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Greetings Our October online meeting was remarkable in the number of registrations we received and the widespread interest in Adeyeye’s discussion paper When the Divine was Decentralised .   As we had a far greater number of registrants than previously, we changed our format to a panel discussion involving Ann Aboud, Les Savage, Lisa Bagnall and Robert van Mourik who shared their evolving views of God. Some of the main points of discussion were: The impact of advances in human knowledge on the characterisation of God. The inadequacy of the Greco-Roman view of God and a medieval theology that still underpins Christian teaching. Does this fulfill our desire for a more dynamic, life-giving view of God in view of what we know now about the universe? The presence of God in all creation with love as God’s fundamental essence. Divinity is found in everyday life and not just within the confines of a church. The importance of community for spiritual seekers. Small groups were preferred over large institutional communities. These provide the opportunity to explore alternative views of God's nature within a safe space. The importance of maintaining relationships with people of different religious views while embracing one’s own evolving beliefs. The format of the meeting was praised for its depth and engagement, with participants appreciating the panellists’ openness. The facilitator clarified that the purpose was not to diminish any one perspective but to explore big picture ideas about faith and spirituality. We are seeking to understand why two thirds of the registrants did not join us online. Perhaps that was due to confusion arising from the change to Daylight Saving Time in the Southern states. We would welcome feedback . Participation in St Lucia Spirituality We invite you to to share your experiences with our community. For example, you can share your ideas, books you are reading and questions you are asking by writing to us . You can also offer your comments on our Facebook page and engage in discussions. This is an important supplement to the information available on our website. We invite you to get involved, have your say! Others may benefit from your experience. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT RESURRECTION Once dead, people do not come back to life. Dead people do not come out of graves nor do humans disappear into thin air. Something else is going on in the scripture narratives. That Jesus lives, after human death, means that human living is only part of the story. The revelation of resurrection is the realisation and discovery that life does not end with human death. It is becoming aware of a greater universe of life, a larger reality. 4 November 2025, 5:45 pm – 7:15 pm AEST Note: AEST not AEDT Virtual event on Zoom EGISTER FOR OUR VIRTUAL EVENT 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 already raised about half of this amount. Thank you to everyone who has contributed! We very much appreciate your support. 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. NEW ON OUR WEBSITE Articles & Book Reviews: The Language of God – Science and Religion  by Francis Collins Searching for the Hidden Spring  by Richard Foster Birth of a Dancing Star: My journey from Cradle Catholic to Cyborg  by Ilia Delio Catholic Renewal  by John Warhurst Our website is constantly changing with new information. Bookmark our website in your browser and visit us to keep in touch. 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. 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.

This article, entitled "Five Streams of Catholic Renewal" by John Warhurst, was first published on 23 September 2025 by Flashes of Insight ( https://flashesinsight.com/ ) and brought to our attention by the Australasian Coalition for Catholic Church Reform ( https://acccr.com.au/ ): Pope Leo begins his pontificate just as many renewal-minded Catholics of long standing are discerning their future position. There are five identifiable, but not exclusive, options being openly considered by groups and individuals around the world. Synodality embraced The first option is to enthusiastically tackle the challenge of implementing the global Synod on Synodality program. This is the most trusting and hope-filled position. It is a new step for some reformers, who are prioritising working within, sometimes in leading roles, the church’s developing synodal structures at diocesan and parish level. Convinced that the church has taken on board their advocacy, they now turn inwards with renewed determination. Insider-outsider stance The second position is to purposefully maintain an insider-outsider stance, taking on some insider synodal contributions while remaining some distance from the church establishment. This is the business-as-usual option. It is driven by scepticism balanced by love for their faith and, to a lesser extent, by respect for the institution. Such reformers maintain an educated distance as friendly critics. Many are sad to see synodality principles being watered down at the local level. Anger at inaction The third stance is to ramp up simmering anger at an institution that continues to dither and prevaricate. Those disappointed with Pope Francis’ performance on issues like equality for women in the church are disinclined to accept a more centrist and moderate Leo as the answer. If the church chooses to settle down after Francis’ disruptions, such reformers remain deeply disenchanted at the lack of real progress. Building lay voices The fourth option is to pivot toward building a lay Catholic voice that becomes a permanent part of church infrastructure alongside bishops, religious, and priests. involves drawing closer to established groups like the St Vincent de Paul Society, and newer ones like Catholics for the environment or Catholics for refugees. These reformers are attracted to amplifying the Catholic voice in the public square and to public ministries more than to internal reform. Personal spirituality The fifth choice emphasises developing personal spirituality, with or without connection to the official church. These reformers no longer put faith in the institution nor support its infrastructure. Individually or in small groups, they rely on their own spiritual resources to map a good life of their own design. This journey is increasingly ecumenical and inter-faith. Time and alternatives Time will tell how attractive these options or other variants turn out to be. I am not alone in being deeply conflicted. Another alternative beckons: retreating from active participation in struggles over the legacy of Vatican II. John Warhurst is an Emeritus Professor of Political Science at the Australian National University in Canberra and a prominent contributor to ACCCR. FAQs - Catholic Renewal What is the Synod on Synodality? The Synod on Synodality, initiated by Pope Francis in October 2021, is a multiyear, worldwide undertaking during which Catholics were asked to submit feedback to their local dioceses on the question “What steps does the Spirit invite us to take in order to grow in our ‘journeying together?’” Following the second global assembly in Rome in October 2024, local churches were asked to implement a synodal process and report back on progress in mid-2026. Source: John Scoble, A St Lucia Spirituality perspective What does synodality mean? Synodality is a process that involves prayerful speaking, deep and respectful listening to all perspectives, and constructive dialogue. It was clearly the intention of Pope Francis that synodality would become part of the DNA of the Catholic Church – the way it included all voices of the faithful in its mission. The Synod Assembly report (2024) stated: “At the root of this process is the acceptance, both personal and communal, of something that is both a gift and a challenge: to be a Church of sisters and brothers in Christ who listen to one another and who, in so doing, are gradually transformed by the Spirit.” Pope Leo XIV has indicated his intention to continue with the synodal process initiative. Source: John Scoble, A St Lucia Spirituality perspective What was Vatican II? Vatican II, or the Second Vatican Council, was a major ecumenical gathering of the Catholic Church held from 1962 to 1965, convened by Pope John XXIII and continued by Pope Paul VI. Its primary aim was to modernize the Church to connect more effectively with the contemporary world and renew nearly every aspect of Catholic life, including worship, theology, governance, and the Church’s relationship with other Christian communities and religions. Reformers often describe Implementation of Vatican II recommendations as glacial. In many areas, reformers have experienced entrenched opposition and protection of the status quo. Source: John Scoble, A St Lucia Spirituality perspective What is the Catholic Church's teaching on equality of women? The Catholic Church teaches that men and women are equal in dignity and worth before God, but does not support complete equality in roles within the Church, especially regarding ordained ministry. The Church’s theological understanding of gender is based on complementarity: men and women have different, but equally valuable, gifts and roles. Women are welcomed in significant leadership and administrative roles, but cannot be ordained as priests or deacons, a position reaffirmed by recent popes and official Church teaching. For many women, this is a source of great pain and a strong indication that they are not considered by a male-dominated Church to be truly equal before God. Source: John Scoble, A St Lucia Spirituality perspective At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Warhurst John Warhurst  is an Emeritus Professor of Political Science at the Australian National University in Canberra and a prominent contributor to ACCCR.

The content of this book is keenly topical, dealing with the links between Science and Religion. The author, Francis Collins, is a geneticist who was in charge of the US Human Genome Project, commissioned during the time of the Clinton & Obama Presidencies, so the Report on which this book is based may by now be slightly overtaken by more recent scientific discourse. Collins' work is important because he is still held in high regard by forces within the Trump administration.   The literature on the links between science and religion is multifarious and, after reading it, I arrived at the conclusion that it is a mistake, oftentimes made by participants with a foot in both the science and religion camps - such as myself - to regard these spheres as mutually exclusive.    Contrary to the ways in which Science and Religion have been weaponised, there is considerable overlap between traditionalists and progressives on the one hand, both of them categorisable as religious, and scientists on the other, the latter encampment also professing religious belief as well as trenchant atheism in some circles.    Collins shows how the evidence accumulated by both sides of this seemingly unbridgeable chasm turns out in large chunks to be more than merely syllogistic. Put another way, since Science and Religion are properly developmental and evolutionary, with new developments evident in both spheres, Collins shows how they can achieve a degree of compatibility that 'true Believers' on both sides all too easily reject.   In conclusion, for this Catholic reviewer, embedded within the Catholic theological tradition with its strong emphasis on spiritual & mystical experience, formerly restricted to the phenomenon called the supernatural, no incompatibility occurs. I commend the book. FAQs The Language of God by Francis Collins - Science and Religion What is Francis Collins’ main argument in The Language of God? Francis Collins, a geneticist who led the Human Genome Project, argues that science and faith are not enemies but potential partners. He introduces “BioLogos” as a framework for understanding evolution as a divine tool rather than a threat to belief. Surveys suggest that about 40% of scientists in the United States identify as religious (Pew Research Center, 2009), highlighting that Collins’ perspective is not as unusual as some might think. How does Collins connect science and religion in the book? Collins weaves his expertise in genetics with his personal Christian faith, suggesting that DNA itself can be read as the “language of God.” He critiques the false choice between strict atheism and rigid creationism, proposing instead that faith and science are both developmental paths seeking truth. His approach echoes broader scholarship showing that most Americans (59%) believe science and religion are often in conflict, but many also find ways to reconcile them in practice (Pew Research Center, 2015). Why is The Language of God considered significant in the science and religion debate? The book gained attention because Collins was not only a leading scientist but also a public figure trusted by multiple U.S. administrations. His dual credibility helped bridge polarized debates. For readers weary of “weaponised” arguments between scientists and theologians, Collins offers a rare middle ground. His view resonates with wider ecumenical and interfaith movements, which show increasing openness to dialogue rather than division. What criticisms or limitations exist in Collins’ approach? Some critics argue that Collins’ synthesis has been overtaken by newer developments in genetics and theology. Others suggest that his framework does not fully satisfy those deeply committed to either atheism or creationism. Still, the book remains a milestone for encouraging respectful dialogue. In fact, research on dialogue-based education shows that exposure to both scientific and spiritual perspectives increases critical thinking and empathy (Journal of Interdisciplinary Studies, 2017). How does this book help believers and skeptics alike? For believers, Collins’ work provides intellectual permission to embrace science without abandoning faith. For skeptics, it models how a respected scientist can hold personal belief without rejecting evidence-based research. The Catholic tradition, with its mystical emphasis on both reason and revelation, finds no contradiction here. Readers seeking harmony rather than hostility may find Collins’ book a gentle but firm handrail across what can feel like a chasm. 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.

Higher states of consciousness recognise that beyond our apparent differences we are all one. View the One video here One Birdtalker [Verse 1] I've played the teacher, the preacher, guru Maintaining postures separating me and you As if the thoughts of God were mine and mine to speak I've listened with an agenda so I could prove All of the shit I believe to be true Just to hide the fear of being weak [Chorus 1] Burn the scorecards, balance out the scales We are one wind distracted by our different sails Underneath what's detectable with eyes Every particle's vibrating with the same life [Verse 2] If we keep running around deciding who's right and wrong Then tell me, where are we headed? How can we all belong When all our logic is colliding And it's constantly dividing me from you [Chorus 2] So damn those eager protestations on your tongue Shut your brain up long enough to hear the lowly hum Underneath what's detectable with eyes Every particle's vibrating with the one life [Bridge] Beyond the land of the right, the land of the wrong There's a field waiting for us All the notions of you, the notions of me We finally agree don't mean a thing [Chorus] Burn the scorecards, balance out the scales (Beyond the land of the right, the land of the wrong) We are one wind distracted by our different sails (There's a field waiting for us) Damn those eager protestations on your tongue (All the notions of you, the notions of me) Shut your brain up long enough to hear the lowly hum (We finally agree don't mean a thing) Underneath what's detectable with eyes (Beyond the land of the right, the land of the wrong) Every particle's vibrating with the one life (There's a field) "One" is available to download and stream now! iTunes: FAQs for One (Birdtalker) What is the meaning behind One (Birdtalker)? This piece invites readers to see beyond division and recognize that beneath what seems separate, we share one life. Using the song Birdtalker , the article unmasks how posture, judgment, labels, and comparison create walls. The message calls us to burn scorecards, quiet our agendas, and listen to the hum beneath appearance so that we can live as one instead of many. How does “One (Birdtalker)” challenge us about unity and division? It challenges us by asking whether our need to be right is costing us connection. The lyrics quoted in the article talk about setting aside protestations, refraining from proving beliefs, and discovering unity rather than forcing it. It is a reminder that unity does not mean uniformity. Instead, it is an invitation for difference to meet within shared life. How can someone live the “oneness” described in the article? You live it by noticing where you draw lines that keep others out, whether in thought, words, or posture. Then you choose differently: listen before judging, welcome instead of defending, stay curious rather than clinging to certainty. The article suggests practical steps such as dropping scorecards, pausing the ego, and tuning in to the deeper vibration that connects you to another person. What spiritual practices help us move toward unity with others? Practices such as silence, contemplative listening, meditating on passages like John 17, confessing our own tendencies toward “us versus them,” and surrendering our need to prove ourselves can help. The article also draws on the five streams of development: relational work through empathy, emotional work through reconciling hurt, cognitive work through expanding worldview, ethical work through justice, and spiritual work through prayer. Together, these streams sustain the journey toward unity. Why does the “One” message matter for today’s world? It matters because our time is marked by deep fractures of ideology, identity, and fear. The One (Birdtalker) article reminds us that unity is not about erasing difference but about discovering the deeper life that animates all beings. In a world that often defaults to division, this message offers an alternative: we do not have to belong by subtraction, but by remembering that we already belong. That awareness opens the way for healing, justice, and love to take root. 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.

GREETINGS At our August online meeting we reviewed the principal article on the importance of consciousness in spirituality on our website’s home page. We feature this article because it goes to the very heart and purpose of our community, one that supports seekers of spiritual growth. This is why we have established our website . As we grow spiritually, we recognise that many beliefs we hold may be misplaced or aren’t that important. Ultimately, we see that we are all connected with each other, that we are One. This is illustrated very well in this short video . The lyrics of the song warrant reflection. However, egocentric or ethnocentric worldviews cannot recognise this Oneness. For example, as Jeremy Lent explains in his article, Honoring Multiple Truths: An Integrative Pathway to Peace in Israel/Palestine , a more nuanced discussion of the underlying issues is needed, reflective of a higher level of consciousness. He writes: “When we engage in political discourse, we must choose our words carefully to avoid adding to the polarized grandstanding dominating the media ..… the mindless use of blanket terms such as “pro-Israel” or “pro-Palestinian” only serves to smother the deeper issues of human rights under a cacophony of tribal rivalry.” His article presents a far more nuanced and comprehensive discussion of the underlying issues than we are accustomed to seeing in our media or hearing from our politicians. We recommend it to you. JOIN US FOR OUR NEXT BUTTERFLY SERIES EVENT Interpreting your worldview: Our next meeting will examine some different worldviews suggested by Richard Rohr to broaden our understanding of different levels of consciousness. He distinguishes between: A material worldview A spiritual worldview A priestly worldview An incarnational worldview NEW ON OUR WEBSITE Over the last month we have added: A list of authors that we have found inspirational and influential . Short reflections that John Scoble has prepared on video . A meditation by Richard Rohr that helps us understand consciousness . An excellent 30-minute video presentation by Ilia Delio on her latest book “The Not-Yet God.” Book reviews: Doing Theology in an Evolutionary Way by Diarmuid O’Murchu, 2021. One River, Many Wells by Matthew Fox, 2004. The Return of the Prodigal Son – a Story of Homecoming by Henri Nouwen, 2014. Consciousness & Creation: Discover a pathway into the mystery of God’s quantum universe by Les Savage, 2023 Do you realise that our website has a very good search function? Enter key words 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. Our website is still under construction and we shall be adding information on kindred organisations, podcasts and neighbourhood groups soon. Bookmark our website in your browser and visit us to keep in touch. The development of our community has been built so far on a Catholic/Christian foundation; however, we acknowledge religion is not the only path to spiritual growth. We welcome suitable material from other viewpoints, you can contact us through the website or by email . PARTICIPATING 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. FUNDRAISING St Lucia Spirituality is dedicated to creating a positive impact through spiritual enlightenment. We have to spend funds to access the resources we provide you and the things we can’t do ourselves such as computer related stuff. We rely on the generosity of individuals like you to defray these inevitable costs of our volunteer work.  Your donation will enable us to reach more people and make a difference in their lives. We very much appreciate the donations we have already received. PLEASE SAVE OUR NEW 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 currently in the middle of the “Season of Creation”. “What is that?” you may ask. It is a celebration of creation of our planet by about 350 Christian Churches around the world. In 1989 Ecumenical Patriarch Dimitros I proclaimed September 1 as the Orthodox Day of Prayer for Creation . Subsequently, the World Council of Churches (WCC) extended the celebration until October 4, the feast day of St. Francis of Assisi. More information is available at https://seasonofcreation.org/about/ Pope Francis made the Roman Catholic Church's warm welcoming of the season official in 2015, not long after publishing Laudato Si ’. This weekend  Catholics in dioceses all around Australia have been invited to participate in the Season of Creation Convocation. Fr Frank Brennan SJ prepared this homily for the occasion and St Lucia Spirituality decided his thought-provoking homily was worth sharing. Here is the transcript and an audio file of the homily. Fr Brennan is part of a Jesuit team of priests working in the Toowong, St Lucia, and Indooroopilly parishes in the Archdiocese of Brisbane.   The Celebration of Creation audio (16 minutes) Listen at  https://soundcloud.com/frank-brennan-6/homily-15924     The Celebration of Creation transcript: This weekend in dioceses all around Australia we have been invited to participate in the Season of Creation Convocation.  We are are called together during this convocation to ‘wonder’, ‘weave’ and ‘heal’ the Earth and the whole of creation.  This nationwide convocation is part of the annual Season of Creation which is an international ecumenical series of events running from September 1 to October 4, the feast of Francis of Assisi.  During this season, the Christian family unites for a worldwide celebration of prayer and action to protect our common home.  If you’re like me, you need to crank yourself up to enthuse about these sorts of events.    In 2015, Pope Francis published his encyclical  Laudato Si’: On Care for our Common Home . His inspiration and starting point was Francis of Assisi.  The pope introduced his encyclical with a reflection on the saint whose name he took as pope:  ‘Saint Francis is the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. He is the patron saint of all who study and work in the area of ecology, and he is also much loved by non-Christians. He was particularly concerned for God’s creation and for the poor and outcast. He loved, and was deeply loved for his joy, his generous self-giving, his openheartedness. He was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.’ 1    Hoping that the encyclical would not just sit on the shelf gathering dust, the Vatican’s Dicastery for Promoting Integral Human Development set up a  Laudato Si’ Action Plan .  Like all Vatican dicasteries, it does not have much by way of resources, and it does not have a presence on the ground.  It’s like a think tank in Rome with just a few people to assist along the way.  But the platform on the internet invited local groups to network and to do something about climate change.      The Action Plan gives us seven goals on which to aim so that we might live an Integral Ecology in the spirit of Laudato Si’. 2     1.     Response to the Cry of the Earth  (greater use of clean renewable energy and reducing fossil fuels in order to achieve carbon neutrality, efforts to protect and promote biodiversity, guaranteeing access to clean water for all, etc.)    2.     Response to the Cry of the Poor  (defence of human life from conception to death and all forms of life on Earth, with special attention to vulnerable groups such as indigenous communities, migrants, children at risk through slavery, etc.)    3.     Ecological Economics  (sustainable production, Fair-trade, ethical consumption, ethical investments, divestment from fossil fuels and any economic activity harmful to the planet and the people, investment in renewable energy, etc.)    4.     Adoption of Simple Lifestyles  (sobriety in the use of resources and energy, avoid single-use plastic, adopt a more plant-based diet and reduce meat consumption, greater use of public transport and avoid polluting modes of transportation, etc.)    5.     Ecological Education  (re-think and re-design educational curricula and educational institution reform in the spirit of integral ecology to create ecological awareness and action, promoting the ecological vocation of young people, teachers and leaders of education etc.)    6.     Ecological Spirituality  (recover a religious vision of God’s creation, encourage greater contact with the natural world in a spirit of wonder, praise, joy and gratitude, promote creation-centred liturgical celebrations, develop ecological catechesis, prayer, retreats, formation, etc.)    7.     Emphasis on Community involvement and participatory action to care for creation at the local, regional, national and international levels (promote advocacy and people’s campaigns, encourage rootedness in local territory and neighbourhood ecosystems, etc.)   In 2020, five years after  Laudato Si , the Interdicasterial Working Group of the Holy See on Integral Ecology published a document  Journeying Towards Care For Our Common Home.   As can only happen in the Vatican, this document is even longer than the original encyclical.  It all becomes a bit daunting.  How can I actually make a difference to the planet?  What is there in my power to do?  This document concluded by asking in the words of Luke’s gospel: ‘What is it that we should do?’ (Lk 3:14).     It’s no surprise that the Interdicasterial Working Group said, ‘There is no single answer to this question.  As in John the Baptist’s response to the crowds who asked this question, there are different tasks for each of us, according to our age and condition and the role we have in the Church or in society. But there is one answer that applies to all of us, since each of us has the responsibility to protect our common home and to show concern for our neighbours, whether near or far in space and time. Like every summons to conversion, this call to ecological conversion is addressed to each of us personally and demands a discernment and change in the way we live.’    The working group then quoted directly from  Laudato Si : ‘We can no longer speak of sustainable development apart from intergenerational solidarity. Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others… Intergenerational solidarity is not optional, but rather a basic question of justice.’ 3     As the Portuguese Bishops put it: ‘The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next’. 4     During the week, I watched Ajay Banga, the new President of the World Bank speaking at the Lowy Institute.  I was aware that his predecessor had retired early, having been burnt over his ambivalence about the effects of fossil fuels on climate change.  Banga is an Indian who was the son of a military officer who was moved to many placements around India.  He spoke of the capacity for religious and racial tolerance he developed as a boy moving around India.  Once he became established in business, Banga moved to the USA and became fabulously rich being the CEO of outfits like Mastercard which he expanded exponentially.  He has now come from the private sector with a commitment to making a real difference in the public sector.  It was refreshing to hear his disarmingly simple and optimistic approach to problem solving.  He told us: ‘We’ve expanded our mission and vision: To create a world free of poverty on a liveable planet.’ 5   He said: ‘We’ve committed to deploy 45% of World Bank Group funds toward climate, with half of development finance for mitigation and half for adaptation, by 2025. In the Pacific region 97 percent of our climate financing goes to adaptation.’ He acknowledged ‘that the World Bank alone won’t be enough to provide the trillions required annually for climate, fragility, education, hunger alleviation, health care, and inequality.’    Banga repeated his simple image of a triangle: 6   ‘If you look at the state of the world, I try and look at the challenges we face as being on three sides of a triangle.     ‘And one side of the triangle is the longer-term issue of “one versus many”: essentially the inequality, poverty aspect … you could feel it because of gender or ethnicity or religion or being born on the wrong side of the tracks. And it might be exhibited in the form of access to education or health care or clean air or water or, frankly, opportunities of all types…    So that’s one side of the triangle. The other side of the triangle to me is the challenge of humanity versus nature. And today we discuss that as climate and biodiversity and forest degradation and the challenges of all the aspects of climate and nature that society has begun to discuss now.     ‘And the reason these two sides of the triangle don’t fall down is because the third side is what keeps them up.  And the third side is the trade-off between long-term and short-term.  And whether you’re a politician, a CEO, or a teacher, society [incentives] you towards short-termism.  Whereas the nature of these two sides of the triangle is that these are very deep-rooted problems that require longer-term solutions.’    I found this image of the triangle helpful and hopeful.  We are confronting very protracted long-term problems but each of us can do our bit and encourage others to hold in tension the one versus the many, humanity versus nature, and the long term versus the short term.  There will be ongoing scientific, economic, and political debates about renewables, gas, and nuclear.  There will be ongoing philosophical and moral debates about the relative responsibility of developing and developed economies, the latter of which have contributed more than their share to global warming in the past.  Banga insists that the answers are not black and white but are found pragmatically in the grey areas of life with everyone’s interests being considered, including the interests of future generations.  In  Laudato Si’ , Pope Francis goes to great pains to point out:  ‘On many concrete questions, the Church has no reason to offer a definitive opinion; she knows that honest debate must be encouraged among experts, while respecting divergent views.’ 7    ‘There are certain environmental issues where it is not easy to achieve a broad consensus. Here I would state once more that the Church does not presume to settle scientific questions or to replace politics. But I am concerned to encourage an honest and open debate so that particular interests or ideologies will not prejudice the common good.’ 8     This past week, Pope Francis has been in our neighbourhood.  Unsurprisingly, he could not be lured to the wealthy, middle order, pluralist democracy, Australia.  We don’t make the cut as being part of the peripheries which are so central to Francis’s thinking.  Instead, he went to Indonesia, Papua New Guinea, Timor Leste and Singapore.  The churches in all those four places have a cardinal; Australia does not.  When meeting with civil leaders in the mineral rich Papua New Guinea, Pope Francis said: ‘These environmental and cultural treasures represent at the same time a great responsibility, because they require everyone, civil authorities and all citizens, to promote initiatives that develop natural and human resources in a sustainable and equitable manner. A manner that improves the wellbeing of all, excluding nobody, through concrete programmes, international cooperation, mutual respect and agreements beneficial to all parties.’ 9     Pope Francis then went on to Timor Leste, and, as is typical, spoke with disarming simplicity when addressing the hundreds of thousands of Timorese who turned out for the papal mass in Dili:     ‘I have been thinking a lot about what is the best thing Timor-Leste has? Its sandalwood? Its fishing? These are not the best things. The best thing is its people. I cannot forget the people on the side of the road, with the children. How many children you have! The people, the best thing they have is the smile of their children. And a people that teaches its children to smile is a people that has a future.    ‘But be careful! For I have been told that crocodiles come to some beaches; crocodiles come swimming and have a stronger bite than we can keep at bay. Be careful! Be careful of those “crocodiles” who want to change your culture, who want to change your history. Stay faithful. And do not go near those “crocodiles” because they bite, and they bite hard.’ 10     Committed to intergenerational solidarity, we should always be thinking of the children – those who are to come after us.  What do we need to do so that the children of the future will have good cause to smile?  What do we need to do to keep the crocodiles at bay?  Let’s wonder, weave and heal the Earth and the whole of creation.  Aiming for all seven goals of  Laudato Si’ , we will realise how ‘inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace’.  Let’s pray, dream, hope, plan and act so that we might create a world free of poverty on a liveable planet.  FAQs Celebration of Creation What is the Season of Creation, and why does it matter today? St Lucia Spirituality explains that the Season of Creation runs from September 1 to October 4 and is observed by over 350 Christian churches worldwide. It was inaugurated in 1989 by Ecumenical Patriarch Dimitrios I and extended by the World Council of Churches. Today it matters because it reminds us that caring for the planet is not optional faith work but a spiritual calling, especially as science shows biodiversity loss is accelerating and ethics must respond. How does Laudato Si’ shape Christian engagement with ecology as described in the article? According to St Lucia Spirituality , Pope Francis’s encyclical Laudato Si’ anchors ecological care in theology by calling for integral ecology - where concern for Earth and concern for the poor are inseparable. The article highlights that the Vatican’s Laudato Si’ Action Plan and the working group stress intergenerational justice, protecting water and biodiversity, ethical consumption and community involvement. Ecology becomes prayer in action. What are the seven goals of Integral Ecology and how can individuals participate? St Lucia Spirituality lists the seven goals mentioned under Laudato Si’ Action Plan: responding to the cry of the Earth; defending the cry of the poor; ecological economics; simple lifestyles; ecological education; ecological spirituality; and community involvement. Individuals can live these by choosing sustainable habits, reducing waste, learning from Indigenous stewards of land, participating in community care, and aligning values with justice and creation’s harmony. How can prayer, reflection and action combine in celebrating creation in everyday life? St Lucia Spirituality suggests that celebrating creation means more than appreciating sunsets. It involves prayer or liturgy seeing creation as sacred, reflection on how our lifestyle supports or harms Earth, and tangible action: conserving water, reducing plastic, choosing plant-rich diets, supporting ethical businesses, advocating for policy changes. Fr Brennan’s homily reminds us that wonder, gratitude, healing and care are spiritual practices that also reshape our world for good. Why is caring for creation inseparable from justice and human dignity? According to St Lucia Spirituality , the cry of the Earth and the cry of the poor are always one. Environmental collapse does not fall evenly - droughts, floods, and resource loss strike hardest at communities with the fewest safety nets. The article insists that to love neighbour means defending ecosystems that neighbour depends on. Creation care becomes justice when we recognise that protecting rivers also protects children, safeguarding forests also safeguards Indigenous identity, and restoring soil also restores dignity. It is not an “extra” for faith - it is the Gospel lived through ecology. 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. Appendix   [1]  Laudato Si’  10. [2] See  https://laudatosiactionplatform.org/laudato-si-goals/ [3]  Laudato Si’  159. [4] Interdicasterial Working Group of the Holy See on Integral Ecology,  Journeying Towards Care For Our Common Home: Five Years after Laudato Si’,  2020, pp. 219-220. [5]  https://www.worldbank.org/en/news/speech/2024/09/10/remarks-by-world-bank-group-president-ajay-banga-at-lowy-institute-in-sydney-australia [6] Banga repeated what he had said at the World Economic Forum on 9 January 2024.  See  https://www.weforum.org/agenda/2024/01/world-bank-president-ajay-banga-priorities/ [7]  Laudato Si’  61. [8]  Laudato Si’  188. [9]  https://www.vatican.va/content/francesco/en/speeches/2024/september/documents/20240907-papua-nuovaguinea-autorita.html [10]  https://www.vatican.va/content/francesco/en/homilies/2024/documents/20240910-timor-leste-messa.html

John Scoble This is a brief message to introduce you to the subject matter for the next few episodes of the butterfly series. These will be called “streams of spiritual development”. There have been significant advances over the past 50 years in science, psychology and mindfulness. Researchers, academics and theologians have explored new ways of seeing the world and the human condition. One group, led by Ken Wilber, has developed integral theory, which suggests in part that humans develop morally and spiritually in four different but related streams; waking up, growing up, cleaning up and showing up. Waking Up  Refers to  any spiritual experience which overcomes our experience of the self as separate from God. Sometimes called mindfulness, it involves developing an awareness of our interrelationship with all of creation. View our Waking Up Article Here Growing up  Refers to the process of psychological and emotional maturity that persons commonly undergo, both personally and culturally.  View our Growing Up Article Here Cleaning Up Refers to practices that examine personal addictions and other unhelpful habits that prevent one from drawing closer to God. It is often referred to as “shadow work”. View our Cleaning Up Article Here Showing Up  Means bringing our heart and mind into the actual suffering and problems of the world.  It means engagement, social presence, and a sincere concern for justice and peace for others beyond ourselves.  View our Showing Up Article Here In the butterfly series episode 4, we will provide an introduction to this four stream model. Then in episodes 5-8, we will deal with each of these streams in more detail. We hope that this framework will be useful for you in exploring your own spiritual development and encourage you to ask questions and seek answers through research and prayer. FAQs for “Streams of Development” What are the streams of development in spirituality? Streams of development are the different channels through which a person matures - emotional, relational, cognitive, moral, and spiritual. Instead of a single ladder of growth, the article explains that we are shaped by multiple currents flowing at once. You might advance far in prayer but remain underdeveloped in relationships, or grow ethically while neglecting inner silence. Seeing development as streams reminds us to nurture balance rather than relying on one strong current to carry everything. Source: Integral Life – Four Roles of Human Growth Why are multiple streams important for spiritual growth? Focusing on only one area creates imbalance. Someone who excels in theology but ignores emotional maturity may become brittle or defensive. A person deeply contemplative but ethically stagnant may retreat into private comfort rather than public witness. The article emphasizes that growth is multidimensional, and maturity means letting all the streams - heart, mind, conscience, and spirit - flow together toward integration. Source: Center for Action and Contemplation – Richard Rohr on Holistic Transformation How do Waking Up, Cleaning Up, Growing Up, and Showing Up align with the streams of development? The article explains that the four stages of spiritual growth are carried forward by five key streams - emotional, relational, cognitive, ethical, and spiritual. Waking Up is nurtured by the cognitive stream (how we expand our worldview) and the spiritual stream (prayer, silence, awareness). These together awaken us from autopilot into God’s presence. Cleaning Up flows through the emotional stream (naming wounds and feelings) and the ethical stream (aligning choices with integrity). This stage clears the clutter of shadow and unhealthy patterns. Growing Up is shaped by the cognitive stream (maturing worldview), the relational stream (building trust and compassion), and the ethical stream (living values beyond ego or tribe). This stage broadens how we see and act in the world. Showing Up depends on all five streams working in harmony. Emotional depth fuels empathy, relational maturity builds community, cognitive clarity guides wisdom, ethical integrity grounds action, and spiritual practice sustains presence. This is where inner growth bears fruit in the world. Together, the streams keep the stages flowing in balance - maturity is less about speed and more about keeping these currents alive in harmony. What blocks or distorts the streams of development? Fear, shame, and denial often clog the flow. Spiritual bypass is another obstacle — using prayer or waking up experiences to avoid the harder work of cleaning up wounds or growing up emotionally. The article cautions that fragmentation happens when one stream races ahead while others stagnate. Showing up with integrity requires clearing these blockages so the streams can flow together. Source: Psychology Today – “Why Personal Growth Gets Stuck” How can someone nurture multiple streams in daily life? Start small. Choose one stream that feels weak and give it attention. Journaling helps the emotional stream, vulnerability strengthens the relational stream, study and dialogue widen the cognitive stream, small acts of integrity grow the ethical stream, and silence or prayer deepen the spiritual stream. The article suggests that these practices prepare us to move naturally into waking up, cleaning up, growing up, and showing up with wholeness. Source: Abide – “How to Start Practicing Christian Meditation” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. November 2021

John Scoble Introduction Rather than provide a video from a single person on this subject, we have decided to introduce the topic of Waking Up by providing a series of quotes from diverse sources. Waking up refers to a realisation that the way in which we have viewed our world has been an illusion, that reality is something different and we want to understand what that is. Waking Up is a personal experience and therefore is different for each person. For some it is a blinding moment of insight, like that expressed by Thomas Merton below. For others it is a slowly developing realisation of truth and ultimate reality, as Richard Rohr explains below. These passages are not to be read once and forgotten; rather they are to be pondered. Choose the ones that really speak to you and reflect upon them deeply, keeping in mind the following questions. Questions for Reflection What do you think it means to “wake up”? From the passages below, what do you think are some of the characteristics of a person who has “woken up”? As you awaken, how do you think your view of yourself will change? Your worldview? James Finley would say that the fact that you are reading this document means you are on the path to “waking up!   Kabir Heminski Living Presence – The Sufi Path to Mindfulness and the Essential Self “Most education ignores the human soul, or essential Self. This essential Self is not some vague entity whose existence is a matter of speculation, but our fundamental “I”, which has been covered up by social conditioning and the superficiality of our rational mind. In today’s world we are in great need of a form of training that would contribute to the awakening of the essential Self. Such forms of training have existed in other eras and cultures and have been available to those with a yearning to awaken from the sleep of their limited conditioning and know the potential latent in the human being. We are made to know ourselves; we are created for this self-awareness; we are fully equipped for it. What could be more important than to know ourselves?” Richard Rohr 4 January 2018 https://cac.org/growing-and-waking-up-2018-01-04/ “Our life is a dance between the loneliness and desperation of the false self and the fullness of the True Self, which is re-discovered and experienced anew as an ultimate homecoming. The spiritual journey is a path of deeper realization and transformation; it is never a straight line, but a back and forth journey that ever deepens the conscious choice and assent to God’s work in us. It is growing up, yes, but even more it is  waking up .”   Jon & Vangelis – I’ll Find My Way Home https://www.youtube.com/watch?v=21Qg2wYRmRc Lyrics:      I’ll Find My Way Home     From the SLSG Facebook page: “What does spirituality mean? Anthony de Mello begins his book Awareness with these words: “ Spirituality means waking up . Most people, even though they don’t know it, are asleep. They’re born asleep, they live asleep, they marry in their sleep, they breed children in their sleep, they die in their sleep without ever waking up. They never understand the loveliness and the beauty of this thing we call human existence.” In another place, “ An awakened person: a person who no longer marches to the drums of society, a person who dances to the tune of the music that springs up from within . Awareness means to watch, to observe, to understand, to wake up.” Howard Thurman, spiritual advisor to Dr Martin Luther King: “There is something in every one of you that waits and listens for the sound of the genuine in yourself. It is the only true guide you will ever have. And if you cannot hear it, you will all your life spend your days on the ends of strings that somebody else pulls.” What does it mean to wake up? What is the tune of the music that springs from within? What is the sound of the genuine that is our only true guide?” Thomas Merton Conjectures of a Guilty Bystander “In Louisville, at the corner of Fourth and Walnut, in the center of the shopping district, I was suddenly overwhelmed with the realization that I loved all those people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers … There is no way of telling people that they are all walking around shining like the sun.” Pema Chödrön (A Buddhist author) Start Where You Are: A Guide to Compassionate Living “We already have everything we need. There is no need for self-improvement. All these trips that we lay on ourselves—the heavy-duty fearing that we’re bad and hoping that we’re good, the identities that we so dearly cling to, the rage, the jealousy and the addictions of all kinds—never touch our basic wealth. They are like clouds that temporarily block the sun. But all the time our warmth and brilliance are right here. This is who we really are. We are one blink of an eye away from being fully awake.” Mark E. Thibodeaux God’s Voice Within: The Ignatian Way to Discover God’s Will “The next two chapters will explore the characteristics of these two spirits: the false spirit, often referred to by Ignatius as “the evil spirit” or “the enemy of our human nature,” and the true spirit, often referred to as “the good spirit.” It is important to understand that Ignatius’s idea of the false spirit seemed to be broader than what is commonly referred to as the devil, although the devil would surely be included in the definition. Jesuit Father William Huete puts it this way: The false spirit equals the devil plus the trauma of tragic circumstances such as cancer or hurricanes, plus destructive experiences and behaviors, plus psychological baggage, plus emotional weaknesses, and so on. The false spirit is anything that draws me away from God and God’s loving plan for the world. Likewise, when referring to the true spirit, Ignatius was speaking not only of the Holy Spirit but also of anything else that would draw me…” Jack Hawley The Bhagavad Gita: A Walkthrough for Westerners “Do not identify your true Self merely with your mortal body. “Real, as used in spirituality, means that which is eternal, never changing, indestructible. This is the very definition of “Reality”. That which is Real never ceases to be. Anything that is impermanent, even if it lasts for a very long time and seems durable, eventually changes and thus does true Reality. The wise ones understand the difference between the Real and the not-Real. When you fully understand this profound fact, you will have attained the zenith of all knowledge.” Judy Cannato Field of Compassion “My beliefs have tended to come from my head, not my heart. They’re accompanied by rules and regulations and not far behind comes judgment. What does sustain me is what I know to be true I know love, and love never seeks to separate or excuse. I know freedom and freedom never lets ego and fear have the final say. I know I am not alone, that we are connected in the web of life and we feel the connection most powerfully when we operate from within the Field of Compassion.” Richard Rohr - 1 June 2021 https://cac.org/four-shapes-of-transformation-2021-06-01/ “Waking Up  refers to any spiritual experience which overcomes our experience of the self as separate from Being in general. It should be the goal of all spiritual work, including prayer, sacraments, Bible study, and religious services of any type. The purpose of waking up is not personal or private perfection, but surrender, love, and union with God. This is the Christian meaning of salvation or enlightenment.” James Finley - 18 November 2021 https://cac.org/seeing-ourselves-as-god-sees-us-2021-11-18/ Jim envisions God saying to each of us, in the midst of our struggles:   “You know what? . . .  I’m in love with you. I’m so in love with you that I’m utterly giving myself away [to you] as invincibly precious in my eyes, in the midst of the unresolved matters of your heart. I find in these unresolved matters no obstacle to how infinitely precious you are to me as I pour out and give myself to you as life of my life. . . .” Discover the full Streams of Development series: ·        episode 4 – introduction - Nov 2021 ·        episode 5 – waking up - Dec 2021 ·        episode 6 – cleaning up - Jan 2022 ·        episode 7 – growing up - Apr 2022 ·        episode 8 – showing up - May 2022 FAQs for “Waking Up” What does “waking up” mean in spiritual terms? Waking up is about becoming conscious, seeing God, yourself, and the world without the fog of illusion. It is the first stage in the journey described in the article: waking up, cleaning up, growing up, and showing up. To wake up is to move beyond autopilot and begin noticing where your life is reactive rather than intentional. Why is waking up considered essential before change can happen? You cannot heal what you refuse to notice. Waking up exposes patterns, assumptions, and blind spots that drive your choices. Without that awareness, attempts to change are often shallow or short-lived. The article emphasizes that true transformation always starts here, when you can see yourself and your world with fresh eyes. Source: Richard Rohr – “Waking Up” (Center for Action and Contemplation) How can someone practically begin to wake up spiritually? Practical steps can be surprisingly simple. Pause during the day to breathe and notice your thoughts. Journal about recurring emotions or judgments. Try meditating on a short phrase of Scripture and ask: Where am I being invited to awareness? Over time, these practices make space for new clarity. The article suggests beginning gently, with consistency rather than intensity. Source: Mindful – “How to Wake Up to Your Life” What are the common resistances to waking up? The biggest obstacle is fear: fear of discomfort, fear of loss, fear of seeing what you would rather keep hidden. Ego resists because it wants control and predictability. Another trap is spiritual bypass, where you pretend to be “awake” by covering pain with religious language. The article reminds us that real awakening is rarely comfortable, but it is always liberating. Source: Psychology Today – “Why Waking Up is Hard to Do” Why does waking up matter for both personal and communal transformation? Awakening isn’t just personal—it ripples outward. A person who wakes up influences their family, workplace, church, and community by living with honesty and clarity. Systems remain unhealthy when people stay asleep, repeating inherited distortions. The article points out that waking up is the foundation for authentic showing up: awake people change culture. Source: Integral Life – “Waking Up, Growing Up, Cleaning Up, Showing Up” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. December 2021

John Scoble Introduction We are midway through consideration of the four streams of Ken Wilber’s integral theory model of personal and spiritual development. Discover the full Streams of Development series: ·        episode 4 – introduction - Nov 2021 ·        episode 5 – waking up - Dec 2021 ·        episode 6 – cleaning up - Jan 2022 ·        episode 7 – growing up - Apr 2022 ·        episode 8 – showing up - May 2022   Episode 6 will focus on Cleaning Up. It involves taking a “helicopter view” of one’s life, identifying behaviours or habits that are inconsistent with Jesus’ teaching and resolving to diminish or completely detach from those behaviours or habits in the future. In this episode we will focus on: examination of conscience understanding learned behaviours, habits and addictions one’s “shadow” and how to recognise it when it manifests   Here are some readings, quotations and videos on which to base discussion at our January meeting.   The inner guide (“helicopter view”) Self-monitoring is a personality trait that involves the ability to monitor and regulate self-presentations, emotions, and behaviors in response to social environments and situations. It involves being aware of your behavior and the impact it has on your environment. From The Pychologist UK 20 May 2021   Introspection is a process that involves looking inward to examine one's own thoughts and emotions. ... The experimental use of introspection is similar to what you might do when you analyze your own thoughts and feelings but in a much more structured and rigorous way. 2 May 2020   Jesuit examen Self-awareness is a requirement to see differently. Jesuit spirituality encourages us to use our imagination in order to expand our self-awareness and to support our ability to see in a new way.  To do this exercise, you have to think of your whole day as a film. You unwind the film of the day, going backward, one scene at a time, until you return to the first scene of the morning, your first waking moment. CAC meditations 6 Mar 2021     Formation of conscience The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognised by conscience. Prudent education teaches virtue; prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. The education of conscience guarantees freedom and engenders peace of heart. Catechism of the Catholic Church, paragraph 1784.   “New wine demands fresh skins or otherwise we lose both the wine and the container,” as Jesus put it (see Mark 2:22; Luke 5:37–38). Practices, more than anything else, create a new container for us, one that will protect the new wine we wish to take in.  Richard Rohr   No one can be enlightened unless he be first cleansed purified and stripped. Purgation, which is the remaking of character in conformity with perceived reality, consists in these two essential acts: the cleansing of that which is to remain, the stripping of that which is to be done away. Evelyn Underhill Mysticism , p198   Examine this thing called ‘nature’ more closely. One’s own senses are major stumbling blocks to spiritual attainment. Senses derive their power from the many likes and dislikes imprinted in the mind (by family, by culture, and by one’s actions in this and previous lives). This deeply embedded, largely unconscious system of likes and dislikes is what gives rise to one’s thoughts, desires, and tendencies. This mental pattern is in large part what is meant by one’s ‘nature.’ “Arjuna, the best thing to do with these thoughts and desires is to transmute them into a devotional attitude, a desire for God. When this attitude takes hold, the system of likes and dislikes melts away, which causes the fierce power of the senses to gradually dry up. Desires are enemies when directed outward, but allies when pointed inward toward Divinity. The Baghavad Gita p.34   Attachment / Detachment   “As John of the Cross notes in the Ascent of Mount Carmel (I.2.4), it makes little difference whether the leg of a bird is tied with a strong rope or with the tiniest thread. If anything is holding it, it cannot fly. Flight to God cannot occur till all attachments that cause us to resist the call of grace are broken, however apparently insignificant they may appear.” Fr Michael Fallon MSC The Gospel According to Saint Luke  p253   Never lose sight of the overriding goal, which is to free yourself from bondage during this lifetime, to shed attachment to worldly things, detach from ego, and truly release yourself from the wheel of birth and death. When you do this, you actually become one with God. The Baghavad Gita p.21   Surrender is the strongest, most subversive thing you can do in this world. It takes strength to admit you are weak, bravery to show you are vulnerable, courage to ask for help. Holly Whitaker CAC meditations 19 Nov 2021   Shadow Work Thomas Merton used the language of the false self to describe our ‘shadow’, which are those parts we try to hide from others (and even ourselves) and our ‘disguise’, the alternate persona we try to show to the world instead. This is helpful language because it reminds us that whatever God calls us to let die is not our actual self but our false self (even though these false selves have been ours so long that at first it seems he is asking us to let our true selves die). Merton’s language helps us discover a different way to understand what should die and what should live. Rev’d Mandy Smith Unfettered , p71   This week’s meditations focus on unveiling the  shadow  self, an essential concept in my work that comes from Swiss psychotherapist Carl Gustav Jung (1875–1961). Our self-image is not substantial or lasting; it is simply created out of our own mind, desire, and choice—and everybody else’s preferences for us! It is not objective at all but entirely subjective (which does not mean that it does not have real influence). The movement to second-half-of-life wisdom has much to do with necessary shadow work and the emergence of healthy self-critical thinking, which alone allows us to see beyond our own shadow and disguise and to find who we are, “hidden with Christ in God,” as Paul puts it (Colossians 3:3). The Zen masters call it “the face we had before we were born.” This self cannot die, lives forever and is our True Self. Religion is always in some way about discovering our True Self, which is also to discover God, who is our deepest truth. Fr Richard Rohr   From CAC meditation 13/06/2021   “The more attached we are to any  persona  whatsoever, bad or good, the more shadow self we will have. So we need conflicts, relationship difficulties, moral failures, defeats to our grandiosity, even seeming enemies, or we will have no way to ever spot or track our shadow self. They are our necessary mirrors, and even then, we usually catch it out of the corner of our eye—in a graced insight and those gifted moments of inner freedom.” Fr Richard Rohr   From CAC meditation 15/06/2021   By the second half of life, you have been in regular unwelcome contact with your shadow self, which gradually detaches you from your not-so-bright persona (meaning “stage mask” in Greek) that you so diligently constructed in the first half of life……. Persona and shadow are correlated terms. Your shadow is what you refuse to see about yourself and what you do not want others to see. The more you have cultivated and protected a chosen persona, the more shadow work you will need to do…… I have prayed for years for one humiliation a day and then I must watch my reaction to it in my position, I have no other way of spotting both my well denied shadow self and my idealised persona. Fr Richard Rohr   Falling Upwards  pp 127-128   Video resources (please watch before meeting)   Connie Sweig on the shadow of Ageism https://batgap.com/connie-zweig/  at 33.00 – 38.00 (5 mins)   Ken Wilber on how shadows develop and the importance of understanding your shadows for your personal and spiritual development  (10 mins) FAQs for “Cleaning Up” What does “cleaning up” mean in spiritual development? Cleaning up means taking an aerial view of your life and asking: which habits, shadows, wounds, attachments are out of alignment with Christ’s way? The article describes it as identifying behaviours and patterns that betray integrity, then working to diminish or detach from them. It involves inner honesty, examination of conscience, shadow work, and letting truth reshape character. Why is shadow work essential to the “cleaning up” stage? Shadow work helps you face parts of yourself that you deny, suppress, or hide - even from yourself. These shadow selves often drive reactions, critic voices, addictions, or masks. The article draws on Thomas Merton and Carl Jung to show that embracing shadows is not defeat but liberation: you cease rehearsing hidden scripts, and begin living more fully in light. How do habits, addictions, and attachments derail spiritual growth? Habits and attachments become invisible chains when left unchecked. The article explains that even small ego-based cravings or comfort zones can subtly steer your life. Addictions, strong habits of thought or desire, and emotional dependencies distract from God’s voice. Cleaning up invites you to notice these patterns, name them, and begin to loosen their grip. What is the role of the “examination of conscience” in cleaning up? The examination of conscience is a spiritual tool in cleaning up. You walk your day backward, reviewing moments, noticing choices, feelings, impulses. It’s a chance to see where your alignment fractured, where ego nudged you, where love whispered but went unheard. The article encourages integrating this practice regularly to sharpen self-awareness and conscience sensitivity. How can someone begin the process of cleaning up in everyday life? You begin by slowing down and noticing. Pick one small habit, one shadow cue, one recurring reaction and reflect on it - ask: Why do I respond this way? Where is my fear or need? Invite God’s light into it. Use practices like journaling, confession to trusted friend, spiritual direction, or silence. The article encourages starting with humility and gentleness, letting small shifts gather momentum into deeper 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. 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. January 2022

Robert van Mourik & John Scoble  Wilber (Robert’s notes from Conspire 2017) “Religion is the only discipline where grown human beings will adopt an infantile, magic or mythic belief and believe it as adults; they don’t keep going forward. The modern [rationality] and post-modern [pluralistic] understanding of spirituality is infinitely more complex and satisfying and at this moment, with other things that we know, it’s a real spirituality. It does something that science can’t do, that medicine can’t do. It is our direct access to ultimate truth. It’s the intelligence that gives you ultimate truth. Is that important or not?“   Introduction To summarise, we have previously examined Wilber’s model of personal development that can be initially categorised as Waking Up, Cleaning Up, Growing Up and Showing Up. Waking up refers to a realisation that the way in which we have viewed our world has been an illusion, that reality is something different and we want to understand what that is. Yet it is still only a starting point to a process that requires reflection and personal growth. Cleaning up is necessary when we realise that our previous unconscious behaviour is not in accord with our new vision for ourselves. The psychologist, Carl Jung, identified this process as addressing our “shadow self”. Growing up is the process of development of personal maturity as described by a number of different behavioural models. Showing Up represents the fourth pathway that requires bringing our heart and mind into how we live our lives, to how we address the actual suffering and problems of the world.   Growing Up Models We remind you that neither John nor I are psychologists, even though we have a reasonable grasp of layman psychology through our work and life experience. There are a large number of behavioural models that have been developed during the 20th and 21st centuries to try to explain human behaviour and human development. These are complex and are the subject of degree level study.   However, Wilber (and others) have summarised these stages into four levels: Egocentric – at this stage, a person will view all events and interactions from the perspective of the self. They will ask: how does this affect me; what is in it for me? Typically, this covers the early years of life. The perspective is one of self and others – a dualistic construct. Ethnocentric – as a person matures, they begin to see the world from the perspective of their tribe as defined by them. Examples would be family, school, sporting team, church group. It can extend to gender, sexual orientation, state and country. This stage is still dualistic and always involves an “in group” and one or more “out groups”. World centric. Further maturity will see a person understand that all persons in the world have equal value, irrespective of race, religion or nationality. The tribe has become everyone living on the planet. However, there is still an in group and an out group. The in group is the human race. The out group are all other sentient beings and the environment, over whom the human race has dominance and can exercise control. Cosmo centric. At this level of maturity, a person recognises the connectedness between people, animals, plants and the earth. They have developed a unity of consciousness which unites heaven and earth, flesh and spirit and have integrated all the previous levels into a perspective of non-dual consciousness. The encyclical “Laudato Si” by Pope Francis aptly demonstrates a cosmo centric worldview.   According to Wilber, we look at the world from the level we are at. As we develop our view of the world, the manner of our relationships with other people changes. Wilber suggests 60% of the world’s population exists in the first two levels.   Growth in our personal development does not necessarily occur uniformly across these different streams of waking up, cleaning up or growing up; growth across these different streams can be staggered. Our ability to mature also can be constrained by limited development in other areas. Wilber discusses this impact in comparing waking up and growing up in the video below at “Additional Preparation”. He particularly identifies the risks when we place reliance on gurus who are spiritually aware but have not grown up.   It is worth noting that some commentators have attempted to apply these stages of development to organisations. Without going into detail about this, one such commentator suggests that the Catholic Church has not progressed beyond the ethnocentric stage. In the past, the church has openly supported slavery, colonialism and sexism. Even today, church authorities ostracise or discriminate against certain groups such as the LGBT+ community, priests who have resigned their ministry and the divorced or remarried.   The insights we gain must be integrated and consolidated in our new, emerging worldview. As our worldview changes, we undergo a process of continuing integration and transcendence towards new levels of understanding. These new concepts are illustrated in the lyrics of the song One.   Some Relevant Quotes Richard Rohr, “Conspire 2017”: “Just because you overcome the separate self doesn’t mean you haven’t overcome the shadow self. There is a difference between waking up & growing up.”   Later in the Q&A, Rohr quotes Wilber: “Why do some people change and keep growing?” Wilber’s response: “It comes down to their learned capacity to suffer; people who can endure ambiguity, paradox, mystery keep growing.”   Maxime Lagacé: "You can’t be mature if you don’t know yourself. Experiences, failures, and reflection will bring you what you need."   Hermann Hesse, “Gertrude”: "Youth ends when egotism does."   Mark Z. Danielewski: "Maturity, one discovers, has everything to do with the acceptance of not knowing.”   Laura Linney: “It is always good to explore the stuff you don’t agree with, to try and understand a different lifestyle or foreign worldview. I like to be challenged in that way and always end up learning something I didn’t know.”   Alex Steffen: “In tough times, some of us see protecting the climate as a luxury, but that’s an outdated 20th century worldview from a time when we thought industrialisation was the end goal, waste was growth, and wealth meant a thick haze.”   Mira Nair: “I am actually a resident of three worlds – of America, of India, and of Africa. I live in Uganda most of the year. It’s extraordinary to have that worldview that is an expansive one rather than just looking at the world from where you sit.”   Diarmuid O’Murchu: “In the Christian context, we frequently hear allusions to a personal relationship with God or with Jesus, with scant attention to the projections being acted out, and the often subtle and subconscious desire to control and manage God in our Lives. Not much room for coming-of-age in this codependent relationship.”   Additional Preparation We recommend the following for your consideration prior to our meeting: https://integralwithoutborders.org/sites/default/files/resources/Overview%20of%20Developmental%20Levels.pdf 2. In this video https://batgap.com/ken-wilber/ Wilber discusses the relative impacts that can occur with waking up and growing up at 1 hr 1 minute for 16-17 minutes.   Questions for reflection & discussion: 1. How would you describe your current worldview? 2. Which of the relevant quotes above resonate with you? Has any one quote or idea particularly influenced you to change your worldview? 3. How has growing up influenced your self-identity and how you identify with “God”? 4. Finally, do you see any connection between Wilber’s remarks at Conspire 2017 (at the head of these notes) and the last quote from O’Murchu? Discover the full Streams of Development series: ·        episode 4 – introduction - Nov 2021 ·        episode 5 – waking up - Dec 2021 ·        episode 6 – cleaning up - Jan 2022 ·        episode 7 – growing up - Apr 2022 ·        episode 8 – showing up - May 2022 FAQs for “Growing Up” What does “growing up” mean in spiritual development? Growing up refers to maturing not just in age but in worldview, moral depth, relational capacity, and spiritual integration. In the article you describe “growing up” as the stage where we move beyond infantile or tribal perspectives and begin to see with more maturity. It follows the sequence of waking up, cleaning up, growing up, and showing up. How do the four levels of maturity (egocentric, ethnocentric, worldcentric, cosmo centric) work? The article explains that at egocentric level we see everything from “what’s in it for me.” As growth unfolds, the ethnocentric stage appears where loyalty to tribe or group shapes our identity. The worldcentric stage recognizes the equal worth of all people across race, religion, and nation. Finally, cosmo centric reaches beyond humanity to perceive connection with animals, the planet, and the wider cosmos. Each stage builds on the one before it, carrying forward what was learned. Why is “growing up” important before “showing up”? Inner maturity needs to come before outward engagement. If we have not grown up and are still seeing through the lens of ego or narrow tribal identity, then attempts to serve, advocate, or lead may reinforce old wounds and blind spots. The article makes clear that showing up requires the wide vision and balanced capacity built during the growing up stage. What obstacles can prevent spiritual and psychological growth? Growth can stall when comfort, identity, or control feel under threat. Unresolved hurts and fears create resistance. The article also warns that someone can have a profound awakening experience and still remain stuck in relational or moral immaturity. Dependence on external authority without inner clarity is another obstacle. As Ken Wilber notes, those who can embrace ambiguity, paradox, and mystery are the ones who keep growing. How can someone actively cultivate growing up in their spiritual life? Growth comes through integration. It may mean reflecting on the lens you use to interpret life, facing your shadows through journaling or therapy, and practicing empathy beyond the borders of your own tribe. It also comes by engaging ideas that challenge you and listening to voices that differ from your own. In the article, you encourage reflection with questions such as “Which quote has influenced your worldview?” which serve as doorways to deeper growth. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. 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. February 2022

John Scoble Introduction We are at the end of our examination of the four streams of Ken Wilber’s integral theory model of personal and spiritual development. This involves: ·        episode 4 – introduction - Nov 2021 ·        episode 5 – waking up - Dec 2021 ·        episode 6 – cleaning up - Jan 2022 ·        episode 7 – growing up - Apr 2022 ·        episode 8 – showing up - May 2022   Episode 8 will focus on Showing Up. It requires bringing our heart and mind into how we live our lives, to how we address the actual suffering and problems of the world. The theme of this topic is that how we live is more important than what we believe. Isn’t that one of the messages of the Good Samaritan parable?   The pre-reading will be a little longer this month because Episode 8 will also bring this series of topics to a conclusion. Therefore, we will also focus on summarising the series.   Showing up Notes Here are some readings, quotations and a podcast on the final stream of showing up.   “For as the body without spirit is dead, so faith without works is dead.” James 2:26   “If love is your purpose, it was and still is the time to double down on prayer. Because prayer, real prayer, is both contemplative and active. Part of that is working for a good, just, humane, and loving society. That means getting on our knees [to pray] and it  also  means standing on our feet and marching in the streets. It means praying through participation in the life of our government and society. Through fashioning a civic order that reflects goodness, justice, and compassion, and the very heart and dream of God for all of God’s children and God’s creation.”  Episcopal Bishop Michael Curry from CAC meditation 2/11/21   “For me,  Showing Up   means bringing our heart and mind into the actual suffering and problems of the world . It means engagement, social presence, and a sincere concern for justice and peace for others beyond ourselves. If we do not have a lot of people showing up in the suffering trenches of the world, it is probably because those of us in the world of religion have merely focused on either cleaning up, growing up, or waking up. Showing up is the full and final result of the prior three stages—God’s fully transformed “work of art” (see Ephesians 2:10).” Richard Rohr CAC meditations 1/6/2021   “Pope Francis says the Christian community is not meant to be a museum or a cocoon keeping us safe from problems of the world, but rather a “field hospital”, bringing healing and seeking out the wounded. His catchy phrases, like getting mud on our boots, or smelling like sheep, remind us that each of us, in our own way, shares this mission.” Bruce Dean CSsR, Majellan, 30/1/2022 “ Fr Ronald Rolheiser claims there are four essentials of Christian life: private prayer and morality, mellowness of heart, community as an element of worship and participation in the work of social justice. In works of charity and social justice we also overcome our loneliness. Rolheiser is insistent that personal charity is not sufficient; we must challenge the unjust structures and institutions in which we are embedded.” From a review by Dana Greene, dean emerita of Oxford College of Emory University of Rolheiser’s book “Essential Spiritual Writings”, Jan 2022 “How do we learn to set healthy intentions? How do we set intentions that flow from the deep self and not a fear filled ego? We meditate. We become intentional about our own journey, and we share with others who do the same. We do not seek to arbitrarily establish our own morphogenic fields but pay close attention to that which is emerging as a result of the pressure of the spirit and then do what we can to grow in wisdom and respond with grace.” Judy Cannato, “Field of Compassion”, p158   “From a Christian point of view, Jesus provides a blueprint, particularly in that hope filled strategy called the companionship of empowerment. Too many people are still waiting for divine intervention, while God and the universe are waiting on our collaboration.” Diarmuid 0’Murchu, “When the Disciple Comes of Age” p173.   “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 have tended to come from my head, not my heart. They are accompanied by rules and regulations—and not far behind comes judgment. As of right now, I find no comfort in any belief. What does sustain me is what I know to be true—perhaps not ultimate truth, but my truth, what I know in my heart. I know love, and love never seeks to separate or exclude. I know freedom, and freedom never lets ego and fear have the final say. I know I am not alone, that we are all connected in the web of life, and we feel the connection most powerfully when we operate from within a Field of Compassion. Certainly, I am supported by what is of the essence of our tradition. I know Jesus, the human and the Christ, and I know a bit of mystery, and what I experience in that relationship is more powerful than any belief or idea. So I have kicked out beliefs in favor of holding what has emerged for me as true.” Judy Cannato, “Field of Compassion”, p188     For further interest On the Way podcast – Following Jesus in Unhelpful Ways - an interview with Anglican Bishop George Browning, 70 minutes. https://podcasts.apple.com/au/podcast/following-jesus-in-unhelpful-ways/id1228962749?i=1000523249904   Wilber Model Summary Episodes 4-8 have attempted to introduce participants to the work of Ken Wilber and his associates which is broadly termed integral theory. They have provided a mind map – a way of categorising and thinking about the challenges confronted in the spiritual journey. Robert and I are not theologians; nor are we psychologists. Our presentations are therefore not precise explanations of Wilber’s model, but rather an adaptation of his concepts.   Integral theory is quite complex. It is based on a combination of traditional wisdom from millennia as well as more recent developments in science and human psychology over the past century. It proposes that humans develop within four broadly defined streams and at different rates of development in each. These streams influence each other but are not co-dependent. For example, there are well established cases of spiritual gurus and teachers who were morally bankrupt. Let’s look again at these four streams.   The first that we examined was “waking up”. We noted that this was a difficult concept to define and to understand; various commentators have defined it in different ways. It seeks to address the questions: Who am I? Who am I not? What is the meaning of life? What is my true or essential self? It leads to an understanding that one’s real identity has been covered up by social conditioning and egotistical rational minds. It is here that we can find the foundation of our freedom. The place where Howard Thurman says we can listen for the sound of the genuine in ourselves. That place where de Mello describes the awakened person as one who no longer marches to the drums of society. It also moves us towards adopting a worldview that encompasses everyone and everything. The second stream we examined was “cleaning up”. We observed that this involves taking a “helicopter view” of one’s life, wherein one adopts a dispassionate observer role in reflecting on one’s own behaviour. One can then identify behaviours or habits that are inconsistent with Jesus’ teaching and resolve to diminish or completely detach from those behaviours or habits in the future. We looked at both principles for observing behaviour and common practices for observation and reflection. We also introduced the concept of one’s “shadow”, which is often so ingrained that it is hidden even from oneself.   The third stream we examined was “growing up”. Here we pointed to various models of human development and focused on the simplified 4 levels which were called egocentric, ethnocentric, worldcentric and cosmocentric. We noted that in each of the three lower levels, there is an “in group” and an “out group”, as distinguishing characteristics are used to define who is in and who is out. As our worldview expands towards cosmocentric, we begin to understand the connectedness between all of creation and develop unitive consciousness. In this fourth stream we will examine “showing up”. Here the focus will not be on beliefs, but rather on how we behave. If we are waking up and cleaning up and growing up, what difference does that make to the way we behave? Are we allowing life to simply happen to us or are we being clearly intentional in our actions? What criteria are we using to determine whether our actions are consistent with our true self or our false self?   These streams of development are a mind map for us. They are a way of viewing and analysing our development as individuals both secularly and spiritually. They are also a way of viewing and analysing communities and their development both secularly and spiritually. Consider for example how our small community of the St Lucia Spirituality Group has developed over the past 12 months.   Our spiritual journey together  This series of meetings on spirituality has been called the Butterfly Series. It uses the metaphor of the caterpillar becoming a butterfly to express the transformation that is open to spiritual seekers. Adapting the Wilber model, we could be considered to be calmly living life as a caterpillar, when either suddenly or gradually we “wake up” to the awesome world that surrounds us and the potential that spiritual enquiry contains. We begin to spin our cocoon as we continue to “clean up”. We learn about the power of the ego and begin to detach from unhelpful behaviours and our shadow self and put more time and attention into helpful behaviours. We continue this process inside the cocoon as we “grow up” and develop a worldview that is more inclusive and expansive. As we begin to “show up” through intentionality of action and non-egoic behaviours, we break open the cocoon and emerge as the beautiful butterfly we were born to be.   Robert and I have been at pains to emphasise the importance of asking the right questions to inform spiritual reflection. Recall Rainer Maria Rilke’s [1875–1926] advice to the young poet:   “Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.”    This advice is echoed and strengthened by this quote from Pierre Teilhard de Chardin SJ: “Above all, trust in the slow work of God.  We are quite naturally impatient in everything, to reach the end without delay.  We should like to skip the intermediate stages.  We are impatient of being on the way to something unknown, something new.  And yet, it is the law of all progress that it is made by passing through some stages in instability.  And that may take a very long time.  And so I think it is with you; your ideas mature gradually – let them grow; let them shape themselves, without undue haste.  Do not try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow.  Only God could say what this new spirit gradually forming within you will be.  Give our Lord the benefit of believing that His hand is leading you and accept the anxiety.”    From John’s point of view, two critical themes emerge from reflection on Wilber’s model: that it is important to establish and implement consistently a spiritual practice of prayer, scripture reading, reflection and meditation, both personally and communally that how one acts and behaves is far more important than what one believes; our baptismal call to “follow Jesus” requires intentional action to discern one’s true calling and pursue it with vigour and with love   And so, here are three questions for our Episode 8 meeting: Questions for discussion 1. What does Showing up mean to you? 2. What themes emerge for you from Wilber’s four streams model? 3. How has Wilber’s model informed the person you are becoming? FAQs for “Showing Up” What does “showing up” spiritually mean beyond belief? Showing up is more than agreeing with a set of doctrines. It is the act of embodying what you believe in the ordinary choices of daily life. When you show up, you step into alignment with compassion, justice, and integrity, letting faith move from the abstract into lived reality. Scripture reminds us of this tension in James 2:26, where “faith without works is dead.” Belief without embodiment is fragile, but belief lived out becomes transformative. Source: Bible Gateway – James 2:26 Why is “showing up” considered the final stage in Wilber’s model? In the framework of waking up, cleaning up, growing up, and showing up, the final stage is the place where inner work is tested in the world. Waking up shifts awareness, cleaning up heals shadows, and growing up matures perspective, but showing up is where those stages bear fruit. Without it, spirituality risks becoming private comfort rather than public witness. The article emphasizes that this final step is not optional - it is the natural outflow of spiritual maturity. Source: Integral Life – Ken Wilber’s Integral Theory How can someone practice showing up in everyday life? Showing up is not confined to grand gestures. It may be as simple as showing kindness to a stranger, listening deeply to a friend in crisis, or choosing honesty when silence feels easier. It may also involve engaging injustice, volunteering, or supporting the vulnerable in tangible ways. Leaders like Michael Curry have urged the Church to pair prayer with protest, and Pope Francis has described the Church as a “field hospital” that must step into messy reality rather than retreat behind walls. Source: Vatican News – Pope Francis: Church must be a field hospital What challenges can prevent people from showing up? The barriers are often very human: fear of rejection, attachment to comfort, busyness, or a reliance on belief as enough without action. Some people keep spirituality locked in private contemplation, never bridging the gap to public engagement. The article cautions that without showing up, spiritual growth remains theoretical, disconnected from the lives of others who most need its witness. Source: Center for Action and Contemplation – Richard Rohr on Action and Contemplation Why does showing up matter for spiritual integrity and community? Showing up anchors integrity because it closes the gap between words and deeds. It strengthens community by building trust and making faith visible. Without it, churches risk becoming museums of doctrine rather than living communities of love. With it, they become places of healing, courage, and transformation. When people consistently show up, faith is no longer theory but a visible, contagious witness to hope. Source: The Episcopal Church – Presiding Bishop Michael Curry on Living Faith in Action At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. May 2022

John Scoble Meditation Defined Broadly, there are two types of prayer, “cataphatic” and “apophatic”. Cataphatic prayer is familiar to us, the recitation of our prayers, for example. Meditation is a form of apophatic prayer which is an “exercise of pure faith; resting in God beyond concepts and particular acts”; compared with forms of “cataphatic” prayer which rely on “the exercise of rational faculties enlightened by faith: the affective response to symbols, reflection, and the use of reason, imagination, and memory, in order to assimilate the truths of faith”. [1] Christian Meditation is prayer that seeks to help us set aside our false self in our discovery of our true self, as discussed more fully below. It is not the Meditatio  as we understand it in Lectio Divina,  it is not a technique to help us relax and clear our minds (although they are benefits), it is not our imagined conversations with Jesus or reflections on scripture. For more insight on this point, a Richard Rohr Meditation is helpful (May 17, 2022) . [2] At our meeting we shall focus on the development of Christian Meditation in the last century. History of Christian Meditation Biblical support for meditation can be found in these references. “During this time he went out one day into the hills to pray and spent the night in prayer to God.” Luke 6:12 “But when you pray, go into your room, shut the door, and pray to your father, who is there in the secret place; and your father who sees all that is done in secret will reward you.” Matthew 6:6 “In your prayers do not go babbling on like the heathen, who imagine that the more they say the more likely they are to be heard.” Matthew 6:7-8 Christian Meditation dates back to the Desert Fathers and Mothers of the church in the 3rd century and was practiced in the following centuries. An extensive summary of this history has been prepared by the WCCM Institute for Christian Meditation here . Why Meditate? Setting aside our false self in our discovery of our true self requires recognising, seeing who we really are, not who we think we are. James Finley: “The issue is not what my father thought of me, nor my mother, my wife and others thought of me, the issue isn’t really what I think of me. The issue is can I join God in knowing who God knows that I eternally am before the origins of the universe hidden in God forever.” [3] In his book, Merton’s Palace of Nowhere , Finley describes Merton’s interpretation of the true and false self. As highlighted in the quote above, our true self has been known by God since the beginning of time, made in God’s own image. However, there is another self we believe of ourselves. Merton writes [4] : “To say I was born in sin is to say I came into the world with a false self. I was born in a mask. I came into existence under a sign of contradiction, being someone that I was never intended to be and therefore a denial of what I am supposed to be. And thus, I came into existence and nonexistence at the same time because from the very start I was something that I was not.” Finley adds: “This then is the false self. It is a tragic self, in that it ends up with less than nothing in trying to gain more than the everything which God freely bestows upon his children. The false self is a whole syndrome of lies and illusions that spring from a radical rejection of God in whom alone we find our own truth and ultimate identity.” [5] This syndrome of lies and illusions has been constructed from multiple sources: the self-image our ego has constructed for ourselves, societal and family expectations, our belief in our own independence, and the autonomy of our false self. Merton [6] : “Every one of us is shadowed by an illusory person: a false self. This is the man I want myself to be but cannot exist, because God does not know anything about him. And to be unknown of God is altogether too much privacy. My false and separate self is the one who wants to exist outside the reach of God’s will and God’s love – outside of reality and outside of life. And such a self cannot help but be an illusion.”   Paradoxically, we spend our lives creating our identity and invest so much effort in that endeavour only, perhaps, to realise there is another, true self waiting to be seen. Someone who could, as Marianne Williamson wrote, and Nelson Mandella quoted at his inauguration, let their own light shine. Christian Meditation in the 20th Century Christian Meditation was developed as a response to the Vatican II invitation to revive the contemplative teachings of early Christianity and present them in updated formats. In this way, the method of Christian Meditation is drawn from the ancient practices of the Christian contemplative heritage, notably the traditional monastic practice of Lectio Divina and the practices described in the anonymous fourteenth century classic  The Cloud of Unknowing  and in the writings of various Christian mystics, referenced above. In 1975 John Main, an Irish Benedictine monk (1926-1982), started the first Christian Meditation Centre in London. This has grown into a worldwide organisation, World Community for Christian Meditation (WCCM) ,  present in over 120 countries. It is currently led by Fr. Laurence Freeman, OSB. In the 1970s, three Trappist monks at St. Joseph’s Abbey in Spencer, Massachusetts, Fathers William Meninger, Basil Pennington and Thomas Keating, looked to these ancient sources to develop a simple method of silent prayer for contemporary people. The prayer came to be known as Centering Prayer in reference to Thomas Merton’s description of contemplative prayer as prayer that is “centered entirely on the presence of God.” Today Centering Prayer is practiced by people all around the world, creating local and global networks of Christians in communion with Christ and each other and contributing to the renewal of the contemplative dimension of Christianity. How to Meditate Finley writes: “God is our all . Yet so often our daily routines shatter the delicate treasure of God’s presence. Our habits are cataracts that obscure our vision. Our useless labour creates calluses that prevent us from sensing the light touch of God’s hand. By daily fidelity to inner silence and solitude the Spirit frees us from these tyrannies. In silence we allow God to till the fields of our heart. In silence we discover that the next blink of our eye is the gate of heaven. In silence there is no routine, for in silence everything is all at once. Everything is new.” [7] St Benedict Through his Rules, St Benedict established a monastic routine that balanced prayer and work, Ora et Labora , a call to pray persistently and work relentlessly even in the midst of uncertainty. The capacity to balance the two is the secret of a fruitful journey of life, a spirituality for daily living. “ Meditation is not time for words , however beautifully and sincerely phrased. All our words are wholly ineffective when we come to enter into this deep and mysterious communion with God. In order to come into this holy and mysterious communion with the word of God indwelling within us, we must first have the courage to become more and more silent . In a deep, creative silence, we meet God in a way that transcends all our powers of intellect and language. We have to listen, to concentrate to attend rather than to think . Silence is absolutely necessary for the human spirit if it is really to thrive , and not just thrive, but to be creative, to have a creative response to life, to our environment, to friends. Because the silence gives our spirit room to breathe, room to be . In silence, you don’t have to be justifying yourself, apologizing for yourself, trying to impress anyone. You just have to be , and it’s a most marvellous experience when you come to it. And the wonder of it is in that experience, you are completely free . You are not trying to play any role; you are not trying to fulfil anyone’s expectation .” [8]   (Italics added). Note the italicised words. Meditation is silence, not recitation of words, not conversation. The courage to remain silent, to listen. Note the passiveness. What is important is your intention, your preparedness to sit quietly with God. Your intention is paramount. This may not, probably not, be easy. It might be difficult to find a quiet environment, your mind will likely run away endlessly (known as monkey mind), hence the importance of the sacred word to regain your concentration, to affirm your intent. Guidelines for WCCM Method Sit down. Sit still with your back straight. Close your eyes lightly. Then interiorly, silently begin to recite a single word – a prayer word or mantra. We recommend the ancient Christian prayer-word "Maranatha". Say it as four equal syllables. Breathe normally and give your full attention to the word as you say it, silently, gently, faithfully and above all - simply. The essence of meditation is simplicity. Stay with the same word during the whole meditation and from day to day. Don't visualise but listen to the word as you say it. Let go of all thoughts (even good thoughts), images and other words. Don’t fight your distractions but let them go by saying your word faithfully, gently and attentively and returning to it immediately that you realise you have stopped saying or it or when your attention is wandering. Meditate each morning and evening for between 20 and 30 minutes. WCCM has an App for your phone . Guidelines for Centering Prayer Choose a sacred word as the symbol of your intention to consent to God’s presence and action within. Sitting comfortably and with eyes closed, settle briefly and silently introduce the sacred word as the symbol of your consent to God’s presence and action within. When engaged with your thoughts, return ever-so-gently to the sacred word. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes. Centering Prayer has a very good app for your phone too, available for iPhones from the App Store here. Benefits of Meditation Those who meditate report greater calmness and mellowness of disposition, a more expansive and relaxed outlook, more flexibility and freedom from cares and worries, and improved personal relationships. You may not see any changes in yourself but, overtime, they will be apparent to others. Questions for Discussion 1.      What has been your experience of meditation? 2.      What difficulties have you encountered with practising meditation? 3.      Have you seen any benefits from meditation? FAQs for “An Introduction to Meditation” What does Christian meditation mean, and is it the same as mindfulness? Christian meditation is not about emptying your mind or seeking a void. It is about filling your mind with God’s presence and truth, letting Scripture, God’s character, or Christ speak inwardly. It trusts that God meets us in the stillness rather than our trying to climb upward through technique. Unlike some forms of Eastern meditation that emphasize detachment, Christian meditation focuses on attachment to God and transformation into Christ’s likeness. Source: Grand Canyon University – “Christian Meditation: filling the mind with God and Scripture” Where does meditation appear in the Bible, and why should Christians care? Meditation runs throughout Scripture. Psalm 1 invites us to meditate on God’s law day and night, and Psalm 119 describes meditation as a way to anchor the soul. These passages remind us that faith is not only about hearing or reading but allowing the Word to settle deeply. When we meditate, Scripture moves from information into transformation, shaping our character and choices. Source: First15 – “What is Christian Meditation?” How can someone begin meditation without feeling awkward or lost? The most helpful way to begin is small and steady. Take a short Scripture or phrase, find a quiet space, and read it slowly. Repeat it gently, letting each word echo in your heart. When the mind drifts, simply return to the phrase without judgment. You do not need advanced theology to start, only an openness to listen. Over time, what begins as a simple exercise becomes a habit of presence with God. Source: Abide – “How Do I Get Started with Christian Meditation?” What benefits can meditation bring to spiritual and personal life? Meditation creates a space of listening in a world that demands constant noise. It can calm anxiety, bring clarity when life feels overwhelming, and align the heart with God’s promises. Spiritually, it opens a path for patience, love, and peace to grow as God’s Word saturates the mind and heart. Most importantly, meditation moves faith from concept into lived relationship, making God not an idea to be discussed but a presence to be encountered. Source: Grand Canyon University – “Christian Meditation: filling the mind with God and Scripture” Who is meditation really for, and is it only for mature believers? Meditation belongs to anyone who longs for deeper connection with God. It is not limited to mystics, theologians, or seasoned Christians. In fact, beginners often find it surprisingly accessible. A few minutes of quiet reflection on a verse can be just as transformative as longer, structured practices. Over time, even these small beginnings grow roots, grounding daily life in God’s presence. Source: Abide – “How Do I Get Started with Christian Meditation?” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. Further information https://wccmaustralia.org.au/ https://www.contemplativeoutreach.org/ “A Coaching Session on Centering Prayer” - James Finley and Kirsten Oates: https://cac.org/podcasts/a-coaching-session-on-centering-prayer/ “Silence” - Richard Rohr’s Daily Meditations Tuesday, 10 May 2022 https://cac.org/daily-meditations/silence-2022-05-10/ “The Path to Inner Peace” - Richard Rohr’s Daily Meditations, Wednesday, 25 May 2022 https://cac.org/news/the-path-to-inner-peace/ Thomas Keating, Open Heart Open Mind Cynthia Bourgeault, The Heart of Centering Prayer, Nondual Christianity in Theory and Practice Cynthia Bourgeault, Centering Prayer and Inner Awakening Footnotes [1]  Thomas Keating, Open Mind, Open Heart , Glossary. [2]  “The God beyond what we know” - Richard Rohr’s Daily Meditations Tuesday, 17 May 2022    https://cac.org/daily-meditations/the-god-beyond-what-we-know-2022-05-17/ [3]  James Finley in a retreat on MIrabai Starr’s translation of St Teresa of Avila’s book, The Interior Castle, Author’s notes. [4]  Thomas Merton, New Seeds of Contemplation, quoted, see footnote 5. [5]  Finley, Palace of Nowhere, page 31. [6]  Finley, Palace of Nowhere, page 36. [7] Finley, Palace of Nowhere, page 123. [8]  John Main, Word Into Silence June 2022

John Scoble Introduction   Each of us has had a personal experience of Scripture that can vary from passive listening to deep contemplation. My own experience as a child and well into adulthood was to hear Scripture at church and to have it in unpacked for meaning by a priest. It was not our family practice to discuss the sermon after church, so I was “taught” to be a passive listener. It was only ten years ago that I began to adopt an active and reflective approach to Scripture by reading the Bible on a regular basis at home.   In this episode, we will examine three different ways of interacting with Scripture 1)     Rules for reading Scripture for accurate meaning 2)     Reading Scripture with Commentary 3)     The traditional practice of Lectio Divina While the pre-reading covers all three, our meeting focus will be on Lectio Divina. We will briefly outline the practice and then provide a recommended scriptural passage to help you experience this practice before our meeting. Our meeting discussion will focus mainly on members’ experience of using this process.   At our following meeting in August, we will focus on the Ignatian practice of imagining oneself inside the Gospel scene.   There is no single best way to pray with Scripture. Through the next two meetings, we hope to give you some well-established methods for improving your understanding of Scripture and deepening your experience of it and therefore of God.   Rules for Reading the Scriptures  The following is kindly provided by Ross Pitt, a fellow parishioner and former Director of the Multifaith Academy for Chaplaincy and Ministries which trained 50 people a year to offer spiritual care in hospitals, aged care, palliative care, education, prisons, and the military forces. He derived these “rules” or principles from work by Dr. Peter Williamson [1] who himself extracted them from the most comprehensive official Catholic church statement on the subject (viz., the 1993 document of the Pontifical Biblical Commission on The Interpretation of the Bible in the Church ) and then recast them into a very specific “do and don’t” list for reading individual texts within the Christian scriptures. Do not read the text as a direct stenographic transcription [2] of the Word of God. Treat the text as inspired by God but communicated through human agency for God’s sake what you doing to me. Treat only the version as it appears in the canon as the inspired expression of the Word of God. Treat the results of applying the Source Criticism methodology as merely shedding light on the meaning of the inspired form of the text in the canon. Because the text is the work of human authors(s), read it as you would any other ancient text i.e., set out first to understand its literary, socio-cultural, religious, and historical contexts. Apply the same critical methods as you would to any other ancient texts (provided the methods are not atheistic or ideologically incompatible with the Christian faith). Do not read the Christian scriptures as history but read them as bearing witness to a historical reality viz., the saving actions of God in the past. Use historical-critical method to supply the context that makes the text intelligible. Give the historical-critical method primacy but do not give this critical method a monopoly.  Make sure your interpretation remains faithful to (i.e., consistent with) the message the human author(s) expressed in writing. Do not confine the meaning of Christian scripture to their original historical circumstance. You must accept possibilities of meaning beyond the text’s historical setting and you must accept plurality of meaning. Do not deem the verifiable historical information about the events recounted in the Christian scriptures as the only information worthy of credence. Treat as subjective all accounts and interpretation of historical events. To help make clear what the human author(s) intended, you must value the synchronic study of texts as well as the diachronic perspective of historical study. This means that you must use philological, semiotic, and literary analyses (viz., analysing vocabulary and syntax, distinguishing textual units, identifying genres, analysing sources, recognising internal coherence in texts, analysing narrative and rhetorical devices, etc). Keep an open mind about the plurality of methods and approaches for aiding interpreting the Christian scriptures, especially those based upon tradition [3] . You must accept that your interpretation is subjective. Proceed on the basis that the text must be approached in the light of faith in order to be properly understood and that real understanding of the text is possible only if there is a fundamental affinity (sympathy not necessarily correspondence) between your paradigms and that of the author’s. Seek the meaning of the text for the present and overcome the distance in time between the origin of the text and today. Interpret individual texts in the light of the whole canon. Observe throughout the canon the pattern of re-reading (interpretation) of original texts in the light of new circumstances. (Later writings often depend upon earlier texts when their authors re-read what had been written before in the light of new questions and circumstances.) Read the Judaic scriptures both as a stage in the history of salvation and as presaging Christ. Proceed on the basis that the spiritual sense of the Christian scriptures is always founded on the literal sense. The spiritual sense is the one intended by God but not clearly expressed or even fully understood or perceived at the time by the human author.   Reading Scripture with commentary Scripture scholarship advanced substantially in the 20th century and was given a significant boost in the Roman Catholic tradition by Vatican II. Scholars were encouraged to understand and interpret Scripture by going beyond the English and Latin to the original languages of Hebrew, Aramaic (which was only spoken, not written) and Greek. Many scholars developed commentaries on the Gospels and other significant scriptural texts. They explain issues such as authorship, cultural and political context, writing style, symbolism and imagery to probe the intended meaning of the author. Understanding English translations of the Scriptures is made more complex by the subtle nuances of the source language which do not easily translate into other languages. Reading Scripture with an accompanying commentary is one way to improve our understanding of the text.   Here is a text and commentary to illustrate the point and a suggested process to follow: read the Scripture text read the commentary read the Scripture text again with the benefit of the commentary reflect on the text. Ask yourself “what is the most important message for me personally in this passage?” Matthew 8:14-15 When Jesus entered Peter’s house, he saw his mother-in-law lying in bed with a fever; he touched her hand, and the fever left her, and she got up and began to serve him.   Commentary by Fr Michael Fallon MSC Matthew seems to be presenting Peter’s house as a symbol for the Christian church (compare 2:11). As we watch the mother-in-law, we are watching how Jesus heals those who belong to the Church of Jesusʼ disciples. Jesus took her by the hand and she ʻgot upʼ(8:15). This appears a simple enough statement. We find it again in the healing of the paralysed man (9:5-7) and in the story of the little girl (9:19,25). However, it is not without significance that it is the same word that is used for the resurrection of Jesus (27:63,64; 28:6,7). In response to Jesus, Peter’s mother-in-law is rising to new life. Matthew tells us that ʻshe began to serve themʼ. The Greek word for ʻserveʼ is dialkene, from which we get our word ʻdeaconʼ. It is used in the New Testament for ministry performed by a person commissioned by God. Matthew has already used it of the angels sent by God to minister to Jesus (4:11). This woman is healed, and the fruit of the healing is that she places herself at Godʼs disposal to be a minister of love. We all have love to offer. We all have something to give to others in service. How often we, like Peterʼs mother-in-law, can be so overwhelmed by our own pain that we are tempted to give up and isolate ourselves from those who need our love. We, too, need Jesusʼ healing touch, that we might share with him his ministry of service. We might reflect on the following statement from Saint Paul: “There are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. To each is given the manifestation of the Spirit for the common good”. – 1Corinthians 12:4-7 Paul is speaking of the Christian life. From the Spirit of God, we each receive all that we have as a gift of grace. From the risen Christ we are commissioned to use the gifts we have to carry on his mission in the world: to ʻserveʼ God in serving others. Nor should we be despondent if our gifts seem so poor, for it is God, who creates out of nothing, who “by the power at work within us is able to accomplish far more than all we can ask or imagine”. – Ephesians 3:20   This commentary has been provided by the scholastic research of Fr Michael Fallon MSC. I have used his commentaries on Scripture for almost 10 years. With a generous spirit, Fr Fallon has shared all his commentaries for free on the Internet at http://mbfallon.com/     Lectio Divina This form of prayer has been used in Christianity throughout its history. It can be traced from Origen in the third century to St Ambrose, St Augustine, St Benedict, and the monastic traditions. Guigo II, a Carthusian monk, formalised the practice in his seminal work, The Ladder of Monks . It has become more popular with the laity of the Roman Catholic tradition since Vatican II. In 1965, one of the Council’s principal documents, the dogmatic constitution Dei verbum, ("Word of God") emphasized the use of  Lectio Divina .   Traditionally,  Lectio Divina  has four separate steps: read; meditate; pray; contemplate. First a passage of scripture is read, then its meaning is reflected upon. This is followed by prayer and contemplation on the Word of God.   The focus of  Lectio Divina  is not a theological analysis of biblical passages but viewing them with Jesus as the key to their meaning. Origen in the third century wrote: "When you devote yourself to the divine reading, seek the meaning of divine words which is hidden from most people". The aim is to develop a better understanding of the word of God and therefore of Jesus.   Experience suggests that different words or phrases will emerge from this practice at different times in one’s life. Family, work and social circumstances combine with growing maturity to provide different stimuli when interacting with the text.   The following outline of the steps in Lectio Divina  is our own version influenced by Guigo II and the Benedictine and Ignatian traditions.   To begin, you might open with a short prayer, asking God to guide your prayer time. Then do the following: Read (Lectio) Slowly and thoughtfully, read the Scripture passage the first time. What does the text say? What word or phrase captures your attention and grabs your heart? Linger with it whenever this happens. Reflect (Meditatio) Slowly and prayerfully, read the passage again. What is God saying to you in this passage? offering you? asking you? What feelings are arising within you? Respond (Oratio) What do you want to say to God about the text? Respond from your heart. Speak to God of your feelings and insights. Offer these to God. Rest (Contemplatio) Sit quietly in God’s presence. Rest in God’s love and listen. As you end your prayer period, you might close with an Our Father or another short prayer. It might be helpful to jot down in a journal what arose during this time. What did you speak to God, and what did God offer you? Take some time to practice this with a Scripture passage. You might like to use Mk 10:46-52: They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ So, throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher, let me see again.’ Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.   I would like to conclude this section with an early Hasidic saying One who reads the words of prayer with great devotion may come to see the lights within the letters, even though one does not understand the meaning of the words one speaks. Such prayer has great power; Mistakes in reading are of no importance. A father has a young child whom he greatly loves. Even though the child has hardly learned to speak, his father takes pleasure in listening to the child’s words     Questions for Discussion   What was your experience of using Lectio Divina? How have you prayed with Scripture in your life? Are there any other practices you have used that you would like to share with our group? FAQs for Praying with Scripture (Part 1) What is “praying with Scripture,” really - is it just reading verses? No - it’s more like entering a conversation with God through words God already gave us. It’s not simply studying Scripture, but letting Scripture pray through you . In Praying with Scripture, Part 1 you invite your readers not just to read, but to carry a verse into their hearts, letting it linger, speak, and become their voice in prayer. This practice is rooted in ancient Christian tradition and is often called Lectio Divina , a method of slow reading, meditative listening, and responding. Source: Curate Ministries – “Praying Scripture: The Time-Tested Practice of Lectio Divina” How did Christians historically pray with Scripture, and why does that matter now? Way back in the deserts of Egypt, monks would read a verse aloud, sit silently, chew on its meaning, pray in response, and then rest in God’s presence. That pattern evolved (via Guigo II in the 12th century) into four classical movements: lectio (reading), meditatio (meditation), oratio (prayer), contemplatio (rest). In your Part 1 article you trace how that rhythm is not just for monks — it’s for everyday believers. When we reclaim it, we link our prayers to centuries of faithful voices, and let history and Spirit shape our present faith. Source: Curate Ministries – “Praying Scripture: The Time-Tested Practice of Lectio Divina” How do I start - is there a gentle way to begin praying with Scripture? Yes - and please, no pressure. One accessible path is to pick a very short passage (a verse or two) and read it slowly three times, pausing between each reading. As you read, let a word or phrase settle on your heart. Ask: What is God saying to me here? Then speak back to God what you feel or perceive. Finally, sit quietly and just listen. If you ever feel dry or stuck, that’s okay - prayer is not about performance. In your article you encourage readers to practice this consistently, like breathing. Source: Desiring God - “How Do I Pray the Bible?” What difference does praying with Scripture make in my spiritual life? When you pray Scripture, your prayers become anchored in God’s promises, not just your shifting feelings. You begin using language that is tried, tested, and sacred. It shifts your posture - less “gimme, gimme” and more “speak, Lord, your servant listens.” Over time, Scripture begins to rewire how you see life, how you respond, how you hope. In your Part 1 material you hint how this practice can dislodge rote prayer and usher in surprise, awe, fresh connection. Source: The Gospel Coalition - “How to Pray Using Scripture” Is this only for seasoned believers? Can a beginner do it too? Absolutely a beginner can. This is not a spiritual gym for experts. The gates are open for any heart willing to slow, listen, and engage. Even 5 minutes with a verse is valid. In Praying with Scripture, Part 1 you affirm that no one has to “earn” deeper prayer - it’s a gift to receive. Over time, those small acts become steady habits. The only prerequisite is openness. Source: The Daily Grace Co - “How to Pray Scripture” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.   Resources (for further consideration)   Catholic Australia https://www.catholicaustralia.com.au/the-scripture/lectio-divina Richard Rohr introduces Lectio Divina and Guigo II https://cac.org/daily-meditations/reading-with-the-divine-presence-2022-02-04/ James Finley conducts a Lectio Divina coaching session with Kirsten Oates in a podcast. (Highly recommended) https://cac.org/podcasts/a-coaching-session-on-lectio/   It is part of a Turning to the Mystics series in which Finley unpacks Guigo II, consisting of 8 separate sessions from 1 Nov 2021 to 20 Dec 2021. https://cac.org/podcast/turning-to-the-mystics/page/2/ Hallow, Indiana USA.  This group provides a downloadable app for your mobile phone. There is an annual fee but there is also a 14 days free trial you can use to test it. If you don’t wish to purchase, make sure you cancel the trial before the 14 days expires. https://hallow.com/2020/01/09/how-to-pray-lectio-divina/   Footnotes [1]  Williamson P.S., Catholic Principles for Interpreting Scripture: A Study of the Biblical Commission’s The Interpretation of the Bible in the Church (Subsidia biblica 22), Rome. Pontifical Biblical Institute (2001) [2]  While some fundamentalists claim that the Christian scriptures should be read as a direct transcription of the Word of God their official church organs do not endorse this claim. [3]  This claim for the authority of tradition is contested by Protestant Churches. July 2022

John Scoble Introduction   In the last episode, we examined three different ways of interacting with Scripture: Rules for reading Scripture for accurate meaning Reading Scripture with Commentary Lectio Divina In this episode, we will explore another way, namely Imaginative prayer in the Ignatian tradition Humans use imagination for a variety of reasons: to acquire experience and knowledge about the world, to better understand another person's perspective, to solve problems, to create and interact with artistic works, and more. Psychology suggests that some of the benefits of using one’s imagination include squashing fears, boosting intelligence, developing empathy and transforming dreams into reality. This puts aside our rational, logical, left side of our brain and emphasises the visual, emotional, artistic right side of our brain. Thus, imaginative prayer provides a different approach to Scripture than the left-brained Lectio Divina.   Once again, we will briefly outline the practice and will then provide a recommended scriptural passage to help you understand and/or use each practice.   Imaginative Prayer in the Ignation Tradition We will leave it to Jesuit priest, Fr Kevin O’Brien, to explain this practice in this excerpt from his book The Ignation Adventure .   “Ignatius was convinced that God can speak to us as surely through our imagination as through our thoughts and memories. In the Ignatian tradition, praying with the imagination is called contemplation. In the Exercises, contemplation is a very active way of praying that engages the mind and heart and stirs up thoughts and emotions. (Note that in other spiritual traditions,  contemplation  has quite a different meaning: it refers to a way of praying that frees the mind of all thoughts and images.) Ignation contemplation is suited especially for the Gospels. In the Second Week of the Exercises, we accompany Jesus through his life by imagining scenes from the Gospel stories. Let the events of Jesus’ life be present to you right now. Visualize the event as if you were making a movie. Pay attention to the details: sights, sounds, tastes, smells, and feelings of the event. Lose yourself in the story; don’t worry if your imagination is running too wild. At some point, place yourself in the scene. Contemplating a Gospel scene is not simply remembering it or going back in time. Through the act of contemplation, the Holy Spirit makes present a mystery of Jesus’ life in a way that is meaningful for you now. Use your imagination to dig deeper into the story so that God may communicate with you in a personal, evocative way. We might initially worry about going beyond the text of the Gospel. If you have offered your time of prayer to God, then begin by trusting that God is communicating with you. If you wonder if your imagination is going “too far,” then do some discernment with how you are praying. Where did your imagining lead you: Closer to God or farther away? Is your imagining bringing you consolation or desolation? Some people find imaginative prayer difficult. They may not be able to picture the scene easily, yet they may have some intuition or gut reaction to the story. Or they may hear or feel the story more than visualize it. In a spirit of generosity, pray as you are able; don’t try to force it. Rest assured that God will speak to you, whether through your memory, understanding, intellect, emotions, or imagination.” Let me give you an example of imaginative prayer from personal experience. Some years ago, I conducted a self-directed retreat at the Santa Teresa Spirituality Centre at Ormiston in Brisbane. During the retreat, I was sitting on a stone block at the bottom of the garden staring at the sculpture of our Lady, beside which were two water jugs. The scene represented the wedding feast at Cana. The inscription from Jn 2:5 read “do whatever he tells you”. I decided to place myself within the scene of the wedding feast and to take on the role of one of the servants instructed by Jesus to fill empty wine jars with water. As I imagined myself into the smells and sounds of this joyous occasion, I moved through various emotions from scepticism and disbelief to amazement and wonder. I drew from the scene the lesson that if I did what Jesus was calling me to do in my own life, there was nothing that he could not achieve through me, even miraculous outcomes. I also concluded that it was important for me to discern what I was being called to do with my skills and experience. It was a significant moment in my spiritual journey and a testament to the power of ignation imagination.   In 1992, renowned Dutch Catholic priest and author, Henri Nouwen, wrote The Return of the Prodigal Son, after sitting for days staring at Rembrandt’s painting of this well-known parable. His book is an extraordinary example of imaginative prayer. For this reason, we suggest that you use this text Lk 15:11-32 and progressively imagine yourself in each role as the Prodigal Son, the Older Brother and the Father. It may be helpful to use three separate sessions to do this. Which of the three characters do you most identify with?   Then Jesus said, ‘There was a man who had two sons. The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So, he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself, he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.’” So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” But the father said to his slaves, “Quickly, bring out a robe - the best one - and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate. Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” Then the father said to him, “Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.”’   Questions for Discussion   Have you used imaginative prayer as described above? What has been your experience? What do you think are the advantages of using imaginative prayer? As you think about the various characters throughout Scripture, which of them do you most closely identified with?   FAQs on Praying with Scripture (Part 2) What does “praying with Scripture” really mean? Praying with Scripture means more than simply reading a passage or talking to God about it. It is the practice of entering into dialogue with the text itself so that God’s Word becomes your prayer. Instead of only studying the meaning, you allow verses to shape your words, emotions, and responses in the moment. This approach is often practiced through Lectio Divina , an ancient rhythm where the Bible is not just a book of study but a meeting place with the divine. The process turns reading into listening, and listening into prayer. Source: Upper Room – Lectio Divina: Praying the Scriptures Why should I pray Scripture instead of just my own words? Praying Scripture provides language that is inspired, tested, and rooted in centuries of spiritual practice. It helps you pray beyond the limits of your own imagination or need in the moment, keeping prayer aligned with God’s will. For many people, using Scripture also gives structure when words feel dry or repetitive. It can protect prayer from becoming only self-focused, broadening it to reflect divine priorities such as justice, mercy, and love. Instead of replacing your own voice, it refines and strengthens it. Source: Boundless – How to Pray Specific Scriptures How do I actually pray Scripture in practice? The simplest starting point is to choose a short passage and spend time with it slowly. The classic pattern of Lectio Divina invites you to move through four stages: reading the text with care, reflecting on a word or phrase that stands out, responding to God in prayer, and finally resting in silence. This process does not require deep theological training. It is about presence and openness rather than analysis. Over time, the repetition of this rhythm makes prayer with Scripture feel natural and deeply personal. Source: USCCB – Lectio Divina Guide What are the main benefits of praying with Scripture? Praying with Scripture anchors prayer in words that carry divine authority and spiritual depth. It offers clarity when your own words are uncertain. It keeps prayers focused on God’s promises rather than personal anxieties. The practice also cultivates attentiveness, pulling you away from distractions and into dialogue with the Spirit. Many find that it nurtures intimacy, allowing Scripture to shift from being information on a page to a living voice speaking directly to them. In times of struggle, it can provide comfort, and in moments of joy, it can give expression to gratitude. Source: Curate Ministries – The Ancient Practice of Lectio Divina Can everyone do this or is it only for mystics and monks? This way of praying is available to everyone, not only those in monasteries or with advanced theological knowledge. While it was preserved and practiced in monastic traditions, its simplicity means that anyone with an open heart can engage in it. The only real requirement is willingness to slow down, listen, and let Scripture speak into your life. Whether you are reading at a kitchen table, in a chapel, or on a quiet walk, praying with Scripture is meant to connect the ordinary rhythms of life with the presence of God. Source: Spiritual Direction – Guide to Lectio Divina At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. Resources (for further consideration)   Loyola Press https://www.loyolapress.com/catholic-resources/prayer/personal-prayer-life/ CAC meditation 17 July 2021 https://cac.org/daily-meditations/doorways-to-christian-contemplation-weekly-summary-2021-07-17/   Henri Nouwen, The Return of the Prodigal Son https://henrinouwen.org/read/the-return-of-the-prodigal-son/ Elaine Wainwright article on the parable https://hail.to/tui-motu-interislands-magazine/publication/430InQe/article/4Vx7itD August 2022

Robert van Mourik Introduction The purpose of this paper is to broadly sweep across church history in an attempt to define some key themes influencing the development of theology and dogma. The footnotes reveal the breadth of this review. We seek to help you understand these historical influences and lead you to question some of the beliefs we have been taught, particularly with John Feehan’s remarks in mind: “When you are confronted by evidence that the faith in which you were brought up no longer provides an adequate explanation for the nature, meaning and purpose of your life, you have three choices. You can refuse to accept the evidence and continue as before. You can abandon the faith you grew up with, because it proved to be inadequate. Or third, you can accept the new knowledge and use it to develop a more mature understanding of what lies at the core of your beliefs .” [1]    We seek to lay a foundation for examining this history with a view to determining a coherent worldview that we can embrace, and a theology that is life-affirming and capable of fulfilling our human potential. We are embarking on a journey.   Consider the following vignettes: Written about a public figure 2000 years ago, who was he? “He was proclaimed Son of God, Redeemer, Lord, Saviour of the world, Liberator who brought peace to humankind. He was God made manifest. His birth was extraordinary. He was born of woman overshadowed and impregnated by God; hence he was God from God. His birth marked the beginning of a new era – even a new calendar. His story was glad tidings, good news. He brought down the mighty from their thrones.”   Comment: One’s immediate response to this question is that he is Jesus Christ but O’Murchu identifies him as Caesar Augustus, adopted son of Julius Caesar and first emperor of Rome from 27BC to 14AD [2] .   Monarchies & Empires The agricultural revolution about 10,000 years ago caused a major shift in human consciousness. Foragers became farmers resulting in the need to secure land, its manipulation and commodification. Eventually this led to the rise of patriarchy and monarchies; kings were unheard of 7,000 years ago. Warriors became closely aligned to the king and priests offering sacrifice also aligned with king.   Comment: Monarchies claimed their power on the basis of divine right.   Empires are recent developments dating from 4,450 BCE. The Romans engaged in a constant battle to denigrate peoples who lived closer to the earth, labelling them “barbarians” or “savages” and by definition “uncivilised”. [3] The growth of empires made it necessary to control and manage people with patriarchy its shadow side. [4]   Comment: It wasn’t only the Romans, empires were built by the Spanish, Dutch, Portuguese, English and others. Today, there are additional empires such as capitalism, the military/industrial complex, institutions too large to fail, money and other belief systems. The growth of empires led to institutions and bureaucracies which invariably seek to protect themselves.   Greek Philosophies & Original Sin Our understanding of person is essentially Aristotelian, taught by all educational systems all over the world and the basis of our economics. The anthropology at the time of Jesus was founded in views established by Greek Hellenistic culture promoted by Aristotle and other Greek philosophers. Aristotle’s key features that made a person human were autonomous, self-reliant, separate, rational & individual. Human nature was separate from nature itself, separate from the divine. [5]  In addition, women were lesser than men.   Comment: How consistent is this view with the expression of humankind in Genesis, being made in God’s own image?   Pelagius (354-418), one of the early Christian Celtic writers, opposed the doctrine of original sin coined by his contemporary Augustine. Pelagius saw that beginning with the negative - original sin - would damage rather than aid spiritual development. Beginning with the positive instead of a problem is the healthiest and most hopeful way to find wholeness. The Celts saw creation as good and as a theophany or revelation of God’s very being just as Genesis had taught. [6]     Aristotle influenced Thomas Aquinas (1225-74), a Dominican, in the development of his ideas. For many years, the archbishop of Paris, Etienne Tempier, judged that his reconciliation of faith and reason was too favourable to the philosophy of Aristotle. However, the Dominican order “stoutly defended Aquinas’s orthodoxy”. He was canonised a saint in 1323 and declared a Doctor of the Church in 1567 by the Dominican pope Pius V. Subsequently, a succession of popes, beginning with Leo XIII, in cooperation with the Dominican Order, gave strong support to his teaching. [7]  Aquinas was also influenced by Augustine rather than Pelagius.   In the thirteenth century, the Franciscans and the Dominicans invariably took opposing positions in the great debates in the universities of Paris, Cologne, Bologna, and Oxford. Both opinions usually passed the tests of orthodoxy, although one was preferred. The Franciscans often ended up presenting the minority position. [8]    One result of these debates was that the Dominican view, based on Aristotle and Augustine - that the human and the divine were separate and that mankind had to atone for original sin - prevailed over the alternative view founded in original blessings proposed by the Franciscans.   Comment: How might our theology have developed over the subsequent centuries if the Franciscan view had prevailed? What might Church dogma have become if it was based on an alternative underlying assumption of original blessing (as in Genesis – see footnote 6) rather than original sin (as formulated by Augustine)?   Perhaps Thomas Keating sums it up well: “Our basic core of goodness is our true self. It’s centre of gravity is God. The acceptance of our basic goodness is a quantum leap in the spiritual journey.” [9]   Oral Traditions, Heresies & Dogma Early Christians, Gospel writers, were using the same language to describe Jesus as had been applied to others at that time such as to Caesar Augustus, above. In all likelihood, Jesus did not want these titles, however, the one he self-described was “Son of Man”, i.e., human man. [10]    Following a religious conversion in c. 312, Constantine the Great won a great battle which led to Constantine becoming emperor of both East and West. During his long reign he demonstrated his loyalty to his new faith by establishing Christianity as the state religion. In 325, he convened the first ecumenical council of the Church to resolve differences of doctrine. The Church adopted an imperial model of governance. [11]     In the first two to three centuries the early church developed as a plurality of communities with different emphases and with sacred texts having a history of oral transmission before being reduced to writing. Constantine’s initiatives led to Athanasius (c. 296-373) editing and consolidating these sacred texts as the bible, resulting in some texts being discarded. In the early years there were many Christianities e.g., wisdom, healing and matriarchal. This diversity of thought was lost in the drive to organisational control, codification as canon and the elimination of heresies. Unity and diversity lost out in the drive to uniformity. [12]    Comment: During these years there was spirited debate over the definition of new theological concepts, yet these concepts were developed in the light of current knowledge at that time. How might those debates have evolved in the light of current knowledge of quantum physics, evolution, ecology, sociology and psychology?   In the mid-19th century, the Protestants declared the Bible inerrant while the Catholics declared the Pope infallible. Pius IX (1869-70) defined papal infallibility as dogma although the concept had been acknowledged for a long time. Rohr asks “How did we cope with uncertainty before then?” [13]    Comment: Gospel writers and later theologians could only articulate their understanding in accordance with their worldview. Consequently, themes of divinity, divine right, patriarchy and empire, alignment with state powers, and conformance to historical dogma - otherwise known as tradition - limited the development of alternative theologies. This was also exacerbated by strong ethnocentric characteristics such as a universal church modelled only on elite Western or Roman culture. These ethnocentric views justified slavery and colonisation.   God is undefinable, incomprehensible yet we mere humans have sought to define theology according to our still very limited understanding of the physical and spiritual worlds. Aren’t these institutional responses extraordinarily arrogant? And in their definition of dogma, haven’t the churches lost the initial example set by Jesus (a way to live and a reign of God embracing compassion, mercy and justice for all), and replaced it with a code of beliefs that may alienate some who do not understand or accept them or become isolated? Jesus was always inclusive while religions and churches are not. [14]     When one reads church history, it is sobering to see the schisms that resulted from clashes of institutional and human egos, schisms that have survived to the current day. Another example of institutional arrogance.   Adaption of New Knowledge Elizabeth Johnson writes: Each of the world’s axial religions arose within the behavioural patterns of the ancient totalitarian epoch, within the still oppressive contexts of nearly 40 centuries of tyranny. Their magic-mythic lens then evolves into the subsequent Rational Age. The question now is whether religions can outgrow the behaviour typifying their origin and move into an integrative and holistic relationship that’s supportive of the planet. [15]    Today, we are much more aware of the large cosmic story of 13.7 billion years as we seek to integrate it with our faith and theology. However, we lack a corresponding human story to match the spiritual elegance of our cosmic and planetary stories. [16]  O’Murchu continues: To appreciate our place in the universe and our planet requires a complementary spirituality and theology, requires revisiting anthropology to gain a deeper appreciation of who and what we are as a sacred species. He quotes Teilhard de Chardin: “Someday, after we have mastered the winds, the waves, the tides and gravity, we shall harness for God the energies of love; and then for the second time in the history of the world, humanity will have discovered fire.” [17]    O’Murchu asks: “What kind of person was Jesus? Jesus, quoting Isaiah, I am the sum total of all my relationships, that is what gives me my identity; understand my relationships and you will understand my identity.” [18]    Comment: Is this question answered in this way in our catechism? How would this understanding change our thinking?   Historians note that in the years following Jesus’s death there was an incredible energy and growth in consciousness. The early church was known as “The Way” as his followers sought to emulate his example. However, as empires developed and as the church became aligned with the state following Constantine’s example, the growth of the church was arguably influenced more by the growth of empires, rather than the example set by Jesus.   Our understanding of theology and, therefore church dogma, is founded in the development of concepts and ideas by the clerical hierarchy of the church. Evidence of the church shutting down alternative views abounds. For example, St Teresa of Avila, Galileo, Meister Eckhart, and more recently, Teilhard de Chardin, fell into disfavour only to have their views accepted, oftentimes long after their death.   Meanwhile, entrenched in the Aquinas based view of original sin, church leadership has focused on sin management rather than the development of human potential. A search for “sin management” on the cac.org website reveals numerous articles. For example, Rohr points out that sin management does hold a flock together and provides job security for clergy, however, there is little maturity, or even love, in a flock that is glued together in this way. [19]     Are there any other historical influences of which you are aware that have impacted the development of church theology and dogma today? Perhaps, the subjugation of indigenous peoples who actually exhibited a deep spirituality of their own, so often discarded and ignored? It is only in the last hundred years, encouraged by Vatican II, that the study of theology is embracing other disciplines such as anthropology, science and psychology and is being undertaken by an increasing number of scholars outside the traditional clerical hierarchy of the church. This is leading to new thinking that incorporates our relationship with the planet, our understanding of science and the newer fields of study.   Today there are numerous writers stimulating our thinking incorporating knowledge that promotes a far more expansive and dynamic theology; theology that is coherent and life affirming. Authors such as Richard Rohr, Diarmuid O’Murchu, Ilia Delio, Elizabeth Johnson, José Pagola, Joan Chittester, Judy Cannato, Brian McLaren and Kevin Treston are readily accessible to us.   Conclusion On his website O’Murchu writes: “All religions and churches emphasise that humans are: • weak and sinful while God is strong and holy • totally dependent on the all-providing God, • servants of God to whom we owe absolute allegiance, • children of a Father God and a Mother Church • called to be humble and obedient to the parent-like divine power.   The metaphor of the child is extensively used in conventional spirituality. Phrases like “childlike trust,” “loyalty,” “obedience,” “under authority” all denote a sense of dependency that is not congruent with adult maturity. The tendency to structure religion in patriarchal-type institutions, with a strong focus on those who govern from on high, breeds co-dependency rather than mutual interdependence. Such metaphors and systems militate against the emergence of wholesome, adult people.   Much more serious and less obvious to the naïve observer, is the tendency of religions to alienate people from the planetary and cosmic web of life. The dualism of the sacred v. the secular truncates nature’s invitation to live in a convivial, cooperative relationship with the earth and its living systems. Properly understood, earth-life systems function best when humans treat other life-forms with a sense of adult care and responsibility. But this experience of being human, in an integrated planetary and cosmic way, is largely unknown to people of our time.” [20]    To close, quoting O’Murchu again: “Faith in our time requires us to grow up and learn to relate with God in a new way. As co-creators with our creative God, we are invited and challenged to relate as adults to an adult God, modelled for Christians in the adult life-example of Jesus.” As we move forward with our Butterfly series, we will be placing our focus on current Christian thinkers and the implications of their writing for ourselves, our community and Christianity in general. It will become evident that science and religion are not in competition with each other, but merely two sides of the same coin and therefore complementary. We also hope to explore the mystery of creation, the connectedness of all sentient beings to nature and the critical role that all of us play in bringing about God's kingdom on earth, which Judy Cannato redefined as the Field of Compassion. [21] FAQs on Historical Influences on Beliefs What do we mean by historical influences on religious beliefs? Beliefs don’t appear out of thin air. They’re shaped by the culture, politics, and philosophies around them. Early Christianity, for instance, was deeply influenced by Greco-Roman thought and ritual. The symbolic language, sacred meals, and even metaphysical vocabulary often echoed surrounding “mystery religions.” ( Stanford King Institute ) How did Greek and Roman culture shape early Christian beliefs? When John described Christ as the Logos, he tapped into a Greek philosophical concept of divine Reason. Christian writers borrowed categories of thought from Plato and Aristotle to explain mysteries of faith. Meanwhile, Roman society provided models for community organization, liturgy, and even church hierarchy. ( Stanford King Institute ) Were Christian traditions influenced by non-Christian religions? Yes, often through encounter rather than imitation. Mystery religions shaped early sacramental life, while Eastern ascetic traditions offered parallels for Christian monastic practices. Some scholars even note faint resonances between Buddhist monastic ideals and Christian desert spirituality. ( Stanford King Institute ; Wikipedia ) How did Christian beliefs shape Western institutions? Hospitals, schools, and universities trace roots to Christian visions of service, charity, and education. Care for the sick inspired the first hospitals. Monastic and cathedral schools grew into universities. Ideas of equality before God helped shape human rights and democracy. ( InterS.org ; MDPI ) Why does knowing the historical influences on beliefs matter today? Because it grounds us. Seeing how faith has been shaped by culture and conflict prevents us from clinging to tradition as if it were timeless marble. It reminds us to hold space for humility, respect across religions, and creative engagement with difference. History doesn’t diminish belief – it deepens it by showing how God speaks through human 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. 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 John Feehan, The Singing Heart of the World, 2012, page 148, emphasis added. 2 O’Murchu https://diarmuidomurchu.com/videos/4-incarnation-our-enlarged-christian-narrative 3 Wes Howard-Brook, Empire Baptised 2014, page 22 4 O’Murchu https://diarmuidomurchu.com/videos/2-our-human-sacred-story-divine-creativity-at-work 5 O’Murchu https://diarmuidomurchu.com/videos/4-incarnation-our-enlarged-christian-narrative 6 Genesis began with six clear statements of original blessing or inherent goodness (Genesis 1:10-31), and the words “original sin” are not in the New Testament. https://cac.org/daily-meditations/original-blessing-2015-07-08/ . See also a more comprehensive discussion in Rohr, The Universal Christ, Chapter 4 7 New Short History of the Catholic Church, Norman Tanner, page 129 8 Rohr CAC meditations, e.g., https://cac.org/daily-meditations/a-nonviolent-atonement-2017-07-24/ 9 Thomas Keating, Open Mind, Open Heart, Guidelines for Christian Life, Growth and Transformation #2, page 158 10 O’Murchu https://diarmuidomurchu.com/videos/4-incarnation-our-enlarged-christian-narrative 11 The Story of Christianity, David Hart, Chapter 10 12 Cynthia Bourgeault (RvM Wisdom School notes) 13 The Universal Christ (Rohr) – RvM notes 14 See José Pagola, Jesus: An Historical Approximation 2009 for a comprehensive review 15 Johnson & Others, 2012, 268 quoted by O’Murchu https://diarmuidomurchu.com/videos/2-our-human-sacred-story-divine-creativity-at-work 16 O’Murchu https://diarmuidomurchu.com/videos/1-our-human-sacred-story-enlarged-horizons 17 O’Murchu https://diarmuidomurchu.com/videos/2-our-human-sacred-story-divine-creativity-at-work 18 ibid 19 https://cac.org/daily-meditations/contemplation-gives-power-people-2017-07-13/ 20 https://diarmuidomurchu.com/empowerment 21 Judy Cannato, Field of Compassion – How the new Cosmology is Transforming Spiritual Life, 2010   September 2022

John Scoble This document is about schisms in Christianity over two millennia. Its purpose is to follow major disagreements that led to schisms and to highlight the causes as recorded by historians and religious authorities. In addition, we hope to draw some lessons for the Catholic Church today. If these lessons remain unlearned, the mistakes of the past are likely to be repeated. In addition, we pose the question whether schisms at a macro level provide guidance for our personal relationships at an individual level.   At the outset, some limitations need to be acknowledged. Firstly, this short document cannot be written without glossing over many of the subtleties and less significant contributing factors to the splits. Secondly, historians and religious authorities have their own biases. History is often written (or edited) by the winners, more often than not, the rich and powerful. Thirdly, a vast array of factors contributes to schisms including doctrinal differences, power, geography, culture, linguistic differences, greed, ethnocentric worldviews, conservative or liberal leanings and so on. It is not possible in a short document to do justice to these. Finally, the authors of this document are not scholarly historians but merely interested individuals seeking to understand how Christianity came to be what it is today.     Controversies, heresies and dogma From the very beginning, the disciples of Jesus tried to establish ways in which they could live in accordance with His teachings. It is demonstrated frequently in the Scriptures that even the 12 apostles did not fully understand the lessons he taught. The further away the disciples were from direct contact with Jesus or in years from his earthly ministry, the more controversies arose both within communities and between geographically diverse communities.   For example, St Luke records in Acts that in CE49, the Jerusalem assembly was held. It was decided that circumcision of Gentiles was unnecessary. Effectively, it was determined that it was not necessary to be a Jew or to follow the Jewish law to be a disciple of Jesus. It could be argued that this was when Christianity, until then considered a Jewish cult, established itself not merely a branch of Judaism, but perhaps rather a Jewish schism!   Over the next 50 to 100 years, the elders of the Christian communities tried to establish common understandings about teachings. Controversies emerged and the church began to label unorthodox views as heresies and to establish orthodox beliefs or dogma. By necessity, this created right thinking and wrong thinking, as well as in-groups and out-groups, typical of an immature, ethnocentric worldview.   One of the best examples would be the Arian controversy about the true nature of Jesus as son of God. In CE325, the First Council of Nicaea was held. It was the first of seven councils recognised as ecumenical by both the Roman Catholic and Eastern Orthodox churches. The council declared Jesus was true God, Coeternal with the father. The first version of the Nicene creed was developed. The controversy continued and the creed was amended in CE381 at the Council of Constantinople.   First major schism – Oriental orthodox churches In 431CE the Council of Ephesus was held. One of the major items was a discussion about whether Jesus was more divine or more human. It ended in disarray after conflict between the Alexandrian school lead by Cyril and the Constantinople/Antiochian school led by Nestorius. It was not until 451CE, at the Council of Chalcedon, that the teaching of Jesus’ one person in two natures, human and divine was formally adopted. The Oriental orthodox churches (Armenia, Egypt (Copts), Syria, Eritrea, Ethiopia, Sudan and parts of Middle East and India) disagreed and separated from the rest of Christianity.   Second major schism – Eastern orthodox churches This schism between Western and Eastern churches is attributed to events that occurred in 1054 CE. However, the schism had its roots in a number of disagreements that occurred over seven centuries.   In 330 CE the emperor Constantine moved the capital of the Empire from Rome to Byzantium (Constantinople). After Constantine’s death in 337CE, Rome was restored as a capital city for the western half of the Empire, while Constantinople remained the capital of the eastern half. The division followed the linguistic divide between the Greek speaking eastern half and the Latin speaking western half.   In 381CE the first council of Constantinople raised Constantinople to second position behind Rome but ahead of Alexandria and Antioch. No western bishops were present at the council; no legate of the Bishop of Rome was present. The western church only recognised the council as ecumenical 150 years later.   451CE at the Council of Chalcedon, the Eastern Orthodox claimed that Canon 28 of this council explicitly proclaimed the equality of the bishops of Rome and Constantinople and that it established the High Court of ecclesiastical appeal in Constantinople. Pope Leo rejected the canon as his delegates weren’t present for the vote. The seeds of the argument about the primacy of the Bishop of Rome were sown.   In 482CE, the Acadian schism occurred between Rome and Constantinople over the true nature of Jesus. Reunion was established after 37 years in 519CE.    In 692CE at the Quinisext Council, the East criticised the West for many Latin customs as non-orthodox. Pope Sergius I rejected the council’s decisions.   Between 589 and 794CE, the Western church at the councils of Toledo and Frankfurt introduced into the Nicene creed the Filioque clause adding “the Son” to “the Father in the procession of the Holy Spirit”. This offended the eastern church, which viewed it as tampering with an agreed doctrine. Subsequent papal support for the Western position raised the issue of papal authority and whether a Pope could override an ecumenical Council.    Between 863 and 879CE the Photian dispute occurred between Rome and Constantinople. Photios I of Constantinople argued that Constantinople, as the seat of the ruler of the Empire and therefore of the world, was the highest among the patriarchates and, like the Emperor, had the right to govern them. Three councils were held, two by Constantinople and one by Rome. Neither patriarch recognised the other’s council.   The primary causes of the 1054CE schism were disputes over conflicting claims of jurisdiction, in particular over papal authority. Pope Leo IX in 1014CE claimed he held authority over the four eastern patriarchs and over the insertion of the Filioque clause into the Nicene creed by the Western patriarch. The Eastern Orthodox church stated that the council of Chalcedon canon 28 explicitly proclaimed the equality of the bishops of Rome and Constantinople and that it established the highest court of ecclesiastical appeal in Constantinople. The Pope died three months before the Hagia Sophia incident in 1054CE now described.   Cerularius, patriarch of Constantinople, was critical of the western church over unleavened bread, the Filioque clause, papal authority, the period of Lent and clean-shaven clergy. Cardinal Humbert (Pope Leo IX legate) excommunicated Cerularius at Hagia Sophia, who in turn excommunicated Humbert. Language, geography and other cultural differences contributed to the split.    In 1204-1206CE during the fourth crusade, the crusaders sacked Constantinople. Many scholars believe this contributed more to the schism than the events of 1054.   In 1274CE an attempt to heal the East/west schism was agreed but failed reception within the Orthodox Church. A similar attempt at Florence in 1439CE also failed.    Third major schism - Protestant Reformation In 1517CE the Protestant revolt and Reformation was led by Martin Luther in Germany and later, by John Calvin in Geneva and King Henry VIII in England in 1534CE.    Luther’s theses were primarily an attack on indulgences, particularly those offered to raise money to pay for the rebuilding of St Peter’s Church in Rome. Soon he added other concerns, notably the papacy, the sacraments, much of Piety and devotional life including religious orders. He emphasised Scripture almost to the exclusion of tradition and church authority, as well as justification by faith almost to the exclusion of good works.   In 1545-1563CE the council of Trent was held. It is sometimes known as the Counter Reformation. The church responded to criticisms following the Protestant revolt. It declared the necessity and complementarity of Scripture and tradition (reaffirmed by Vatican II in 1965CE).    Current and possible schisms In recent months we have seen the formation of a new Australasian diocese of the Anglican Church, based in Canberra, but not affiliated with the other Australian dioceses. It is a result of the Anglican Synod supporting the blessing of same sex marriages and the new church seeks to recruit those who do not agree with the Synod’s decision. The Anglican Church is also divided over the ordination of women, although this has not led to a schism. Nevertheless, it provides some experience for the Roman Catholic Church to observe and ponder, given the latter’s teaching on celibacy of priests and emerging campaigns to allow married men and females to be priests. Celibacy only became mandatory in the Roman Catholic Church in the 12th century, primarily in response to competing land inheritance claims between the church and the families of the priests, their wives and children. If the current trend in priestly numbers continues, it seems inevitable that the church will relax its laws, firstly on married men and then on women. The potential for this to cause a schism, with archconservative Catholics breaking away, would seem quite high. The Roman Catholic Church laid the groundwork for reform at Vatican II. Significant cultural reform of the church has proven to take decades if not centuries in the past. New technologies, including the Internet, will place demands on the church to change more quickly. In recent centuries, there has been a seismic shift in the composition of the church with large increases in Africa and Asia. The election of Pope Francis and his determination to reform the Roman Curia is shifting power away from the Italian clique and fuelling tensions within the church, particularly evident in Italy, Germany and the United States. [1] LESSONS and QUESTIONS What lessons can be drawn from these events? Furthermore, as previously stated, if these lessons remain unlearned, the mistakes of the past are likely to be repeated. What questions arise for an awakening adult faith seeker?   Teaching authority A constant theme through history has been the debates about teaching authority. Does authority lie in Papal supremacy as claimed by the Roman Catholic Church or in ecumenical councils as claimed by the Orthodox churches? Should one follow church teachings absolutely or is an informed conscience the final arbiter of behaviour? Can one disagree with one or more of the official teachings of the church and still belong to that church?   Are schisms inevitable?   What is “church”? Jesus was a devout Jew. He sought to reform Judaism by criticising bad behaviour and emphasising good behaviour, consistent with the will of his Father. He did not provide a set of beliefs that must be adhered to; rather he demonstrated how one should behave. He spoke about the reign of God, which would include everyone, Jews and Gentiles alike. He was always inclusive.   Today the word “church” can be used in different ways. It can describe a building. It can describe an institution with common faith values and beliefs. It can also describe the people of God. Christianity has many different denominational “churches”, but it describes one people of God, namely followers of Jesus the Christ. It is one (small c) catholic Church.   What would Jesus say about the schisms in the church? Who are the people of God? Would Jesus tell us that the reign of God includes everyone, Christians and non-Christians alike?   Understanding God The Church is a collection of human beings and therefore displays the same characteristics, including being prone to error and weakness. In trying to convey the meaning of Jesus, humans throughout history have written documents, including the Scriptures, with cultural, linguistic, patriarchal and many other biases. To develop an adult appreciation of God, however inadequate that will always be, it is necessary to try and appreciate the biases of the writers.   Unity with Diversity Psychology in the 20th and 21st centuries has given us an understanding of the stages of human development from egocentric through to cosmic centric. The church used the label heretic and exclusion in the form of excommunication to sanction “wrong beliefs”. This practice is clearly driven by an ethnocentric worldview and a desire to control right thinking and behaviour. Science teaches us that diversity is a fundamental building block of nature and creation. Every human, animal and plant is unique and makes its own special contribution to life on this planet. How should differences of opinion be dealt with now and in the future, using a cosmic worldview? Would a cosmic worldview provide opportunities for ecumenical action and ultimately unity with diversity (not uniformity)?     Lessons for the Individual The contributing factors to schisms at the macro level apply equally, to a greater or lesser extent, at the micro level of individual relationships. With our families, friends and workmates, we have all experienced situations that have fractured a relationship, perhaps to the extent of complete breakdown. It is worth reflecting on whether one or more of the contributing factors to schisms are also present in any of our relationships. Have we witnessed doctrinal differences, power, geography, culture, linguistic differences, greed, ethnocentric worldviews, conservative or liberal leanings damage our relationships? Are any of the lessons outlined above applicable to our relationships?   Re-framing   How could the future be different if: Christian denominations focused on what unites rather on what divides? power and patriarchy gave way to humility and equality? we learned to accept that human attempts at understanding and defining God are grossly inadequate? we stopped trying to be right and simply tried to be? we thought of church as the people of God, Christians and Gentiles alike?   And ultimately, how do the teachings and behaviour of Jesus help us to respond to the signs of the times? [2] FAQs: Schisms What is a schism in Christianity and how did major ones develop? A schism is a formal split in the Christian church over doctrine, authority, or culture. In your article, you show how early controversies set the stage for division, such as: The Oriental Orthodox separation after the Council of Chalcedon in 451 (Source: Britannica, Council of Chalcedon ). The Great Schism of 1054 between East and West (Source: Encyclopaedia Britannica, Schism of 1054 ). The Protestant Reformation beginning in 1517 with Martin Luther’s theses (Source: History.com , Martin Luther and the 95 Theses ).Patterns repeat: power, language, geography, and theology keep pushing communities apart. Why did the Eastern Orthodox and Roman Catholic churches split (the Great Schism)? It wasn’t a single argument but a long drift. The big points of conflict included: The Filioque clause in the Nicene Creed (Source: Catholic Encyclopedia, Filioque ). Disagreement over papal primacy vs collegial leadership (Source: Orthodox Church in America, Papal Primacy ). Latin vs Greek cultural and liturgical differences (Source: Oxford Reference, Great Schism ). By 1054, the split was sealed when leaders excommunicated each other, creating two enduring traditions. How did the Protestant Reformation contribute to Christian schisms? The Reformation cracked Christendom into countless pieces. Key drivers were: Martin Luther’s protests against indulgences in 1517 (Source: History.com , Martin Luther ). Elevating Scripture over tradition as the highest authority (Source: McGrath, Christian Theology ). Growing nationalism and resentment of Rome’s influence (Source: Britannica, Reformation ). This wasn’t a polite theological debate - it was a spiritual earthquake that created Protestant branches and reshaped Europe. Are schisms inevitable in the history of religious institutions? Not inevitable, but historically common. Churches fracture when: Authority is contested, Cultures grow apart, Reform is resisted.As historian Philip Jenkins notes, Christianity has always been “a global faith of many centers” that resists tidy unity (Source: Jenkins, The Lost History of Christianity ). Schisms show our human limits – not God’s. What lessons can contemporary Christians draw from past schisms? The past whispers a few warnings: Pride corrodes unity – humility sustains it (Source: Vatican II, Unitatis Redintegratio ). Listening across cultural lines prevents fractures (Source: Pew Research Center, Christianity in Global Context ). Unity doesn’t mean uniformity – diversity of practice can still hold a shared center.Your article reminds readers that the challenge today is not to erase difference, but to practice faith without letting difference harden into division. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.   Further reading   For general church history, “New Short History of the Catholic Church” by Norman Tanner, Bloomsbury Continuum, 2011   For more detail about the specific schisms mentioned in this document and schisms more generally, see https://en.wikipedia.org/wiki/Schism_in_Christianity  .    Footnotes [1]  For a more detailed reading on current church reform, see "The outsider – Pope Francis and his battle to reform the church” by Christopher Lamb, Orbis books, 2020 [2] For a better appreciation of what one author considered to be Jesus’s mission on earth José Pagola’s book, Jesus: An Historical Approximation is worthwhile reading. October 2022

Robert van Mourik Introduction In our recent papers on historical beliefs and schisms in the church, we have highlighted the difficulties evident in our established religious belief systems based on a world view we can no longer identify with and accept. If we want a coherent worldview, then we must consider these traditions but also apply our own minds, in the light of current knowledge and, with prayer and reflection, choose what makes sense to us. It is a personal journey embracing an adult faith. In this and subsequent papers we will be exploring what adult faith education represents today.   On our Facebook page we include this quote as an indicator of our journey: “When you are confronted by evidence that the faith in which you were brought up no longer provides an adequate explanation for the nature, meaning and purpose of your life, you have three choices. You can refuse to accept the evidence and continue as before. You can abandon the faith you grew up with, because it proved to be inadequate. Or third, you can accept the new knowledge and use it to develop a more mature understanding of what lies at the core of your beliefs .” (John Feehan, The Singing Heart of the World, 2012, emphasis added.)   The concept of the Kingdom of God is one we have heard about from our early school days but what does it mean? We can hear the phrase and assume its meaning; we may be swayed by its monarchical and patriarchal language. Is it a destination we seek after our death or is it something else? The expression is often attributed to Jesus, but can we ascertain what he might have thought of it? The evangelist, Matthew writes “Seek first the kingdom of God” (Matt 6:33), suggesting this search should be our primary endeavour, suggesting something more than a destination. The following notes draw heavily on Diarmuid O’Murchu’s video “The Christian Archetype of the Kingdom of God. [1]  We recommend viewing it (27 minutes) and then revisiting these notes.   Importance of Language In a previous paper [2] , we have reviewed the history of monarchies, the divine right of kings and the origin of patriarchal thinking. These concepts underpinned the worldview and writings of the early evangelists and the language of the gospels. However, Jesus’s native Aramaic was never written down and the Greek records were translated into Latin leading, perhaps, to a distorted understanding of what was originally intended. However, in 1943, Pope Pius XII, in his encyclical Divinio Afflante Spiritu, provided guidance on the most opportune way to pursue biblical studies, reducing reliance on the Latin bible and encouraging an understanding of the underlying languages and cultural contexts. This opened the way to increased scholarly research and, increasingly, by non-clerical scholars.   A new understanding of the linguistic history led to refinements in language, e.g., a change of “kingdom” to “reign” of God in an effort to avoid using the word “king”. However, the Greek root Malkuta means ruling or governing that also empowers everyone else to rule or govern. Thus, O’Murchu prefers Companionship of Empowerment implying a sense of mutuality. Judy Cannato redefined kingdom of God as the Field of Compassion [3] . The patronage model that existed for two millennia is now being reconsidered as an alternative companionship model structured along lines of mutuality.   Comment: The monarchical and kingdom language represents patriarchal, top down, authoritarian structures hence the problematic language and misconceptions about the meaning of the phrase.   Current writers In his homily, Inwardness [4] , Fr Patrick Richards writes that the kingdom is wherever goodness is and that goodness keeps growing in little pockets all over the place. His homily is based on Jesus’s report in Mark: “What can we say the kingdom of God is like?... It is like a mustard seed, which at the time of its sowing in the soil is the smallest of all the seeds in the earth; yet once it is sown it grows into the biggest shrub of them all and puts out big branches so that the birds of the air can shelter in its shade.” (Mark 4:26-32)   Comment: That is more suggestive of the influence of the Holy Spirit, an influence that leads to a more contemplative, open-ended understanding of the kingdom. It also suggests that the kingdom is a here and now earthly concept rather than an afterlife “heaven”. It is evidenced by the wonderful charitable and humanitarian work performed by organisations and individuals every single day in every nation on earth by adherents to all faith traditions. Elizabeth Johnson writes: “If separation is not the ideal, but connection is; if dualism is not the ideal but relational embrace of diversity is; if hierarchy is not the ideal but mutuality is; then the kinship (i.e., companionship) model more closely approximates reality. It sees human beings and the earth with all its creatures intrinsically related as companions in a community of life. Because we are all mutually interconnected, the flourishing or damaging of one ultimately affects all.” [5]   Comment. Dualism is reflective of either/or thinking, e.g., male/female, right/wrong, in/out, and does not embrace the reality that many ideas exist on a continuum of definition, that they might represent diverse concepts that are better understood through a contemplative mindset rather than through the application of rigid black/white rules.   O’Murchu says Jesus had a world view of all creation, not one focused on saving souls.   Comment: Again, “saving souls” implies a dualistic view, you are saved or not, whereas, as his meeting with the Samaritan woman at Jacob’s well demonstrates, Jesus embraced and included everyone he met.   The Jesuit scholar, Roger Haught, writes: “The rule of God refers to the intention of the Creator, the way God desires creation to be, especially human existence in a community that includes relationship with the wider life of the planet… The rule of God represents no small insight. It symbolises being drawn into the mystery of God’s intention for the universe. It opens up a framework of how human beings should live and what they should live for in this world.” [6]    Comment: This is a far more expansive understanding of a dynamic process, not reflective of a static, once-off creation of the universe.   O’Murchu observes that the kingdom of God is not an escape from this vale of tears into a life hereafter. He considers two models of behaviour: “In obedience unto death, follow after the ecclesiastical Jesus like a docile child” is a model that emphasises childlike behaviour; or alternatively, “I do not call you servants but friends” [7] , a model that emphasises adult co-discipleship, serving and earthing the Companionship of Empowerment. For him, Jesus represents the human face of God radically visible on earth, accountable to the Companionship of Empowerment, accountable to a reality greater than himself. This calls on all Christians, not only the clergy, to be co-disciples with Jesus; it is not about power games but service to others.   Comment: This is a view radically different from the accepted tradition. Jesus never sought to be a king or ruler, he moved freely among the people, he did not seek comfort in spacious mansions like those inhabited by the Roman rulers or the Pharisees, but often experienced the harsh conditions and hunger that were the common experience of the poor. Jesus never held himself out to be a “priest” with clerical authority. In fact, he did not seek to establish a church.   Catherine La Cugna is a theologian known for her work on the Trinity: “The life of Jesus is at odds with the sexist theology of complementarity, the racist theology of white superiority, the clerical theology of cultic privilege, the political theology of exploitation and economic injustice, and the patriarchal theology of male dominance and control.” “It denotes an egalitarian way of interrelating, across all life forms devoid of all structures of imperial power and patriarchal institutions.” (1993) [8]    Comment: Such behaviour is entirely inconsistent with any monarchical or political ambition so any use of language such as kingdom or reign is misleading.   O’Murchu discusses the importance of the parables in order to understand this vision more deeply. They call on our imagination to act and think differently. In his parables, Jesus gave examples, not dogma.   Comment: Jesus exemplified a lifestyle that became known as “The Way”, he did not say to his disciples at the Last Supper, “these are the things you must believe”. The kingdom of God should not be equated with the church, or other structures of power and organisation. O’Murchu proposes a model “Living the Vision today”: • Working for right relationships at every level • Transcending all dualisms, particularly the separation of the human and the divine • Prioritising eco-justice • Upholding and promoting non-violence • Creating empowering communities • Serving the energising Spirit   Comment: The brevity of these dot points belies the wide expanse of the underlying thinking. We have previously considered models of human development with ego-centricity at the simplest level moving through ethnocentricity, world-centricity and finally cosmo-centricity, a view that embraces everyone and everything, hence the above responsibility for ecology and the planet. It also implies mutual respect, acceptance and servant leadership such as Jesus exhibited, rather than top-down power and control structures. Finally, the driving force for creation is sourced in the Holy Spirit, a continuing flow in which we participate; evidenced in the continuing evolution of our universe over 13.6 billion years.   Richard Rohr redefines the kingdom of God: “The kingdom of God is the naked now. A world without human kingdoms, ethnic communities, national boundaries, or social identifications. That is about as subversive and universalist as you can get. But don’t think about it too much; it will surely change your politics and your pocketbook” [9]   And Elizabeth Johnson elaborates: “A flourishing humanity on a thriving Earth in an evolving universe, all together filled with the glory of God – such is the theological vision and praxis we are being called to in this critical age of Earth’s distress.” [10]    One Spanish theologian who particularly embraced a new understanding of the reign of God, as he reframed it, was José Pagola. [11]  He defined the reign of God as a world of life, justice and peace. He emphasised that Jesus was always inclusive. His book is a worthy investment. He noted that “reign of God” appears 120 times in the synoptic gospels whereas “church” appears twice and never used by Jesus. He offered alternative interpretations of the parables, reflective of God’s love.   For Discussion In your own words, what is your understanding of the kingdom of God in the light of this information? How would embracing this view of Companionship change your expectations of “Church”? James Finley said in a webinar: “What is God’s will? All things considered, what is the most loving thing I can do right now? For my body, for my mind, for this person, for this relationship, this family, this plant, this animal. This world, all things considered, how am I going to live my love? “ Comment. Optional viewing Birdtalker: One (4 minutes) FAQs: Understanding the Kingdom of God What exactly does “Kingdom of God” mean in Christian teaching? The “Kingdom of God” refers to God’s reign, rule, and sovereign authority - not primarily a place but a dynamic realm where God’s will is actualised. (Desiring God) Desiring God Jesus announces that the Kingdom is near (Mark 1:15), calling people to repentance as they align with God’s rule. Is the Kingdom of God already here, or is it yet to come? Christian theology often holds a tension: the Kingdom is already inaugurated through Jesus, yet not yet fully consummated. (The Gospel Coalition) The Gospel Coalition In this view, believers live between times - seeing glimpses of God’s rule now while awaiting its final fulfilment. How do I live as a citizen of the Kingdom of God today? By practicing kingdom values: justice, mercy, love, humility, and faithful service. Since God’s reign breaks into history, disciples embody it in daily life - relationships, choices, mission. In doing so, we bear witness that God’s rule matters here and now. How does the Kingdom of God relate to Christianity’s mission in the world? The mission is to call people into God’s reign, to make visible God’s justice, reconciliation, and peace. Kingdom theology emphasises that the Church participates in God’s reign by embodying it through evangelism, compassion, and transforming social structures. Wikipedia What hope does the Kingdom of God offer about the future? It assures us that one day God will restore all things - ending sin, suffering, death, and injustice. The fullness of the Kingdom will be realised when Christ returns, ushering in new heavens, new earth, and perfect communion with God and creation. The Gospel Coalition 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. Footnotes:  1 https://diarmuidomurchu.com/videos/5-the-christian-archetype-of-the-kingdom-of-god 2 SLSG, Historical Influences on Beliefs, September 2022, Robert van Mourik 3 Field of Compassion - How the New Cosmology is Transforming Spiritual Life, Judy Cannato, 2010 4 The Rosewood Table , Patrick Richards, 2017, page 136 5 Reported by O’Murchu in the video referenced in footnote 1 6 Reported by O’Murchu in the video referenced in footnote 1 7 Philipians 2:8 and John 15:15 8 Reported by O’Murchu in the video referenced in footnote 1 9 The Naked Now, Richard Rohr, page 101 10 Quoted in Radical Amazement, Judy Cannato, page 135 11 José Pagola, Jesus: An Historical Approximation, 2009, page 99 November 2022

Kevin Treston Introduction The Christian Story is entering a third phase in its evolution. The first phase, early Christianity, from New Testament times until the beginning of the fourth century, encompassed flexible faith communities who broke bread, shared their faith, served the poor and celebrated their faith experiences of God in Jesus and the Spirit. This was followed by the second phase, beginning after the Constantine era of the fourth century and continuing until the last decades of the twentieth century, seeing the gradual emergence of a structured church, patriarchal and pyramid in authority. A Christian culture flourished. The European centred church, influenced by the Council of Trent (1545-63), carried the Good News all over the world. However, the church’s unity was fractured by the split with the Eastern Orthodox churches (1054), the Reformation (1517) and the pluralism of Christian churches. The gradual rift between the Enlightenment and a monarchical model of the Catholic Church widened. The churches generally struggled to come to grips with a modern industrialised world.   With Vatican II this second era is passing away and we are embarking on a third phase. What is happening and why? What forces are shaping Christianity in this emerging third era of the Christian Story? I suggest that the following themes are relevant as a response to these questions.   1. The Core Teachings of Jesus A fundamental theological/faith question relates to how people experience their Christian faith and find ultimate life meaning in it. If their faith stance understands how their Baptism calls them into active participation to experience, promote and live ‘life in abundance’ (John 10:10), then experiencing their faith necessarily involves participating in the whole of the cosmic story and especially the human condition. Within such a faith perspective, religion and science would always be partners, although they would seek the quest for truth from different modes of consciousness and methodologies.   If, however, Christians hold that the Church is a divinely ordained entity existing parallel to the human condition, then matters of science and evolutionary consciousness in such matters as gender fluidity, climate changes, feminine inclusions, quantum physics, economic systems and political ideologies are peripheral to the essential mission of a hierarchical church. Which of these two views do you think should prevail?   2. Refounding or Renewal? There is growing interest in the question, ‘Can the church with its current structures and governance - which reflect a medieval feudal context - be transformed through a process of renewal, or should the reform go right back to the beginnings of church life in a refounding movement? For example, is the canonical dualism between clergy and laity so deeply embedded in church life and entrenched in church legislation that we cannot acknowledge the foundational belief that we are all equal in our shared baptisms?   There will always be challenges within the imperative of doctrinal unity when addressing issues in the Christian heritage. We are always evolving in consciousness and gaining new wisdoms. God is not static but a Divine Spirit infusing the whole of creation. Safeguarding the core of Christian heritage while courageously being open to a Spirit discerned future must be a given for evangelisation. The church exists within an evolutionary unfolding of history, never outside it. It is very understandable why people resist change when they see something so precious as their faith apparently being eroded by perceived new-fangled theologies. There is no easy answer to this position except to hold a deep respect for people’s faith while allowing the Spirit to open doors to new rooms of spiritualities. The problem for some faith communities arises when they become entrenched in beliefs which ignore communal discernment and invitations to live their faith more in accord with the essence of the gospel. Those who endorse a resistance to any prospect of change, especially if they are in positions of ecclesial power, accentuate fractures in the Body of Christ.   These questions highlight the problem of adult religious literacy. From my experiences of a ministry of over fifty years in several countries, I have been saddened by the abject failure of so many local faith communities and dioceses to nurture adult faith development. A basic issue is helping people appreciate the relationship between ‘mythos’ and ‘logos’; how a Western literalism interpreted biblical texts from ‘logos’ but then failed to be enriched by the ‘mythos’ of the texts. An increasingly educated population, at least in many countries, will be less than impressed by the proclamation of the gospel which ignores the ‘mythos’ of texts and insists on literalism. For example, associating Mary with ‘Virgin Mother’ should evoke the archetypal Great Mother of birthing and procreation of all life, rather than debates about Mary the mother of seven children (Mark 6:3). We do not leave our intelligence at the church door. Faith is always ‘seeking understanding’. Using the language of Charles Taylor, we are ‘seekers’ not simply ‘dwellers’ in our faith journeys.   3. Beyond a Greek, Roman, European Christianity Early Christianity rapidly became European in its doctrinal format and liturgical celebrations. By medieval times Christian theology was basically shaped by the philosophies of Greeks such as Plato and Aristotle. Roman law and jurisdiction became the way that societies were constituted. In the emerging third era of the Christian Story, Christianity will be more non-European, non-white and generally drawn from the poorer sections of society. The philosophical and cultural diversity emanating from Asia and Africa will demand theological, philosophical and liturgical pluralism. For example, how will we formulate our doctrines in the light of anthropologies drawn from Buddhism, Hindu and Chinese philosophies of the human person? As Western Christianity becomes more and more multicultural, how flexible are faith communities in the styles of celebration, theological formulation, rituals, spirituality and characters of faith communities? What leadership endorsement for inculturation is given to faith communities in Asia and Africa?   A Christianity of the future must ensure its mission is one of active ecumenical partnership in the World Council of Churches with the great religions and spiritual traditions of the world, especially Islam, Hinduism, Judaism, Buddhism and ancient Chinese wisdoms. A future Christianity, while celebrating its own faith heritage, must always honour the abiding presence of the Great Spirit within the whole of creation.   4. A Cosmic Vision for Christianity A basic challenge for Christianity now is the reframing of the Christian Story within the overarching Story of the Universe. For most of Christian history this vision was traditionally formulated in a Greek, Roman, medieval character and Newtonian physics world but is now experienced in a new paradigm of consciousness and life meaning.   We live in a vast universe 13.7 billion years old. There are billions of galaxies with billions of stars. In more recent years scientists have shown how everything in the universe is interconnected, dynamic and evolutionary. Quantum physics has overturned the static physics of Newton where outcomes and fixed laws could be anticipated. Quantum physics now introduces us to new understanding of our universe including: • the connectivity of all things, • how matter is focused energy, • how evolution is a basic movement in all of creation, • how emergence mysteriously brings new creations into being, • how chaos leads to extinctions and innovations, • how morphogenetic fields carry information beyond space and time, • how relationships are recognised as being integral to everything and, • the mystery of it all, alerting us to the rather radical implications for celebrating God’s revelation in Jesus.   Is our Christian faith life fully integrated into this holistic vision where we strive to live towards wholeness and connectivity? Does connectivity shape our responses to the well-being of all within the web of life? What is our attitude to new knowledge including evolution, emissions, population, economic justice, migration, communal cooperation, life-enhancing technology and many other features of integrated living? Does it include all of nature and not just humankind? These are not extra options to Christian living. Our responses to such happenings should be grounded in faith commitments to living the gospel. Recognising our foundational Christian belief in God as Trinity, a communal God as Father, Son and Spirit with love and relationality the core in God’s very being. Any theology which proposes that our brief time on earth is really an interim time of testing to see if we are worthy of meriting eternal time in heaven has to be consigned to history.   The First Peoples and indigenous groups have much wisdom to share about relational living within our interconnected world. A growing awareness of the identity and historical heritage of indigenous people has raised many questions about learning from the wisdoms of traditional land care. The global movement to enhance earth care and combat debilitating climate change is one which must be fully endorsed by the Christian Story as it is experienced in this third era. We could heed Pope Francis’ wisdom in his encyclical ‘Laudato Si’.   5. Lighthouses Within the limits of this article some significant themes have been identified with only minimum comment, even though each theme could be fully addressed for future vital faith communities.   A. Inclusive gender The age of a patriarchal church has long passed its use by date. The movement for full involvement of women in society and church life is surely energised by the Spirit of truth. The exclusion of women in all dimensions of faith communities and society has nothing to do with God who is beyond gender, but rather a consequence of a long historical heritage of patriarchy. Inclusive gender respects the dignity of LGBTIQ and transgender people. In Galatians we are reminded, ‘There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female, for all of you are one in Christ Jesus’ (3:28).   B Justice In the teachings of Jesus, a critical sign of authenticity for discipleship is an absolute commitment to justice, especially for the most deprived and socially disadvantaged. Throughout Christian history this commitment has been implemented through outstanding services and theologies such as liberation theology. However, the global situation of inequity in wealth distribution is now at scandalous levels, for example, about thirty people now possess wealth equal to the wealth held by half of the world’s population who barely subsist on meagre living resources. At this beginning of the third era of Christianity, how might our society change to exhibit more equitable distribution of wealth?   C Compassion In a world significantly anaesthetised by 24/7 media, does Christianity always give witness to compassion? Sadly, the revelations of sexual abuse by church personnel and cover-ups by some church leaders and church systems have blighted the church rather than demonstrating compassion for the victims. Nevertheless, the plethora of church agencies committed to compassionate care does reflect the heart of God in Christ. There should be a concerted effort by faith communities to expand such services in cooperation with all social groups in promoting justice, support for DV sufferers, networks for immigrants, aged care and all those in need. Christian communities should vigorously confront social trends and ideologies which denigrate the dignity of people and wellbeing of the earth. Has the dominance of individualism in more recent Western culture diminished communal relationships and commitment to the common good? Has the pervasive secular ideology eroded an inner sense of God and spirituality? Does my Christian life give me ultimate purpose in living?   D Synodality The movement towards synodality is a return to the primal traditions of discipleship (e.g., read Acts 15) where our shared baptisms call all followers of Jesus as the Christ to be actively engaged in the proclamation of the Good News. Synodality is a commitment of co-responsibility by the People of God to celebrate God’s revelation in Jesus and certainly not the exclusive preserve of the clerical hierarchy. In the movement towards synodality there is an essential ongoing process of discernment which listens attentively to diverse voices seeking how God’s revelation in Jesus might be more fully realised. All too often, the wisest contributions to faith communities emanate from the ‘nobodies’! I think it is wise advice that it you want to see the future of Christianity, then find out what is happening on the margins of church life and spirituality. If you look at the history of the church, notice that it was prophetic voices on the margins who eventually energised faith communities and showed new pathways for living the gospel.   Conclusion The future of the Christian Story begins with what is happening now. The everyday lives of Christians - the sacraments, rituals, the bible, commitment to promoting the common good, Eucharist, relationships in faith communities, interfaith engagements, participation in the well-being of the wider community, nurturing membership of the earth community - all these and living a wholesome life are hopeful movements towards fulfilling the core mission of Jesus which was to transform our birth gifts and our potential for the ‘abundance of God’ (John 10:10).   Yes, we do need to ‘read the signs of the times’ through study, discernment, actions, conversations and prayer to educate ourselves about the new paradigm of consciousness brought about by new knowledge in quantum physics and contemporary cosmology, gender, AI, genetics and so on. Ultimately a possible gateway into the future of Christianity is the way of mysticism. The wise words of the 20th century theologian, Karl Rahner SJ, might well offer a Spirit path for the future: ‘The devout Christian of the future will either be a mystic, one who has experienced something, or cease to be anything at all’. Mystics lead us to the heart of all things, to the heart of God. Perhaps the mystic, Julian of Norwich (1342-1416), says it all with her concept of ONEING, that everything and everyone is interconnected.   Finally, it is assumed that although Christians live their faith in such diverse cultures and political situations such as Eastern Rites, China, Nigeria, Pentecostals in Brazil, I would suggest that many of the trends noted in this article would eventually impact on a global interconnected future Christianity.   Discussion Questions Your agreements and disagreements with themes raised in this article? What other aspects of a future Christianity would you identify? What are signs of hope in this emerging era of the Christian Story? FAQs: Where to Now for the Christian Story What does “Where to Now for the Christian Story” mean in today’s context? This phrase asks: given how Christian history and culture have shifted, where does the narrative of faith go next? It invites reflection on how Christianity can evolve while retaining its core - how the good news moves into new cultural, social, and scientific frontiers. How do contemporary challenges shape the Christian Story going forward? Modern challenges - secularism, pluralism, climate crisis, digital culture - press Christianity to rethink its forms. The Christian Story must respond not by abandoning truth, but by incarnating it in fresh expressions and creative witness that speak to today’s world. Can the Christian Story remain relevant without losing doctrine? Yes - when it holds tradition and innovation in tension. The Christian narrative can stay rooted in core doctrines (Christ, Trinity, grace) while adapting how it speaks, lives, and engages culture. Many theologians call this reform and renewal , not replacement. What role does community play in shaping the next chapter of Christianity? Vital role. The Christian Story isn’t just an abstract idea - it lives in communities gathering, serving, and embodying faith together. The future of Christianity depends on how communities listen, adapt, welcome dissent, and plant new roots in diverse contexts. How can individual Christians contribute to where the Christian Story goes next? By embodying integrity, curiosity, compassion, and courage in daily life. Read widely, listen across traditions, experiment with new forms of worship or justice, and let your concrete life reflect the narrative you hope for. Every small act of faithfulness writes a bit of the future 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. March 2023

With thanks to Paul Inglis, UC Forum who ran this same reflection in April 2023. For everything there is a season, and a time for every matter under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to throw away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to throw away; a time to tear, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace.   Remember the song with melody written by Pete Seger? Here is a link to refresh your memory. The beautiful singer is Judy Collins Reflection: 1. What is your feeling about the sentiment expressed in this passage? 2. Do you agree with all of it? 3. What have you observed that is changing in your world? 4. What seems to stay the same? 5. Are you happy about this?   FAQs: There Is a Season - Spiritual Rhythms & Meaning What does “There Is a Season” mean in spiritual life? The phrase echoes Ecclesiastes 3:1 - “To everything there is a season, and a time for every purpose under heaven.” Wikipedia In spiritual terms it reminds us that life unfolds in cycles: times of growth, pruning, waiting, harvesting, and letting go. Recognising your current season helps you respond wisely rather than resist change. How do I know which spiritual season I’m in? You can sense your spiritual season through inner clues: restlessness, a shift in desires, resistance to your old routines, or a deep longing for something new. Many spiritual writers describe seasons like wilderness , growth , pruning , and harvest to name common patterns Beloved Women . Asking questions, journaling, and spiritual direction help you discern more clearly. Why do spiritual seasons matter for faith practice? Because the practices that fed you in one season may no longer nourish you in another. As Kristen Yates points out, spiritual rhythms change like natural seasons - you cannot insist on summer practices during winter Rhythms of the Way . Honouring the season allows faith to breathe and prevents burnout or stagnation. What spiritual practices suit different seasons? Wilderness / winter times : silence, lament, surrender, contemplative rest Growth / spring times : exploration, learning, fresh disciplines Pruning / autumn : letting go, inner work, forgiveness Harvest / summer : celebration, sharing, outward service No season is permanent. Rotate practices to match the soil of your soul, rather than forcing one formula for all times. Can I move from one season into another intentionally? Yes - though it’s not always fast or seamless. Transition often requires surrender, patience, and trust. You may need to release control over timing, hold paradox, and allow the gifts of the current season to ripen. As unity traditions teach, transitions often include an ending , a void , then a new beginning unity.org . Walking forward with awareness allows the Spirit to guide your shift. 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.

John Scoble & Robert van Mourik “New ideas are not generated by deduction, but by an artistically creative imagination” - Max Planck Introduction Recently, we considered the concept of “Original Blessing” as an alternative to the doctrine of original sin. Founded in the recognition in Genesis that humankind is made in the image of God and all that God made is good, the concept leads to a reappraisal of our underlying values and purpose in life. It enables a far more fulfilling and life affirming worldview of ourselves, laden with potential. Despite the church’s teaching on original sin, it seems only a few believe they are “wretches”, as portrayed in the hymn Amazing Grace. Nor did Jesus. “You are the light of the world….seen like a city on a hilltop …. not hidden under a bushel”, he said. (Matt. 5:14-15). At his 1994 inauguration, Nelson Mandella quoted this poem by Marianne Williamson: Let Our Own Light Shine Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, “Who am I to be brilliant, gorgeous, talented and fabulous?’ Actually, who are you not to be? You are a child of God. Your playing small doesn’t serve the world. There’s nothing enlightened about shrinking so that other people won’t feel insecure around you. We were born to make manifest the glory of God that is within us. It is not just in some of us; it’s in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others. A current era proponent of Original Blessing is Mathew Fox, an internationally acclaimed spiritual theologian, formerly a Catholic Dominican priest and now an Episcopal priest, and activist. He holds a doctorate in History and Theology of Spirituality from the Institut Catholique de Paris and has devoted 45 years to developing and teaching the tradition of Creation Spirituality. He has written 37 books that have been translated into other languages over 70 times, including Original Blessing (2000) and Creativity (2005). On 23 July 2017, Fox gave a 30-minute sermon at the Irvine Congregational Uniting Church in California, USA. His topic was “Creativity: Where the Divine and the Human Meet” and this is the subject of episode 18. A video link to his sermon is provided below. Some of the highlights from Fox’s sermon are: Our Creativity has the capacity to empower us. The fierce power of imagination is a gift from God. We are all artists – painters, dancers, musicians, parents, healers, teachers etc. The planet needs us to use our creativity urgently. Creativity comes from the realm of the mothers. Every prophet (such as Gandhi and Martin Luther King) was an artist. Education is failing our young people by diminishing the joy of learning. Creativity leads to joy and energy. Contemporary human consciousness limits our creativity. Our society values and rewards left brain activities. Values come from intuition (the right brain). Quantum Theory Fox’s comments about consciousness relate closely to the field of quantum theory. Max Planck (1858 – 1947), quoted above, is considered the founding father of quantum theory [1] . Unlike classical Newtonian physics which conceives the world as governed by fundamental laws of the universe, quantum theory recognises that, in addition to matter and energy, the universe includes a third component – consciousness – and the three are interrelated. Whereas classical physics relied upon and assumed an independent observer, quantum theory recognises that the mere participation of an observer influences outcomes. Our universe is constantly changing, and not subject to immutable laws. Quantum theory has been proven through several experiments. In The Quantum Revolution, Paul Levy writes [2] : Great scientific discoveries often come, to quote the renowned physicist Baron Carl Friedrich von Weizsacker, “as an inspiration or a special gift of grace which comes to the researcher when and as it pleases, like an answer from ‘another authority,’” whose origin, he continues, is not from the ego, but from “a more comprehensive self.” This higher authority uses the creative imagination as its instrument of revealing itself. Quantum theory is revolutionising scientists’ understanding of our universe and suggests revolutionising our understanding of “God”. Discussion Questions Please watch the video by clicking on this link: “Creativity: Where the Divine and the Human Meet” and reflect on the questions below in preparation for our meeting. 1. Do you consider that you are an artist, that you have creative abilities, potential? 2. Inspired by Marianne Williamson’s poem, could you give yourself permission to be creative, to bring to fruition your latent dreams or ambitions? 3. What possibilities do you envisage for our education, our society, our world? FAQs: Creativity & Spirituality How is creativity a spiritual practice, not just an artistic hobby? Creativity invites us into co-creation with God. It isn’t just making something pretty - it is letting the divine energy that made the universe flow through us to give birth to new meaning. Many spiritual teachers see creativity as an expression of the sacred in the everyday (Murielle Marie) and as an innate spiritual energy in everyone (BraidedWay) Why does spirituality often deepen creativity? Because the contemplative life opens inner space. Silence, prayer, and reflection help us notice subtler stirrings, fragments of insight, or longings that art or metaphor can express. Research shows that people reporting spiritual experiences are more likely to engage in creative activities. (Journal of Creative Behavior, via MySolluna) Can creativity help with healing and self-discovery? Absolutely. Turning pain, confusion, longing into creative expression helps bring the inner unseen into view - making it visible, tangible. Art therapy is a well-documented example of creativity fostering self-awareness and healing. How do you overcome creative blocks in a spiritual way? First, compassion - not pressure. Blocks often arise from fear, judgment, perfectionism, or exhaustion. In spiritual practice, we learn patience, rest, surrender. Try simple practices: free writing, doodling, repeating a word, listening to nature. Let the creative impulse come, rather than wrestle it. How can ordinary people integrate creativity into daily spiritual life? You don’t need to be a painter or musician. Creativity can show up in your cooking, your conversations, in making compassionate decisions, organizing a space, telling a story. Start small: choose one creative way each week - write a line, draw a shape, photograph a moment. Over time, these small acts become a spiritual rhythm. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him. 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 The Quantum Revelation, Paul Levy, 2018, page 45 2 Ibid page 46 May 2023