our world. Here and now, sacred word
and eucharistic action culminate in shared communion with each
other and with our God through Christ our Lord. The total
liturgical act (word, Eucharist, and extended communion experience)
shows the Trinitarian action in our world. The total effect
includes growing unity on Earth mirroring the unity of the Triune
God who is known to us in salvation history. It is Love gathered
at the offertory, made present in consecration, and shared in Holy
Communion. As Christians we, though many, become one and witness
to the Triune God's presence among us. The Liturgy is our formal
prayer, our affirmation of work, our mutual celebration, our
nourishment and energy, our consecrated HERE, NOW, and WE and our
sacrifices required as prophetic witnesses.
4. God, Community and Person
Now you too, in him, have heard the message of the truth and
the good news of your salvation, and have believed it; and you too
have been stamped with the seal of the Holy Spirit of the Promise.
(Ephesians 1:13)
It is now evident to me that Earthhealing rests in our
trinitarian life, our cooperative endeavors with our Triune God and
with all others on this planet. It appears that Western Christian
tradition follows the influence of Augustine and focuses on unity
over trinity and on nature over person; Eastern tradition does the
opposite, focusing on trinity over unity and person over nature.
I have vacillated during this faith journey: the Western emphasis,
which has come so naturally to us, is found in my method of
organizing this material. However, my life's work is more Eastern;
namely, I regard theology as more practical than speculative. What
follows reflects my own total shift in emphasis to a more personal
approach. We cannot really penetrate and find the nature of God in
se and then imitate it; rather we are transformed as Christians,
share in God's life as revealed, and strive to share it with our
wounded Earth and all her residents.
Some people are naturalists imbued with a sense of Mystery;
some confront environmental malpractice with a strong ecological
consciousness; and others are peacemakers enlisting fellow workers
in the Earthhealing process. Environmental problem escapists are
hardly naturalists; deniers do not address problems; excusers are
willing to allow only experts apart from themselves to handle known
problems. The communal challenge is to overcome our hesitancies
and differences, to encourage action, and establish harmony among
all parties -- to create, save and make holy a world in which our
triune God creates, redeems and sanctifies, and in which we are
called to participate. This demands acquiring observational
skills, initiating environmental protective practices and
appropriate alternatives, and encouraging community formation and
mutual participation.
Basic insights. Community awareness of the beauty of creation
leads to environmental protection. Focusing on our failures can be
either negative or positive depending on our approach, for
restorative procedures require interpersonal skills -- and some are
plentiful and some lacking. Sharing goals as healers of Earth
requires our admitting to imperfections and growing together in
practical, not speculative, ways. As practical people, our failure
to speculate about Mystery does not make us agnostic, but rather
triggers an "inverse insight," for now we discover where Mystery
has entered our lives and touched and enthralled us. Within this
atmosphere of purified Mystery we discover perfect harmony and
divine life -- Giver (God the Father), Gift (Incarnate Word) and
act of Giving (the Holy Spirit). Being made to God's image, we
discover further insight: we relate to each other in the manner
God relates to us; through God's grace we have trinitarian life,
which does not belong to God apart from us, but is shared with us
(Reference: Catherine Mowry LaCugna, God for Us: The Trinity and
Christian Life, New York: HarperCollins Publishers, 1991, p. 228;
henceforth GfU).
Mission revisited. Realizing our trinitarian life brings us
to the decisive point of going out and sharing this Gift with
others. Our mandate to go forth is not simply words or a command
by one in authority, but rather involves acting through shared love
and devotion. Within the character of this mandate rests unity,
holiness, universality (consecrated HERE) and apostolicity
(consecrated NOW) for these are components of the trinitarian life.
Just as we individually manifest Trinitarian patterns through
proper and harmonious actions based on creative experience, proper
understanding, and willingness to engage in meaningful action, so
we now extend this in a unitive act to, from, and with others.
Jesus prays for our unity, May they all be one. Father, may they
all be one in us, as you are in me and I am in you (John 17:21).
Person. The call to unity is a call to being a whole person
within an interpersonal community. This whole "Person" has
relational aspects; we are persons in relation to others. Some say
the word originates from the Greek word for mask, prosopon
(something put on), along with a Roman legal definition of person
carried into modern legal history. The long and complex history of
"person" extends to Christology and Trinitarian theology with
diverse interpretations with Greek hypostatis and Latin persona or
subsistentia. Boethius' early medieval definition is "an
individual substance of a rational nature"; Karl Barth prefers a
"mode of being"; and St. Thomas' definition is of a "subsisting
relation," the last of which Rahner favors. Rahner rejects the
enlightenment concept of "individual consciousness" for it lacks a
relational character (Trin., p. 4).
Many moderns view the person as self-serving, self-aware, and
highly self-centered. The libertarian "autonomous person" regards
himself/herself as having rights apart from the common good of a
community of persons -- pertaining to the good of the individual as
such. An extension of the term that adds to the confusion is the
late 19th-century American legal inclusion of corporations as
"persons" with rights and privileges -- and they are not very
relational. These interpretations often obscure our relationship
with our Triune God. Either we think of person in the modern
sense of a free, spiritual, individual subject, and run the danger
of tritheism (three gods), or return to medieval definitions that
minimize the divine actions in the world involving all of us.
The Divine personal touch. As Catherine LaCugna says, The
mysteries of human personhood and communion have their origin and
destiny in God's personal existence (GfU, p. 246). Our origin is
from God, and we are destined to seek the Divine Majesty and help
bring all things together in Christ -- a divine person. We know
from revelation that God has a personal self-expression with us in
the person of Jesus Christ. Using Christ as our perfect ecological
model (July), we are drawn to consider Jesus as a perfect model in
community formation in the manner in which Christ's Body, the
Church, extends in space and time. Thus we enter into the bringing
of all things together in the manner in which God works in us and
we participate in God's family -- in the manner of the Triune God.
God's relations with us. God's power and majesty are shown in
the world of creatures; God's divine harmony is visible in the
intra- and interactions of those who work either as individuals or
as groups (August). Our communal unity and sense of
interdependence for community success impel us to turn again to the
God in whose image we are created -- not just as individual but
also as community images of God. The Persons of the Trinity as
understood by St. John Damascene inhere in each Other and draw life
from each Other; the divine persons exhibit perichoresis (from the
Greek word to dance) or a mutual interdependence (John 17:20-21).
This term was perhaps first used in a Christological sense by
Gregory of Nazianzus to stress the mutual interdependence of the
two natures in Christ. This image of "the divine dance" has a
preferable active sense ...[T]he dancers (and the observers)
experience one fluid motion of encircling, encompassing,
permeating, enveloping, outstretching (GfU, pp. 271-2). LaCugna
adds that there are neither leaders nor followers in the divine
dance, only an eternal movement of reciprocal giving and receiving,
giving again and receiving again.
Our relations with God. Many people sincerely pray to God
every day. I have observed this beyond Christian communities,
especially when performing an environmental assessment for a Moslem
center; Moslems are deeply sincere and have a relationship with
God. One of the common dimensions among many Christian groups is
having a personal relationship with Jesus; many pray and talk to
Jesus in very familiar ways and find great comfort and vitality in
doing so. Many also pray to the Holy Spirit for direct guidance in
important moments of life. Some Christians such as Ignatius of
Loyola (see August) have a personal relationship with the Trinity
that enters into the willingness to see God in all things and to
act in a trinitarian manner. The emphasis in all these efforts is
on personal relationships that may mean one-to-one, or one-in-
community with the Lord. We seek to find the Triune God in the
divine harmonious activities of revitalizing, inviting, beckoning,
and nourishing us. Ours is not the search for a static
luminescence or an awesome distant divine seat of power; rather,
we discover Godself revealing, and sharing with us here and now.
God's own harmony and ours vibrate together. By daring to approach
awesome Mystery, we discover the flood of divine hospitality and
familiarity. Our trinitarian life is interrelated with that of our
Triune God who is related to us though Christ and in the power of
the Spirit. We are part of the Divine Family.
Persons in community. We share common goals in relation with
others; we certainly have unique gifts and personalities both as
groups and individuals. Each of us is unique, an individual
citizen with certain inalienable rights (of assembly, speech
worship, etc.), who will be judged individually for his or her own
life, and endowed with individual freedom. Juxtaposed to this
understanding is another one of Christians as believers, who are a
community seeking to work out their salvation together. Both views
are equally true. We are truly persons-in-the-Lord to the degree
that we share in the common goals and mission of believers as the
Body of Christ. We are slow to understand that we are "more a
person" because we are related within a believing community where
we enhance the community's unity through our participation. This
"more a person" comes from our incorporation into the Divine Family
through Baptism (October).
Community people. Because a multiplicity of communities
exist, we can find that some people criticize others as not being
community people. For those who are committed to a life of
stability (families, monks, or small-town business and service
personnel) community life may be more locally focused than it is
for those of a life of mobility or broader missions. To be
"catholic" means favoring broader communities while not overlooking
the local one. The desire to stabilize ourselves in our inherent
restlessness can require some either to retreat to smaller
community units or to escape to other allurements. The divine
movement within us (the source of our restlessness) directs us to
community-with-God and that is expressed in our actions at various
levels, but always inspires us to build up the communities in which
we are called.
Individuals in community. Growing in our community enterprise
does not mean we lose our individuality in the process. In fact,
the more we are involved in authentic community, the more we see
the need to offer our unique gifts and talents for assisting others
because of the tasks to be performed. Truly, the whole is greater
than the sum of its parts, and so the WE (as consecrated) has a
reality that goes beyond the striving of individuals working
singly, in pairs, or in small groups. But the greater worth of the
community enterprise as such, which surpasses the sum of individual
members, does not negate the uniqueness or importance of the
individual. Rather, ideally the worth of community should attract
the individual to a more intense participation. For with
appreciation of the greater good and a sense of compassion for the
foibles of individual participants (ahead in October), we are
capable of playing a greater role in bringing about God's kingdom.
WE grow. The presence of Mystery adds to that worth of the
individual. Now in a grand scheme of salvation history we, as
individuals, are called and singled out from all the generations
that ever lived. The vast privilege of being in the HERE and NOW
begins to sink into our consciousness. God's mysterious plans
include a consecrated WE, and this is a call within a community of
faith. The more we realize the immensity of the call to the WE,
the more we are impelled to shout an enthusiastic "yes." Mary, in
seeing her share in the incarnational event, is suddenly aware of
what her "yes" means -- and all generations would call her blessed.
And yet even her (and our) uttering of the affirmative is God's
gift -- Gift par excellence. The community's affirmation
accentuates the ability of the individual person to act in what
appears to be a hopeless situation; he or she is now spiritually
empowered in the power of the Resurrected Lord (see May). And that
spiritual empowerment comes to all of us in our unique
individuality. In one way this is affirmed scripturally as in
Christ's words that there are many rooms in my Father's house (John
14:2) and Paul speaking of many gifts but one Spirit (I Cor. 12:4).
Knowing God's works. We imitate the action of the Triune God
in our world. As believers, we come to know the works of God in
our midst. We know that the Incarnate Word becomes one of us,
lives among us, suffers, dies and has risen in our midst; we know
that the Spirit sanctifies us and helps us spread the Good News to
others. We profess what we know and believe through our common
recitation of the Creed. Just as making practical applications to
scientific discoveries, so we can transform the words we profess
into action for the benefit of others. Which comes first? Do we
know and then act, or do we return to knowing after imperfect
action? The two phases work cyclically and one does not strictly
have priority. Saying this, we recall the ancient Greeks were
strong on speculative knowledge -- and that still has its influence
within the Church. While proclaiming Good News (an application) we
see the need for more knowledge, and so we return through prayer
and study to sources. Through knowledge we perfect our actions.
Working in God's love. Mystery envelops us in an atmosphere
of God's love, out of which we move as members of the Divine
Family. To be effective in our mission, our communication must
imitate the self-communication of God to us through the Son and in
the Holy Spirit. We profess the truths of our faith through our
deeds; then the deepest truth, the love and mercy of our God, must
be professed by living in a godly manner as witnessed by saints.
Far from being perfected by knowing and loving God by knowing and
loving self -- Augustine's supposed position (GfU, p. 98), we are
perfected by knowing our world and its needs and doing something
about it through community cooperation. Thus the movement to share
with and love others forces us to learn and come to know the manner
in which our deeds can be more effective. In the moment of loving
service, we see the greater need of more effective action. Love
generates a greater thrust to know, and knowing a greater impulse
to share and love all the more. Our need to know and do more is
our inherent restlessness; our willingness to improve is a step
towards deepening our trinitarian life, namely, we proceed from
more pronounced word to more penetrating and loving deed.
Community as trinitarian. We enliven communities as part of
our trinitarian life by giving ourselves wholeheartedly; we work
together to overcome blemishes that hold us back as community;
through harmonious action we extend a loving hand to accomplish
beneficial results. In one sense, the community grows through
harmonious relationships; in another, the harmony in itself, shown
through these actions, tells us much about the inner motivations of
the community, though those outside the community may not know
these inner operations. Such is the way we imitate our Triune God.
C. ACTIONS
1. Environmentalism and Churches
When we speak of the Church as an instrument assisting
Earthhealers we naturally look for ways in which that is possible:
Model in environmental action. Church institutions and
agencies may practice what is preached by respecting God's gifts of
limited resources through restraining from purchase, recycling, and
reusing and through energy efficient vehicles and buildings.
Educational source. The Church sponsors services,
publications, and Internet outlets and programs to teach a
conservationist ethic based on a proper understanding of moral
demands in care for Earth. Greed and waste are challenged by every
religious tradition and selfless care and proper respect are
proclaimed by them.
Encouraging institution. The Church gives encouragement
through services, prayers, sacraments and all liturgical functions
in such a way that believers are inspired and discover the ever
deepening mystery of God in their own lives. When people hear only
terrifying news of environmental destruction they may become
depressed and thus need the Church's consoling word.
Inspiration to the disabled. Many people cannot take an
active role in saving Earth but can offer their prayers and
sufferings for the good of all. The Church encourages those who
are unable to become involved, to play a vital role in the entire
mystery of salvation through their whole-hearted offering of their
sufferings for the good of the whole enterprise or local programs.
Networking. The universality of the Church can work towards
Earthhealing in a very special way, for surplus resources can be
shared by those who lack the basics of life. We find that often
the overlooked places have dynamic church structures where people
can voice their concerns away from more oppressive governmental
agencies or groups motivated only by self interest. Church
structures can become first alert systems as well as means of
feedback as to how well policies are being implemented.
Model of collegial activity. Church leaders who work together
harmoniously with a common goal become a model of how the
Earthhealing community can undertake and achieve its mission. The
global Church can teach joint decision making.
Subsidiarity, a principle that is operative within the Church
community, allows the lowest level of a hierarchical structure to
make decisions to the broadest degree possible in areas of local
governing decisions. Each level has space for such governance to
the highest degree possible. Encouraging local self governance is
part of the total Church mission and prepares for healthy local
communities that enhance Earthhealing at the grassroots level.
2. Prayer and Community Action
There are two ways to live your life.
One is as though nothing is a miracle.
The other is as though everything is a miracle.
Albert Einstein (1879-1955)
We need to pray for the success of our mission. This can be
done privately in the recesses of our home or with others. Here
the prayer can be done in union with people in the Prayer of the
Church throughout the world or in formal settings with a number of
people (e.g., a Liturgy, prayer service or choir). When it comes
to communal work, the community's prayer is all the more important.
We cannot sit back and expect God to work miracles in which we are
mere observers. However, through faith we can expect the miracles
of grace that make any vast undertaking a success. While not being
passive to miracles, I tend to agree with Albert Einstein that
everything is a miracle. The movement of all back to God is a
miracle in which we play a vital part as cooperative miracle
workers knowing that Christ tells us that we can expect even
greater acts beyond those of his own wonderworking.
Believing in miracle working is more than wishful dreams; we
are called to help bring about miracles of grace through our own
faith. But this is not a faith that says "good bye" and "good
luck." Instead we are asked to work as faithful people. We have
to have faith enough to move the mountains of our own disbelief and
the despair on the part of many that collective action will ever
succeed. We know that it is difficult to work in communal
undertakings because of the self-interest on the part of spoilers
who can paralyze the work of so many. This is exactly where and
when we turn to God and expect that the storms of sea can be
calmed; we are all in a small lifeboat together and we must work
out the saving of the Earth as one community.
The despair of some can be overcome by the hope of others, for
that is the hope in the power of the risen Lord. But we need the
prayer of many and a prayer together -- the Prayer of the Church.
Some say these prayers in community or choir and others privately
but in communion with all throughout the world. In this joined
prayer, the Miracle of God's presence becomes more apparent to us
with each passing day. It is not a zapping from above but an
emergence over time. Our communal prayer life is an integral part
of our whole life, a growth in maturity and proximity to God and to
godly work on the part of all.
A positive attitude is a product of a faith-filled community.
This harkens back to enthusiasm as the criterion not just for
individual initiative but to communities as well. Maintaining that
communal enthusiasm is always a challenge. We know it cannot be
done simply through gimmicks, public relations tricks, and enhanced
social entertainment -- though all may help. The main ingredient
is authentic communal prayer, which must spring from humble hearts.
3. Communal Discerning of the Spirit
We spoke in August about personal spiritual discernment and
now it is fitting to extend this treatment to communal spiritual
discernment. Discernment involves working through the Holy Spirit
to discover the various influences (good or bad) that pull someone
to one or other action or decision, and to make proper choices from
several good possibilities. Discerning at a communal level
includes recognizing the powers of darkness that blind the
community in proper decision-making (our focus here). Also
spiritual discernment involves openness to the Good Spirit,
willingness to consider all possible options in a prayerful manner,
acceptance of assistance from others who are also anxious for the
proper decision, and willingness to accept an uncertain outcome to
which the group discerning is indifferent -- recognizing that the
ultimate outcome is in the hands of God (October).
St. Paul in speaking of gifts within a community talks about
the gift of recognizing spirits (I Corinthians 12:10), namely, the
ability to discern good from bad spirits that are listed here:
* Negativity. Communities can be paralyzed by utter
disparagement on the part of certain members who doubt that there
will be a successful outcome. An excessively critical attitude has
a way of exerting power over others in a community. This form of
control emphasizes the doubts about whether positive steps can be
taken and leaves the community drained of enthusiasm and unable to
lift itself out of a morass in which it finds itself. So often
people fail to speak because of the fear of being criticized, and
so paralysis can become contagious.
* Self-interest. Communities can be infiltrated by those
seeking to gain their own self-interests at the expense of the
group. When this emerges, others pull back and don't give their
full self, thus stifling the enthusiasm of the more positive
members. People withdraw to protect the base and are no longer
open for fear of the materials being snatched by the self-
interested parties.
* Inadequacy. Communities are never sure of their success and
thus hold back until more and more changes are made or resources
are gathered. This procrastination is another form of paralysis
and requires good leadership from within to break the logjam. The
condition may stem from an insecurity or false humility.
* Dishonesty. A major source may be saying that all are
working when many are not carrying their own weight. This can also
drain enthusiasm.
* Internal friction. Communities are quite often broken by
different factions that fight each other over management and goals.
Knowing the forces at work is half the battle of discernment
and requires a positive attitude, humility, honesty and leadership.
SUMMARY: PREPARING FOR COMMUNITY ACTION
Now is the harvest season when we see the field (a cosmic
community) white with the harvest. We work with the tools at hand
and not wishing to reinvent wheels. The Church is the best placed
institution for helping to encourage Earthhealing for it is
committed to the very goals that move those wishing to save our
Earth. Furthermore, through liturgical action the Church creates
an atmosphere of prayerful thanksgiving, shows the rhythm and value
of work, celebrates with the people especially at the grassroots
level, furnishes nourishment needed (Christ himself), proclaims a
consecrated HERE, NOW and WE, and encourages prophetic witnesses to
expose the forces destructive to our environment. Finally, the
Church is an icon of the Trinity and directs us to convert
individual enthusiasm into communal action following the patterns
in which God works in this world for us.
I started this chapter hoping to prove that the triune God is
a community from which our sense of community is derived. Now it
appears that the task would involve deductive method and
theological speculation -- and we know from August's reflection
that God is Mystery. Certainly we are made to God's image and our
individual and community lives are trinitarian. But it is not the
quantity of "persons" who compose a community; they could only be
a gathering or a crowd. What we see from revelation is the harmony
of the persons of the Trinity sharing love and mercy with us. It
is the action of God known through revelation creating, redeeming
and sanctifying us that the Earthhealing community must imitate in
a godly manner. My answer is that we operate in an atmosphere of
Mystery and, from the revealing glimpse of God found in Jesus
Christ and the workings of the Spirit, we learn to freely know our
condition and share with others the love that God bestows on us.
The work ahead is too diverse to be monolithic, too innovative
to become hackneyed, and too promising to shirk from the task. But
by drawing closer to our Triune God we experience the fact that the
work we are invited to perform within the Divine Family is a
participation in God's acting in salvation history. Our
participation in this divine work requires being nourished by
Christ himself, the divine Gift. Without this Bread of Life our
individual and community enthusiasm would wane.
Finally, we perceive a deeper sense of restlessness within our
communities, which is to be more understood than allayed. We are
restless because the HERE is not totally secure, the NOW includes
urgent matters to be addressed, and the WE are people called to
overcome imperfections and move to greater unity. The Spirit stirs
this restlessness, something that a secular world finds
disconcerting and seeks to salve through comfort and false
security. Rather, we perceive this restlessness as our quest for
God both as individuals and as worshiping communities. We see this
as the lack of satisfaction with our current condition and with an
honesty calling for deeper spirituality. And as we will see next
month, we need forgiveness to bring about unity among Earthhealers.
