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In this meditation, James Finley, a core faculty member at the Center for Action and Contemplation, reflects on how hard it is for our ego to surrender to the path of descent [1]. A meditation practice helps transform our ego. James Finley In meditation, our customary, ego-based ways of experiencing ourselves are yielding and giving way to more interior, meditative ways of being, ways that transcend all that ego can attain. While we may wish for transformation, realizing it to be the way we awaken to our eternal oneness with God, the process is at times immensely difficult. When we sit in meditation we take the little child of our ego self off to school where we must learn to die to our illusions about being dualistically other than God. We must also die to any grandiose delusions that we are God. It is amazing how a caterpillar spins about itself a hiding place from which it emerges and takes flight as a butterfly with delicate, iridescent wings. Similarly, Christ lived as a human being who freely entered into the hiding place of death to emerge, deathless, filled with light and life, utterly transformed. Our faith proclaims that in following Christ we experience the same thing: “Therefore if any man is in Christ, he is a new creature; the old things have passed away; behold, new things have come” (2 Corinthians 5:17). We sit in meditation so that the last traces of our tendency to identify with egoic consciousness might finally dissolve as our habitual base of operations. We come face-to-face with how deeply entrenched our tendencies to remain identified with ego consciousness are. The truth is, our own ego-based sense of ourselves is afraid to open to unknown depths, transcending its circle of influence and control. We will go halfway, in a willingness to become a caterpillar with wings. This leaves our ego intact, an ego which has now attained spiritual gifts or mystical states of oneness with God. Surrendering ourselves to something as radical as a complete metamorphosis of consciousness itself is too great a risk. The possibility of realizing a life that is at once God’s and our own is beyond what we can comprehend. In meditation we learn to wait with compassion and patience until we are graced by love with a deeper realization of oneness with God. This tender point of encounter is Christ, understood as God in our midst, listening, loving, and helping God’s children across the threshold into eternal oneness with God. This, then, is one way of understanding how to deal with the ongoing loss of our old familiar ways of understanding ourselves. And this is how we can, with Christ-like compassion, be present to the self-metamorphosing process in which, little by little, breath by breath, love dissolves the illusions and fears born of our estrangement from the infinite love that is our very life. Hence, the importance of a meditation practice to help transform our ego. [1] Adapted from Metamorphosis of Consciousness, CAC Daily Meditation 4 August 2017 At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. ER FOR OUR VIRTUAL EVENT About the Author - James Finley Student of Thomas Merton and clinical psychologist, Dr. James Finley teaches how connecting to our Divine indwelling can transcend fear and shame and awaken to our True Self. A faculty member at the Center for Action and Contemplation, he is the author of Merton’s Palace of Nowhere and The Contemplative Heart, and the host of CAC’s podcast Turning to the Mystics.

Introduction In an attempt to understand the mystery of the divine and the presence of the sacred in our lives, scripture and religious teaching have personified God and presented God as judge, puppeteer, rewarder and punisher, someone who controls the world and what happens in it. God is also presented as someone who loves and forgives. The changing images of God can lead us to wonder if we have been created in the image and likeness of God or if we have manoeuvred God into the image and likeness of ourselves. This paper seeks to explore some of the ways that God has been understood and described by religion, scholars and scientists in order to challenge readers to explore their own images of God and the implications for their own attitudes and behaviours. One of the difficulties humans have always had in describing and understanding God is the limitations presented by language. Attempts to fully understand and describe God tend to reduce the experience of the divine presence to simple human concepts. As St Augustine said if you comprehend, it is not God.1 This issue has coloured attempts to define God over time. Old Testament The Old Testament God is generally thought of as a very human-like deity whose key characteristics are anger, jealousy and wrath; a cruel commander of armies who took the side of the people of Israel as they battled enemies whom they were told to hate.2 For example, Adam and Eve were exiled from the garden upon their first misdemeanour. God sent a plague when King David enraged God. God selected one man, Noah, his family and some animals and then drowned everyone and everything else. God prevented Moses from entering the Promised Land because of his disobedience in striking a rock twice instead of once. 2 Richard Dawkins, atheist and anti-religion campaigner, describes the God of the Old Testament as arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.2 In contrast, as the Old Testament progresses it also describes God in gentle and loving terms. Expressions such as I have carved you on the palm of my hand, and Does a mother forget her child? I will never forget my own3 are among the many tender words the prophets attribute to God. The Song of Songs paints a picture of a lover who woos his beloved. 4 It can be argued that the Old Testament exhibits an evolution of thinking, moving from the tribal God who must be appeased to the universal God of love, forgiveness, grace and tenderness. 4 New Testament Jesus, the human face of God, preached a message of love, compassion, forgiveness, and salvation. His ministry described a God who will always and forever love us. The God of the Gospels is one of nonviolence who demanded repentance but did not dispense punishment.4 But the Gospels also teach that, at the end of the world, Christ, as King, will pronounce judgement, saying to some, Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.5 Their evil was a failure to provide for the needy, or a failure to proclaim Jesus as Saviour, even if they had never heard of Jesus.6 If interpreted literally, the image of God portrayed in the gospels is a mixture of mercy and punishment. 6 For readers of the Bible, an inconsistency is presented here. Can the same God judge harshly and punish cruelly, yet also love unconditionally and forgive tenderly? Many a human has stopped believing in God after a trauma or tragedy for which they blame an all-controlling God. God – A Tainted Word? Some contemporary scholars suggest that our images of God reflect the culture of the time; 6 or that images of God have been used as justification for human control, manipulation and destruction.7 In addition, the personification of God implies that God is a separate entity, apart from human beings and apart from the world.8 In some ways these images have tainted the word god. They are concepts that no longer seem to serve us adequately. This has led scholars and the faithful alike to seek out useful images of God and, sometimes, to avoid the word at all, choosing instead, The Divine, The Sacred, The Beloved, the Source of all Being, or something else less personifying. Lloyd Geering – Presbyterian Minister and Scholar Lloyd Geering claims that God the creator was once a useful way to explain the natural world, the seasons, the rains, the floods, crop growth, etc.9 Over time, God the creator became God the controller, God the judge, God the puppeteer. As scientific knowledge developed, so did our understanding of the workings of the natural world and the traditional images of God became less and less convincing. Some people felt they had to choose between God and science. Others have attempted to re-imagine the Divine with fewer human characteristics. See for example: Reimaging God by Robert van Mourik Ecological Spirituality by Diarmuid O’Murchu, and The Not-Yet God by Ilia Delio The Invention of God by Raisini Albert Einstein – Physicist Einstein wasn’t a person who felt the need to choose. He rejected the notion of a personal God who listens to prayers, intervenes in human lives and judges human actions. Einstein had a deep appreciation for the harmony and order of existence as science reveals it. He spoke of the harmony of nature as the closest thing to divinity that he could conceive of.10 He was also fascinated by the mysteries of existence and spoke of God in a way that conveyed his deep respect for the unknown aspects of the universe. It seems that he did not think that science could explain absolutely everything.10 For Einstein, the experience of the mysterious was at the core of both scientific inquiry and spiritual awe. It was this mystery—the vast, intricate, and often incomprehensible nature of the universe—that he chose to call God. 10 Pierre Teilhard de Chardin - Philosopher Pierre Teilhard de Chardin said that God is not the maker of nature but is the very essence of it.11 God is not the external puppeteer controlling the universe, but God is the universe, God is the beauty, God is the wonder. God is the process that enables the elements of the natural world to fit together and to work. God is the unity of the universe.12 Carl Jung – Psychiatrist Carl Jung said that unity and wholeness are what humans seek, that God is the name we give to that quest for that wholeness.13 Geering advances that idea to say that God is the name we give to our highest ideals, like love, justice and compassion,14 the ideals that will bring us to the wholeness and unity that we seek; the wholeness and unity that is actually God. This doesn’t make God any less powerful, but it does make God less controlling. Conclusion on the Changing Images of God In spite of the world’s amazing progress in science and medicine, for people of faith, there remains a dimension of life that is spiritual, a part of us that is inspired by the awe and the wonder of the universe, that is touched by the goodness of our fellow human beings; that senses something life giving in the human experience; that seeks to understand our place in the universe and our purpose in life. In all these dimensions of life we experience the sacred. Somehow, in trying to find the language to describe and to understand God, we have managed to contain God and diminish the awe and wonder of the sacred. Perhaps we need to learn to live with the not-quite-knowable, to respect the mystery and to cherish the experience of all that is good, of all that is God. Footnotes 1. Augustine’s Sermon 117, "if you comprehend, He is not God" - CIT 2. Savage, Les, Portraits of God, July 2023 3. Isaiah 49:15-16 4. Savage, Les, Portraits of God, July 2023 5. Matthew 25:41 6. Savage, Les, Portraits of God, July 2023 7. Dick, John Alonzo, Perspectives on God, 6 May, 2026, Another Voice – Reflections about Contemporary Christian Belief and Practice 8. Geering, Lloyd, 2014, Reimagining God, Polebridge Press, Salem, USA. 9. Ibid, page 121 10. Hypermodern.org: Einstein's Thoughts on God: A Response to the Misconception - Hypermodern 11. Geering, Lloyd, 2014, Reimagining God, Polebridge Press, Salem, USA, page 10 12. Ibid, page 128, Kaufman in Geering 13. Ibid, page 84 14. Ibid, page x Reflection questions 1. How would you describe your own characterisation of God? 2. How do you reconcile a God of unconditional love with the final judgment and possible punishment? 3. Where is God? 4. Have developments in science and human knowledge changed the way you think about God? 5. If God chooses not to control events in the universe, what are the implications for prayer? FAQs How does scripture traditionally portray God in the Old and New Testaments? Scripture often portrays God in highly personified terms, as a judge, rewarder, punisher, and puppeteer who controls events, but also as one who loves, forgives, and shows tender care. In the Old Testament, God is frequently depicted as a tribal, human‑like deity marked by anger, jealousy, and wrath, yet over time the text also reveals a God of love, forgiveness, grace, and tenderness, suggesting an evolution from a God who must be appeased to a universal God of compassion. In the New Testament, Jesus presents the human face of God as nonviolent, loving, and forgiving, yet apocalyptic passages portray Christ as a judge consigning some to eternal fire, producing an apparent tension between unconditional mercy and severe judgment. Why do some scholars see the word “God” as tainted, and what alternative language do they propose? Some contemporary scholars argue that many images of God simply mirror the culture and power structures of their time, and have been used to justify human control, manipulation, and even destruction. They also note that personifying God as a separate, controlling entity can reinforce a view of God as distant and external to the world and to human beings, which no longer serves many people’s spiritual experience. In response, scholars and practitioners increasingly turn to less personifying language such as “The Divine,” “The Sacred,” “The Beloved,” or “the Source of all Being” to name the sacred without the baggage attached to the traditional word “God.” How do thinkers like Geering, Einstein, Teilhard de Chardin, and Jung re‑imagine God? Lloyd Geering suggests that “God the creator” once functioned as a useful explanation for natural phenomena, but as science advanced, images of God as controller, judge, and puppeteer became less convincing, prompting some to feel forced to choose between God and science and others to seek new images of the Divine. Albert Einstein rejected a personal, interventionist God, yet spoke of the harmony, order, and mystery of the universe as the closest thing to divinity, locating “God” in the profound sense of wonder at existence that science cannot exhaust. Pierre Teilhard de Chardin describes God not as an external maker or puppeteer, but as the very essence, beauty, wonder, unity, and dynamic process of nature itself—the energy that holds the universe together and enables its unfolding. Carl Jung, developed by Geering, sees “God” as the name we give to our quest for unity and wholeness and to our highest ideals such as love, justice, and compassion, so that God becomes the wholeness we seek rather than a remote, controlling being. What conclusion can one draw about living with the mystery of God? The article concludes that despite immense scientific and medical progress, people of faith still recognise a spiritual dimension in life—seen in awe at the universe, the goodness of others, a sense of life‑giving presence, and the search for meaning and purpose—all of which are experiences of the sacred. It argues that in our efforts to define and contain God with language, we have diminished the awe and wonder that belong to the divine mystery and suggests that we may need to learn to live with the “not‑quite‑knowable,” respecting mystery and cherishing the experience of all that is good as participation in God. BUTTERFLY SERIES Images of God 1 September 2026, 4:45 pm – 6:15 pm AEST (6:45 am UTC) Virtual event on Zoom At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. EGISTER FOR OUR VIRTUAL EVENT About the Author - Liz Little Liz Little is a retired teacher and an active member of the St Mary’s in Exile Progressive Faith Community in Brisbane. She has qualifications in Theology and Religious Education, as well as Geography, Education, Leadership and Public Administration. Her fields of teaching have led her to have special interests in Scripture, Theology, Social Justice and the Environment. In her retirement she also enjoys a wide variety of activities including bushwalking, swimming and community volunteering.

This is an address by John Scoble to the St Mary's in-exile community on 19 July 2026. John explores the question "Who is my Neighbour?" by examining the Good Samaritan parable using imaginative prayer in the Ignation tradition. Full text For those who prefer reading to watching, here is the text of my address: All of us are familiar with Jesus’ statement about the greatest commandment that the first law is that you should love your God with all your heart, soul and mind. The second law is to love your neighbour as yourself. I’m not sure if the KISS principle, keep it simple stupid, was in vogue in Roman times, but there could not be a simpler guide to understanding Jesus’ teaching. This morning, I would like to help you to examine what it means to be a neighbour by using imaginative prayer in the Ignation tradition. Let me start by giving you an example of imaginative prayer from personal experience. Some years ago, I conducted a self-directed retreat at the Santa Teresa Spirituality Centre at Ormiston in Brisbane. During the retreat, I was sitting on a stone block at the bottom of the garden staring at the sculpture of our Lady, beside which were two water jugs. The scene represented the wedding feast at Cana. The inscription from Jn 2:5 read “do whatever he tells you”. I decided to place myself within the scene of the wedding feast and to take on the role of one of the servants instructed by Jesus to fill empty wine jars with water. As I imagined myself into the smells and sounds of this joyous occasion, I moved through various emotions from scepticism and disbelief to amazement and wonder. Upon reflection, I drew from the scene the lesson that if I did what Jesus was calling me to do in my own life, there was nothing that he could not achieve through me, even miraculous outcomes. I also concluded that it was important for me to discern what I was being called to do with my skills and experience. It was a significant moment in my spiritual journey and a testament to the power of Ignation imagination. Let’s return to the theme of the readings. Who is our neighbour? In the first reading, the author uses the terms brother and sister in their broadest meaning and makes it clear that taking action by helping them is a requirement of abiding in God’s love. To quote: “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?” The author then reinforces this with this statement: “Little children, let us love, not in word or speech, but in truth and action”. That reminds me of the statement attributed to St Francis of Assisi "Preach the Gospel at all times; when necessary, use words." And so, with this call to action, let’s examine the Gospel story through imaginative prayer. I’m now going to ask you to do some work. So please pay attention carefully. I want you to visualize the Good Samaritan parable as if you were making a movie. Pay attention to the details: sights, sounds, tastes, smells, and feelings of the event. Lose yourself in the story; don’t worry if your imagination is running too wild. At some point, place yourself in the scene. Choose to be one of the five characters: the man, beaten and bloodied on the roadside, the priest, the Levite, the Samaritan or the innkeeper. When you have chosen a character, play the scene over in your imagination again. What do you see? What emotions stir within you? Do you experience any internal conflict? Sit with this for a while. Pause for 60 seconds. Now I’m going to create a little bit of chaos. Please turn to your neighbour in this community and tell them which character you chose and what your imagination did with that character. You will have about 1 minute each. Pause for two minutes. St Ignatius was convinced that God can speak to us as surely through our imagination as through our thoughts and memories. In the Ignatian tradition, contemplation is a very active way of praying that engages the mind and heart and stirs up thoughts and emotions. Let’s examine the gospel characters in more detail. At the time of Jesus, Jews and Samaritans were enemies. Think current day Jewish settlers and Palestinian farmers in the West Bank and you’ll get the picture. The victim of this bashing is a man travelling down from Jerusalem to Jericho; it is a dangerous road; notorious for thieves. We don’t really know anything about him. We are introduced to a priest who is travelling down the same road. He sees the man but passes by on the other side. He feels under no obligation to assist the man, because it is not at all clear that he is a neighbour towards whom he has obligations. Furthermore, it is possible that the man is dead and a priest was forbidden to pass within two metres of a corpse, under pain of being considered ritually unclean. To investigate would mean running this risk. He might have to return to Jerusalem to buy and sacrifice a heifer. We are not surprised that he avoids this risk and continues on his way. He can always claim to be scrupulously obeying God’s injunction. Next comes a Levite. He, too, is on his way from Jerusalem having completed his cult obligations. These included pouring oil and wine on the offerings to prepare them for sacrifice. He sees the man. If the priest did nothing, why should he? Besides there is not much that he can do. However, he had oil and wine with him, and so he could have brought some ease and comfort to the man. We could infer that he considered it easier to pour these on a sacrifice than to care for a neighbour! Anyone listening to Jesus would have expected the next character to be a Jewish layman, but here the story takes a sudden twist. He is a Samaritan. Travelling in Judaean territory, he is in more danger than either the priest or the Levite. He also has more reason not to act, since it is more likely that the man by the side of the road was a Jew, and so an enemy, rather than a ‘neighbour’. Next the Samaritan does what the priest could have and should have done, but failed to do. ‘He put him on his own animal, brought him to an inn, and took care of him. Then there’s the Inn-keeper; probably a Jew and a businessman. Does he take the man in willingly? Should he trust the Samaritan to return and compensate him for additional expenses? We don’t know. The main lesson of this wonderful parable is captured in the letter of James (2:17) "So faith by itself, if it has no works, is dead." However, by using your imagination, there are lots of hidden meanings and additional lessons that can be revealed. For example, if you imagine that the characters represent not individuals but nation states, the parable takes on new meaning. If the beaten man is Sudan torn apart by civil war, which nations would be the priest, Levite and Samaritan? Let me briefly describe another example of imaginative prayer. In 1992, renowned Dutch Catholic priest and author, Henri Nouwen, wrote The Return of the Prodigal Son, after sitting for days staring at Rembrandt’s painting of this well-known parable. His book is an extraordinary example of imaginative prayer. He encourages readers to progressively imagine themselves in each role as the Prodigal Son, the Older Brother and the Father (Refer Lk 15:11-32). It may be helpful to use three separate sessions to do this. Which of the three characters do you identify with most? I commend this practice and this book to you. Who then is your neighbour? How do you live your life in the spirit of Jesus’ second greatest commandment? Use your imagination and live into your own truth.

This song by Ben Lee is a celebration of human interconnectedness. It begins with the realization that, at the most fundamental level, everyone is connected—"made of atoms"—and suggests that many of the things that divide us are less important than our shared humanity. FAQs for We're all in this together How does Ben Lee celebrate human connectedness? Throughout the song, Lee points to everyday experiences—walking through a city, riding the subway, crying, falling in love, wrestling with religion—to show that although we often feel isolated, we are part of a larger human community. What emotions does the song title evoke? The repeated refrain, "we're all in this together," becomes both a comforting reminder and a call to empathy, openness, and compassion. The song also encourages emotional vulnerability, arguing that genuine human connection comes from opening our hearts rather than trying to protect ourselves. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

Here is a poem that is a reflection in quiet solitude. A Reflection in Quiet Solitude If this is the last thing I leave behind, let it be a quiet thing— not a plea, not a declaration, not a sermon from the ruins of belief. Just a record of the weight I have dragged across the years: meaning stripped to the bone, purpose shattered into questions, faith disassembled piece by trembling piece until nothing remained but the echo of its absence. I have watched my world —slowly, methodically— unthread itself. What once felt sacred now sits like dust on my tongue. What once felt like calling now feels like a story I can’t tell without flinching. People see the shell and assume pride, rebellion, arrogance— anything that spares them from looking at the quiet erosion behind my eyes. It is easier to name a man than to understand him. And solitude, which once held me like a friend, no longer feeds me. It is just another empty room where my thoughts echo too loudly, closing in, tightening, pressing until breath feels like labour. I have walked through meanings that collapsed like old cathedrals in my chest, and knelt before questions that unmade the world I once called home. I have carried truths that cut, contradictions that burned through certainty, histories stained with blood and silence, and I have watched the pillars of my purpose crumble under the weight of honesty. They called me whatever they would But they did not hear the quiet wars my mind has fought in the dark, or the tremor of a heart that once believed it could heal the world. Solitude was my bread, but even solitude can starve a man when the soul grows thin. Some nights, the sadness is an ocean with no shore in sight. Some days, the thoughts come like waves that know no mercy. And yet— in the small, fragile space between the breaking and the breath— I am still here. Not certain. Not whole. Not unbroken. But here. I do not write this to be saved. I do not write this to be understood. I do not write this to be corrected or comforted or redirected toward a horizon I no longer believe exists. I write it because something in me needed to record the truth as I feel it: that hope is a mirage, that the world remains what it is, that suffering circles itself, that meaning leaks through every crack. If these words are my final offering to the species I once tried to love, let them simply stand as witness to the exhaustion of a soul that has seen too much, felt too deeply, thought too far, and found nothing left to cling to. A mind that refuses to calcify is a mind still alive. A heart that aches at the world is a heart still capable of love. A soul that questions is a soul still reaching for light even when it cannot name it an evidence that even in drowning a voice still rises. About the Author Adeyeye Samuel Oluwatosin is a Nigerian writer, entrepreneur and educator. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

Franciscan theologian, Ilia Delio, is one of the most interesting and progressive thinkers of our age. An expert in the writings of Teilhard, she founded the Center for Christogenesis, which has recently been re-branded as the World Institute for Science, Religion and Culture (WISR Institute). In The Not‑Yet God, Delio explores God and the world considering evolution, quantum physics, psychology, and technological change. She argues that God and creation form a dynamic, unfinished relational whole rather than a static, distant deity. She claims that the “old God” of a static sky‑deity is collapsing in modern consciousness as science, technology, and globalization reshape how we understand reality. In its place she articulates “relational holism”, a vision in which God, the world, and consciousness are deeply entangled, so that God is the living Whole of an evolving universe that is still becoming. God is “not‑yet” in the sense that divine life unfolds historically and cosmically, and humanity itself is an unfinished species. This challenges long-held concepts of God and, in embracing process theology, forces the reader to think differently about what the world and they themselves are becoming, their relationship with God and how the kingdom of God in unfolding. In classical Christian theology, immutability means that God does not change in being, will, or knowledge. Delio reframes this. She argues God is unchangingly committed to creative, self‑giving love, yet the ways that love is embodied can and must change as the universe evolves. Not shy of controversy, she draws upon Jung’s depth psychology and Teilhard’s evolutionary theology to ground this new insight. At times, Delio writes at levels above my understanding. She has a wide vocabulary and is not afraid to use it. She also invents new words to fully capture her ideas. She names her framework “theohology” (literally, “God‑whole”) to stress that God and world form one relational whole. She revisits classic doctrines—Trinity, Christology, salvation, church, and sacraments—arguing that each must be rethought as dynamic processes of relational becoming rather than fixed structures. O’Murchu and Treston have made similar arguments in books separately reviewed on this website. Attentive to AI, genetic engineering, and other radical technologies, Delio sees them as part of a new cosmology that forces theology to confront global interdependence and planetary risk. She argues that only a God understood as relational wholeness, deeply entangled with creation yet drawing it toward fuller love, can speak meaningfully in this emerging axial age. Readers will find some of their existing paradigms and concepts of God challenged. In that sense, the book is a rich reward for effort.

Here is the link to our July Newsletter: https://mailchi.mp/a5ab70135c1a/st-lucia-spirituality-newsletter-august-11020187?e=a871dbfe40

Introduction Through a complex web of conditioning over time, humans develop a personal and unique worldview. This worldview is often subtle and unacknowledged, but vitally important. The purpose of this paper is to examine how one’s worldview is formed and how it influences one’s behaviour. For the spiritual seeker, questions arise as to how conscious one is of their worldview and whether their worldview is altered as the spiritual journey matures. How do you view the world? What is your unique worldview? A person’s worldview is the deep, often unspoken framework through which they interpret reality. It is the set of fundamental assumptions that shape how they understand ultimate reality (or God), the world, human nature, truth, morality, and meaning. It is the mental map by which a person navigates life. It helps a person to answer fundamental questions such as "what does it mean to be human?” and “how do we know what is true?” Most people do not hold a ‘pure’ worldview. Their perspective is usually a mixture of family, religious, cultural, philosophical, personal and experiential influences. They may be partly inherited and partly chosen. They are often implicit rather than fully articulated. For some people, their worldview and its influence on their behaviour is not acknowledged or understood. Imagine if you can the difference in worldviews between two people. The first is a wealthy white male educated Christian European. The second is a poor, black, female uneducated Islamic African. How differently will these individuals view the fundamental building blocks of life as a human being? Understanding your worldview is fundamentally important. Richard Rohr writes: “We would do well to get in touch with our own operative worldview. It is there anyway, so we might as well know what this highly influential window on reality is. It’s what really motivates us. Our de facto worldview determines what catches our attention and what we don’t notice at all. It’s largely unconscious and yet it drives us to do this and not that. It is surely important to become conscious of such a primary lens, or we will never know what we don’t see and why we see other things out of all perspective.” [1] Let’s examine this issue by outlining two contrasting worldviews. Example 1: Individualism versus Interconnectedness An individualist worldview sees the person as primary. The self is understood as autonomous, self-determining, and responsible for shaping its own destiny. Freedom means independence; success is personal achievement; moral responsibility rests chiefly on individual choice. Society is often viewed as a collection of discrete individuals who cooperate for mutual benefit. Knowledge tends to emphasize objectivity and personal reasoning, and relationships are important but secondary to self-realization. Philosopher Descartes said, “I think, therefore I am,” This outlook has shaped much of modern Western political theory, economics, and liberal theology. In the abortion debate, for example, those proclaiming "a woman's right to choose about matters affecting her own body" would be operating from an individualist worldview. An interconnected worldview, by contrast, sees the person as fundamentally relational. Identity arises from belonging — to family, community, ecosystem, and the wider web of life. Freedom is not independence but right relationship. Moral responsibility is shared and systemic, recognizing that actions ripple outward. Knowledge includes relational, ecological, and communal dimensions. The emphasis could be described as “I belong, therefore I become.” This outlook shaped indigenous communities and many current African societies. Many social justice advocates, including environmental protectionists would be operating from an interconnected worldview. In short, individualism honours autonomy and separateness; interconnectedness honours relationship and mutual participation as the ground of meaning and being. Is either of these a component of your own worldview? How does your own knowledge, experience and spirituality assess these contrasting worldviews? Franciscan sister, Ilia Delio, wrote recently: “The sciences speak in unison about the fundamental nature of existence. Quantum entanglement demonstrates that particles once connected remain mysteriously correlated across vast distances, suggesting that separation is, at some level, an illusion. Mind and matter interpenetrate rather than occupy separate realms… Evolutionary biology reveals life not as a collection of isolated units but as a continuous process of emergence, each organism a temporary crystallization of relationships extending back to the first self-replicating molecules… If this is the fundamental character of reality—relational, dynamic, interconnected—why does human civilization appear to be unraveling? Why do our social and political systems seem to operate in direct contradiction to what we know about the nature of existence?” [2] Example 2: Classical Theism versus Process Theology Classical theism (shaped by thinkers like Thomas Aquinas) understands God as immutable, impassible, omnipotent, and timeless. God is pure act, wholly perfect, and not affected by the world. Creation depends entirely on God, but God does not depend on creation. Divine knowledge and will are complete and unchanging; history unfolds under God’s sovereign providence. God’s love is steadfast but not emotionally altered by events. Process theology (inspired by Alfred North Whitehead and developed by Charles Hartshorne) sees reality as dynamic and relational. God is not immutable in every respect but grows in experience through relationship with the world. Rather than coercive omnipotence, God exercises persuasive power, luring creation toward greater beauty and harmony. The future is genuinely open, and God is affected by creaturely freedom, sharing in the world’s joys and sufferings. In short, classical theism emphasizes divine transcendence, perfection, and unchangeability. Process theology emphasizes divine relationality, responsiveness, and participation in an evolving cosmos. Which of these contrasting theologies is more in line with your own worldview, and with your own understanding of God? Process theology is often seen as more naturally aligned with modern science and evolution. The universe is an ongoing process of becoming; novelty, emergence, and genuine openness are built into its structure. Divine action is persuasive rather than interventionist, avoiding conflict with science. Can I change my worldview? Yes, humans can change their worldview, but usually not all at once. A worldview is not just a set of ideas; it is woven from experiences, relationships, culture, identity, and emotional commitments. Because of that, change tends to be: Gradual rather than sudden Triggered by crisis, suffering, intellectual challenge, or encounter A reconfiguration of core assumptions rather than a total replacement, for example rejection of atonement theory Sometimes there is a dramatic “conversion” experience, but even then, earlier patterns often remain beneath the surface. Conclusion Your worldview is subtle, unconscious and often unacknowledged. Understanding self, and correspondingly your worldview, is essential to awareness and vitally important for the spiritual journey. Your behaviour reflects your worldview. Time taken to analyse your worldview is time well spent. Adjustments are a sign of spiritual maturation. Note: the author acknowledges the assistance of ChatGPT in succinctly summarizing the contrasting worldviews outlined in the examples above. Footnotes 1. CAC meditation 16 November 2025 2. The Unravelling: How Monotheism Severed Humanity from Its Cosmic Roots, by Ilia Delio Reflection questions Upon reflection, what are the most significant components of your worldview? Your family, social and religious upbringing as a child formed your initial worldview. How has this changed as an adult? What experiences shifted it? How do contrasting worldviews inform the immigration debate in the USA, UK and Australia? Example 1 contrasts individualism with interconnectedness. Is either of these a component of your own worldview? How does your own knowledge, experience and spirituality assess these contrasting worldviews? Example 2 contrasts classical theism with process theology. Which of these theologies is more in line with your own worldview, and with your own understanding of God? FAQs What is a worldview and why does it matter? A worldview is the deep, often unspoken framework through which a person interprets reality. It shapes assumptions about ultimate reality, human nature, truth, morality, and meaning. It influences what we notice, how we make decisions, and how we behave. Because it is largely unconscious, becoming aware of it is essential for self-understanding and spiritual growth. How do individualism and interconnectedness represent contrasting worldviews? An individualist worldview emphasizes autonomy, personal achievement, and the self as the primary unit of meaning. An interconnected worldview emphasizes relationship, belonging, and shared responsibility within a wider web of life. These perspectives shape how people understand freedom, identity, and moral responsibility. The essay invites readers to reflect on which of these orientations aligns more closely with their own lived experience and spirituality. How do classical theism and process theology differ in their understanding of God? Classical theism views God as unchanging, perfect, and unaffected by the world. Process theology sees God as relational, responsive, and evolving in interaction with creation. These contrasting theological worldviews shape how people understand divine action, suffering, freedom, and the nature of the universe. The essay encourages readers to consider which view resonates more deeply with their own understanding of God. Can a person change their worldview? Yes, but usually gradually. A worldview is woven from experience, culture, relationships, and emotional commitments, so change tends to occur through crisis, intellectual challenge, spiritual development, or transformative encounters. Even dramatic conversions rarely erase earlier patterns entirely. The essay frames worldview change as a sign of spiritual maturity rather than instability. BUTTERFLY SERIES Your Unique Worldview 4 August, 4:45 pm – 6:15 pm AEST (6:45 am UTC) Virtual event on Zoom At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. EGISTER FOR OUR VIRTUAL EVENT About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. ​ While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. ​ Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

Consciousness, Experience, Knowledge, and Choice Grounding spirituality and theology in personal experience provides a secure foundation and scaffolding for developing our potential as authentic people in life-giving relationships. The experience in question is the interior experience of our conscious thinking, knowing and deciding. The focus is not on what we are thinking or deciding about (the objects), but on ourselves as agents (or subjects) of those operations. Consciousness is central to human living. In this paper, I set out my understanding of Bernard Lonergan’s position on human consciousness and how it is structured.[1] My aim is to provide a non-academic outline of the primary features for people not hitherto familiar with Lonergan. Understanding the structure of our own consciousness requires patience, reflection and introspection. Grasping the full implications of that experience takes effort but is highly rewarding. Hopefully, this brief introduction will stimulate an interest in Lonergan’s method as a foundation for spiritualty and theology. Being conscious Consciousness is not a thing or a substance, but an ongoing active state. We cannot pay attention unless we are conscious; we cannot be conscious without being conscious of something, such as our acts of attending, understanding and deciding. We are not first conscious and then know stuff; rather, we know stuff by being conscious and performing certain operations such as noticing, hearing, feeling. The two go together. In everyday conversation we take many shortcuts in communication especially in situations where there is a strong common-sense among people. The story of the newly arrived migrant who is asked to ‘bring a plate’ to a gathering illustrates the point. Locals (the ‘experts’ in this situation) automatically fill in the unspoken parts of the request. Similarly, when we say things like, ‘I am conscious of the dog’ or ‘I am conscious of the time’ there are unspoken elements implicit in the expressions. These statements bypass the elements of seeing or hearing, of previous experience, knowledge, commitments, etc. In this paper, I wish to draw attention to some of those usually overlooked features of consciousness. Levels of consciousness Consciousness or being conscious is an experience of interior activity. Lonergan discerns a pattern or structure in the series of operations that humans perform as conscious agents. In broad terms, these are: Experiencing. Understanding. Judging. Deciding. The structure of consciousness is described here in terms of the key features of four levels, each of which includes a range of activities that cumulatively constitute the overall operation. While four levels of conscious operations are described in a successive order, we seldom follow the pattern in a linear fashion in our daily living. We are much too complicated for that. 1. Experiencing At this basic level of consciousness, we notice things, behaviour and events. We are mindful with attention to both sensory experience (see a falling building, hear a statement, touch a hot stove) and inner experience (feelings, images, memories). These are data that we attend to, are mindful of. But they have no meaning in themselves; we are just perceiving them. We spontaneously look for meaning in what we perceive. Experiences give rise to questions for us: What is this? Why? How? What is happening? These open questions take us to a new level of consciousness. 2. Understanding Questions are answered by insights, interpretations, hypotheses and the “aha” moment of understanding. Now the data, the events begin to make sense. We have a theory or a hypothesis to explain what we have just seen, heard or felt or as often happens, several ideas or explanations. We are being intelligent, moving into the world of meaning. When we realise there are many possible theories or ideas that could explain the experience, another question emerges: Is there sufficient evidence for this or that theory, idea or hypothesis – closed questions looking for a ‘yes’ or ‘no’ answer. This requires a different kind of activity and moving to a new level. 3. Judging We reflect critically on how we came to this idea. Check the evidence. Does the hypothesis explain the facts? We conclude by judging the evidence to be sufficient, affirming the truth of the idea or the correctness of the explanation – or otherwise. This is being reasonable. With an affirmation at this level, we know. The process of knowing has come to a conclusion. However, humans are more than knowers. We are also doers. Knowing gives rise to the question: What do we do with what we know? To answer, we must move to a fourth level and another kind of activity. 4. Deciding Here humans (and consciousness) become existential and ethical, not merely cognitive. Our decisions and choices shape our lives. We are faced with options regarding values. We discern what is worthwhile. Feelings, emerging from the psyche, promote often-overlooked values. While our decisions are most obvious in external, observable actions, they also change and form us over time to be the people we are. Moral choices and commitments create the one and only version of ourselves that ever will be. EXAMPLES THAT ILLUSTRATE THE PATTERN 1. A Doctor Diagnosing an Illness Experiencing: A patient reports symptoms - fever, cough, fatigue. The doctor observes breathing, temperature, and medical history. Understanding: The doctor asks himself, “What could explain these symptoms?” Possible insights arise: influenza, pneumonia, COVID-19. Judging: After reviewing test results and evidence, the doctor concludes: “The most probable diagnosis is pneumonia.” Deciding: The doctor prescribes antibiotics and a treatment plan. 2. You Hear a Strange Noise at Night Experiencing: You hear a loud noise in the kitchen. Understanding: You wonder: “What caused that?” Perhaps the cat knocked something over, or a window blew open. Judging: You check the kitchen, see a fallen pan and conclude: ‘The cat caused it’. Deciding: You move the pan and close the cupboard so it cannot happen again. 3. A Moral Decision Experiencing: You notice a colleague being unfairly criticised in a meeting. Understanding: You ask yourself: “What is happening here?” You realise the criticism is based on misinformation. Judging: You conclude that the accusation is unfair. Deciding: You speak up to clarify the facts and defend the colleague. Lonergan summarises the imperatives inherent in each level as: Be attentive Be intelligent Be reasonable Be responsible Structure and intentionality The pattern forms a structure. Success on one level leads to questions that can be resolved only on a higher level. Operations on each level build on the lower level. They inter-relate and work together for the positive functioning of the whole person. The pattern is intentional in that it articulates and implements direction in our lives. It is oriented towards the full flourishing of human potential. Our consciousness expands as we move from one level to another. In experiencing we are aware of ourselves as sentient beings, vulnerable to events beyond our control. With insight, we discover ideas and concepts about who we are. As we make reasonable judgements, we affirm ourselves as knowers. Finally, with discernment, decisions and commitment, we form and become conscious of ourselves as mature, responsible persons. Understanding the operations of consciousness provides a structure that facilitates reflection on the patterns, quality and effectiveness of our living and feelings that prompt worthwhile values. Not surprisingly, this outline of the structure of consciousness fits Lonergan’s definition of method: A normative pattern of recurrent and related operations yielding cumulative and progressive results. Self-making Lonergan insists that this pattern of conscious activities is not just a theory to be understood and conceptualised (second level of consciousness) but a real structure that is open to being observed in the operations of each one of us. To appreciate the full value of the system, we must pay attention to how it works in our lives - attend to our own conscious operations and identify them as we perform them. This requires mindfulness and takes practice. Having an insight or ‘getting it’ is one thing; knowing what is happening as you ‘get it’ is something else. These are real events happening in real time in real people – you and me. Without paying attention to the experience of, for instance insight, understanding it and affirming it with evidence as real, it remains a theory. Choosing it as a value in your living, makes it is consciously existential for you. This introduction is only a summary This outline provides only a partial view in that it is a summary. It does not consider many key questions such as: What if people do not follow the directions indicated above: Be attentive; Be intelligent; Be reasonable and Be responsible. That is material for another paper. What it means to be human - Applying these concepts These questions can lead you to understanding the application of Lonergan's thinking: Do you agree that there are patterns in how we come to know and decide? What are some practices that might help you become more aware and act more deliberately? What actually happens in your mind when you come to know something? What has been going on in your mind as you read or reflected on this paper? What is the difference between seeing something and understanding it? What happens in your mind when you ask ‘Why’ or ‘What is it? Have you ever struggled with a problem and suddenly said, ‘Aha, I get it?’ What changed in that moment of insight? How do you distinguish between a good guess and a true answer? When you know what is true, how do you decide what to do about it? What makes an action worth doing? Conclusion As Lonergan would say, appreciation of the structure of human consciousness is not just about him or me. It is about you, the reader. Understanding, affirming what it is to be the person you are means identifying the activities and operations that make you human – then living what you know. Self-reflection is required and you are the only person with direct access. Spirituality in our times is more personal and individuated than ever. As the credibility and authority of institutions, including the church, weakens, becoming familiar with our interior functioning offers a foundation and direction. The pattern of the operations of consciousness reveals an orientation and intentionality towards the fulfillment of human potential that points beyond the human as, for the open-minded, there is no limit to human aspiration. We are in the realm of an unrestricted horizon and open to God. Questions for reflection How have you noticed the four levels of consciousness (experiencing, understanding, judging, deciding) at work in a concrete situation in your own life, and what did that reveal about how you actually come to know and choose? In what ways do Lonergan’s imperatives “Be attentive, Be intelligent, Be reasonable, Be responsible” affirm, challenge, or expand the way you usually approach moral or spiritual decisions? As institutions lose some of their authority in shaping spirituality, how might paying closer attention to your interior operations of consciousness offer you a more personal, credible path in your relationship with God or your sense of ultimate meaning? [1] Bernard Lonergan (1904 – 1984) was a Canadian Jesuit priest, philosopher, and theologian regarded by many as one of the most important thinkers of the 20th century. His best known books are Insight: A study in human understanding and Method in Theology.ER FOR OURIRTUAL EVENT About the Author - Kevin Liston Kevin Liston is a Co-chair of Council of Australasian Catholics (C.A.C.), formerly ACCCR - Australasian Catholic Coalition for Church Reform, Convener of SACEC (SA Catholics for an Evolving Church), a State Council member of St Vincent de Paul Society (SA) and active in a local Vinnies conference. Following retirement, he completed a Master of Theological Studies at ACU and a Graduate Diploma in Psychology at Monash University. This article is written in a personal capacity. FAQs - Understanding Lonergan's Model What does Lonergan mean by “levels” of consciousness? Lonergan understands human consciousness as a structured flow of operations in four recurring levels: experiencing, understanding, judging, and deciding. Each level involves different kinds of activities (sensing and feeling; having insights; weighing evidence; making choices) that build on one another rather than occurring in isolation. This pattern is “normative” in that it describes how we function at our best as knowers and decision-makers. How is this view of consciousness related to being human? On Lonergan’s account, to be human is to be a subject who not only has experiences but also questions, seeks understanding, evaluates what is true, and makes responsible decisions. These capacities for self-aware knowing and choosing give human life an inner structure and direction, and they are central to many philosophical and theological accounts of “human nature” as rational and free. Why does the paper link consciousness with spirituality and theology? The paper suggests that paying attention to how we actually experience, understand, judge and decide provides a concrete, personal basis for spirituality and theology rather than relying only on external authority or abstract doctrine. Many contemporary thinkers argue that spiritual life is now more “individuated,” so a reflective grasp of our interior operations can help ground faith, moral commitment, and a sense of meaning in lived experience. What practical difference does knowing this structure of consciousness make? Recognising these levels can help people slow down, notice where they might be skipping steps (for example, deciding without sufficient understanding), and cultivate habits like careful attention, critical reflection, and responsible choice. This kind of self-awareness is often linked with better moral discernment, greater resilience, and a more deliberate, integrated approach to personal growth and spiritual practice. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. EGIS

This is a recording of our meeting on 30 June 2026.

Purpose The history of religious traditions demonstrates that prophets arise from time to time. These prophets are not fortune tellers. They are generally wise people with high levels of consciousness who interpret current events and emerging trends. They call on the people to wake up and change course. Their message is unwelcome to the powerful and those who benefit from the trend. Consequently, they are often ostracized and driven out of society. When we look at artificial intelligence, there are prophetic voices who are screaming out warnings that AI is developing at a rate that humanity cannot control. These voices include former senior executives of AI development companies who, for ethical reasons, have decided not to collaborate in the development. These include Dario Amodei (who left Open AI in 2020 and co-founded Anthropic), Jan Leike (who left Open AI in 2024) and Ilya Kutskeva (who left Open AI in 2024 and founded Safe Superintelligence Inc.). In October 2025 in Australia, the Castlereagh Statement was developed following a national summit hosted by the University of Sydney. This summit brought together educators from schools, universities, vocational providers as well as representative of government departments, the arts and industry. The Statement provided a unified vision for engaging with AI in education settings. https://castlereagh.ai/ In March 2026 in the USA, a broad coalition of business, religious, government and academic leaders issued the Pro-Human AI Declaration https://humanstatement.org/ The declaration contains five sections on keeping humans in charge, avoiding concentration of power, protecting the human experience, human agency and Liberty, and the accountability of AI developers. The prophetic voices also include Pope Leo XIV, whose May 2026 encyclical “Magnifica Humanitas - on the care of the human person in the time of artificial intelligence” issued similar warnings. https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html Artificial Intelligence developments It is worth declaring immediately that I am not an expert in AI. I am interested in the technology and have followed newspaper and television reports on the industry e.g. Four Corners https://iview.abc.net.au/video/NC2603H017S00 I have used Chat GPT and Perplexity for research and drafting purposes. I have read the Pope’s encyclical in full. These are the sources of my knowledge. I have also used Ai Assistants to draft some of the technical aspects of this paper. It is important to recognise that whenever new technology is developed, there are positive and negative applications and impacts. I acknowledge that AI has the potential to be of great benefit to humanity, particularly in the medical and education fields. However the focus of this paper is on the potential downsides. For those who may not be familiar with AI, here is a simplified version: Level Description Examples 1. AI Assistant Responds to prompts and answers questions. ChatGPT, Claude, Gemini. 2. AI Agent Can plan, use tools, search the web, write code, send emails, book appointments, and carry out multi-step tasks. Emerging "agentic AI" systems from OpenAI, Anthropic, Microsoft, etc. 3. AI System that Improves Itself Can modify or create better versions of its own software or design new AI models. An active research goal, but not yet autonomous in the strong sense. Most experts would say that current frontier systems like ChatGPT, Claude, and Gemini are moving from AI assistants toward agentic AI. They can already use tools, reason over long tasks, and help build software—including AI software itself. But they are not yet autonomous self-improving systems in the sense usually discussed in AI safety and futurist debates. However, some suggest the technology is evolving so fast that we may see autonomous self-improving systems within 3 to 5 years. If so, elderly citizens would be unwise to ignore the developments on the basis that they won’t be around to worry about it. Some technological breakthroughs including artificial intelligence Pope Leo’s encyclical Magnifica Humanitas is a detailed analysis of AI in the context of Catholic social teaching. It contains the wisdom of more than a decade of consultation between the Vatican and industry participants. There is also a helpful Pastoral Kit designed for group prayer and reflection. https://religionsforpeaceaustralia.org.au/?p=23085 I will not attempt a summary here. There are many summaries and commentaries in the Catholic and secular media. One helpful commentary is “Ten takeaways from Magnifica Humanitas”, published by Global Catholic - see https://www.globalcatholic.com/ten-takeaways-from-magnifica-humanitas/ My main concerns Lack of awareness/ slow response. There is an unhealthy lack of awareness in the community of both the speed of development and the potential implications. It has taken decades for the world to understand and respond to humanity’s impact on the climate; the global response has been inadequate, and we may be unable to recover. In the case of artificial intelligence, the world doesn’t have decades to respond. Power and Money are driving AI development. The power and control of humanity’s future is in the hands of a small, wealthy, predominantly white male elite, whose primary motivation is financial gain. The race is on between large private corporations and between nations (especially US and China) to dominate industry and control the future. The main drivers seem to be power and money, with little consideration of the impact on the world’s population and future generations. Pope Leo quotes his predecessor, the late Pope Benedict XVI: “Like the natural environment, the “digital ecosystem” can be preserved or exploited, shared or monopolized. Solidarity demands that decisions regarding data, algorithms, platforms and artificial intelligence take into account not only the immediate benefit for a few, but also the impact on all peoples and on future generations.” (MH Kindle 44) No ethical guidelines. There are no known ethical guidelines for AI development, and the world may be incapable of establishing guidelines and effectively holding key players accountable for their actions. Pope Leo writes: “It is not enough to invoke ethics in the abstract; robust legal frameworks, independent oversight, informed users and a political system that does not abdicate its responsibility are required. Otherwise, change will be governed only by technocratic thinking and presented as necessary and inevitable, ultimately imposing rules shaped by those who control data, infrastructure and computing power.” (MH Kindle 58) It is difficult to have confidence in the capacity of humanity to achieve this when one considers the current decline in the moral authority of the United Nations and the willingness of some world leaders to ignore international standards of behaviour that have been hard won since World War 2. Potential malevolent use. It is conceivable that autonomous self-improving systems will be developed and adopted by malevolent actors for widespread data fraud, unrestrained warfare, damaging terrorism or widescale unemployment with associated social disruption. Pope Leo notes that “Important and sensitive decisions—concerning employment, credit, access to public services or even a person’s reputation—risk being fully delegated to automated systems”. (MH Kindle 56). Regarding the use of AI in warfare, It has been widely reported that when Anthropic tried to impose limits upon the US government’s use of Claude for warfare purposes, the government removed Anthropic from its preferred list of AI providers. On this general subject, Pope Leo wrote: “armed force should be used only as a last resort in cases of legitimate self-defence. For this reason, the development and use of AI in warfare must be subject to the most rigorous ethical constraints, to guarantee respect for human dignity and the sanctity of life and to avoid a race to develop such arms.” (MH Kindle 101) and “it is not permissible to entrust lethal or otherwise irreversible decisions to artificial systems”.(MH Kindle 102). On the topic of data fraud, it is not inconceivable that a malevolent hacker could invite an AI agent to improve their hacking capability, leading ultimately to an autonomous system constantly improving its hacking. No personal data would be safe under this scenario. Take action How can we influence this situation? It would be easy to sit back and do nothing, on the basis that it is all too hard, and individuals can’t make a difference. I disagree. Here are some possible courses of action: Educate yourself. Read up on the topic. Keep abreast of developments. Use AI and learn how to do safely and intelligently. Read the Castlereagh Statement mentioned above Read the Pro-Human AI Declaration mentioned above Read Pope Leo’s encyclical Magnifica Humanitas. Indeed, I strongly recommend this to Christians. Chapter 4 contains proposals for change. Educate others; speak with family and friends about the topic Raise your concerns with State and Federal politicians – advocate for regulations which put at least some control with elected governments. Use only AI systems with established ethical standards Join public campaigns in favour of ethical development of AI Through individual and collective action, we may be able to achieve what Pope Leo called for when he wrote: “Let us cultivate what Pope Francis called a “situated anthropocentrism,” which recognizes the human being as a creature embedded in a network of relationships with other living beings and with all of creation. Fidelity to the truth requires integrating the possibilities offered by technology within a framework marked by wisdom, which is capable of safeguarding both the dignity of each person and the future of our common home. (MH Kindle 119) FAQs - Is the development of Artificial Intelligence out of control? What is the main concern raised in this paper? The paper argues that artificial intelligence is developing at an unprecedented rate and may soon exceed humanity's ability to control it. It points to warnings from former AI executives, educators, religious leaders and Pope Leo XIV, who believe society is not paying sufficient attention to the potential risks. Source: John Scoble, A St Lucia Spirituality perspective What are the three levels of AI described in the paper? The paper describes three stages of AI development: AI Assistants that answer questions, AI Agents that can perform complex tasks, and Self-Improving AI Systems that could redesign or enhance themselves. While current systems such as ChatGPT, Claude and Gemini are moving towards the agent stage, some experts believe self-improving systems could emerge within the next few years. Source: John Scoble, A St Lucia Spirituality perspective Why are the current developments of AI risky? AI development is being driven primarily by powerful corporations and nations competing for wealth, influence and technological dominance. Ethical safeguards, effective regulation and international accountability are not keeping pace with technological advances, creating significant risks for humanity. Source: John Scoble, A St Lucia Spirituality perspective What are some of the potential dangers of advanced AI? The paper warns that advanced AI could be used for large-scale fraud, cybercrime, warfare, terrorism and the automation of important decisions that affect people's lives. It also raises concerns that autonomous AI systems could be exploited by malicious actors in ways that are difficult or impossible for humans to control. Source: John Scoble, A St Lucia Spirituality perspective What action does the author recommend? The author encourages readers to become informed about AI, learn to use it responsibly and participate in public discussion about its future. He also advocates supporting ethical standards, reading key statements and declarations on AI, and urging governments to introduce appropriate safeguards and regulation. Source: John Scoble, A St Lucia Spirituality perspective At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. ​ While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. ​ Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

This is a recording of our meeting on 26 May 2026.

GREETINGS Our May meeting on Zoom considered John Scoble's paper on Imagination & Spirituality. The meeting focused on the role of imagination in spirituality, with participants discussing how creativity can enhance their spiritual journeys. John Lennon's "Imagine" song served as a starting point for exploring how imagination can challenge conventional thinking and invite people to consider different perspectives on spiritual and social issues. The meeting heard a poem called “Happy and Sad” by Noel Stallard and discussed its implications. There followed a demonstration of pottery as a contemplative practice that combines imagination with spiritual transformation. The presenter explained how working with clay can reveal inner truths and create tangible expressions of one's spiritual journey. Participants shared personal experiences with poetry, art, and creative practices, including how these activities help them connect with deeper realities and transform their understanding of themselves and the world. The meeting also discussed an imaginative exercise involving the Good Samaritan parable, with members reflecting on how they might react in similar situations and what this reveals about human nature and spiritual compassion. The conversation ended with another of Noel Stallard's poems "I Don't Know," which described walking through Australian rainforests and emphasized the importance of slowing down to truly see and experience the natural world around us. In summary, participants were encouraged to use their own and others’ creative talents to enrich their spiritual journey. PARTICIPATION IN ST LUCIA SPIRITUALITY We invite you to to share your experiences with our community. For example, you can share your ideas, books you are reading and questions you are asking by writing to us. You can also offer your comments on our Facebook page and engage in discussions. This is an important supplement to the information available on our website. We invite you to get involved, have your say! Others may benefit from your experience. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT What it Means to be Human Consciousness, Experience, Knowledge, and Choice Grounding spirituality and theology in personal experience provides a secure foundation and scaffolding for developing our potential as authentic people in life-giving relationships. BUTTERFLY SERIES 30 June 2026, 4:45 pm – 6:15 pm AEST (Note 6:45 am UTC) Virtual event on Zoom NEW ON OUR WEBSITE Our last meeting Recorded Meeting - Evolution, Spirituality and a New Theological Vision Articles & Book Reviews: Humans are Not the centre of the universe. An article by John Scoble Born to Flourish by Richard J Davidson and Cortland Dahl A book review by John Scoble Look out for our Kindred Spirits & Podcasts as we find inspiration from others. We now have a new resource, Quantum Mind & Consciousness, a structured, graduated program designed to guide you into a profound shift in how you understand yourself, your mind, and your place in the universe. We can now list your neighbourhood group so that others can find you or be aware of you. If you would like to join the others listed here, please contact us! Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. FROM OUR ARCHIVES Do you realise that our website has a very good search function? Enter keywords into the search box in the menu bar and find articles and information stored in our archives. As we add new material this function will become increasingly useful. For example, this paper on Imaginative prayer in the Ignatian tradition was popular. FUNDRAISING Last year we sought to raise $5,000 to $6,000 to fund work to increase the visibility of our website to search engines. We are enormously grateful to Kate Dombroski and her team at Uforia for their support and heavily discounted fees; however, we have raised only half of this amount. This month we have also outlaid significant expenses for our mailing list software which is no longer free, and our website fees. Consequently, we are launching a new appeal to raise $7,000 to sustain our growth and further website development. Can you please help us? It is apparent that there is a hunger for information. We do not hold ourselves out to be theologians or experts. We seek only to help you in your own spiritual journey by providing information and connections with other spiritual seekers. PLEASE SAVE OUR EMAIL Please note our new email, stluciaspirituality@gmail.com, and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends.

This book, Born to Flourish, draws upon neuroscience, psychology, and contemplative traditions such as mindfulness and meditation to argue that human flourishing is not simply a matter of personality or luck, but a set of skills that can be intentionally cultivated. Starting from the proposition that modern society faces a crisis of loneliness, distraction, anxiety, and disconnection, the authors demonstrate that wellbeing is “trainable” through consistent practice. Their model, which they call the “Healthy Minds Framework,” consists of four core capacities: Awareness - attentive presence and emotional regulation; Connection - compassion, empathy, and healthy relationships; Insight - understanding the stories and assumptions that shape our identity; and Purpose concerns aligning one’s life with meaningful values and goals. The authors argue that strengthening these four dimensions leads to greater resilience, calmness, and fulfilment. Through neuroplasticity, the brain continually rewires itself according to habits and experiences. Thus these four capacities can be actively trained and improved. A significant finding of their extensive research is that even a few minutes of regular practice can improve attention, emotional balance, and compassion. The book contains many examples of Meditative and other practices that can be incorporated into daily routines that can reshape emotional and cognitive patterns. At times, I found myself thinking “I know this stuff already”, but on reflection, I realised that I know the theory but not much of the practical application of the theory. Practical application is the value of the book from my perspective. Despite the pressures of modern life, people can develop habits of awareness, connection, insight and purpose that enable them not merely to cope, but to thrive.

Introduction For much of history, humans imagined themselves as the focal point of creation. Ancient cosmologies placed Earth at the centre of the cosmos, while theology often described humanity as the crown of God’s work. This anthropocentric (human-centred) worldview shaped Western thought and justified domination over nature. Yet both modern science and theology reveal a different truth: humanity is not the centre but one contributing element within a vast, dynamic universe. The Scientific Decentring of Humanity Copernicus displaced Earth from its supposed centrality, showing it to orbit the Sun. Later astronomy revealed billions of galaxies beyond our own [1]. Biology then extended this decentring. Darwin’s theory of evolution demonstrated that humans share ancestry with all life on Earth [2]. We are not an exception but a latecomer in the long story of life. Ecology further shows that our survival depends upon soil, water, climate, pollinators, and microorganisms. The climate crisis highlights the danger of imagining ourselves apart from or superior to the rest of creation. Science, therefore, consistently places humans within, rather than above, the web of life. Philosophical Challenges to Anthropocentrism Philosophy, too, critiques human centrality. While Enlightenment thinkers often reinforced anthropocentrism, Immanuel Kant acknowledged that nature must not be treated merely as a means for human ends [3]. Later, Arne Næss argued that all beings possess intrinsic value apart from human purposes [4]. Feminist philosophers Rosemary Radford Ruether [5] and Vandana Shiva [6] wrote about how systems of domination subordinate both women and the Earth, calling instead for relational and life-affirming worldviews. These philosophers reject hierarchies that elevate humans above creation and instead position us as participants in a wider community of life. Theological Perspectives Christian theology contains many references for moving beyond anthropocentrism. Thomas Aquinas observed that no single creature could reflect the fullness of God’s goodness: “Because the divine goodness cannot be adequately represented by one creature alone, it requires a multitude of creatures in order to manifest itself more perfectly.” [7] Thus, creation as a whole—not humanity alone—reflects divine glory. In the 20th century, Teilhard de Chardin envisioned evolution as a sacred process oriented toward the Omega Point in Christ. [8] Humanity’s role lies not in supremacy but in conscious participation in this cosmic unfolding. Liberation theologian Leonardo Boff likewise insists that the cry of the poor and the cry of the Earth are inseparable, and that humanity must embrace solidarity with the whole Earth community.[9] Contemporary theologians agree with their forebears. Elizabeth Johnson develops the theme further in Ask the Beasts: Darwin and the God of Love. She argues that all creatures possess intrinsic value before God and that the “community of creation is not anthropocentric but biocentric, with humans as one strand in the interwoven web of life.” For Johnson, theology must move beyond a human-centred imagination toward a theocentric vision of God’s love for all creation. [10] Diarmuid O’Murchu, in Quantum Theology, similarly argues that humans are not the pinnacle of creation but one species among many, participating in the universe’s unfolding creativity. The universe itself, he maintains, is the primary revelation of God. He calls for a “decentred spirituality” that honours the sacredness of the Earth community rather than elevating humans above it. [11] Pope Francis, in Laudato Si’, synthesises these voices by critiquing “misguided anthropocentrism.” He insists that “each creature has its own purpose” and reflects God’s love in its own way. Humanity’s role is best understood as stewardship—care and responsibility for the Earth, not domination. [12] Modern cosmology reinforces these theological insights. The universe’s 13.8-billion-year history dwarfs humanity’s relatively recent emergence. Theologian John Haught suggests this situates humans within a much larger drama of creation rather than diminishing our worth.[13] Indigenous peoples all around the world developed tribal societies that respected the natural environment and developed stories that reflected the interrelatedness of humans and the cosmos. Our modern societies, fuelled by industrialisation, urbanisation and capitalism, have become disconnected from this reality. Ecological science points to the urgency of a different worldview: environmental crises stem largely from anthropocentric assumptions. The consequences may well be existential for humanity. Ecological theology interprets such crises as moral and spiritual failures—a forgetfulness that we are creatures among creatures. Spiritual Implications Recognising that humans are not the centre of the universe transforms how we live. Ethically, it demands respect for the intrinsic value of all beings and protection of ecosystems that sustain life. Spiritually, it invites humility and reverence for the mystery of creation. Indigenous traditions, which describe all beings as kin, resonate with this perspective and align with biblical visions of creation as a community sustained by God’s Spirit. Conclusion Science, philosophy, and theology converge on a profound truth: humans are not the centre of the universe but one contributing element. Astronomy and biology position us within a vast evolutionary process. Philosophy critiques anthropocentrism and promotes relational worldviews. Theology affirms that the fullness of creation, not humanity alone, reveals the divine. Our human dignity is not diminished. Rather, we are kin to all life, participants in divine creativity, and stewards responsible for our common home. Our future lies not in centrality but in contribution, not in supremacy but in solidarity with the whole community of creation. Questions for reflection 1. How familiar are you with indigenous spirituality and the approaches indigenous peoples have taken towards interconnectedness with nature? 2. Do you agree that humanity’s anthropocentrism is contributing to climate change with potential existential consequences? 3. How can you personally contribute to a global paradigm shift away from anthropocentrism and towards a relational worldview? Footnotes Thomas Kuhn, The Copernican Revolution (Cambridge: Harvard University Press, 1957). Charles Darwin, On the Origin of Species (London: John Murray, 1859). Immanuel Kant, Groundwork for the Metaphysics of Morals (1785). Arne Næss, Ecology, Community and Lifestyle (Cambridge: Cambridge University Press, 1989). Rosemary Radford Ruether, Gaia and God: An Ecofeminist Theology of Earth Healing (San Francisco: HarperCollins, 1992). Vandana Shiva, Staying Alive: Women, Ecology and Development (London: Zed Books, 1989). Thomas Aquinas, Summa Theologica, I, q.47, a.1. Teilhard de Chardin, The Phenomenon of Man (New York: Harper & Row, 1959). Leonardo Boff, Cry of the Earth, Cry of the Poor (Maryknoll, NY: Orbis Books, 1997). Elizabeth Johnson, Ask the Beasts: Darwin and the God of Love (London: Bloomsbury, 2014). Diarmuid O’Murchu, Quantum Theology (New York: Crossroad, 2011, rev. ed.). Pope Francis, Laudato Si’ (Encyclical, 2015), §84. John Haught, The New Cosmic Story: Inside Our Awakening Universe (New Haven: Yale University Press, 2017). FAQs - Humans are Not the centre of the universe. Why are humans no longer considered the centre of the universe? Modern science and theology both show that humans are one part of a vast, evolving cosmos rather than its focal point. Astronomy, biology, ecology, and contemporary theology all locate us within a larger web of life and a long cosmic history, instead of above or outside it. Source: John Scoble, A St Lucia Spirituality perspective How has science challenged the idea of human centrality? Astronomy began this shift by showing that Earth orbits the Sun and is one planet in a universe filled with billions of galaxies. Evolutionary biology and ecology then revealed that humans share common ancestry with all life and that our survival depends on complex ecological systems, highlighting that we are interdependent creatures rather than exceptions to nature. Source: John Scoble, A St Lucia Spirituality perspective What do philosophy and theology say about moving beyond anthropocentrism? Many philosophers and theologians argue that all creatures have intrinsic value, not just instrumental value for humans. They call for relational, life-affirming worldviews and emphasise that the fullness of creation—not humanity alone—reflects the divine and deserves moral consideration. Source: John Scoble, A St Lucia Spirituality perspective What are the spiritual and ethical implications of recognising humans are not central? This recognition calls for humility, respect for all beings, and a shift from domination to stewardship of the Earth. It invites us to see ourselves as kin with all life, responsible participants in a wider community of creation, and to treat ecological crises as moral and spiritual challenges rather than merely technical problems. Source: John Scoble, A St Lucia Spirituality perspective At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. ​ While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. ​ Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

On 14 April 2026 our meeting on Zoom continued its consideration of this paper. Here is a recording of the discussion of Evolution, Spirituality and a New Theological Vision . We report on this meeting in our April Newsletter, A Revitalised Christian Story , here .

GREETINGS The success of our meeting last month reviewing our paper  on Diarmuid O’Murchu’s book, Divine Radiance in Human Evolution (2025) ,  led to even greater interest in our follow up paper  and our discussion this month.   A Revitalised Christian Story For long standing church goers, it is easy to think that theology and doctrine are settled and entrenched, however, since the 1960s, theology has broadened beyond predominantly European and male perspectives. In this paper, Developments in Theology , John Scoble summarises this recent history to help us understand how theology has shifted over two millennia. This history demonstrates that theology is dynamic , not static. It should adapt and respond to the signs of the times.   The Original Blessing story  promises a much more meaningful and affirming existence for us than does the Original Sin  doctrine. The myth of the world’s initial perfection risks divorcing our moral lives from the opportunity to cooperate with divine creativity to bring about what is unprecedented, looking to the possibilities of the future, not backwards at our ancestors.   The realisation that our lives are tied into a universe that still has a future, that it is a work in progress, requires a hopefulness that our own lives are linked to the universe’s own future. Otherwise, we may easily underestimate the value and significance of our own contribution. Isn’t this an idea worth pondering?   Now we can turn to reframing the Christian story . Not one founded in Original Sin, but one focused on Jesus’s emphasis on the Kingdom of God , increasingly reinterpreted by modern theologians as denoting a life of mercy, compassion and justice for all. Not at some future time but now.   Jesus, through his example, was demonstrating an alternative world view, unacceptable to those in power, so he was barbarically killed, but not as a sacrifice to redeem our sins. It was the outcome of living an authentic life.   This story has been corrupted by the overlay of original sin. As Ilia Delio has pointed out , this enormous influence has taught us to rely on external authorities such as divine grace, church authorities and other external laws. We have been trained to be co-dependen t, to not trust our own capacities, our own wisdom.   For many years after Jesus’ death, his followers described following Him as the Way. Jesus showed us how to live our lives . To include the excluded, to show mercy to the oppressed, and all those characteristics we see immortalised in the Beatitudes. This is the Christian story .   What does this mean for spiritually awakening people?  It means we should develop a worldview that recognises that God is within humans, animals, plants and all matter. Understand that humanity is not the centre of the universe; the importance of relationships over individualism; appreciating that we are all inter-connected; acting as Jesus would within our own spheres of influence; and taking seriously our responsibility as a cocreator of the future. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Imagination and Spirituality What is the role of imagination in your spiritual journey? Commencing with brain science theory and its application in Western Christianity, this paper outlines how imagination creates a bridge between inner experience and deeper truths. BUTTERFLY SERIES 26 May 2026, 4:45 pm – 6:15 pm AEST (Note 6:45 am UTC) Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT CAN YOU PLEASE HELP US? Last year we sought to raise $5,000 to $6,000 to fund work to increase the visibility of our website to search engines. We are enormously grateful to Kate Dombroski and her team at Uforia for their support and heavily discounted fees; however, we have raised only half of this amount. This month we have also outlaid significant expenses for our mailing list software which is no longer free, and our website fees. Consequently, we are launching a new appeal to raise $7,000 to sustain our growth  and further website development. Can you please help us? April 2026 marked our 50 th  Butterfly Series meeting and the presence of 15 first timers. Our records show that 155 people have attended at least one meeting and 24 more than 10 meetings. In October we updated you on our efforts and the changes we have introduced have proven effective. In the last 90 days our website has seen nearly 2,000 sessions by 1,200 unique individuals. Our articles have an average viewing time of nearly 8 minutes, and our audience is worldwide, principally Australia, North America and United Kingdom, but also diverse other countries. Our mailing list has grown to nearly 400 and oftentimes our newsletters are opened multiple times. It is apparent that there is a hunger for information. We do not hold ourselves out to be theologians or experts. We seek only to help you in your own spiritual journey by providing information and connections with other spiritual seekers. NEW ON OUR WEBSITE Articles & Book Reviews: Original Sin Must Be Reviewed , an article by Kevin Treston Recent Developments in Theology , an article by John Scoble Evolution in Divine Love: The Eternal Becoming of God, Soul, and Matter by Swami Padmanabha , a book review by John Scoble Joy in Being Possessed , a reflection by Genevieve Behan This meditation by Richard Rohr on Original Sin is relevant to our discussion this month too. Look out for our Kindred Spirits & Podcasts  as we find inspiration from others. We include links to their websites and podcasts. We can now list your neighbourhood group  so that others can find you or be aware of you. If you would like to join the others listed here, please contact us ! We are also aware of new groups forming. Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. PARTICIPATE IN ST LUCIA SPIRITUALITY We invite you to share your experiences with our community. For example, you an share your ideas, books you are reading and questions you are asking by writing to us . You can also offer your comments on our Facebook page and engage in discussions. This is an important supplement to the information available on our website. We invite you to get involved, have your say! Others may benefit from your experience. PLEASE SAVE OUR EMAIL Please note our email, stluciaspirituality@gmail.com , and save it in your safe senders list. We welcome your feedback and invite you to share this with your friends. They can subscribe through our website.

Introduction The purpose of this paper is to provide a reflection on the role of the imagination in your spiritual journey. Commencing with brain science theory and its application in Western Christianity, the paper will outline the ways in which imagination creates a bridge between inner experience and deeper truths. It will then provide two examples of imagination at work in the spiritual journey. Imagination in action Brain science Ian McGilchrist is a British psychiatrist, philosopher and neuroscientist. In his writings [1], he argues that the brain’s hemispheres offer two fundamentally different ways of engaging reality. The right hemisphere is primary. It attends to the world in a broad, open, relational, and embodied way. It grasps context, living presence, emotion, metaphor, music, and the uniqueness of things. It is concerned with meaning, connection, and reality as experienced. The left hemisphere is secondary and instrumental. It focuses narrowly, abstracts, categorises, measures, and manipulates. It prefers what is clear, fixed, explicit, and controllable. Language, analysis, technology, and bureaucratic systems are largely left-hemisphere strengths. It is excellent for using the world, but not for understanding it fully. McGilchrist’s key claim is cultural: modern society has allowed the left hemisphere to dominate, mistaking its simplified models for reality itself. This leads to fragmentation, loss of meaning, mechanistic thinking, and over-control. Healthy cultures and persons, he argues, require the right hemisphere to remain the “master” (guiding vision and values), with the left as the “emissary” (serving practical purposes). When balance is lost, we gain efficiency but lose wisdom, depth, and relational understanding. As an aside, I remember reading that when the schism occurred in the Catholic Church in 1054, Western Christianity went with the head and Eastern Christianity went with the heart. While this is an oversimplification of a very complex debate spanning centuries, there are elements of truth in the statement. The role of imagination Many of the functions attributed by McGilchrist to the right hemisphere of the brain involve the use of imagination. Imagination plays a central and transformative role in spirituality. Imagination, when grounded and disciplined, can become a means to encounter the sacred, cultivate insight, and deepen one’s sense of meaning and connection. Here are some of the functions of imagination in a spiritual life: In many spiritual traditions, imagination helps us perceive what cannot be seen with the eyes alone. It allows us to symbolically and experientially engage with the divine. The mystic’s imagination intuits realities beyond the literal. Through symbols, images, and inner vision, imagination helps us enter prayer, meditation, and contemplation. Spirituality often involves knowledge of the heart and spirit, not just the intellect. Imagination allows us to grasp meaning in ways that rational thinking alone cannot. It connects us with archetypes, parables, and metaphors that shape inner transformation. Imagination becomes a way of sensing truth rather than simply thinking about it. Mystics emphasize that spiritual imagination isn’t daydreaming — it's participation in a deeper reality. When disciplined through prayer and ethical grounding, it leads to compassion, humility, and presence. As Meister Eckhart is reported to have said: “Imagination cradles the divine.” Mystics often warn that without discipline and discernment, imagination can become self-deceptive. But when held with grounding, it becomes a pathway to deeper awareness. Spiritual growth involves inner transformation—a shift in how we see ourselves, others, and ultimate reality. Imagination allows us to rehearse, embody, and internalize qualities like love, surrender, clarity, and compassion. In contemplative practice, for instance, guided imagery can help soften judgment, cultivate forgiveness, and open the heart. In summary, spiritual imagination complements rational thinking, allowing us to engage with meaning, symbol, and ultimate reality in ways that pure logic cannot reach. Example 1 – A Song In 1971, John Lennon composed Imagine shortly after The Beatles had broken up the previous year. Lennon later acknowledged that the song’s lyrics and central concept were heavily inspired by his wife Yoko Ono’s book of conceptual poetry, Grapefruit—especially poems inviting the reader to “imagine” various scenarios. Lennon also cited another influence: a Christian prayer book given to him and Ono by comedian and activist Dick Gregory, which introduced him to the idea of “positive prayer”. The simple yet radical lyrics—imagining a world without heaven, countries, religion, or possessions—reflect Lennon’s humanistic and idealistic vision for global unity and peace. Imagine has become one of the most enduring anthems of peace and hope in popular music. Here are the lyrics; you can also listen to John singing: Imagine there's no heaven It's easy if you try No hell below us Above us, only sky Imagine all the people Living for today, ah Imagine there's no countries It isn't hard to do Nothing to kill or die for And no religion too Imagine all the people Living life in peace, you You may say I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will be as one Imagine no possessions I wonder if you can No need for greed or hunger A brotherhood of man Imagine all the people Sharing all the world, you You may say I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will live as one Example 2 – Imaginative Prayer in the Ignation Tradition This involves accompanying Jesus through his life by imagining scenes from the Gospel stories. You allow the events of Jesus’ life to be present to you right now. Visualize each chosen event as if you were making a movie. Pay attention to the details: sights, sounds, tastes, smells, and feelings of the event. Lose yourself in the story; don’t worry if your imagination is running too wild. At some point, place yourself in the scene. Through this process of contemplation, the Holy Spirit makes present a mystery of Jesus’ life in a way that is meaningful for you now. Use your imagination to dig deeper into the story so that God may communicate with you in a personal, evocative way. In 1992, renowned Dutch Catholic priest and author, Henri Nouwen, wrote The Return of the Prodigal Son, after sitting for days staring at Rembrandt’s painting of this well-known parable. His book is an extraordinary example of imaginative prayer. He encourages readers to progressively imagine themselves in each role as the Prodigal Son, the Older Brother and the Father (Refer Lk 15:11-32). It may be helpful to use three separate sessions to do this. Which of the three characters do you identify with most? Rembrandt's Return of the Prodigal Son Questions for reflection 1. In what ways do you tap into your creative, imaginative side? 2. How does John Lennon’s song accord with your spiritual aspirations? 3. Imagine yourself as the innkeeper in the Good Samaritan parable. What is your reaction when the Good Samaritan asks you to look after the broken man? Footnotes 1. The Master and His Emissary (2009) and The Matter with Things (2021). FAQs Imagination and Spirituality Is imagination just fantasy, or is it a real way of knowing anything spiritual? Imagination can be both. It can be fantasy, but it is also a basic human way of grasping meaning, possibilities and symbols. It helps translate subtle impressions and experiences into images and stories your mind can work with. How can I tell the difference between my imagination and genuine spiritual guidance, intuition or revelation? Genuine guidance tends to deepen love, humility, clarity and responsibility. Pay attention to qualities like quiet persistence, inner peace, and alignment with your deepest values. How can I practically use imagination in prayer, meditation or contemplation? As described in the paper above, you can enter a sacred story or scene with all your senses. Imagine yourself present and speak with the characters involved. You can also picture light, compassion and blessing flowing towards you. Let an image arise and ask what it wants to show you. How does imagination open me to mystery in ordinary life and deepen gratitude and awe? Imagination lets you see more in simple things - a cup of coffee, a tree, a bird flying past, a stranger's face. They are consolations and gateways to wonder. By paying attention to the fragility of ordinary moments, gratitude and reverence are stirred within you. Is it acceptable to re-imagine inherited images of God, heaven, salvation, or the self? Yes. One needs to read the signs of the times and respond to changes in scientific knowledge and scriptural interpretation. A useful approach would be to ask whether your re-imagining stays faithful to the core elements of your tradition (love, justice, truth etc.) rather than replacing it with a more convenient image. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. EGISTER FOR OUR VIRTUAL EVENT About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. ​ While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. ​ Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

The purpose of this paper is to supplement the original paper  that was discussed at our March meeting. Robert van Mourik introduced the discussion with these remarks: In his book Divine Radiance in Human Evolution  (2025) Diarmuid O’Murchu challenges traditional Christian narratives, especially the Doctrine of Original Sin. His challenge arises because he questions some of the underlying assumptions of Christian history. Classical Christianity and its theologies first came to expression at a time when people took for granted that the universe is fundamentally fixed and unchanging. This is the basis of the religion we were taught as children, that the universe was static and unchanging, and God had finished his work in seven days. God is a transcendent power unaffected by space, time, or worldly change, remote and separate. God is portrayed as external authority, as power distinct from creation. Whether we are aware of it or not, these early lessons influenced our worldview and our spirituality. Today, with the developments in our knowledge of the natural sciences, we can no longer ignore the fact that the whole universe, not just life and human history, is still in a process of becoming. If spirituality represents a search for meaning in our lives, then we must be open to the possibility that our worldviews require revision, must change because some of our underlying assumptions are no longer valid. Teilhard de Chardin and other theologians are pointing to the importance of evolution – a process in which the natural world is becoming more, giving rise to greater complexity and the ultimate fulfillment of God’s creation. A dynamic process, not static, a work in progress. God is drawing us forward with the promise of our future potential. One immediate consequence of appreciating this process of the evolution in our universe over billions of years - and the evolution of humankind over millions of years - is that the creation story in the book of Genesis cannot be taken literally. The physical universe could not conceivably have created the Garden of Eden in an opening instant of divine creativity that would later be soured by sin. However, the evolutionist is conscious of a sense of brokenness in the world, that the universe is not what it is intended to be, and that the world is still being born. The evolution and survival of humankind shows that over time humankind has been successful. While there may be moral lessons for us in the Garden of Eden story - just as there are in the parables - there is no basis here for the idea that Jesus had to die to atone for something that could not have happened. Rather, the story of original blessing in Genesis is far more credible and fuller of promise. Instead of beginning as failures, humankind has shown through its evolution that, overall, it can improve its situation. We have good reason to hope. That must lead us to think differently about what God means to us. To summarise: We can challenge our ideas about God. Can we envisage God as dynamic, not static and unchanging? The Original Blessing story in Genesis is far more important than the story of Original Sin. It provides a positive foundation for our life experience rather than one founded in negativity. Does this promise a much more meaningful and affirming existence for us? If there was no Garden of Eden and fall from grace, there is no basis that required Jesus to die for our sins, yet this assumption is prevalent everywhere. It is all pervasive. What then is the Christian story? Additional insights. In a recent post on the Center for Christogenesis website , Ilia Delio summarises the influence of the doctrine of original sin on traditional religious beliefs and its consequences: “If humans are essentially corrupted, fallen, incapable of goodness without external grace, then human agency itself becomes suspect. The thinking self cannot be trusted. Desires are dangerous. The body is a source of temptation and sin. Salvation must come from outside—from divine grace, from ecclesiastical authority, from obedience to external law. This anthropology creates a population trained in dependence, in distrust of their own capacities, in looking outside themselves for legitimation and truth. It produces what we might call “agential poverty”—a learned helplessness before the complexity of existence, a reflexive deference to external authority, an inability to trust in the emergent wisdom of interconnected, embodied consciousness…. The chaos of our age—the lying, the violence, the reduction of persons to data—becomes possible precisely because people have been taught not to trust their own agency or the agency of others like them. ” (Italics added). For further reflection: Do you agree with Ilia Delio’s remark: “This anthropology creates a population trained in dependence, in distrust of their own capacities, in looking outside themselves for legitimation and truth.” Further reading: If you are wondering about how much theology has changed over time, John has prepared an excellent summary, Developments in Theology . Also, these papers are also relevant: Why did Jesus die? Reimagining God From Co-dependency to an Adult Faith When the Divine Was Decentralised A New Ecological Ethic  FAQs Part 2 - Evolution, Spirituality, and a New Theological Vision What is the main challenge that this paper raises against traditional Christian teachings? It questions classical Christian ideas formed in a static, unchanging view of the universe—especially the doctrine of Original Sin—and asks whether these assumptions still hold in light of evolution and modern science. How does an evolutionary worldview change the way we understand God? It encourages us to see God as dynamic  and involved in an ongoing, unfolding creation, drawing the universe (and us) forward, rather than as a distant, finished, once‑for‑all creator. What is meant by “original blessing” and why is it emphasised over “original sin”? “Original blessing” highlights the goodness, promise, and potential built into creation and humanity from the beginning, offering a positive foundation for spirituality instead of starting from guilt and failure. Why can the Genesis stories not be taken literally in this perspective? Because the long, gradual evolution of the cosmos and of human beings over billions and millions of years is incompatible with a once‑off, perfect Garden of Eden spoiled by a single ancestral sin. How is the traditional idea that Jesus had to die for our sins being questioned here? If there was no literal Garden of Eden and no historical “fall” that corrupted all humanity, then the logic that Jesus had to die to atone for that event is called into question, and we are invited to ask anew: what, then, is the Christian story? At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. ER FOR OUR VIRTUAL EVENT About the Author - Robert van Mourik Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview." Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection. It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom. Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together.

By Kevin Treston BA (Hons) MA (Hons) MEd PhD OAM kevintreston@gmail.com   2022 This paper provides an argument for why the doctrine of original sin must be reviewed, reformulated, or even discarded in its current form of expression. Since this paper was written four years ago, further advances in science and theology strengthen its arguments. This is a critical issue for the future of Christianity, because the doctrine is a foundation for much of Christianity’s doctrine and liturgy. This paper is for general reading and hence intentionally non-referenced. It  is a response to requests from people involved in adult faith and life development.   INTRODUCTION The reality of sin in the world is a mystery within the context of Christian beliefs about the presence of a loving God in creation and the nature of the human person. According to Genesis, a person is made in God’s image and likeness: So God created humankind in his image, in the image of God he created them, male and female he created them  (Genesis 1:27). So why is there sin and evil in the world? The theological doctrine of Original Sin seeks to name the moral flaw that is inherent in the human condition. We may call it the ‘shadow’ to use Jungian typology or, if we venture into science, ‘chaos theory’ or ‘principle of indeterminacy’ might capture the essence of understanding the mysterious element in human nature that moves people towards self-destructive behaviour and alienation from goodness. The reality of ‘Original Sin’ is a common theme in narratives of literature and movies.  The doctrine of what Christians call ‘Original Sin’ resonates with the experience of moral degeneration as taught in Hinduism, Taoism and Buddhism. Sin should not be viewed as a breakdown from a state of primordial innocence through the mythos describing the disobedience of Adam and Eve, but rather a perversion of what it means to be a fully human person. Sin has both personal and communal dimensions. Sin is a movement away from God’s gracious love. Sin is disequilibrium and alienation from the core of our being, God. The pervading presence of sin in the world reflects the fragmentation of human’s relationship with a loving God and our communal relationships. Communal sin erodes the implementation of the common good. Communal sin also diminishes the wellbeing of the integrity of creation. The doctrine of original sin as developed and defined by the teaching church was an attempt to explain the mystery of the origins of sin, how sin is manifest in the world and how sin is transmitted from generation to generation. Early Christians sought answers to such questions as, ‘If God is good, where does sin come from?’ ‘Why is there suffering in the world?’ ‘Why do we need Christ’s redemptive mission to save us?’ The doctrine of original sin seemed to offer answers to this dilemma of reconciling the mystery of sin within beliefs about the goodness of God in creation and the mission of Christ to lead us to union with the Father. A relevant Christology must also include a contemporary understanding of sin. The transforming mission of Jesus assumes the reality of sin. The central theme in the teachings of Jesus was the reign of God, a vision of what could be integral to the ‘wholeness’ of God’s presence in creation. The dominance of the atonement theme in Christology is now under scrutiny in theological circles. The doctrine of original sin was trying to express the mysterious reality of human moral flaws which reside within us, we who are created in God’s image and likeness and yet prone to evil as well as good. The official teaching of the church since the 5 th  century on original sin has less credibility in contemporary evolutionary consciousness and the science of religion. It is time for the teaching church to face up to the hard questions about how the doctrine has been historically defined and be open to critique the historical rationale for such teachings and the story of its formulation. After acknowledging the story of the historical development of how the doctrine of original sin was formulated, the church must then courageously move to modify or even discard such teachings, at least in its current form. To fail to engage in this enterprise strains the credibility of believers. The other option for the teaching church when doctrines lose their relevance in contemporary consciousness is for the historical formulation to be relegated to its rich theological heritage. History has many instances of this happening with theological teachings. For example, teachings about ‘outside the church there is no salvation’ now belong to a bygone era of such teachings. PROBLEM OF LITERALISM AND MYTH IN FORMULATION OF A DOCTRINE A problem with the actual formulation of the doctrine was confusing a symbolic or mythical expression about the origins of sin ( mythos ) in Genesis 3 with a pragmatic word explanation ( logos ) of sin. The process of defining the doctrine of original sin was fraught with difficulties once the symbolic nature and mystery of sin were articulated in a logos  or pragmatic mode. Once the sacred myth about sin as mythos became a doctrinal formulation ( logos ) the teaching church became entangled in a doctrinal web of issues such as how sin is inherited and transmitted, baptism as necessary for salvation, the nature of human beings, devotions such as the Immaculate Conception, limbo, the mission of Jesus as the Christ, and so on. There is a deep religious truth about the reality of individual and communal sin embedded in the doctrine as currently stated, but its truth is obscured by the actual wording of the official teaching of original sin. Surely no one would deny the prevalence of evil and disorder in the human condition – just watch the nightly news on TV and look around us to the mayhem of racism, domestic violence, injustice and war! In religious teachings when mythos  becomes logos  or literalism, religious truths are lost. The bane of literalism has been and still is now a major impediment in communicating the gospel and teachings of the church. When the sacred myth about the mystery of evil in humanity was subverted into a literalist mode such as the doctrine of original sin, the doctrine became untenable in its literal expression as is evident in the exposition below. The doctrine of original sin, defined by the Council of Orange (529) was repeated in many Christian creeds and confessions of faith such as: ·       Lutheran: Augsburg, 1530; ·       Roman Catholic, Council of Trent 1563-64; ·       Reformed: Second Helvetic Confession 1566; Westminster Confession 1646; ·       Anglican: Thirty Nine Articles, 1563; and ·       Methodism: Articles of Religion 1784. The Reformers, especially Calvin, saw the ‘sin’ of Adam and Eve had rendered humanity as a mass of sin ( massa peccati ) and therefore incapable of doing anything to attain salvation, utterly dependent on God’s saving grace. The current formulation of original sin specifies that each person is born in inherited sin which is passed down to each generation because of the sin of Adam and Eve. The Catechism of the Catholic Church states: The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man. Revelation gives us the certainty of faith that the whole of the human history is marked by the original fault freely committed by our first parents  (n.390). There is general agreement among scholars that the doctrine of original sin is a creation of St Augustine (354-430). The Western church adopted Augustine’s explanation about sin and defined it as official teaching. Eastern Christianity and the Orthodox Church did not accept Augustine’s explanation of inherited sin or the mode of its transmission. PROPOSING A RATIONALE FOR THE DISCARDING OF THE DOCTRINE OF ORIGINAL SIN OR MODIFYING ITS FORMULATION AS CURRENTLY DEFINED The doctrine of original sin, as currently formulated and understood by Christians is in urgent need of reform, reformulation or even discarded. The following themes provide a rationale for discarding or modifying the doctrine as currently stated:   1.     The doctrine contradicts human experience and common sense. Every parent knows that when their child is born, the child is born with a nature which has the propensity to choose good or evil, altruism or selfishness. Why highlight ‘born in sin’ instead of being born in a state of moral ambivalence?   2.     Neuroscience confirms parental intuition about their child’s moral nature. Brain research shows that the brain enables us to make morally good and morally bad choices. By nature, humans are disposed towards co-operation and sharing as well as selfishness. A holistic anthropology of the human person rejects any notion of inherited moral disability.    3.     The doctrine as stated does not incorporate the proven insights of modern science, quantum physics, genetics and palaeontology about the evolution of the human person and insights from the social sciences about the nature of the human person.   4.     The doctrine does not situate the mystery of sin within the inherent chaos of the evolutionary emergence of dynamic life, death and evolution in every phase of creation. Communal sin creates disorder and disrupts the integrity of the earth community.   5.     The language of ‘original sin’ is flawed. The word ‘sin’ implies culpability. A newborn child is not morally culpable of sin.     6.     Neither the scriptures, nor church teachings in the first 400 years, Orthodox Christianity, Judaism or Islam support the notion of an original sin inherited by each individual person.   7.     The doctrine owes its origins to St Augustine (397) and was based on a mis- translation of the text and a faulty exegesis of the text. Augustine used an old faulty Latin translation of Romans 5:12. The Greek text was, ‘since when all have sinned’. Augustine and his contemporaries translated that statement ‘In Adam’ indicating that, because of Adam’s sin, everyone inherits the first (original) sin. According to Augustine, Adam’s semen allowed this purported moral flaw to be passed on to every living person (traducian). The Council of Trent went further and taught that Adam’s sin was transmitted by propagation, that is, by intercourse. The Catechism of the Catholic Church  (n 404) taught that Adam and Eve’s sin affected human nature which had been deprived of the original innocence of Adam and Eve. Adam and Eve are non-historical people. Sin is not mentioned in the bible until Genesis Chapter 4 (v 7) not in Chapter 3.   In the words of Toews, according to Augustine:   All human beings subsequent to Adam, except for the few elect to salvation by God’s grace and mercy, were condemned to eternal hell for a sin they committed pre-natally in Adam’s genitals. The biblical basis for Augustine’s theology of original sin was a mistranslation and mis-exegesis of Romans 5:12 (85).   8.     The theological and cultural context for Augustine’s formulation of the doctrine of original sin which became official teachings of the church in the late 4 th  century is a complex one involving such factors as Augustine’s early background in Manichaeism, his dispute with the monk Pelagius who advocated a much more positive view of human nature, Augustine’s growing personal pessimism as he aged, especially his negative views on sexuality, the cultural impact of invading barbarian tribes overwhelming the Roman Empires borders, the harsh moral theological climate of Carthage (where Augustine grew up) concerning the depravity of the human condition and the influence of the writings of Ambrosiaster and Ambrose, Augustine’s mentor.   What is extraordinary in the story of the development of doctrine of original sin is that, historically speaking, the necessary critique of Augustine’s doctrine of original sin by theologians and the official church in Western Christianity has been significantly lacking. Possibly one of the reasons for the failure to seriously critique Augustine’s formulation was influenced by the high esteem of Augustine held by theologians. Augustine’s writings enjoyed a ‘halo’ aura throughout the centuries. In addition, theologians in official theology teaching roles were, and are now, reluctant to openly insist that the church must now move beyond the doctrine of original sin as currently formulated. Those teaching in Catholic institutions are bound by the Mandatum of 2001 (Canon 812) to uphold teachings of the magisterium. Theologians and the magisterium itself need to allow the doctrine as currently defined to be revised within the evolving story of theological thinking.   By linking the doctrine of original sin with the mission of Christ as a redemptive action, the church painted itself into a theological corner about the consistency and veracity of its teachings. According to the Catechism of the Catholic Church:   The church knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ  (n 389).   We now acknowledge that we do not need to uphold the teachings on original sin to affirm the mission of Jesus as the Christ for ‘life in abundance’ (John 10:10) and ‘wholeness in God’ for humanity and creation.   9.     The doctrine of original sin tended to divert the focus of the sacrament of baptism away from initiation into the Christian community to ‘washing away original sin’. Hence there was an evolution of teachings about limbo, a place where unbaptised children went to after death. Baptism was considered necessary for salvation. Until recently in Catholic culture, dying babies were sometimes baptised by Catholic nurses to save them going to limbo! Furthermore, because, for much of church history, baptism was considered necessary for salvation, such a teaching consigned the vast majority of the human race to hell. The theologian Karl Rahner tried to solve the problem by proposing that non-Christians were ‘anonymous Christians’, a designation which understandably offended those not of the Christian faith. What does the doctrine say about the moral integrity of the billions of people who are not Christian? Does the doctrine of original sin as currently defined suggest that only through the power of the ministries of the church can a person be saved?   10.  The doctrine of original sin fostered a negative anthropology. According to the doctrine, we begin life in a state of moral disability because of inherited sin. As a consequence to this teaching, humans are inclined to concupiscence or an inclination to sin. Much of Christian spirituality was devoted to ‘saving one’s soul’, combating sin and generally propagating a gloomy spirituality. Why do we begin the Mass with, ‘Let us call to mind our sins?’ Why not, ‘Let us reflect on our relations with God, the many blessings of our lives and also let us call to mind our sins?’ Some years ago in my own prayer, I modified the traditional Jesus Prayer, ‘Lord Jesus Christ, Son of the living God, have mercy on me a sinner’ to ‘Lord Jesus Christ, Son of the living God, have mercy on me, blest and broken’.  Why is my humanity designated only as ‘a sinner’? As recently as the Second Vatican Council, this orientation towards sin is evident. In the document, Gaudium et Spes  we read, ‘ What is known to us through God’s revelation is consonant with our experience. Looking into our hearts, we also find ourselves with a leaning towards evil’ (no 13). Why not also add, ‘leaning towards good?’   11.  The belief that original sin was transmitted from generation to generation by the act of intercourse in marriage is an indictment of the holiness of the physical act of sexuality. Sexual relationships in marriage express a God-given procreative energy for the propagation of the human race and expressions of intimacy in relationships.   12.  All the great religious traditions teach about the universal nature of sin. However no religious tradition except Christianity, espouses teachings about inherited sin from a previous state of innocence. In the Upanishads (Hindu sayings), the divine light is clouded by sin. The major theme in Hinduism is the relationships between Brahman, the divine spiritual force in the universe and the individual soul. Sin impedes this relationship. In Buddhism, the Noble Eightfold Path enunciated by the Buddha, proposes a way of life for followers to eliminate suffering by living a virtuous life. The teachings of Confucius emphasised harmonious living with nature and fellow beings. Morality was concerned with integrity in social relations. The Golden Rule of Confucius was, What I do not wish others to do to me, that also I wish not to do to them . Sin is a breakdown in virtuous living. A WAY FORWARD FOR CHRISTOLOGY AND THEOLOGY OF SIN The mystery of sin in humanity and world is best described as a sacred myth. The religious truth of sin is to be told in symbolic mythical language rather than the language of logos . We need to express religious truths in mythical language because our literalism can never capture the depth and expanse of the divine mystery. Any endeavour to explain the mystery of sin in literal or a logos  mode renders the mystery of sin unintelligible to contemporary consciousness and modern science. However, one hastens to add that the reality of sin in such forms as domestic violence, disparity of wealth, theft, persecution, planetary vandalism and racism are to be named, confronted and graced into a metanoia of conversion and reconciliation. Rather than hitching the mission of Jesus as the Christ to the chariot of restoring us into God’s favour after the purported ‘sin’ of Adam and Eve, the mission of Jesus as the Christ may be better understood within the framework of theosis or deification. The mythos of Genesis 3 is about humans making choices and the consequences of such choices, especially choices which seek to displace God as the centre of our being (4-5). The first mention of sin in the bible is Genesis 4:7. Through the lens of theosis or deification the mission of Jesus as the Christ may be viewed as bringing humans into wholeness and ‘abundance of life’ (John 10:10) as ‘partakers of the divine life’ (2 Peter 1:4). In the process of theosis , humans are led into union with God. Jesus said to Philip, ‘ Whoever has seen me has seen the Father...Do you not believe that I am in the Father and the Father is in me’ (John 14: 9-10). Irenaeus of Lyon (d 202) captured the essence of theosis when he wrote, ‘God became what we are in order that we may become what he himself is’. For a Christian, Christ is the dynamic energy of the creative Spirit bringing all creation into a unification with God the creator (Colossians 1:15). Christ is the exemplar par excellence of the process of theosis . Christ is the icon of theosis . The mission of Christ is to bring each person and creation into ‘wholeness’ (‘salvation’). Jesus as the Christ came into the world to lead all creation in loving evolutionary energy towards the wonder of being ‘created in the image and likeness of God’ (Gen1:27). The ‘oneness’ theme of harmony within all creation is very much a feature of modern evolutionary science, especially in the connectivity of quantum physics. The Eden myth is an enduring myth in virtually every ancient culture, reflecting a deep universal consciousness for all things living in interdependent wholeness. As humans we cannot separate the doctrine of original sin from the energy patterns that ebb and flow through the whole universe. Our cosmic parents are the exploding stars. Doctrines such as original sin which teach about our humanity are always intertwined with beliefs about the Incarnation and our identity within an unfinished universe. What will happen to the formulation of the doctrine of original sin in the official teachings of the church?   Teachings which are no longer relevant or appropriate in their current articulation are quietly put aside and the core truths of the doctrine are reformulated. The sensus fidelium or ‘lived experience of the faithful’ energises an evolution in how various church teachings are understood. Throughout the centuries, teachings such as ‘outside the church there is no salvation’, limbo, Immaculate Conception, the necessity of baptism for salvation and so on simply drop off the table of the corpus of official church teachings. In a rapidly changing world, Christians need to be both ‘seekers’ and ‘dwellers’ (Charles Taylor in A Secular Age , 2007). ‘Dwellers’ desire to hold the essence of the tradition without any modifications while ‘Seekers’ venture where the Spirit is leading humankind in the light of modern science and evolving world consciousness. The imperative to re-examine and modify the official teachings of the church on original sin is not some miniature theological issue but deeply touches into the heart of Christian revelation, especially Christian anthropology, Christ’s mission of transformation, the nature of sin, forgiveness and reconciliation. For the credibility of the church’s evangelising mission, the issue of the doctrinal formulation of original sin must be urgently addressed. The ancient Christian dictum, fides quaerens intellectum  (‘faith seeks understanding’) is honoured when we open ourselves to a Spirit discernment to lead us to express faith beliefs about the mystery of sin in our human condition, the revelation of God in Jesus as the Christ and our responses to transforming grace through Christ towards a ‘wholeness’ within an unfolding universe. The doctrine of original sin taught that we are born separated from God instead of being born into the graced embrace of God. We are born in grace. We are not born in sin. Let us celebrate the joy and blessings of our humanity, we who live within the web of life in creation!  Do you not know that you are God’s temple and that God’s Spirit dwells in you? 1 Corinthians 3:16   For further reading: Toews, J. E. (2013). The Story of Original Sin.  Pickwick Publications. Eugene, OR 97401. McFarland, I. A. In Adam’s Fall: A Meditation on the Christian Doctrine of Original Sin Wiley-Blackwell. Chichester, West Sussex. A John Wiley $ Sons Ltd Publications, 2010.  Wiley, T . Original Sin: Origins, Developments, Contemporary Meanings. Paulist Press, New York, 2002.   About the author Kevin Treston lives in Brisbane Australia. He has been involved in ministry for over 60 years and worked in many countries. He graduated BA (Hons), MA (Hons), MEd, PhD (Notre Dame USA), post-doctoral studies in Loyola (Chicago), the Catholic University of America (Washington), Boston College, Visiting Scholar (Boston College) and was a member of the Association of Practical Theology Oceana (APTO). He was awarded an Order of Australia medal (OAM) for services to Catholic Education and Certificate of Appreciation for Outstanding Contribution to Marist Education Australia. He has authored more than 20 books in the field of adult faith education.