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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.

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. Upcoming Spiritual Events & Online Gatherings BUTTERFLY SERIES Part 2 - Evolution, Spirituality, and a New Theological Vision 14 April 2026, 4:45 pm – 6:15 pm AEST (Brisbane: GMT + 10 hours) Virtual event on Zoom EGISTER 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.

Introduction 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, a shift highlighted by American theologian and author Elizabeth Johnson in her book Quest for the Living God: mapping frontiers  i n the theology of God, 2007. She notes that new theologies emerged from communities historically marginalised in church and society, interpreting faith through their lived experiences. These approaches emphasise God’s presence in struggles for justice, cultural identity, and the wellbeing of the earth. The result is a more global and contextual understanding of Christian faith. It is worthwhile delving into a little bit of history to understand her perspective and how developments in theology have unfolded in the past 60 years. Some earlier context is provided, but this is not intended to be comprehensive. Early Church Theology In the early Church, various theories about God circulated within geographically isolated communities. In 325, the First Council of Nicaea developed the Nicene Creed to try to overcome theological disagreements (as well as to achieve Roman Emperor Constantine’s political objectives). From that time on and until the 20 th century, the desire for uniformity, rather than diversity, inhibited constructive debate, creativity of thought and the development of alternative theologies. In the fifth century, an ascetic monk called Pelagius promoted a system of doctrines  which emphasized human choice in salvation and denied original sin. Pelagius was accused of heresy, and his doctrines were harshly criticized by St Augustine. He was condemned in 418 and, after his death, officially declared a heretic in 431. St Augustine’s teachings of Original Sin and Atonement Theory  became Church teaching. In the 13th century, a series of debates about Atonement theory took place in the universities of France and England. The Dominicans, led by Thomas Aquinas, held the majority view that Jesus’ death was a debt to be paid for human salvation; the Franciscans, led by Bonaventure and Duns Scotus, held the minority view that God’s love was infinite and Jesus’s death was Love’s dramatic portrayal in space and time. Fortunately, the minority view was tolerated, and the Franciscans were not declared heretics. Theological challenges to the Catholic Church Challenges to Catholic Church teaching and resulting schisms were not uncommon. After the Council of Chalcedon in 451, the Oriental Orthodox Churches separated from Rome. In 1054, there was a significant schism between the Western and Eastern churches over a range of issues including papal authority and the primacy of Rome or Constantinople. In 1517, the Protestant Reformation began, led by Martin Luther in Germany, John Calvin in Geneva and King Henry VIII in England. The Catholic Church was under a great deal of pressure in the 1870s. Italy became unified and in 1870, won control of Rome and the papal states. Meanwhile in Germany, liberal policies prompted a testing of authority between church and state. The Church’s authority over the state officially ended in 1880. It was in the context of the testing of church authority that, in 1879, Pope Leo XIII declared the theology of Thomas Aquinas (commonly known as Thomism  and developed in the 1300s) the official theology of the Catholic Church. It remains the official theology today. Vatican II Ushers in Change After the conclusion of the Second Vatican Council (Vatican II) in 1965, theology moved from being dominated by male clergy trained in philosophy to a much more interdisciplinary and lay field. Surveys of theological faculties conducted in the US and Europe in the late 20th century indicate that during the 20th century the percentage of ordained clergy theologians (priests or ministers) fell from about 90% to about 45%. More women entered the field. Scripture study in original languages There was also a major shift in the disciplinary backgrounds of theologians. Earlier theologians were typically trained in philosophy, scholastic theology and classical languages (Latin/Greek). Later theologians came from fields such as sociology, psychology, anthropology, ecology, feminist studies and cultural studies. New Theological Paradigms Emerge As theology was no longer tightly controlled by the clerical academy, new theological paradigms influenced by science, ecology, and global culture emerged. Elizabeth Johnson outlined some of these emerging theological paradigms in Quest for the Living God. Liberation theology Liberation theology emerged in Latin America, especially after the 1968 Medellín conference of Latin American bishops. It interprets the Gospel through the experience of the poor and oppressed. Its key idea is the “preferential option for the poor”. It has continued to influence theology, more recently through Pope Francis and Pope Leo XIV, both of whom have extensive Latin American experience. Black theology  Black theology developed in the   1960s and 1970s in the United States during the civil rights era. It interprets Christianity through the historical experience of African Americans confronting racism. It emphasises that God stands in solidarity with the oppressed and that the message of Christ challenges systems of racial injustice. Over in South Africa, this also influenced the dismantling of apartheid in 1994, with Anglican Bishop Desmond Tutu playing a prominent role. Feminist theology  Feminist theology emerged strongly in the 1970s, challenging patriarchal assumptions in church doctrine, language, and structures. This movement critiques male-dominated theology while retrieving neglected female symbols, stories, and experiences in the Christian tradition. It also questions exclusively masculine language for God. Johnson emphasises that feminist theology seeks not simply inclusion, but transformation of theological understanding. Hispanic/Latino theology Hispanic/Latino theology took shape in the 1970s and 1980s in the United States. This theology highlights themes such as mestizo (mixed origin) identity, migration, and the dignity of marginalised cultures. It combines insights from liberation theology with attention to culture, family, and popular religious traditions.   Creation theology Creation theology gained prominence in the 1980s, particularly through the work of Matthew Fox. It emphasises the goodness and sacredness of the cosmos rather than focusing primarily on sin and redemption. It highlights creativity, blessing, and humanity’s participation in the divine life. This perspective laid the groundwork for later ecological thinking.   Ecological theology  Ecological theology   (or eco-theology) emerged strongly from the 1980s onward, responding to growing awareness of the environmental crisis. Ecological theology emphasises that creation is an interconnected community sustained by God. This development expands theology’s concern from human liberation to the flourishing of the entire Earth community.   Since Johnson wrote about these developments in her 2007 book, modern theologians, pioneers and prophets, like Diarmuid O’Murchu, Richard Rohr and Ilia Delio, continue to ask important questions and develop new theological possibilities.   Process theology Inspired by Teilhard de Chardin and Alfred North Whitehead, Process theology has also emerged. It sees God and the world in a dynamic, evolving relationship. God is not an unmoved, all-controlling being but the source of possibility who lovingly influences creation without coercion. The world, in turn, affects God, who continually takes its experiences into the divine life. Salvation is understood as the growth of harmony, beauty, and relational wholeness rather than rescue from guilt. The future is not yet fully determined. God, humanity and all of creation are becoming.   Theology must keep adapting   From my perspective, this history demonstrates that theology is dynamic, not static. It should adapt and respond to the signs of the times. It needs to be culturally relevant and respond to the needs of humanity and this fragile planet.   Imagine if you can, the white male-dominated Eurocentric world of the Church during the life of Thomas Aquinas. Now consider the huge strides made by humanity in science, industrialisation and information technology, along with the challenges presented by globalisation, rampant capitalism, belligerent nationalism and the artificial intelligence revolution. Can Thomism adequately inform us today?   Seeking a new theological vision is not just a desirable pastime – it is a critically important responsibility of every person who is seeking their own spiritual growth and development. FAQs Developments in Theology How did Vatican II influence scripture study? The Second Vatican Council transformed Catholic scripture study by moving it away from a largely clerical, defensive discipline. It encouraged all the faithful to read the Bible, while affirming that scripture should be studied using historical-critical methods alongside theological interpretation. This marked a shift toward engaging the historical contexts of biblical texts, rather than relying primarily on scholastic frameworks. As a result, scripture became foundational in theology, preaching, and lay spirituality, fostering a more dynamic and participatory biblical culture within Catholicism. How should Christians read the bible in the light of modern culture and ethics? The bible should not be read literally. Biblical authors used many different literary methods, such as midrash, metaphor and allegory, to convey meaning rather than history. Christians should interpret the meaning of the bible through its central themes, with an eye to truth, compassion, morality and social justice. How can faith in God be reasonable in a scientific and technically advanced age ? Science describes how the world works. Christian faith addresses why it exists, what it means and how we should live. Science and faith are not in conflict. They are two sides of the same coin. How has liberation theology influenced the world? Liberation theology has reshaped Christian thought and activism worldwide by insisting on a preferential option for the poor and reading the Bible from the perspective of oppressed communities. Its methods and themes—structural critique of injustice, solidarity with marginalized groups, and linking faith to political liberation—have influenced diverse movements and theologies, including Black, feminist, queer, and Palestinian liberation theologies. How has climate change science influenced eco-spirituality? Insights from modern climate science—especially the scale, urgency, and human causes of global warming—have deeply shaped eco-spirituality by grounding it in empirical reality rather than abstract reverence for nature. Eco-spirituality now integrates scientific awareness with ethical and contemplative practices, encouraging lifestyle change, ecological justice, and a sense of sacred obligation toward the planet in response to the climate crisis. 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.

GREETINGS Our discussion paper this month on Evolution, Spirituality, and a New Theological Vision , a review of Diarmuid O’Murchu’s book Divine Radiance in Human Evolution  (2025, attracted considerable interest and the highest number of registrations we’ve ever received for one of our meetings on Zoom.  We have received many favourable comments and requests for further information. We felt, however, that time did not permit our discussion to explore O’Murchu’s themes in greater depth, a feeling confirmed by feedback we received. Consequently, we shall devote our next meeting to this exploration and an examination of some ramifications and consequences arising from it. Forming a spiritual worldview is a personal matter based on our own experience and study. Our feedback confirms our belief that readers appreciate having this information available so that they can form their own views.  JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Part 2 - Evolution, Spirituality, and a Nw Theological Vision At our next meeting Robert van Mourik and John Scoble will lead a discussion reviewing background issues and the consequences and ramifications that may arise from O’Murchu’s themes. Our discussion paper this month provides a focus for this discussion. BUTTERFLY SERIES 14 April 2026, 4:45 pm – 6:15 pm AEST Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT NEW ON OUR WEBSITE Joy in Being Possessed , a reflection by Genevieve Behan Creation and Spirituality - so what am I doing about it? , a reflection by Doug Brownlow Panel Discussion – What does Salvation in Christianity mean today? , a recording of our Butterfly Series meeting discussing this topic. 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. FROM OUR ARCHIVES These papers from our archives are relevant to our April discussion on Zoom: Why did Jesus die? Reimagining God From Co-dependency to an Adult Faith When the Divine Was Decentralised A New Ecological Ethic 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.

The author, Swami Padmanabha is a monk, theologian, and scholar in the Gaudiya Vaishnava tradition. He  serves as a spiritual mentor, drawing inspiration from the wisdom of his various guides. Swami hosts  The Free Radical Podcast , where he engages in conversation with guests from a wide range of disciplines. In his latest book, Evolution in Divine Love: The Eternal Becoming of God, Soul, and Matter , Swami offers a visionary reimagining of reality in which love is not just an emotion but the fundamental force shaping the universe, God, soul, and matter. He challenges traditional views of a static, distant God, proposing instead that Divine Reality is both eternal and dynamically evolving through love. In this framework, love is the driving impulse of creation, continuously unfolding and deepening relationships between the Divine, the soul, and the material world. Drawing from Hindu devotional thought, psychology, science, and mystical wisdom across traditions, the book invites readers to see existence not as fixed or closed but as an ever-becoming cosmos shaped by co-creative love. He quotes frequently from mystics and theologians from traditions other than his own. His work parallels that of process theologians such as Alfred North Whitehead, Richard Rohr and Ilia Delio. A particularly helpful nature of the book is its design as a contemplative companion. Swami offers reflective pauses and “key paradigm shifts” to help readers integrate its insights into daily life and spirituality. It reframes the spiritual journey as an ongoing deepening of relationship with the Divine, self, and world, urging us to view our lives and the cosmos as a love story in perpetual evolution. I suspect he has also read Diarmuid O’Murchu’s latest book Divine Radiance in Human Evolution. Find out more about the book at https://swamipadmanabha.com/books/

Overview and Purpose Are you dissatisfied intellectually and spiritually with the medieval theological worldview presupposed by our traditional religious education and reflected in our liturgy? John F. Haught (b. 1942), the award-winning American theologian, expressed that sentiment in the introduction to his book The Cosmic Vision of Teilhard de Chardin (2021).  “I began to realise long ago, however, that Thomas Aquinas’s pre-scientific philosophy, ingenious and adventurous as it was in the thirteenth century, cannot fully contextualise contemporary science.” (p. xii ) Diarmuid O’Murchu’s Divine Radiance in Human Evolution (2025) presents a new paradigm for understanding humanity’s place in the cosmos—one that integrates contemporary scientific knowledge with a fresh theological vision. Rather than seeing humans primarily through doctrines of sin and failure, he frames our deep evolutionary past as foundational to meaning, spirituality, and a life-giving relationship with the divine. The book invites readers to rethink what it means to be human considering evolution, creativity, interconnection, and divine radiance. This paper explores the major themes in O’Murchu’s book. A New Human Story O’Murchu challenges traditional Christian narratives, especially the Doctrine of Original Sin, proposing instead that human life is grounded in original blessing and creative emergence. This means: Humanity’s story is not primarily one of fallenness and alienation, but one of evolutionary creativity and connection with life. Our species emerges not as a deviation from divine intent but as a creative expression within the universe, beloved by God. This reframing invites a deeper appreciation of who humans are and why we’re here, shifting from guilt-based spiritual frameworks to one honouring participation in life’s unfolding. Without explicitly saying so, I think O’Murchu is asking whether it is time to despatch the mythological story of the fall of Adam and the damaging theory of Atonement to the dustbin of history. Science and Spirituality in Dialogue A central thrust of the book is harmonising scientific insights with spiritual meaning. O’Murchu draws on: Palaeoanthropology : Palaeoanthropology is the study of human evolution through fossil and archaeological records. Evidence of ancient human behaviours (such as symbolic burial and early artifacts) shows spirituality predating formal religion, suggesting human consciousness and meaningfulness are older and deeper than many spiritual traditions assume. Evolutionary biology : Human uniqueness isn’t superiority over other species but our capacity for complex relationality, creativity, and symbolic awareness. Humans are not the centre of the universe! By doing so, the book proposes a vision of humans as “creative earthlings”—embodied, relational, temporal beings shaped by evolution and participating in ongoing creative processes. Relational Identity and Ecological Embeddedness O’Murchu emphasizes that humans are not isolated individuals but inherently interconnected with others and with the whole web of life: Our identity is not chosen; it is bestowed by the universe as part of a network of relationships. This relational identity fosters a sense of humility and ecological responsibility. We belong to Earth and are biologically and culturally shaped within bioregional contexts—meaning our flourishing depends on healthy relationships with one another and ecological systems. This mirrors broader trends in ecological theology and creation spirituality, where human well-being is inseparable from the health of the planet and other life forms. New Theological Implications The book argues that current scientific understandings demand theological renewal. Specifically: God is not a distant lawgiver but intricately involved in the evolutionary process, inviting partnership rather than demanding submission. Traditional religious frameworks that keep God static or detached do not adequately account for a dynamic, evolving cosmos. The human task is not rescue from inherent corruption but co-creative participation with the divine in ongoing evolution. This aligns with process theology and evolutionary spirituality, where God and creation are seen in mutual becoming rather than in hierarchical dominance. Flourishing and Future Orientation O’Murchu’s vision beckons humanity toward a more joyful, creative, and relational way of life: Flourishing arises from aligning with life’s evolutionary potentials—through creativity, cooperation, and care for the Earth. The human capacity to imagine the future and to act intentionally positions us as co-creators with the divine, rather than passive recipients of predetermined destiny. Our evolving consciousness, when nurtured responsibly, can lead to greater wisdom, compassion, and stewardship of the planet and each other. Thus, human history is not closed, cyclical, or static; it is open to novelty, transformation, and deeper communion with life. Critique of Outdated Doctrines While respecting spiritual traditions, O’Murchu critiques aspects of inherited religious thought: Doctrines that privilege original sin over blessing or that situate God outside of life’s creative flow are inadequate for contemporary understanding. He calls for interpretations of faith that honour our lived experience, scientific awareness, and ecological responsibilities. This critique is not rejection but a reinterpretation that seeks continuity with authentic spiritual insights while discarding obsolete assumptions. Conclusion: An understanding of evolution and spirituality integrated into a new theological vision In Divine Radiance in Human Evolution , O’Murchu offers a transformative narrative that bridges science and spirituality, reframes human identity, and calls for a joyful, creative engagement with life and divine mystery. His central claim is that human evolution shows not degradation, but radiance—a divine imprint visible in our capacity to love, create, relate, and flourish within the larger community of life. In this book O'Murchu has integrated an understanding of evolution and spirituality into a new theological vision. O’Murchu offers us a book that distils the current wisdom of his thinking in an easily readable form. I recommend it to anyone who can identify with John Haught’s observations as reported above in the introduction. It also encourages us to think differently about our conceptions of God. In my view, it encourages us to think more creatively about our spirituality and how we can contribute to human flourishing. Caveat: While I claim authorship of this paper, it has been prepared with the assistance of ChatGPT and input from my colleague, John Scoble. Questions for Reflection What is your response to O’Murchu’s proposals? Are there some that you find hard to accept? Are there some you agree with? Does this paper alter your concept of God? What are the implications of O’Murchu’s views for your daily life? Further information: This video on YouTube records a discussion on the book with its publisher: Further reading: The following posts on this website discuss some of the issues raised herein. Why did Jesus die? Reimagining God When the Divine Was Decentralised A New Ecological Ethic FAQs Evolution, Spirituality, and a New Theological Vision What is the central argument of Divine Radiance in Human Evolution? The book argues that human beings should be understood as evolving, creative participants in a dynamic universe, grounded in original blessing rather than original sin, and called into co-creative partnership with the divine in an unfolding cosmos. What does the book say about original sin versus original blessing? The book critiques the dominance of the Doctrine of Original Sin and instead highlights original blessing, suggesting that evolution reveals resilience, creativity, and orientation toward flourishing rather than fundamental fallenness or corruption. How does O’Murchu relate contemporary science to spirituality? O’Murchu integrates insights from palaeoanthropology and evolutionary biology to show that spirituality and meaning emerge from our deep evolutionary past, portraying humans as embodied, relational “creative earthlings” whose scientific story enriches rather than undermines faith. How does the book redefine human identity and our relationship with the Earth? Human identity is presented as inherently relational and ecologically embedded, shaped by networks of relationship within bioregional contexts, so that human well-being is inseparable from the health of the Earth and the wider community of life. What theological changes does O’Murchu believe are needed today? O’Murchu calls for theology that sees God as dynamically involved in evolution rather than a distant lawgiver, urging a move away from static, medieval frameworks toward a vision of humans as co-creators with God in ongoing cosmic and planetary transformation. 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. Upcoming Spiritual Events & Online Gatherings BUTTERFLY SERIES Evolution, Spirituality, and a New Theological Vision   3 March 2026, 4:45 pm – 6:15 pm AEST (Brisbane: GMT + 10 hours) Virtual event on Zoom EGISTER 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. Footnotes: [1] Naess, Arne. Ecology, Community and Lifestyle: Outline of an Ecosophy . Cambridge University Press, 1989. [2] Berry, Thomas. The Dream of the Earth . Sierra Club Books, 1988. [3] Boff, Leonardo. Cry of the Earth, Cry of the Poor . Orbis Books, 1997. [4] Francis. Laudato Si’ . Vatican, 2015, §138. [5] Turkle, Sherry. Alone Together: Why We Expect More from Technology and Less from Each Other . Basic Books, 2011. [6] Vatican. Antiqua et Nova: Vatican Document on AI . Vatican Press, 2025. [7] Teilhard de Chardin, Pierre. The Phenomenon of Man . Harper & Row, 1959, 36–37. [8] White, Lynn. “The Historical Roots of Our Ecologic Crisis.” Science , 1967, 155:1203–1207.

A reflection by Genevieve Behan.   For me, the spiritual journey has been a lifelong experience of transformation, both personally and communally. This paper is a deep reflection on my experiences, with particular reference to authors whose writing has had the most significant impact on me. I hope to encourage the reader to conduct their own deep reflection. Transition in my adopted family For the last 50 years I have been a member of the Society of the Sacred Heart of Jesus (my adopted family). This is a Catholic centralized religious institute of consecrated life of pontifical right for women established in France by Madeleine Sophie Barat in 1800. In French, it is Religieuses du Sacré-Cœur de Jésus. In Latin it is Religiosae Sanctissimi Cordis Jesu, abbreviated RSCJ. Transition and transformation have been a theme of my journey. At the communal level this was the consequence of our transferring the responsibility for the principals of each of the Sacred Coeur Schools in Brisbane, Sydney, Melbourne and Auckland (NZ) into the hands of our lay colleagues. This was followed by the establishment of the Educational Boards of SHEM, Sacred Heart Education Ministries, and SOPHIA, the Board of Directors. Transition is that process of a passage or change from one place or state or act or set of circumstances to another. I have known transition through the momentary modulations of Music and from one style to another in Art. In facing the change from the Monastic system in Religious Life to living in the community, I recall the words of Pope Francis:   "The thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity." Personal transformation This process began in the 1970s and gradually unfolded in the decades that followed.    During this reflection on my spiritual journey, I began with asking myself: “What has been and still is your deepest desire?” The answer to this question is captured in the following quotation from Teilhard de Chardin: “Now that I have in fact laid hold on you, Jesus, I realise that my deepest desire was not to possess you, but to be possessed.” This led naturally to a second question: ‘With what have I been possessed during these last fifty years, while working and professionally serving the Educational Mission of the Society?”. Inspiration came from the author Daniel O’Leary and his book “An Astonishing Secret”…. ‘ the Love Story of Creation and the Wonder of You’ Pg224/Chapter 38. Under the title is ‘The Fierce Universe of Blazing Love In a Fragile Wafer on our Tongue.’, O’Leary writes:          “When we sit at the table of truth, love and beauty, immediately after receiving Holy Communion, we hear the vital whisper of assurance: ‘I am now the living food of your flesh I am the vibrant wine of your energy, the power within you . In me you are made complete, and you are invincible even in your darkest winter. And when your heart is full, it will overflow into other hungry hearts.” The answer to my question became so clear: I am now able to ‘read in faith the signs of the times…and to respond ... with creativity to the needs of ‘our blessed and broken world.’ And is not all this the work of the Holy Spirit? Further inspiration came from an analysis by P Steele SJ in his “The Autobiographical Passion” (Ch.8/Pg129): “For whether we stress the ‘autos’, the ‘bios’ or the ‘graphe’ in each work- the selving, the living, or the writing-we are always going to be left with some tension between the three.” …At best we can establish lines of communication, terms of transaction, ..between the self’s reality and the self’s self-utterance ..between the firmness and the fluidity of the selves we know, ..between the registrations and the adumbrations of those same selves. As I tried to name the lines of communication between the reality of my own self and the self-utterance of my many selves, I turned to the Sunday reflection for the Feast of Christ the King, from “The Rosewood Table” by Fr. Pat Richards. The name given for this feast is ‘Village Life.’ The words ‘Village Life’ and the images associated with these words provided a way of identifying the means of communication that I have developed with my own blood family, my religious family, and so many other ‘Villages’ whether in an educational context, or that of Catholic Psychiatric Pastoral Care, or TWHospital, and of course within the local Parish and local neighbourhood. Inspiration in music If I attempt to establish lines of communication between ‘the firmness and the fluidity of the selves we know,’ I am able to say that the “dubiousness or non-existence of the stable self”,….  I can express most powerfully with my violin. For the Feast of Christ the King I played the Largo by Vivaldi-Bach. After many years of ‘Practicing the Presence of God’, did the sound I drew from my violin have its source in that divine presence? Many of those celebrating the Mass, came at the end to express the beauty of the violin. Perhaps the sound helped them to hear: “the vital whisper of assurance: ‘I am now the living food of your flesh I am the vibrant wine of your energy , the power within you . In me you are made complete, A Final word. From the Memorial of the Immaculate Conception… As I prayed on this day I was made more aware of the immaculate conception of our Lady in the womb of St. Anne, And the annunciation of the incarnation of the son of God in the womb of Mary. All that I have written is born of the Holy Spirit. Finally, from the reflections of Richard Rohr, Ilia Delia writes: The Christian message is that God has become flesh [sarx in Greek or matter] not a part of God or one aspect of God, but the whole infinite, eternal God Creator has become matter. The claim-God has become flesh is so radical that it is virtually unthinkable and illogical Christianity is the most radical of all world religions because it takes matter seriously as the home of divinity. So does everyone have to become Christian to know Christ? Absolutely not. Christ is more than Jesus. Christ is the communion of divine personal love expressed in every created form of reality-every star, leaf, bird, fish ,tree, rabbit and human person. Everything is Christified Because, everything expresses divine love incarnate.

“God saw all that he had made and it was very good” (Genesis 1:31) The place God creates as His gift to Woman and Man (Gen 2:8). He makes all kinds of trees grow out of the ground… trees that are pleasing to the eye and good for food (Gen 2:9). The Lord gives it to them to work it and take care of it (Gen 2:15). And it is where the Lord walks in  the cool of the evening (Gen 3:8).   This is a personal Reflection on our call to exercise “..power over the fish, the birds, and all animals, domestic and wild, large and small” (Genesis 1:24) It seems we can’t escape hearing/seeing the signs of our world degrading. From extremist, through indifferent  to rational responses, the signs are clear. Even Rome has been crying out from the parapets over there in more recent years: Check out Pope Saint John XXIII : Pacem in Terris (1963), Blessed Pope Paul VI: Octogesima Adveniens (1971), Pope Saint John Paul II: Redemptor Hominis (1979), Pope Benedict XVI: (Addresses 2007,2008) and Pope Francis: Laudato Si’ (2015), Laudate Deum (2023) Pope Francis, in Laudato si’, [1] (2015, para 6) reminded us: [DB1]   “  With paternal concern, Benedict urged us   [2] (2008 ) to realize that creation is harmed “where we ourselves have the final word, where everything is simply our property and we use it for ourselves alone. The misuse of creation begins when we no longer recognize any higher instance than ourselves, when we see nothing else but ourselves””.     And again …. .” (Laudate Deum, 2023, para 2), [3] “ Eight years have passed since I published the Encyclical Letter Laudato Si’, when I wanted to share with all of you, my brothers and sisters of our suffering planet, my heartfelt concerns about the care of our common home. Yet, with the passage of time, I have realized that our responses have not been adequate, while the world in which we live is collapsing and may be nearing the breaking point”.   And here we are… so now what? The Genesis story (Genesis 3:8) relates how Adam and Eve, after sharing the apple “walked in the garden in the cool of the evening” and “the Lord God called to the man and asked ‘where are you’?” Now this story is to account for the effect of sin  and perhaps it’s relevant today for a similar reality? Does the Lord call each of us to walk with Him in the garden and take responsibility? Do we see, sense, accept our responsibility as the dominant creature of Creation, to care for other life forms? Do we understand that this demands our understanding and action to live with those life forms and maintain them through sustainable practices? And as widespread as the deterioration of Creation is, we need to remind ourselves that “A journey of a thousand miles begins with a single step” (the Tao Te Ching) Over the last 30 years we took, not our first, but a big step in our journey.  We continued on our journey of salvation , “…waking up to that divine presence already within us and all around us” (John Scoble). In 1993, while living The Gap, we house sat for friends who had recently  moved into a quiet corner in the hills of Samford Valley. We’d wake up in the morning to the hills, the trees, the bird sounds, the breezes and felt drawn to the experience as a way of life. We felt drawn to  explore the possibility of life beyond  the suburbs. Both of us had always enjoyed time “amongst the gum trees” and the sense of peace that came over us and we’d sit quietly amongst it all. Over the  next few months we’d drive out onto the edge of Brisbane, up to the Sunshine Coast, further into Samford Valley and even beyond Ipswich. We had no clear vision of what we were after other than land in a rural setting but very clear on what we did not want. At the  same time other friends living in the Valley told us of a program of revegetation being offered by a local retired banana farmer. That introduced us to this and other initiatives involving  the remediation of land that had been subjected to timber clearance, pasture improvement with exotic species and the introduction of a number of other exotic species, many declared as “weeds”  that were emerging as dominant. In November of that year, almost by accident we came across a 2-hectare property that had been part of a 1990 subdivision and purchased by a middle-aged couple who realised they could not build and live there because one of the partners discovered they were allergic to the pollen of one of the exotic pasture grasses. After some investigation we commenced negotiations and made an offer they accepted. And so we became custodians of the land we called “Eden” because of the relationship we both felt we had formed with it. At the time we had no clear vision of what we would do other than rehabilitate the land. This was the big first step of our journey. In 2024 we celebrated our 30 years as custodians of this once distressed piece of land we call “Eden”. We have captured some of those 30 years in the document “Celebrating 30 years of Life and Living at Eden”. Read it if you will…. It is the narrative of much of our journey to this day in “…the care of our common home” So if you want to, use this link to download the PDF file to browse through…. https://jmp.sh/forR6Y2x Over the years as we continue to nurture and nourish our native plants and wildlife, we have hosted a number of field trips and speak at a range of garden clubs. To assist this we have prepared a range of Eden Fact Sheets which offer some view of what happens here. If you are interested, you can download the files here at  https://jmp.sh/gWFxwU2w On reflection as we engage in weeding, planting, cultivating native fruits and share Eden with others, we recall Jesus’ words: “..by their fruit you shall know them” (Matthew 7:19). Creation and Spirituality. ... So …. What am I doing about it? When I see/hear the continuing flows of words and pictures through mass media, social media, community gatherings, advertising, public protests and even group discussions that speak of “Climate Change”, “Pollution”, “Scarce resources”, “Poverty”, “Starvation”, “Environmental Degradation”? 1.     How do I respond within myself? My feelings? My awareness? My spirit?   2.     Does this lead me to consider/take any action? If so, what?   3.     If I’ve yet to make a move and wanted to, what might be my first “single step”?   About the Authors Kath Brownlow is a proud West Australian woman and was the youngest in a family of 6 persons who were deeply committed to their Catholic faith.  Dad was a carpenter, donating much of his time to constructing wooden toys and repairing desks for the local school.  Playing sport, she had an active social life, enjoyed crafts and written expression. A beloved aunt ran a wheat and sheep farm where many happy holidays were spent. This was her  introduction to country life and living.   Her working ministry with young people began in Western Australia. She left Perth at 19 to meet relatives in the Eastern States and it was in Sydney  that she met and married her first husband. Unfortunately he died in a fishing accident leaving her with 4 small children, 5,4,3 and 22 months.  She returned to Perth for family support where she studied  teaching, a dream she had long held.  The  family moved to Brisbane in 1977 to continue their spiritual journey.  After many years as a single parent, Kath met Doug  and they married in 1987.  In Brisbane, she was drawn again to ministry works, studying counselling and volunteering her time with many different groups. Study called again, leading to the completion of a course in Spiritual Companioning. Life took on a different turn when Doug and I purchased a 2-hectare farm property we called “Eden”.      Doug Brownlow was born, the last of four boys, in the latter stages of the war to a family that learned to love and live off the land. He grew up on a large poultry farm on 8 hectares on  the north western  outskirts of Sydney near Parramatta. He loved open spaces, chooks, his pony and playing in the veggie garden. His parents converted the farm into a market garden after the war where he learnt some basics of cultivation. In the mid-fifties they purchased a 485-hectare property 145 kilometres north of Sydney and planted 700 apple trees while running beef cattle. Doug roamed the hills checking out the wildlife and to this day regrets he always carried his rifle. On leaving school in Sydney he joined the Marist brothers order and taught both at Maitland And Parramatta, specialising in  geography, the topic of his Honors thesis. After 12 years he left the order in 1973 and moved as  lay teacher into Sydney schools, where he was appointed principal of a girls college at Maroubra and later as a consultant to the Sydney Catholic Education head office in 1986. He was fully occupied with  teaching and all aspects of education and had little to do with the land. In 1987, he moved to Brisbane to marry Kath and his world changed. While he worked both in management in the State government and at QUT as a lecturer, the world of Queensland always drew him to a level of appreciation of the landscape. Kath and Doug travelled Queensland and witnessed a great variety of ecosystems and his Geography genes came to the surface. In 1994, he and Kath purchased an old deserted 2-hectare farm property  on the outskirts of Brisbane and so their journey into Eden began.   Footnotes [1]   https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html       [2]   https://www.vatican.va/content/benedict-xvi/en/speeches/2008/august/documents/hf_ben-xvi_spe_20080806_clero-bressanone.html     [3]   https://www.vatican.va/content/francesco/en/apost_exhortations/documents/20231004-laudate-deum.htm

A recording of the meeting held to discuss the paper on this topic

Introduction For many the common perception of salvation is being saved from damnation at the end of our lives. We frequently hear “Jesus died for our sins” to save us, known as atonement theory. But there is another view that Jesus was killed because of a conspiracy between the state and religious establishments for his rebellious views.  He was a troublemaker who had to be removed. What does it mean to be saved? What are people saved from? Is salvation mainly about going to heaven, or does it begin here and now? Is it something that happens once through Jesus’ death on the cross, or is it a lifelong process of growth and renewal? Is salvation just personal, or does it also have a social and even cosmic dimension? Reflection: before proceeding further, I would suggest that you pause, close your eyes and think about what salvation means to you now. In this paper, my aim is to provide some insights into the meaning of salvation while demonstrating the dynamic nature of theology to illustrate how views of salvation have changed over time. I will start with the understanding of salvation in the early centuries of Christianity, continue with the writings of St Thomas Aquinas, and focus mainly on the views expressed by modern theologians. Salvation in the Early Christian Church In the early centuries of Christianity, salvation was thought of as a process of healing, renewal, and transformation. The New Testament word often translated as “salvation” ( sōtēria ) also means “wholeness” or “healing.” Early Christians believed that in Jesus, God entered human life to restore what had been broken by sin. Church Fathers such as Athanasius of Alexandria described salvation as theosis —becoming one with God. His famous line, “God became human so that humans might become divine” [1]  summed up this belief. The goal of salvation was not to escape from punishment, but to grow into full communion with God, who is love. For the early Church, salvation was both personal and communal. Through baptism and participation in the Eucharist, believers became part of the Body of Christ—the Church—and shared in God’s life. The cross and resurrection were seen as the great signs of God’s love: through them, love conquered death and hope triumphed over despair. Salvation was therefore not just about individuals but about the renewal of all creation [2] . The Theology of Thomas Aquinas In the thirteenth century, Thomas Aquinas brought together the wisdom of scripture, philosophy, and tradition in a systematic way. He saw salvation as a relationship of love between God and humanity. For Aquinas, everything begins with grace, the free and generous gift of God’s love. Humans are naturally drawn to goodness and truth, but sin clouds our vision and weakens our will. Grace restores that relationship and enables us to live as God intended. Faith, said Aquinas, is not something we produce by ourselves; it is a gift given by God’s Spirit that allows us to trust and respond [3] . Salvation, then, consists of both God’s initiative and our cooperation. God offers the gift; we must choose to open our hearts. Aquinas also taught that the Church is the “sacrament of salvation”—the visible community through which God’s grace reaches people in the world. The sacraments, especially baptism and the Eucharist, nourish believers on their journey toward final union with God, known as the beatific vision . Salvation, in his view, is not only forgiveness of sins but participation in God’s own life of love. Aquinas is important for this reason: In the late nineteenth century, Pope Leo XIII declared Thomas Aquinas to be the official theologian of the Catholic Church. Thomism continues to underpin the doctrine of the church today. The Church is stuck in thirteenth century theology, seemingly ignoring significant advances in human  knowledge over the past 800 years! Contemporary Perspectives on Salvation In modern times, theologians have reinterpreted salvation considering new insights from science, psychology, and social justice movements. While the heart of the message remains the same—God’s desire to bring life and love to the world—its meaning has broadened to include personal, communal, and universal/ecological dimensions. Demonstrating that theology is both dynamic and enculturated, Elizabeth Johnson outlines many theological trends (such as liberation theology, feminist theology and creation theology), the majority of which have developed in the past 100 years [4] . Her exposition is informative and demonstrates that while the core elements of faith in Jesus the Christ remain the same, there are subtle differences in beliefs and significant differences in rituals. Modern theologian Roger Haight [5]  emphasises that God’s love is unconditional and constant. God always reaches out; the real question is whether we respond. Salvation, he says, is not about satisfying a distant God but awakening to a love that has always been there. Anthony de Mello [6]  and Richard Rohr [7] describe salvation as waking up to that divine presence already within us and all around us. God’s love is like a mighty waterfall, endlessly flowing. Salvation happens when we stop clinging to the rocks and allow ourselves to be carried by the current of divine grace. Jesus the Christ as Teacher, Role Model, Companion on the Journey For many contemporary thinkers, Jesus’ life and teachings are themselves the clearest expression of salvation. He revealed what a fully human and fully divine life looks like—one lived in total love and trust in God. Through his parables, Jesus the Rabbi taught. As a physician, he healed. Through table fellowship, he modelled inclusiveness and care for neighbour, especially those marginalised by society. In his wanderings around Galilee and to Jerusalem, he was a companion for his disciples on their journey of discovery. Salvation, in this sense, is not just about Jesus’ death but about his life and example. As theologian Marcus Borg wrote, Jesus shows the path of transformation: “The Christian life is about participating in Jesus’ passion for the kingdom of God” [8] . To be saved is to follow his way of compassion, forgiveness, and justice. Indeed, Christianity in its early years was called “the Way”. The Divine–Human Relationship Returning to the insight of the early Church—“God became human so that humans might become divine”—modern theologians see this as an invitation to live in deep communion with God. Karl Rahner and others describe every person as possessing a “supernatural horizon,” a built-in capacity for God. Salvation is discovering and embracing that divine life within us and one another. This also means being freed from both personal and social sin. Personal sin involves the choices that cut us off from love; social sin includes the systems and structures—poverty, racism, environmental destruction—that wound God’s creation. Liberation theologians such as Gustavo Gutiérrez [9]  remind us that salvation must include liberation from injustice and active solidarity with the poor.   Salvation as Right Action—Orthopraxy Salvation is not only about believing correctly ( orthodoxy ) but also about living rightly ( orthopraxy ). It calls for concrete action: feeding the hungry, healing the broken-hearted, caring for the earth. In October 2025, Pope Leo XIV’s first apostolic exhortation, Dilexi Te , was about love  for the poor. To work for justice, he says, is to cooperate in God’s saving action in history. From this viewpoint, salvation is not a one-time event accomplished on the Cross of Calvary, as atonement theory postulates,  but a continuing process. Each day invites new conversion and renewal. The cross reveals the depth of God’s love; the resurrection shows that this love is stronger than any power of death. Personal, Communal, and Universal Salvation In recent decades, ecological theologians have deepened the understanding of salvation even further. Sallie McFague and Elizabeth Johnson remind us that the earth itself is part of God’s body. To destroy the environment is to wound the very fabric of God’s creation. Humanity is not the centre of the universe but part of an interconnected web of life. Johnson extends salvation beyond individual souls to include the whole community of life. Even animals are saved! She is convinced that salvation must be personal, communal, and universal. It involves the healing of the human heart, the renewal of human society, and the redemption of the earth itself. Therefore, salvation must include the healing of the planet—restoring right relationship with all living things. Salvation means the birth of a renewed world, where humans live in harmony with nature and with one another. Wherever compassion, justice, and peace take root, God’s saving presence is at work. Salvation Now and in the Future Salvation is both a present and a future reality. Jesus’ message that “the Kingdom of God is among you” [10]  shows that it begins here and now. Every act of kindness, forgiveness, and justice is a glimpse of that kingdom, a society that offers mercy, compassion and justice, now and not in the hereafter. Yet salvation also points toward a future completion—a time when God’s love will be all in all [11] . Jesuit priest and scientist Pierre Teilhard de Chardin [12] saw salvation as the universe moving toward what he called the “Omega Point”—the final unity of all things in Christ. Creation itself is on a journey toward divine completion. God’s work of salvation is therefore not static or limited to the past but an unfolding process in which humanity and the cosmos evolve toward love and consciousness in God.   Process theologians Alfred North Whitehead and Ilia Delio describe God as deeply involved in this ongoing creation. Salvation happens whenever creation becomes more aligned with love, justice, and wholeness. It’s less about escape from the world and more about participating in God’s creative movement within it. In this broader view, salvation isn’t only about the next life but about how we live today. Conclusion Theology is dynamic, not static. From the early Church’s vision of divinisation, through Aquinas’s theology of grace, to modern understandings that include justice, ecology, and cosmic unity, the Christian meaning of salvation has steadily widened and deepened. Yet its heart remains the same: God’s freely given love drawing all things into life and communion. Salvation is not something we await after death but something we live into every day. It is personal, communal, and universal. Roger Haight provides a useful insight for spiritual seekers. He writes: “Beliefs are expressions of faith and as such are distinct from faith. Beliefs may change while faith at its deepest level remains constant, even as it is modified. [13] After much thought and prayerful reflection over many years, while I am resolute in my faith, my beliefs have changed substantially. I know Jesus the Christ is my teacher, role model and companion on the journey. I believe that, made in the image of God and just like Jesus, I have a temporary human nature and forever divine nature. The lessons I learn from Jesus’  teachings (more than his death of the cross) save me from myself—from rejecting the Prodigal Son (Luke 15:11–32), from the arrogance and pride of the righteous Pharisee (Luke 18:9–14), from following rules that would cause me to ignore the stranger lying bleeding on the side of the road (Luke10: 29–37) and so on. Advancing our understanding of Jesus’ kingdom of God has the potential to save the world from suffering by eliminating hunger and famine through international aid, by rejecting all forms of war for peaceful co-existence, and by reversing the damage to the planet through meaningful ecological programs. But we must wake up and respond! FAQs Salvation in Christianity What is “salvation” in Christianity? Although there are subtle differences within denominations, Salvation is generally understood as God rescuing people from the guilt, power, and final consequences of sin. This brings them into a restored relationship with God through the example and mediation of Jesus Christ’s death and resurrection. Why do I need to be saved? Christians believe that all people sin through their actions or omissions. Sin separates people from God, and the natural result is spiritual death and judgment. Salvation is needed to restore people to God and give eternal life. What must I do to be saved? Christianity teaches that a person is saved by God’s grace through faith in Jesus Christ. Turning to Jesus in repentance is essential. One needs hope and trust that his death and resurrection offers the pathway to eternal life. Jesus taught that we must love God and love our neighbour as ourselves. If we base our lives on love, we will be saved. Is salvation an event or a process? It is sometimes believed that salvation occurred when Jesus died and rose from the dead. This is a narrow interpretation of salvation. This ignores the three years of his ministry, whereby he revealed knowledge of his Father and explained his radical reinterpretation of Judaism. Many Christians speak of a decisive moment of trusting in Christ, but fundamentally, salvation is a continuing process of understanding and following Jesus’ teaching, being transformed and growing in faith, hope and love. Is salvation just personal, or does it also have a social and even cosmic dimension? Christians increasingly answer that salvation is not only personal but also has social and cosmic dimensions. A strong strand in Christian thought holds that “we are not saved alone,” seeing salvation as also about God forming a people and healing social relationships, including issues like injustice, poverty, and exclusion. Following Jesus thus includes participating in social transformation. Many theologians and biblical interpreters also speak of a cosmic dimension, where God’s saving work in Christ ultimately includes the renewal of the entire created order. Here salvation is understood as God’s comprehensive healing of creation—spiritual, moral, and material—so that individuals, human society, and the cosmos are finally brought into right relationship with God.​ 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. Footnotes 1.       On the Incarnation : 54. 2.       Romans 8:19–21. 3.       Summa Theologiae  II-II, Q.2. 4.       Elizabeth Johnson, Quest for the Living God: Mapping Frontiers in the Theology of God, pp. 7–24. 5.       Roger Haight, Jesus Symbol of God, 1999. 6.       Anthony de Mello,  Awareness , 1990. 7.       Richard Rohr, The Universal Christ , 2019. 8.       Marcus Borg, The Heart of Christianity ; Rediscovering a Life of Faith , p. 191. 9.       Gustavo Gutiérrez, A Theology of Liberation , 1971. 10.  Luke 17:21. 11.  1 Corinthians 15:28. 12.  Pierre Teilhard de Chardin, The Phenomenon of Man , 1955. 13.  Roger Haight, Jesus Symbol of God, p.5.

Orthodoxy and Orthopraxy  Over the past two thousand years Christianity has gone through a number of theological twists and turns. Most have involved a shifting focus on either “orthopraxy” or “orthodoxy.”   In a life-centered Christian theology, the primary focus is orthopraxy which means “correct conduct.” Orthodoxy, on the other hand, means and emphasizes “correct belief.”   Orthopraxy – correct behavior — was certainly fundamental in the life and teachings of Jesus of Nazareth: being courageous, compassionate, and inspiring in the midst of life’s ups and downs. Jesus certainly experienced life’s ups and downs.   In John’s Gospel, Jesus says: “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.” (John 8:12) In orthopraxy, Christians do not walk in darkness but like the Good Samaritan they live out the Sermon on the Mount by caring for the marginalized, promoting compassion and peace, and sharing God’s love. While Christianity eventually developed strict creeds, it began however with a strong focus on action and lifestyle—orthopraxy — following the “way” of Jesus.   Orthopraxy is what we should be about today. Nevertheless, in Roman Catholic history the focus on an unquestioning acceptance of orthodoxy created an atmosphere of thought control and, quite often, fear for those who dared to question. Growing up as a Catholic teenager, I remember regularly saying the Act of Faith prayer, in which I so fervently prayed: “I believe these and all the truths which the Holy Catholic Church teaches because you have revealed them, who are eternal truth and wisdom, who can neither deceive nor be deceived. In this faith I intend to live and die.” I was a very pious young man.   Orthodoxy, however, is not life-centered but doctrine-centered. When orthodoxy is stressed, people are taught the official doctrine and must then unquestioningly accept that doctrine. Many people, however, can know and accept doctrine while still not living and behaving as Christians.   In the early twentieth century, the Catholic stress on orthodoxy was quite strong. From 1910 to 1967, all Roman Catholic “clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries” had to take the Oath Against Modernism , because theological modernism was considered dangerous. It interpreted Christian teaching by taking into consideration modern knowledge, science, and ethics. It emphasized the importance of reason and experience over doctrinal authority.   The Oath Against Modernism  marked a high point in Pope Pius X’s campaign against “modernism” which he denounced as heretical. Although Pius X died in 1914, after being Pope for eleven years, his very far right influence on Catholic thought control lasted a long time.   Well, in the fullness of time, John Dick grew up and became an open-minded professor of historical theology in a “philosophical-theological seminary.” Fortunately, he never had to take the Oath Against Modernism . He did occasionally have to confront a couple of bishops who strongly resonated with Pius X’s narrow vision and accused him of heretical teachings. One — now a retired East Coast cardinal — even tried, without success, to get him fired from the Catholic University of Leuven.   A bit of church history. The focus on a strongly enforced orthodoxy in Christianity began in 310 CE when the Roman Emperor Constantine (272-337) legalized Christianity in his Roman Empire. Although he was not baptized until close to death in 337, Constantine was very pragmatic about Christianity and wanted to use it for his own political agenda. He and his mother Helena (Flavia Julia Helena, c. 246–330) were already in the process of making it the state religion of the Roman Empire. Christianity did become the official state religion of the Roman Empire in 380 CE upon the issuance of the Edict of Thessalonica by Emperor Theodosius I.   Stressing his pragmatic use of Christianity, Constantine organized the First Council of Nicaea , from May to August 325 in Nicaea, which is modern-day İznik, Turkey. Christian bishops had to attend. Most significantly, the Council of Nicaea  issued the very first uniform statement of orthodox Christian doctrine, called the Nicene Creed . Anyone who refused to obediently accept the Nicene Creed  was excommunicated and exiled…or worse.   It is especially significant that the Nicene Creed says nothing about orthopraxy: nothing about correct Christian behavior. After Nicaea, Constantine continued his program, a profound “Constantinian shift” turning the previously pacifist and persecuted Christianity into a religion of military might and imperial power. Many historians wonder of course if Constantine was a genuine Christian believer or a user of Christianity to further his goals.   Constantine gave the world its first experience of “Christian Nationalism. But, as Fr. Richard Rohr (born 1943) wrote a few years ago: “When Christians began to gain positions of power and privilege, they also began to ignore segments of Scriptures, especially the Sermon on the Mount. This is what allowed ‘Christian’ empires throughout history to brutalize and oppress others in the name of God.”   Christian nationalism is a problem around the world today of course. In North America, Project 2025 , a 900-plus page policy blueprint organized by American right-wing think tank, The Heritage Foundation,  is a plan to embed Christian Nationalist ideology into the federal government under the incumbent presidential administration.   But I would ask if Christian nationalists today are genuine believers or users of Christian rhetoric to further their own unchristian objectives. About the Author - John  " Jack " Alonzo Dick  (born in Lawrence, Michigan in 1943) is a historical theologian, now retired from the KU Leuven. His areas of research, lecturing, and writing are religion and values in the United States, secularization, and religious fundamentalism.

On 2 December 2025 our meeting on Zoom considered this paper. Here is a recording of the panel discussion of A New Ecological Ethic .

Traditional Christianity taught us that mankind held dominion over all creatures and the earth; that the earth was only our temporary home until we entered eternal life and, it can be argued, this has led to the exploitation of Indigenous peoples and the degradation of our planet. But now philosophers and scientists are informing us that all forms of life are interconnected, and it is in our own interests to recognise and value a new ecological ethic. Pope Francis’ encyclical Laudato Si’  further publicised and broadened our understanding of these interrelationships. Inevitably, our long-held beliefs are being challenged as we seek new ways of living in harmony with our neighbours and our environment. Teilhard de Chardin, Pope Francis, and the New Ecological Ethic In 1972, the Norwegian philosopher Arne Naess introduced a new way of thinking about nature called “deep ecology”  to describe a holistic worldview emphasising the interconnectedness of all life [1] . Naess challenged the assumption that humans are the centre of existence and argued instead for an ecocentric perspective, one that recognises every living being as possessing inherent value regardless of its usefulness to humanity. Deep ecology also encourages us to think beyond ourselves. It suggests that our identity isn’t separate from nature. Protecting the environment is really a way of protecting ourselves. Naess called this idea “self-realisation” -understanding that caring for the world is part of understanding who we are. Later, the idea of “integral ecology”  emerged, particularly through the work of cultural historian Thomas Berry [2]  and theologian Leonardo Boff [3] . They envisioned an “Ecozoic Era,”  when humans live in harmony with the earth. Integral ecology looks at more than nature; it connects environmental issues to social and economic problems. It emphasizes that helping the Earth and helping people, especially the poor, go hand in hand. Pope Francis brought this idea to a wider audience in 2015 in his encyclical Laudato Si’ . He described integral ecology as a vision that unites environmental, economic, social, cultural, and ethical realities under a single framework [4] . His central message - “everything is connected” - urges us to see the world not as a collection of separate issues but as a tightly woven whole. Francis explained that we depend on clean water, healthy ecosystems, and a stable climate - and often take these for granted. Integral ecology also points out that environmental problems affect humans differently. Poor communities often suffer the most from climate change and pollution. Francis warned that it is inconsistent to campaign against the destruction of endangered species while ignoring the suffering of human beings, such as victims of human trafficking or communities pushed into poverty. Protecting creation must therefore include defending human dignity. Both deep ecology and integral ecology invite us to move beyond human-centred thinking, to a new ecological ethic. But today, technology and social media bring new challenges. Research shows that overuse of technology can make people more impatient, distracted, and even lonely. In Alone Together , Psychologist Sherry Turkle observed that instead of connecting with others, we sometimes act like machines or try to model ourselves after them, rather than using them as mere tools [5] . Far from solving loneliness, technology can deepen our isolation. The Vatican has addressed these issues too, especially in its 2025 document on artificial intelligence, Antiqua et Nova . The Church sees artificial intelligence as a powerful tool that can help with education, healthcare, and the environment. But it should always serve people and the common good, not replace human care or dignity [6] . This ethical framework is valuable, but it risks portraying artificial intelligence as simply a tool at humanity’s disposal. What it overlooks is the role of technology within evolution itself. Humans are not static creations outside evolution - we are its latest expression [7] . To speak of integral ecology without grounding it in evolutionary reality risks abstraction. Philosopher and Jesuit priest Pierre Teilhard de Chardin adds another layer to this discussion. He believed evolution is not just a natural process but the story of life moving toward unity and love. Technology, for him, isn’t the enemy of nature - it can help humans live more harmoniously with the world if used wisely. True progress comes from using technology to strengthen connection, empathy, and care for life. Yet Teilhard emphasized that science and technology alone cannot lead us into this higher state. True evolution is not a mere accumulation of data but a “heart to heart” process aligning technology with the deeper currents of cosmic love. For him, the future of humanity is “hyperpersonal” - marked by deeper solidarity, empathy, and spiritual union. Mysticism, far from being irrelevant, plays a vital role in evolution, providing the energy of love that drives convergence. In this vision, technology is not an enemy of ecology but part of the evolutionary movement toward wholeness. The real challenge lies within humanity itself. Too often we cling to outdated philosophies or religious assumptions that separate us from nature and from one another. Historian Lynn White once argued that the roots of the ecological crisis are religious, and that its solutions must therefore also be religious [8] . Teilhard’s thought provides such a framework, integrating evolution, spirituality, and technology into a single unfolding story, a new ecological ethic. If we can embrace this vision, technology - including artificial intelligence - can serve a cosmogenic purpose, helping to build a planetary community animated by love. Teilhard wrote that only those paths leading to greater organization, synthesis, and unity represent real progress. The task before us is not to reject or idolize technology but to orient it toward deeper cohesion and solidarity. To participate consciously in evolution is to nurture interconnection at every level of life. In short, deep ecology, integral ecology, and Teilhard’s ideas all encourage us to see ourselves as part of a larger web of life. They remind us that protecting nature, caring for people, and using technology responsibly are all connected. If we can follow this vision, we can help create a world where humans, nature, and technology work together for a better future.   Reflection In our local neighbourhood we now have community gardens and bush care groups that enable residents to support their local environment whilst developing relationships with neighbours they may not otherwise meet. Similarly, there are now online Laudato Si’  groups seeking to implement its principles. What action could you take to implement change? FAQs A New Ecological Ethic What is the difference between deep ecology and integral ecology? Deep ecology, coined by Arne Naess in 1972, shifts the lens from “humans at the centre” to “all life has intrinsic value” [1] . It invites us to see our identity as interwoven with the Earth - when we protect the planet, we protect ourselves. Integral ecology, championed later by Thomas Berry and Leonardo Boff [2][3] , expands that insight by linking environmental care with social justice. It insists that ecological collapse and human suffering are two sides of the same coin. Pope Francis took this vision global in Laudato Si’ (2015), framing it in one phrase: everything is connected [4] . How does Pope Francis’ “integral ecology” challenge our daily choices? Integral ecology asks us to notice the hidden threads between the climate crisis, poverty, migration, and even technology. For example, Francis points out that the poor suffer the most from environmental degradation [4] . If we campaign for endangered whales but ignore the migrant child in detention, we have missed the deeper ethic. Studies confirm the overlap - the UN reports that climate change could push 132 million people into poverty by 2030 if left unchecked [World Bank, 2020] . The call is simple but costly: care for creation must include defending human dignity. What role does technology and AI play in Teilhard de Chardin’s ecological vision? Teilhard saw technology not as the villain of nature but as part of evolution’s unfolding story. For him, progress is not measured by data storage or faster processors but by how well technology helps us deepen empathy, solidarity, and love. Recent Vatican reflections on artificial intelligence echo this tension - AI can revolutionise education and healthcare, but it must serve the common good [6] . Teilhard would add: technology’s true purpose is “hyperpersonal” - building a planetary community that is more united, compassionate, and spiritually alive. Why do some thinkers say religion holds the key to solving the ecological crisis? Historian Lynn White argued decades ago that the roots of the ecological crisis are religious - shaped by worldviews that saw humans as separate from or superior to nature [8] . If faith traditions helped shape the problem, they also hold resources for renewal. Teilhard’s vision reframes Christianity itself as an evolutionary journey toward love and unity, offering spiritual energy for ecological action. Data backs this influence - Pew Research (2021) found that 84% of the global population identifies with a religion , suggesting spiritual frameworks remain one of the most powerful motivators for ecological change. How can Teilhard’s vision inspire our response to today’s environmental and social crises? Teilhard invites us to stop treating science, spirituality, and technology as competing domains. He imagined humanity evolving into a “cosmic communion,” where progress is measured by integration rather than fragmentation. That means using AI to serve the poor, designing economies that honour ecosystems, and nurturing mysticism as the energy source for solidarity. The practical takeaway? We are not bystanders in evolution - we are participants. Every action that builds unity, whether planting a tree, welcoming a stranger, or coding ethically, is part of humanity’s spiritual future. 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 - 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. Footnotes: [1] Naess, Arne. Ecology, Community and Lifestyle: Outline of an Ecosophy . Cambridge University Press, 1989. [2] Berry, Thomas. The Dream of the Earth . Sierra Club Books, 1988. [3] Boff, Leonardo. Cry of the Earth, Cry of the Poor . Orbis Books, 1997. [4] Francis. Laudato Si’ . Vatican, 2015, §138. [5] Turkle, Sherry. Alone Together: Why We Expect More from Technology and Less from Each Other . Basic Books, 2011. [6] Vatican. Antiqua et Nova: Vatican Document on AI . Vatican Press, 2025. [7] Teilhard de Chardin, Pierre. The Phenomenon of Man . Harper & Row, 1959, 36–37. [8] White, Lynn. “The Historical Roots of Our Ecologic Crisis.” Science , 1967, 155:1203–1207.

GREETINGS Our meeting this month discussed the paper, A New Ecological Ethic , prepared by Robert van Mourik. Robert introduced the topic by providing an historical overview of human development that archaeologists have recently determined to be at least 3.3 million years old. He highlighted the shift from communal living to the commodification of land, patriarchal societies and, ultimately, territories and nation states that emerged from the agricultural revolution 12,000 years ago. The emergence of religions 3 - 5,000 years ago furthered these patriarchal attitudes along with a worldview founded in Greek mythology of a sky God who delegates its powers and authority to man. It can be argued that this human centred, dominion view has led to environmental degradation and the subjugation of Indigenous peoples. However, over the last hundred years, quantum physics has taught us that everyone, everything, everywhere is interconnected - a view that is in accord with the highest levels of spiritual awareness. The importance of consciousness in spirituality is the centrepiece article on the home page of our website. Albert Einstein believed that the problems of the world could only be solved by a higher level of consciousness than that which created the problems. This requires an awareness of the interconnectedness of all creation and action that supports the common good.   When I change my level of awareness, I attract a different reality.   The panel (Robert, Sally, Darryl and Janet) explored themes of interconnectedness, ecological literacy, and the need for a new ecological ethic, with participants sharing personal experiences and perspectives on environmental activism, democratic engagement, and the role of the Catholic Church, including Pope Francis’ seminal document Laudato Si . Sally discussed the declining ecological literacy and the importance of understanding bio-regions, emphasizing the need to protect and preserve the environment. She shared her experience at the Rising Tide protest in Newcastle. Darryl highlighted the tension between economic systems based on unlimited growth and the finite resources of the planet, advocating for alternative economic models like local production and reducing food miles. Janet discussed Australia's reliance on coal and iron ore exports, highlighting the challenges of transitioning to sustainable energy sources while supporting affected communities. The meeting focused on raising community awareness of ecological and social issues. The discussion highlighted the need for a worldview that values creation and supports the flourishing of all life, including the economy, and emphasized the influence of Pope Leo's preferential option for the poor on our spirituality. Our year in review The continuing growth in our online community is extraordinary. We are seeing increasing numbers in contributors to our discussion papers, participation in our online meetings on Zoom, and membership of our Facebook group. After establishing our website in 2024 we have recently conducted an extensive review to enhance its discoverability on the internet. Consequently, there has been a significant increase in the number of people around the world who are reading our articles. Can you please help us increase our exposure even further by sharing our newsletters and directing attention to the information available on our website? JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT What does Salvation in Christianity mean today? Traditionally, salvation is thought to mean God’s saving us from our sins so that we can go to heaven when we die. It presumes that we accept atonement theory, the idea that Jesus died to save us from our sins. But is that view overly simplistic? Could salvation mean more than this, especially if one doesn’t accept the theory of atonement? NEW ON OUR WEBSITE Article & Book Reviews: Faith is not Belief , an article by Adeyeye Samuel Oluwatosin Resurrection: Doubt, Hope and Showing Up , a video recording of our meeting held 4 November 2025. Look out for our Kindred Spirits & Podcasts  as we find inspiration from others. We include links to their websites and podcasts. This month we have added  Root & Branch , a UK group. 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. FUNDRAISING Recently we wrote to you about our efforts to increase the visibility of our website to search engines. The changes we have introduced so far have already proven effective but we have more to do.  We have budgeted that these changes will cost about $5,000 to $6,000 and we have now raised $3,500. Thank you to everyone who has contributed! We very much appreciate your support. If you can help us raise the remainder we need we shall appreciate that very much. Even small donations are helpful. It is worthwhile remembering that our fees are already heavily discounted. A huge thank you to Kate Dombroski and her team at  Uforia , we could not have accomplished so much without her support. 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.

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience." - Pierre Teilhard de Chardin Spirituality is an awareness that there is no difference between matter and spirit. Some define spirituality as man’s search for meaning and others as recognising this awareness. Mystics have long recognised spiritual growth (e.g. The Interior Castle, St Teresa of Avila) while modern authors have written about stages of faith (Stages of Faith, Fowler) and stages of spiritual growth (Integral Spirituality, Wilber).   Wilber proposes various levels of understanding the world, various levels of consciousness. They range between Egocentric (it’s all about me), Ethnocentric (it’s all about my family, tribe, country), Worldcentric (I appreciate my commonality with all in a world beyond my tribe) and Cosmocentric (I appreciate my place within the universe, that I am related to everything, everywhere). Spiritual growth through these levels also requires growth through other levels of development such as physical, emotional and intellectual maturity. We can progress through these various levels at different rates. About two thirds of the world has been identified as living in the first two levels.   Nevertheless, Richard Rohr understands the importance of well-grounded formation in early stages of growth. They have a relative importance as scaffolding, but they are not the building itself. Yet, we don’t need to continue protecting the scaffolding once it’s served its purpose. In the first half of life, our task is to build a container. Eventually we realise that life isn’t primarily about the container but the contents. In the second half of our lives, we might appreciate the ladder we have been climbing all our lives is leaning against the wrong wall. We search for new meaning and understanding in our lives.   Anthony de Mello acknowledged barriers to our recognising reality. Beliefs and attachments blind and restrict us. Carl Jung identified the shadow in our subconscious as restricting our personal growth. However, a clear vision reveals a wondrous world and an inner spirit that seeks to be recognised. Howard Thurman, spiritual adviser to Dr Martin Luther King, wrote about the importance of discerning what makes you come alive because the world needs people who have come alive. This emerging consciousness leads to a new freedom.   Albert Einstein remarked that higher levels of consciousness are required to solve the problems of the world for they cannot be solved at the level of those who created them. We need only listen to the language of our political leaders to recognise that conflicts within our societies are grounded in tribal outlooks. Immigration and care for our planet are other examples requiring higher consciousness to identify solutions. New ways of looking at each other and our world.   The development of the science of quantum theory over the last hundred years is changing our worldview. Past worldviews founded in patriarchal and monarchical attitudes, medieval theology and classical physics are inadequate today to understand the world. The emerging world view recognises that we are all related to each other, to everything, everywhere and even throughout time.   Hence the importance to spirituality of recognising that these various levels of understanding the world exist. We need to grow spiritually and attain a higher consciousness, a greater awareness of a different worldview, so that we can address ourselves to resolving the world’s problems. As we grow, our institutions, religions and our understanding of God will inevitably change. When I change my level of awareness, I attract a different reality. The Importance of Consciousness in Spirituality FAQs The Importance of Consciousness in Spirituality What is “consciousness” in spiritual practice and how is it defined in the article? St Lucia Spirituality describes consciousness as more than thinking – it is awareness of awareness, the sense of being present with life as it is. The article draws on writers like Wilber and van Mourik to show that consciousness includes levels of seeing: from self-centered, to others, to universal awareness. It’s about loosening the grip of ego such that spiritual transformation becomes possible beyond inherited belief. How do belief systems and attachments limit or distort spiritual consciousness? According to St Lucia Spirituality , belief systems often act like glasses: they filter what we see and believe. Attachments to ideas, identity, tradition or fear fix us into patterns that close off deeper awareness. Jung’s concept of the shadow, together with teaching about letting go, are used in the article to show how unexamined beliefs can generate conflict, suffering, and spiritual stagnation. What role does non-dual awareness play, and how can someone cultivate it? St Lucia Spirituality shows non-dual awareness as noticing when distinctions like self-other, mind-body, good-bad collapse into a wider consciousness. Practices recommended include meditation, silent sitting, contemplative prayer, and reading mystical writings. The article suggests that over time, non-dual awareness grows quiet compassion, greater presence, and a less reactive heart. Why is consciousness considered essential for ethical transformation and global change? awareness, injustices, divisions or environmental harm tend to persist because people act from habit or fear. Awareness wakes us up to interconnection. When more people live from higher awareness, their choices – in justice, compassion, environment, community – align more with healing rather than harm. How can someone begin practicing awareness so that consciousness moves from concept into lived experience? According to St Lucia Spirituality , beginning awareness work happens in small daily choices: pausing before reacting, noticing breath, observing thoughts without judgment, practising gratitude, exposing oneself to diverse perspectives. The article suggests journaling about awareness, retreats or silent periods, and loving presence toward self and others. Over time this shapes consciousness from idea to embodied way of being. 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 - 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.

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience." - Pierre Teilhard de Chardin Spirituality is an awareness that there is no difference between matter and spirit. Some define spirituality as man’s search for meaning [1]  and others as recognising this awareness [2] . Mystics have long recognised spiritual growth (e.g. The Interior Castle, St Teresa of Avila) while modern authors have written about stages of faith (Stages of Faith, Fowler) and stages of spiritual growth (Integral Spirituality, Wilber).   Wilber proposes various levels of understanding the world. They range between Egocentric (it’s all about me), Ethnocentric (it’s all about my family, tribe, country), Worldcentric (I appreciate my commonality with all in a world beyond my tribe) and Cosmocentric (I appreciate my place within the universe, that I am related to everything, everywhere). Spiritual growth through these levels also requires growth through other levels of development such as physical, emotional and intellectual maturity. We can progress through these various levels at different rates. According to Wilber, about two thirds of the world has been identified as living in the first two levels.   Nevertheless, Richard Rohr understands the importance of well-grounded formation in early stages of growth [3] . They have a relative importance as scaffolding, but they are not the building itself. Yet, we don’t need to continue protecting the scaffolding once it’s served its purpose. In the first half of life, our task is to build a container. Eventually we realise that life isn’t primarily about the container but the contents. In the second half of our lives, we might appreciate the ladder we have been climbing all our lives is leaning against the wrong wall. We search for new meaning and understanding in our lives.   Anthony de Mello acknowledged barriers to our recognising reality [4] . Beliefs and attachments blind and restrict us. Carl Jung identified the shadow in our subconscious as restricting our personal growth. However, a clear vision reveals a wondrous world and an inner spirit that seeks to be recognised. Howard Thurman, spiritual adviser to Dr Martin Luther King, wrote about the importance of discerning what makes you come alive because the world needs people who have come alive. This emerging consciousness leads to a new freedom.   Albert Einstein remarked that higher levels of consciousness are required to solve the problems of the world for they cannot be solved at the level of those who created them   [5] . We need only listen to the language of our political leaders to recognise that conflicts within our societies are grounded in tribal outlooks. Immigration and care for our planet are other examples requiring higher consciousness to identify solutions. We need new ways of looking at each other and our world.   The development of the science of quantum theory over the last hundred years is changing our worldview. Past worldviews founded in patriarchal and monarchical attitudes, medieval theology and classical physics are inadequate today to understand the world. The emerging worldview recognises that we are all related to each other, to everything, everywhere and even throughout time.   Hence the importance to spirituality of recognising that levels of consciousness exist. We need to grow spiritually and attain a higher consciousness so that we can address the resolution of the world’s problems. As we grow, our institutions, religions and our understanding of God will inevitably change.   When I change my level of awareness, I attract a different reality. Change can happen As Wilber noted above, most of the world exists in the lower levels of consciousness, perhaps unaware that higher levels of consciousness exist. But once aware, how do we change if we wish to? Here are some suggestions:   Cultivate non-dual consciousness by abandoning “either/or” dualistic thinking in favour of “both/and” thinking. Develop a meditation practice as recommended by Rohr and Cannato. Allow your consciousness to move from your head to your heart. Rohr offers some guidance here in a meditation. [6] Cultivate an awareness of higher states of consciousness.    As Judy Cannato was nearing the end of writing her last book , she discovered that a mass removed from her back was cancerous. She describes her experience over the subsequent months and her change in consciousness, in particular:   Perhaps the most freeing insight that has come in the last few months is that it is helpful to throw away “beliefs”. To me beliefs tend to be mental constructs, assertions about  reality, not reality itself. My beliefs tended to come from my head, not my heart. They are accompanied by rules and regulations – and not far behind comes judgement.   Without beliefs to uphold, I find that the temptation to judge begins to fall away. Each time I have judged, especially when I have thought something to be “wrong”, I can track the judgement back to a belief – something more rooted in my head and unconsciousness than in my heart and compassion. By endeavouring to let go of judgement, my heart becomes more open to the flow of divine love. Ego gets out of the way a little more, and then love can flourish. [7]   Reflection Questions Have you been aware that different states of consciousness exist, that they each have a different understanding of the world? A different worldview? What could you do to live into higher levels of consciousness? Could you identify with Judy Cannato’s experience described above?   Further reading Awareness, Anthony de Mello SJ Falling Upwards, Richard Rohr Field of Compassion, Judy Cannato   FAQs The Importance of Consciousness in Spirituality (Unabridged) What are the levels of consciousness described by Wilber and how many people live in lower levels? According to St Lucia Spirituality , Ken Wilber maps consciousness in stages: Egocentric (self only), Ethnocentric (tribe or group), Worldcentric (all people), and Cosmocentric (everything, everywhere). The article states that about two thirds of the world still operate in the first two levels - meaning many are seeing through smaller lenses without knowing higher awareness is even possible. How do beliefs, attachments and the shadow block spiritual awareness? In The Importance of Consciousness in Spirituality , Robert van Mourik draws on Anthony de Mello, Carl Jung, and others to show how beliefs (mental constructs) and attachments restrict seeing. The shadow - unconscious fears, shame, unowned parts of self - dims awareness. When beliefs dominate from the head rather than the heart, they often come wrapped in rules, judgments, and fear - which obscure rather than illuminate spiritual growth. Why does shifting from “either/or” dualistic thinking to “both/and” thinking matter for spiritual growth? St Lucia Spirituality offers that dualistic thinking, which divides truth into right/wrong, us/them, saint/sinner, supports lower levels of consciousness. Moving toward “both/and” thinking enables us to hold paradoxes without rushing to judgement. This shift allows inclusion, complexity, and mystery - and opens space for spiritual maturity and compassion, which are essential for higher levels of consciousness according to Wilber and Rohr. What practices help raise awareness of consciousness and deepen spiritual transformation? According to St Lucia Spirituality , some practices offered in the article to help grow consciousness include meditation (as Rohr and Cannato recommend), cultivating non-dual awareness (letting go of strict belief systems), moving awareness from head to heart, and doing reflection on state of consciousness. Also noticing when judgement arises and tracing it back to belief - this helps free the heart to live more compassionately. How does higher consciousness relate to solving global problems and transforming institutions? St Lucia Spirituality reflects that higher consciousness is not just inner work - it has outer consequences. The article quotes Einstein saying that problems cannot be solved at the level of thinking that created them. Many of today’s crises - climate change, social injustice, political tribalism - are grounded in lower levels of consciousness. As more people awaken awareness, institutions (churches, governments, NGOs) must evolve too. What once served as scaffolding (rules, doctrine) becomes less important than the contents of consciousness - love, connection, wisdom. 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 - 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. Appendex [1] Diarmuid O’Murchu, Quantum Theology, 14 [2] Ilia Delio, The Not-Yet God, 32-33 [3]  CAC Meditations Dec 7, 2016 https://cac.org/daily-meditations/transcend-and-include-2016-12-07/ [4]  Anthony de Mello SJ, Awareness, 63-64 [5]  Quoted by Richard Rohr https://cac.org/daily-meditations/a-special-note-from-fr-richard-why-contemplation/ [6] CAC Meditation July 5, 2024 https://cac.org/daily-meditations/balancing-heart-and-action/ [7] Judy Cannato, Field of Compassion, 185-189

This reflection explores faith as evolving trust rather than rigid belief, and how openness to mystery can mature the spiritual life. One of the things I have consistently maintained — long before my public reflections began — is that faith is not belief. The two have been carelessly interchanged for so long that many no longer recognize the distance between them. Even the dictionary, and to some extent the Bible, often present them as identical. But if you pay close attention to the movement of thought and language, you’ll notice subtle shifts that betray their difference. What most people call faith is simply belief — a mental conclusion dressed up as conviction. Belief is cognitive; it lives in the mind’s need for structure and certainty. It is the comfort of having something to hold onto, something to name, something to defend. Belief gives order to chaos — not necessarily by understanding the chaos, but by labelling it. Faith, on the other hand, is psychological maturity in motion. It does not need to label everything before it can breathe. It does not rest on the false security of having answers, but on the quiet trust that meaning will reveal itself through experience, reflection, and time. Belief is static — it draws boundaries around knowledge and calls them sacred. Faith is dynamic — it understands that truth is alive and must be met, not merely memorized. Where belief builds walls, faith opens windows. Belief seeks the comfort of certainty; faith accepts the discipline of uncertainty. Belief operates in the realm of the known; faith grows in the soil of the unknown. That’s why many who claim to have “strong faith” often only have strong belief — reinforced by repetition, not reflection. They confuse loyalty to a narrative with intimacy with truth. Yet, genuine faith is not loyalty to a narrative at all; it is the courage to remain open even when every narrative fails. From a psychological standpoint, belief is the ego’s defence mechanism against existential anxiety. It says, “I must know something, even if it’s wrong, so I don’t fall apart.” Faith, by contrast, is the ego’s surrender to the possibility that it doesn’t have to know — that not knowing does not equate to meaninglessness. Belief clings; faith trusts. Belief insists; faith listens. Belief needs a system; faith needs space. If you truly have faith, you don’t need belief. Because faith is not built on certainty; it is built on consciousness — the deep awareness that truth transcends our definitions of it. Belief demands validation; faith simply lives. This is also why belief — not faith — is the root of all extremism. Every fanatic, every crusader, every zealot is driven not by faith but by belief — belief so absolute that it cannot tolerate ambiguity. Belief must win; faith has nothing to prove. Belief, when it hardens, becomes ideology. And ideology, when it demands loyalty, becomes violence — whether physical, emotional, or intellectual. It’s belief that divides the world into “us” and “them.” It’s belief that legitimises domination, persecution, and exclusion — all in the name of God, nation, or truth. Faith, on the other hand, has no enemies. It doesn’t need to conquer or convert. It sees truth as too vast to belong to any one camp. Where belief breeds arrogance, faith births empathy. And yes, extremism is rampant in all religions — Christianity included. You see it in the way people weaponise doctrines, demonise dissent, and sanctify ignorance in the name of loyalty. You see it in the fear of questioning, in the pride of certainty, in the addiction to being right. Faith is not afraid of being wrong. It is not afraid of learning. It is not afraid of mystery. So when I say faith is not belief, I mean that faith is the antidote to the arrogance that belief produces. Faith is what remains when certainty dissolves. It is the openness to truth without needing to possess it, and the humility to live without needing to win. Belief says, “I know.” Faith whispers, “I am learning.” And perhaps that is where the sacred truly begins — not in what we can prove, but in what we can still wonder about. FAQs for Faith is Not Belief What is the main difference between faith and belief? The article argues that belief is a mental construct — a need for certainty and structure — while faith is an open, evolving trust in the unfolding of truth. Belief clings to definitions; faith lives in awareness and wonder. Why does the author say that belief, not faith, leads to extremism? Because belief, when rigid and absolute, becomes ideology. It divides the world into “us” and “them,” demands loyalty, and rejects ambiguity. Faith, in contrast, is humble and inclusive — it has no need to conquer or convert. How does faith relate to psychological maturity? Faith is described as “psychological maturity in motion.” It reflects the ability to live without needing every answer, to trust the process of learning and unfolding meaning, rather than clinging to mental certainties for comfort. Why does the author claim that many people confuse belief for faith? Because most people equate conviction with depth, mistaking certainty for spiritual strength. The author suggests that what is often praised as “strong faith” is merely reinforced belief — repetition without reflection. What does the author mean by saying 'faith whispers', 'I am learning'? This final line encapsulates the theme: faith is not about knowing or winning arguments but about remaining open, humble, and teachable. It is the posture of curiosity and trust that allows continual growth in understanding and empathy. 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.

Butterfly Series #46 Resurrection Resurrection sits where faith and doubt meet. This Butterfly conversation explores how the first witnesses grappled with surprise, how the Church learned to tell the story, and how resurrection keeps unfolding in our lives now. The panel names the grace of “noticing” rather than proving, honours the women at the tomb, and invites a grown-up faith that can hold ambiguity, science, and mystery together. Resurrection is not only an event in the first century or a promise after death. It is a pattern of divine life that keeps calling us to wake up, clean up, grow up, and show up with hope. Highlights The Gospel variations remind us that truth often arrives through many voices. Experience rarely speaks in one tone. Their differences reflect real memory, reflection, and unfolding understanding, not a tidy or scripted tale. Recognition takes time. Emmaus and the garden show continuity and holy difference at once. Women lead the witness. The story begins in the voices that were often sidelined elsewhere. Resurrection enlarges reality. Think transformation of the whole self, not a simple return to former conditions. Practice over proof. Live the rhythm now: wake up to presence, clean up shadow, grow up in perspective, show up in love.   What we learned (Time-stamped highlights) Different Gospel accounts are a feature, not a flaw. The variety of resurrection stories points to lived experience rather than tidy myth-building. The panel notes that the Gospels do not try to make the story smooth. They let it be layered, surprising, and real.“Having different Gospel accounts is something I am very comfortable with.” [7:28–7:54] Recognition takes time. Resurrection does not arrive like a headline but like a quiet shift in perception. On the road to Emmaus and in the garden, recognition comes through relationship and presence, not instant certainty. “There is something different, but also something the same.” [16:00–16:38] Women lead the witness. The first voices that proclaim resurrection are those who were often dismissed in public life. The story begins with the ones who stayed, listened, and showed love to the end. “Women are central to this.” [8:38–9:18] Resurrection enlarges reality, it does not undo death. This is not a simple return to life as it was. It is transformation of the whole self. Margaret’s seed and plant image expresses continuity becoming fullness. “Our future existence is like the plant that grows from a seed.” [27:10–27:40] Practice over proof. Resurrection is meant to be lived, not solved. The pattern is daily: wake up to presence, clean up old stories and shadow, grow up in perspective and compassion, show up in love and justice. “The first resurrection is waking up in this lifetime.” [33:30–34:06] Resurrection as the experience of the community. The early witnesses did not talk about abstract doctrine. They spoke of encounter, change, and courage to love again. “Resurrection is not the experience of Jesus. It is the experience of the people who were there.” [12:18–12:31] “ Jesus is alive. That was the expression they used.” [12:39–12:45] Hope that dances around dark corners. Resurrection faith does not deny grief or endings. It moves with courage through them, trusting a life that continues to rise. “Belief in the resurrection sends us dancing around dark corners trusting in a tomorrow we cannot see.” [10:17–10:25] A spirituality that becomes action. We show resurrection when we forgive, include, risk kindness, tell the truth, hold the hurting, and do not turn away. “I seek to be resurrection for others, but I also have to be resurrection for myself.” [45:24–45:57] Reflective Prompts Where am I being invited to recognise life where I assumed only endings? Which practice helps me notice rather than control: silence, Scripture, examen, or service? How might I honour the first witnesses by amplifying sidelined voices today? FAQs for Butterfly Series #46: Resurrection What do Christians mean by resurrection if the Gospel accounts differ? Resurrection means God brought Jesus through death into a new mode of life that still bore continuity with the Jesus his friends knew. The four Gospels tell the story from different angles to highlight recognition, mission, and worship rather than laboratory proof. Difference here serves theology and testimony. Why did some disciples fail to recognise the risen Jesus at first? The texts emphasise surprise and transformation. Recognition often arrives through a relational cue like hearing one’s name or a familiar action like breaking bread. These scenes underline both continuity and change in the risen Christ. Source: Bible Gateway – Luke 24 and John 20 How does Paul talk about the “resurrection body”? Paul contrasts perishable with imperishable and natural with spiritual to signal transformation of the self, not abandonment of embodiment. His seed and plant image suggests continuity becoming fullness. Source: Bible Gateway – 1 Corinthians 15 Is resurrection only a future hope, or also a present practice? It is both. The early Church proclaimed Jesus is alive, and Christians learned to live resurrection now through baptismal life, mercy, justice, and Eucharist. To “show up” with compassion is to let resurrection pattern our ordinary days. Source: Center for Action and Contemplation – “Action and Contemplation” How can I hold faith and doubt together without losing heart? Treat doubt as a doorway to deeper trust. The witnesses themselves wrestled with fear and confusion. Practices like the examen, simple contemplative prayer, and honest conversation with community steady the heart while questions do their refining work. Source: Ignatian Spirituality – “The Daily Examen” 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. Upcoming Spiritual Events & Online Gatherings BUTTERFLY SERIES: A New Ecological Ethic 2 December 2025, 5:45 pm – 7:15 pm AEST Note: AEST not AEDT Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT Related Reflections in the Butterfly Series Waking Up - Awareness is the beginning of transformation. A reflection on noticing presence in ordinary life and learning to trust the quiet invitations within. Read here:   https://www.stluciaspirituality.com/post/waking-up Growing Up - Wisdom expands as our perspective widens . Exploring how wisdom forms across the lifespan and how perspective matures with experience, relationship, and humility. Read here:   https://www.stluciaspirituality.com/post/growing-up Cleaning Up - Healing begins with gentle curiosity, not judgment. Looking gently and honestly at the parts of ourselves that need healing, repair, or release. Read here:   https://www.stluciaspirituality.com/post/cleaning-up Showing Up - Love becomes real when it takes form in action. The movement from inner awareness into embodied love and service in the world. Read here:   https://www.stluciaspirituality.com/post/showing-up Streams of Development - Spiritual maturity moves through multiple dimensions of growth. How our emotional, relational, cognitive, ethical, and spiritual capacities grow together over time. Read here: https://www.stluciaspirituality.com/post/streams-of-development 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.

GREETINGS Our November online meeting considered the Resurrection based on our discussion paper. Something highly significant occurred following Jesus’s death that animated his community of followers. It must have been quite extraordinary. First discovered by Mary Magdalene and other women, for the men had fled, the resurrection is a more complex story than commonly presented or understood. Our panel comprising Lee-Anne Perry, Kevin Liston, Rev Dr. Margaret Wesley and Kevin Treston conducted a wide-ranging discussion on the significance of this astounding event reflected in varying accounts in the Gospels. It was an ambitious undertaking considering the limited time we had available. In summary, the Resurrection: can be seen as a continuation of original blessing, offering hope in the face of darkness and affirming the enduring nature of divine grace. represents an insight into a larger universe of life beyond death, even beyond our lives as we know them today, lives that have purpose and direction. That we are like seeds that already contain the plant that will emerge one day. There is life after death even though we may not comprehend it now. offers faith and hope, confirming that God loves us and encourages us to promote the reign of God, a society of mercy, compassion and justice for all. represents more than a physical state following death. In ancient times, body, mind, and soul were not distinguished; St Paul might have been referring to the transformation of the real self (the soul or consciousness) rather than the physical body. The Gospel accounts written some years after the event sought to portray this impact through metaphors and story, rather than a simplistic retelling of history. provides lessons for our own lives wherein we all experience disruptions or deaths initiated by significant changes such as ill health, bereavement or changes in employment. Each change, however, is an opportunity for a rebirth, another resurrection, for us. You can view a recording of our online discussion here . 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.  In recent weeks we have seen several new members join our Facebook group. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT A New Ecological Ethic Traditional Christianity taught us that mankind held dominion over all creatures and the earth; that the earth was only our temporary home until we entered eternal life and, it can be argued, that this has led to the exploitation of Indigenous peoples and the degradation of our planet.  But now philosophers and scientists are informing us that all forms of life are interconnected and it is in our own interests to recognise and value a new ecological ethic. NEW ON OUR WEBSITE 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. In addition to last month's discussion paper on Resurrection , the previous month’s paper, When the Divine Was Decentralised , continues to attract attention. The article, Catholic Renewal , by John Warhurst is also topical. Also, Faith is Not Belief , another article by Adeyeye Samuel Oluwatosin. We welcome comments on our articles and papers and also invite contributions; you can submit them by writing to us . Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. FUNDRAISING Recently we sought support to fund an extensive review of our website to aid its discoverability on the internet. You may have noticed several changes including how our articles are presented and the inclusion of discussion points or Frequently Asked Questions  that expand on the content. In addition, much has been done that you cannot see but is essential to aid discoverability by search engines or Artificial Intelligence. Consequently, we have seen a significant increase in the number of visits to our website. We estimated this activity would cost in the order of $6000, even after heavy discounting of our fees. We are halfway to our target and would appreciate any further assistance to defray these costs. Even small contributions are appreciated.  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. However, please use the unsubscribe link below if you no longer wish to receive them.

GREETINGS Our online meeting participants considered the discussion paper,  Who am I to judge? conducting a wide-ranging discussion about various spiritual perspectives, sharing stories consistent with the theme of inclusion and exclusion. They outlined the challenges faced by marginalised communities and stressed the importance of connection and acceptance.   Personal stories dominated the discussion and included the following: a visit to a leper colony in a Calcutta slum racial bias and the dehumanising effect of rules the significant gap in life expectancy between people with and without intellectual disabilities the health challenges of indigenous students, including leprosy in the Northern Territory people facing addiction and mental health issues the significant number of women with children awaiting suitable accommodation Many participants shared the circumstances that led to changes in thinking and a greater appreciation of the importance of inclusivity. An example was the experience of two participants volunteering at the Emanuel City Mission in South Brisbane. The discussion highlighted the importance of overcoming fear and engaging with those who are different, drawing on spiritual maturity to encourage inclusivity and empathy. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT When the Divine Was Decentralized What if the ancient verse in Genesis 1:1 "In the beginning, God created..." doesn’t describe some distant deity, conjuring a world out of void, a God apart from creation, but rather a God diffusing into it? How would that change our understanding of God? What other beliefs do we hold that we might have to reconsider? BUTTERFLY SERIES 7 October 2025, 5:45 pm – 7:15 pm AEST Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT NEW ON OUR WEBSITE 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. Articles, Book Reviews & Reflection: Ordination  by Dr John A. Dick-Leuven            Our understanding of priests, bishops, and deacons has changed dramatically in the church’s long history. Heart and Mind: The Four Gospel Journey for Radical Transformation  by Alexander John Shaia            Book review We Cannot be Self-Made  by Richard Rohr             An introduction to the concept of Ubuntu. We Are Microcosms of the Divine  by Adeyeye Samuel Oluwatosin             A reflection on Original Blessing and human wholeness. Orthodoxy: The Death of True Spirituality  by Adeyeye Samuel Oluwatosin             If spirituality is meant to be a living, breathing journey into truth, then orthodoxy is the embalmed corpse of that journey. Applying Intelligence to Spiritual Growth             Reflection 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  Honoring Multiple Truths: An Integrative Pathway to Peace in Israel/Palestine  remains relevant today. A just resolution to the Israel/Palestine conflict requires acknowledging and honoring truths that are seemingly contradictory. Examples from other domains show how this can be accomplished and offer a potential pathway to an enduring, long-term peace. 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.