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John Scoble Introduction In episode 12 of our Butterfly series, we examined some of the historical influences on beliefs including monarchy, empire, and patriarchy. At the end of this session, our colleague, Bill van den Bergh suggested that we should examine the divine feminine in a future episode. I want to acknowledge Bill’s inspiration for this topic.   in “Wild Mercy”, Mirabai Starr records advice provided by her friend and Sufi teacher Asha Greer: “Don’t be fooled. Most of the spiritual books that have influenced us were written by men in societies where women were not included. You’ve been programmed by a lot of dead men who had no idea what it is to be a woman” [1]     Being mindful of this, your moderators sought the assistance of Reverend Sue Grimmett and a variety of female authors to do justice to this topic from a female perspective.   Many books and scholarly dissertations have been written about the divine feminine. It is impossible to do justice to the topic in a short briefing paper. Therefore, what I have tried to do is to provide snapshots of some of the key concepts or principles which, hopefully, taken together, provide food for reflection. This paper is more like a photo album than an essay.   What are the characteristics of the feminine? In addressing the question “What is Wisdom?” the Book of Solomon has this to say: “She is intelligent, holy, unique, subtle, flowing, transparent, and pure; She is distinct, invulnerable, good, keen, irresistible, and gracious; She is humane, faithful, sure, calm, all-powerful, all-seeing, and available to all who are intelligent, pure, and altogether simple. [2]     Cynthia Bourgeault offers this commentary on a psychological approach to the question of Christianity’s missing feminine dimension: the quest for the “archetypal feminine.” Working from primarily Jungian reference points, this approach seeks to identify a set of characteristics that can be seen as intrinsically feminine (the list generally includes: “intuitive,” “relational,” “sensitive,” “receptive,” “nurturing,” “nonhierarchical”) and to redress the imbalances in the Christian institutional psyche primarily at this level. [3]   What is God’s gender? Gender is a human construct that helps us to make sense of our world. I have witnessed others, and indeed experimented myself with, interposing “he” and “she” to indicate that God has both male and female characteristics. While this is helpful and well-intentioned, I have concluded that God is beyond gender.   Richard Rohr distinguishes here between the human Jesus and the divine Christ: “ Although Jesus was a man, the Christ is beyond gender, so it should be expected that the Big Tradition would have found feminine ways, consciously or unconsciously, to symbolize the full Divine Incarnation and to give God a more feminine character—as the Bible itself often does.” [4]   Sue Grimmett observes: “The very maleness of Jesus has reinforced patriarchal structures in society and the church, becoming definitive as the essential form of both divinity and humanity. Many theologians, however, aware of the liberating potential and power of the gospel of Jesus the Christ, recognised that Christology needed to be reclaimed for women if the central figure of Christian faith was not to be forever enmeshed in colonising and oppressive structures.” [5]   What is the Divine Feminine? Rabbi Rami Shapiro, Jewish contemplative, and teacher, says this: “The authors of the Wisdom books [such as Proverbs, Wisdom, Ecclesiastes, and more] took this gender specificity seriously and envisioned Wisdom as Mother, God’s consort and bride, the Divine Feminine through which the masculine God fashioned all creation.” [6]   Elizabeth Johnson focuses on Wisdom’s loving spirit: “In biblical wisdom writings, Sophia Wisdom is a figure of power and might with female images for the divine which celebrate the one God’s gracious goodness in creating and sustaining the world. [7]   Johnson describes the action of divine Wisdom: “Reveling in the world at its beginning, knowing its secrets, indwelling its creatures with her loving spirit, nourishing all with her food and drink, and prevailing over evil, personified Wisdom is one way of figuring the creative, revealing and saving presence of God in engagement with the world.” [8]   St Paul likened creation to the act of giving birth (Romans 8:22). Mirabai Starr observed that St Hildegard of Bingen was smitten with the creator and enamoured by every element of creation: “Hildegard’s mysticism is intimate - erotic, even. She coined the term  viriditas  to evoke the lush, extravagant, moist, and verdant quality of the Divine, manifesting as the “greening power” that permeates all that is. This life-giving energy is imbued with a distinctly feminine quality. The earth is at the same time mother, she is the mother of all that is natural, mother of all that is human. She is the mother of all, for contained in her are the seeds of all. [9]   Mirabai Starr also referred to St Julian of Norwich and her “showings”, which were published after Julian’s death: “The most controversial of Julian’s teachings was a declaration of God-the-mother. The second person of the Trinity, Julian reasoned, had to be female, because who but a mother would break herself open and pour herself out for love of her children? This is what Christ did, Julian reminds us. He incarnated for love. [10]   Who are the iconic women in the New Testament? It is difficult to pin down accurately the roles that women played during Jesus’ life and in the first century of the church. This is because of the way in which the written tradition was recorded. All the writers are men and in addressing their audiences, they were primarily focused on the specific needs of their audience communities and passing on the good news of Jesus’ teaching. Nevertheless, it is worthwhile exploring what is recorded for us.   Mary of Nazareth, Mother of Jesus Mary gave birth to Jesus and cared for him throughout his childhood. It is possible that some of this time was as a single mother, since there is no mention of Joseph after the finding of Jesus in the temple at age 12 (Lk 2:41-47). Mary played a prominent role in the wedding feast at Cana and was present at the crucifixion.   Richard Rohr comments on the significance of Mary: “Why did Christianity, in both the East and West, fall head over heels in love with this seemingly ordinary woman Mary, who is a minor figure in the New Testament? We gave her names like  Theotokos,  Mother of God, Queen of Heaven,  Notre Dame, La Virgen  of this or that,  Nuestra Señora,  Our Mother of Sorrows, Our Lady of Perpetual Help, and Our Lady of just about every village or shrine in Europe. We are clearly dealing not just with a single woman here but a foundational symbol—or, to borrow the language of Carl Jung (1875–1961), an “archetype”—an image that constellates a whole host of meanings that cannot be communicated logically but is grounded in our collective unconscious.” [11]   Sue Grimmett observes: “The kind of God worshipped by those who would seek to contain the powerful symbol of Mary, limit the work of the incarnation, put out the sacred fires and dam up the wells is a God who is solely masculine and transcendent. The immanent and feminine, is less easily corralled by those in power as it works through the sacred relationships of all things and acknowledges the potential for a divine rebirth in any moment and in any human life.” [12]     Mary in John’s gospel Mary was a very common name in biblical times. Cynthia Bourgeault writes about a conversation with Bruno Barnhart, author of “The Good Wine”, in which he speculates that the women who interact with Jesus in John’s gospel are all one woman. He cites four crucial episodes: the wedding at Cana (John 2:1-11), the Samaritan woman at the well (John 4:1-41), the anointing at Bethany (John 12:1-8), and the garden of the resurrection (John 20:1-18). He concludes that the imagery is overwhelmingly nuptial in each of these episodes and that they all point to the same woman. He identifies Jesus’ bride as Holy Sophia herself. [13] For me it’s a stretch, but it does help to illustrate the difficulty of interpreting Scripture.   Mary of Magdala One of the themes of Cynthia Bourgeault’s excellent book on Mary Magdalene is that Mary understood the intuitive/mystical character of Jesus and his teaching better than any of the male apostles. One of her sources is the incomplete fifth century papyrus codex written in Sahidic Coptic known as the Gospel of Mary Magdalene, which was discovered in 1896. Bourgeault writes: “If Jesus shows us what the completed human being looks like in male form, [Mary Magdalene] models it for us in its female version; together they become the Christosophia, the androgynous archetype of human wholeness. And because her human heart and lover’s passion are so central to this transformation, she teaches us that we need not be afraid of these things in our own spiritual striving; the path to the fullness of being lies through human intimacy, not away from it. She binds the icon of the human heart to the angel of Holy Sophia.” [14]   Women in the early Christian communities It is also worth noting the role that women generally played in the early Christian communities. Temple worship was based on the Old Testament and dominated by men. Followers of Jesus were regarded with suspicion, considered a breakaway sect and quickly became persecuted and driven underground (both metaphorically and literally). The early Christians needed to meet privately and often in small gatherings in the home. Inspired by the place in society that Jesus’ teaching offered them, women played leading roles in organising and celebrating the communal meals. Furthermore, there is evidence in the New Testament that women participated actively in the spreading of the good news (see for example reference to Priscilla in Acts 16:3)     What are the implications of the Divine Feminine for individuals? This is an essential question for each of us to ponder. We are made in God’s image. The cosmic or universal Christ is in each of us. We need to nurture the characteristics of the feminine described above. We need to harness our intuition and creativity. Spiritual guides in all traditions advise that one needs to develop a regular spiritual practice that includes meditation. For men especially, this will mean suppressing the rational mind and embracing the mystical heart.   In reflecting on regular practice, I am reminded of the native American father who told his son that he has two tigers inside him that are always fighting each other. One tiger drives him to goodness: the second drives him to evil. The youngster asked his father “which one wins?”. The father replied, “The one you feed.”   What are the implications of the Divine Feminine for the Church? Cynthia Bourgeault reflects on the efforts made in recent decades to re-capture the feminine dimension: “In our own times it has become widely obvious that Christianity is suffering, perhaps in extremis, from its lack of what is typically called “the feminine dimension.” This situation has been the subject of scholarship and intense conversation in the church for at least four decades now, ever since the rise of feminism in the 1960s gave a language for addressing imbalances too long and silently suffered under……the remedy for the imbalance was to increase the number of women holding visible leadership positions in the church as pastors, priests, scholars, and administrators. Mainline Protestant denominations got right on board with the program. The Roman Catholic and Orthodox churches, by contrast, have refused to open the doors even a notch”. [15]   Bourgeault says this push for leadership is not enough: “The root problem is seen to be Christianity’s unintegrated anima, and the solution thus entails a vigorous reclamation of this feminine dimension, not only in the political structure of the church but in its liturgical, symbolic, and language structures as well (in these latter capacities it is often referred to as reclaiming “the feminine dimension of God”). It is the qualities themselves that are feminine, this approach emphasizes, not the individual woman or man who bears them.” [16] Why is language and symbolism important?  This question is best answered by an example. Richard Rohr reveals that Christena Cleveland’s research of Black Madonnas was not simply an intellectual project; it changed her entire perspective of God and how God loves the world: Within seconds of viewing photos of the Black Madonnas, my gut shifted from terror to hope. Before I even read a word about the Black Madonna, my  soul  immediately recognized that these photos and drawings of ancient Black Madonnas declared a truth about my own sacredness and gave birth to a new understanding of God. I call Her the Sacred Black Feminine. She is the God who is  with  and  for  Black women because She  is  a Black woman. She is the God who definitively declares that Black women—who exist below Black men and white women at the bottom of the white male God’s social pecking order—not only matter but are  sacred.  And in doing so, She declares that  all  living beings are sacred. [17] Sue Grimmett sees a pathway to interconnectedness and eco-spirituality: “Feminist Christologies seek to release the liberating praxis of Jesus, with his preferential treatment for women, the poor and the marginalised, from the controlling symbols that have reinforced oppressive systems of power. Many women have experienced the loss of self and struggle for personal integrity and strength that are the results of an unholy alliance between theology, church authority and patriarchy. Liberating Christologies are critical to the endeavour of redeeming impoverished visions of Jesus and allowing the gospel message to bring healing, transformation and wholeness to the community of Christ, both men and women. In this process, the incarnational theology that emerges recognises the interconnectedness of all life, and extends Christ’s redemptive action to the cosmos, drawing people into more responsible and compassionate relations with both human and non-human inhabitants of our planet.” [18]   At a practical level, Sue Grimmett also makes incisive comments about two critical and current social issues, namely domestic violence, and the exclusion of the LGBTQI+ community: “So often in churches women, (and it is mainly women), have been counselled to practice love, forgiveness, and no-matter-what commitment when their relationships have been abusive and far from the intent of marriage which is to be for mutual human flourishing. It seems a very low bar to settle for marriage between a man and a woman as the only requirement for intimate relationships without demanding that those relationships also demonstrate the fruit of the spirit. At the same time, the church is prone to judging and pronouncing as wrong those intimate relationships between people of the same gender or those diverse in gender which  are  manifesting the fruit of being loving, committed, and mutually self-giving. How might we need to recognise the movement of God and, instead of relying only on the familiar rules and outward appearance, perceive more deeply the dynamics of love and mutual self-offering which point to the presence of the Holy Spirit?” [19]   Questions for discussion   1. Which of the quotes in this document most spoke to your heart? 2. How do you encounter the divine feminine in your life? 3. Do you ascribe a gender to God? Is it important to ponder this? FAQs: The Feminine in Christianity How is “the feminine” expressed in Christian theology? Christian tradition often uses feminine imagery - even if not feminine pronouns - for God and spiritual realities. For example, the Hebrew Ruach (Spirit) is grammatically feminine, and early Christian writers sometimes connected Wisdom (Sophia) imagery to Christ (Sophia, Wikipedia) Wikipedia . Mary the Mother of God likewise is a central feminine presence in how Christians imagine grace, receptivity, and maternal love. Does Christianity teach that God is male or female? Christian doctrine affirms that God is beyond gender, yet traditionally uses masculine language (Father, Son) as metaphors grounded in the culture of scripture. Some early church thinkers and modern theologians, however, point out that feminine language has also been used in Christian devotion (e.g. “motherly care” of God) Wikipedia . The question isn’t whether God is male or female, but whether our language limits how we imagine God’s fullness. Why is feminine imagery important in Christian spirituality? Feminine imagery brings balance and richness to how we relate to God, emphasizing receptivity, nurturance, compassion, and relational depth. Without it, spiritual language can skew toward domination, force, or abstraction. The feminine invites mystery, embodiment, and relational intimacy into faith, reminding us that God is not only transcendence but immanence. Can Christian women encounter meaning in the feminine in the Church? Yes - many have done so. The feminine in Christianity validates women’s lived experiences, spiritual gifts, and theological voice. It helps dismantle the notion that spirituality is purely masculine territory. Over time, movements such as feminist and womanist theology have sought to reclaim feminine perspectives without turning Christianity into goddess worship (which traditional doctrine warns against) touchstonemag.com How do we responsibly include feminine language in worship and theology? With humility, care, and theological grounding. Start by acknowledging that all language about God is metaphorical. Use feminine metaphors (mother, womb, nurturer) alongside masculine ones. Let Scripture, tradition, and reason guide these choices. And be attentive to how language shapes how people experience God - our metaphors must heal, not exclude. 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]  Miribai Starr, “Wild Mercy - Living the Fierce and Tender Wisdom of the Women Mystics” p.123 [2]  Wisdom of Solomon 7:22-23 [3]  Cynthia Bourgeault, “Mary Magdalene – Discovering the woman at the heart of Christianity” p.170 [4]  Richard Rohr, CAC meditations, 13 March 2022 [5]  Sue Grimmett. Unpublished academic assignment. [6]  CAC meditations, 14 March 2022 [7]  Elizabeth Johnson, Ask the Beasts: Darwin and the God of Love. , p.141 [8]  Ibid, p.193 [9] CAC meditations, 18 March 2022 [10]  Mirabai Starr, “Wild Mercy”, p124 [11] CAC meditations, 13 March 2022. [12]  Sermon delivered at St Andrews Anglican Church Indooroopilly on the feast of Mary, mother of our Lord, 15 August 2022 [13] Cynthia Bourgeault, "The Meaning of Mary Magdalene: Discovering the Woman at the Heart of Christianity", p.177 [14]  Ibid, p.180 [15]  Cynthia Bourgeault, Ibid, p.169 [16]  Cynthia Bourgeault, Ibid, p.170 [17] CAC meditations, 17 March 2022 [18]  Sue Grimmett. Unpublished academic assignment. [19] Sue Grimmett, “Raising the bar on goodness”, https://anotherplacetoparty.net/2022/05/raising-the-bar-on-goodness/   June 2023

Robert van Mourik Co-dependency occurs when one places an excessive reliance on another at the expense of their own mature development. For example, some Christians rely on being told by their church what to think. The difficulty with co-dependent relationships is that they are not apparent. In the context of church and religion, co-dependent relationships can be unwittingly accepted as normal, but this is unhealthy. Co-dependency exists and has been fostered by the church. It denies the inherent wisdom each of us has and impacts our spiritual growth. If we are to develop an enriched adult faith, we need to move away from co-dependency to personal responsibility for our faith development. Yet we may be unaware that we might be in a co-dependent relationship. Ilia Delio describes a problematic co-dependent relationship with God. We have imagined and created a powerful divine Being, whose name is “God,” who lives in heaven and watches over us.  We built churches and composed prayers to a God who reigns almighty, from above, a God who is all-powerful and all-knowing, a God who protects the faithful and judges the fallen. The quicker we can dispel this mythic God, the greater the chance of discovering the real God. Diarmuid O’Murchu describes adult faith as coming of age. He writes that the inherited distinction between the humanity and divinity of Jesus is overloaded with cultural and ideological baggage, no longer capable of delivering this maturity. If we are to develop an adult faith, we must understand church history and how these co-dependent relationships have evolved. 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. Nevertheless, historical research highlights the fact that a spirituality of paradise on earth, rather than a life hereafter, prevailed right into the eleventh century. An empowering faith in the Risen Christ, rather than a devotion of atonement, seems to have dominated the first Christian millennium. This complex foundational picture marked a spiritual coming of age which subsequent Christian history has poorly understood. The reformation by Protestant churches provoked a defensive institutional response, a counter-reformation. Clerical power became a major issue at the Council of Trent (1545-1563) which put in place a robust structure to safeguard the one and only truth, which the Catholic Church alone could deliver. To that end it created a superior person in charge, best described by four key words - Male, White, Celibate, Cleric - a clerical elite. These clerics enforced their power chiefly by perpetuating a form of devotionalism that kept people feeling unworthy, obedient, and passive. Almost inevitably, people began to internalise a tyrannical, demanding God that could never be satisfied, a God that would never give the graces necessary for salvation unless we bombarded him day and night. This required repetitive prayers, rituals, exaggerated use of statues and holy pictures, and frequent attendance at church services. In this way, people were kept in perpetual childish immaturity, embracing a faith with little or no sense of adult growth and development. The early Christians, like Jesus, were radically counter-cultural and not what the church became. Its early impetus was lost to alignment with state power and the growth of church bureaucracies. These structures sought their own power, creating divisions and excluding the other - such as women and minorities - contrary to the very message Jesus sought to promote, namely an inclusive society embracing mercy, compassion, and justice. It can be argued that the church has trained people to be co-dependent, reflected in a model of church known as “pay, pray and obey” and congregations whose own wisdom is diminished. The growth of clericalism and questionable doctrines such as original sin and penitential atonement theory, for example, have created for clergy a business of sin management, as described by Richard Rohr. It has also resulted in many living their lives in fear of eternal damnation, in part due to a failure to “obey the rules”. A maturing adult faith implies spiritual growth just as there are differing stages of physical or emotional development. Richard Rohr describes the early stages as having relative importance as scaffolding, but they are not the building itself. We don’t need to continue protecting the scaffolding once it’s served its purpose. But we still honour and respect it. In the first half of life, our task is to build a container. Eventually, we realise that life isn’t primarily about the container but the contents. As we grow through the stages, we transcend early stages and include them in our expanding worldview. The Instrumentum Laboris, issued by the Vatican in June 2023, sets out an operating model for a synodal church, potentially the most significant initiative by the church since Vatican II. It represents entirely new ways of thinking about how things are done throughout all levels of the church from its cardinals through to parishes. It uses language entirely removed from the development of the church after the Council of Trent. Implementing this process could result in an entirely new church in which the non-ordained laity can have an important role. It would give new meaning to the sense of the faithful. The Christian story can be reframed and aligned with Jesus’s vision for the kingdom of God, a society offering mercy, compassion and justice for all and the fullest realisation of human potential. Pursuing this vision is the mission of the church. Our growth in knowledge of many fields, such as psychology and quantum physics, helps us conceive new ways in which we can imagine “God” at work. This knowledge and our growth spiritually invite us to reconsider our views on our responsibility for the environment, distribution of wealth, the merits of unbridled capitalism and other beliefs we now take for granted. It is our responsibility, we who are not clerics, to step up and be proactive, to pursue our own spiritual growth and contribute to the church’s mission. FAQs: From Co-dependency to Adult Faith What is the difference between co-dependence and healthy spiritual maturity? Co-dependence is a pattern where one’s identity, worth, or decisions become overly tied to another person or circumstance. Adult faith, by contrast, rests in relationship with God first - not in the approval or actions of others. It involves boundaries, freedom, and responsibility. Psychologists often describe co-dependency as losing the self for the sake of control or caretaking. In spiritual transformation, the journey is toward centeredness in God rather than fixation on relationships. How does co-dependency show up in faith communities? In church or spiritual groups, co-dependency can show as people who base their faith on others’ expectations, ministry roles defined by praise, or feelings that one must earn belonging. It often hides behind service or duty - which feels noble, until it becomes a source of identity and anxiety. Adult faith frees service from self-validation, rooting it instead in grace and calling. What steps help a person move from co-dependency into adult faith? Begin by recognizing patterns - when you’re seeking approval, avoiding conflict, or over-responsible for others’ emotions. Then seek support: safe relationships, spiritual direction, therapy, or recovery groups help reveal new ways of relating. Cultivate spiritual practices like contemplative prayer, self-compassion, and honest boundaries. Over time, these habits help replant your identity in God’s love, not others’ approval. Does Scripture speak to co-dependency issues? Yes. Jesus often calls people to follow him without carrying burdens not meant for them. Paul warns believers not to be “enslaved by others” (Galatians 2:4). The Psalms also lament the pain of misplaced trust. While the term “co-dependency” is modern, the spiritual dynamics are ancient - trusting God first, not people, is central to mature faith. Can relationships still thrive when someone shifts from co-dependency? Absolutely - often they flourish more. Paradoxically, healthier boundaries and owning one’s emotions invite others to be freer too. Adult faith doesn’t mean relational distance, but relational integrity: love that is generous, not grasping; present, not needy. Over time, relationships rooted in mutual respect, honesty, and grace deepen rather than shrink. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - Robert Van Mourik Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview." Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection. It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom. Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together. November 2023

James Martin SJ Introduction The following is an extract from a new book, Come Forth, by James Martin, SJ., worthy of reflection. [1]   Not Enoughness Loving oneself is a struggle for an astonishing number of people. Over the past thirty years as a Jesuit and especially in my ministry as a spiritual director, I’ve met dozens of people who face crippling doubts about their own value and worth. This happens even to people who would be considered by many as “successful.” It is a contemporary disease that plagues almost everyone—feelings of what one professionally successful man in his thirties described as “not enoughness.”   Often it manifests as feelings that one is inadequate, unintelligent, or a failure in life. It also manifests in embarrassment or shame about an aspect of one’s body, personality, family of origin, educational background, or financial status. This may include highly negative perceptions about physical appearance, fear of being unable to succeed in one’s chosen field, feeling unpopular, or simply having vague feelings of unworthiness. Sometimes these feelings can be traced to childhood, when people describe parents for whom nothing ever seemed to be enough (or at least this is the way that some people internalized their parents’ expectations).   Although it may sound like I’m copying this from a book on psychology, I’m describing multiple experiences with people who have seen me for spiritual direction and counselling over the years. And the number of people who must confront not enoughness seems to grow each year. This feeling can influence the way people imagine, understand, and relate to God, thus having a profound impact on their spiritual lives. People’s conceptions of God naturally are influenced by how they saw their parents: judgmental or accepting, gentle or harsh, demanding or accepting. These experiences, positive or negative, are often imported into their spiritual lives. Having judgmental parents, for instance, can mean that people may judge themselves severely—and believe that God does as well. Often, they will say to me the same thing, word for word: “I know I shouldn’t feel this way, but I feel like I’m just not enough.”   This moves beyond guilt over something they did and into an unhealthy sense of shame. Guilt says, “I did a bad thing”; shame says, “I am a bad person.” Such feelings can be crippling. How can we feel at peace if we are “not enough”? Nothing that we do, and nothing that anyone can say to us, can fill that need. No amount of success, no amount of money, and no group of friends can paper over that tear in a person’s psyche.   Key to combating not enoughness is a healthy sense of the gifts and talents God has given us and the blessing we are for others. Often, I ask people simply to take time—hours, days, weeks—to focus on the blessings in their lives. What talents have you been given? What friends have you had? Where have you experienced love and support? What are your successes? What brings you joy? How have you helped others to flourish? This is not a papering over of the not enoughness. Rather, when we are stuck in feelings of inadequacy and unworthiness, it helps to see, in concrete terms, where we have been blessed, what gifts we have been given, and who we have been able to become with God’s grace. Gradually, people can come to see how God loves them, which means they come to see that God loves them. They are invited to relate not to the God who has lived in their minds (harsh, angry, judgmental) but the God they experience in real life (loving and accepting, who has blessed them). Often this recognition means a kind of smashing of “idols,” that is, false images of God. When you ask people if they follow the Second Commandment, “You shall not make for yourself an idol,” they look surprised, then appalled. They say, “Of course I don’t worship idols! Or make little statues that I bow down before!” But sometimes people have created in their minds a false image of God—a God for whom nothing is ever enough, a God who disapproves of who they are, a God who condemns them. This is every bit as much of an idol as a little clay statue. And these false images must be destroyed if they are to have an encounter with the Living God.   This approach is not a panacea for the disease of not enoughness, which may need to be treated with a psychotherapist to uncover its deeper roots. And it does not eliminate our need to look at our own sinfulness and failings—none of us are perfect. But this is the approach I have found most useful in helping people face this situation: centering people on blessings. It also invites them to detach from what society often considers valuable: financial status, educational credentials, perceived good looks (all of which, especially the last category, are subjective).   This approach helps people move away from unhealthy measures of value and, more important, reveals to them their essential goodness and the love that God has for them. This helps them, over time, to accept that they are enough. Greg Boyle, a Jesuit priest who works with former gang members in Los Angeles at Homeboy Industries, once said: “We all think we are not enough. We all think we are an eternal disappointment.” He says that one of life’s key goals is to see things as God does. Because otherwise we end up creating God in our own image. “We measure, but God doesn’t know what we’re talking about. We evaluate outcomes, and we chart results, and chronicle progress and polish up success stories,” Boyle says. “God doesn’t.”   Questions to reflect upon 1. When you say, as Jesus did, "Come forth", who or what emerges? 2. How do you experience and describe, "loving yourself"? 3. How do you help someone (yourself) clarify the statement "God loves me"? FAQs: Confronting Not Enoughness What is “not enoughness” and why does it haunt so many spiritual seekers? Not enoughness is the persistent feeling that who we are or what we have is insufficient - that we must achieve more, be better, deserve more. It often arises from cultural messages, childhood wounds, or comparison traps. As one spiritual writer notes, this lie “infects and destroys countless lives” by turning every success into yet another benchmark not yet reached (Spiritual Awakening Process) How does not enoughness affect our relationship with God? When we live under the shadow of not enoughness, we may carry shame into prayer: “God, make me enough,” rather than resting in divine acceptance. It can lead us to performance-based spirituality, believing we earn love by doing more. Yet Scripture reminds us that God loves us for who we are , not what we achieve. Holding the tension of both divine affirmation and personal growth is part of the spiritual journey. Are there clues that not enoughness has taken root in my life? Yes. Signs include constant self-comparison, fear of rest, overwork to prove value, rejection of compliments, and inability to receive grace. If your narrative is often: “I’m almost there, but not quite,” that is a whisper of the not enoughness myth. Recognizing these patterns is the first step toward healing. How do we begin to resist the lie of not enoughness spiritually? Start by naming the lie. Bring it into awareness. Then pray or meditate into the opposite truth: I am beloved, I am enough in Christ, I belong . Practice gratitude for what is already present. Surround yourself with voices and communities that affirm your value. Grace is the soil in which transformation grows. Can transformation happen fully, or is recovery from not enoughness ongoing? Transformation is progressive. Even mystics speak of lifelong purification, not instant perfection. The dark nights of the soul, the cycles of growth and setback, are part of the path. Every time we return to the truth of God’s love, we disarm the lie more. As we persist, the wings of spiritual maturity unfold. 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. Footnotes 1 An excerpt from Come Forth: The Promise of Jesus’s Greatest Miracle , by James Martin, SJ, which will be published in print, e‐book and audio on Sept. 5 2023. Available for pre‐order now at: https://www.harpercollins.com/products/comeforth‐james‐martin December 2023

Michael Furtado & Garry Everett Introduction Natural Law is rarely seen in terms of spirituality, yet it widely informs the beliefs and practices of Catholics in the field of Bioethics as well as the indissolubility of marriage. Several questions arise from this, including the view that, if Natural Law provides a framework for encoding the Magisterium or rule of the Church, what influence might it have on our spirituality? Might those rules be too ‘fixed’ or out of touch with human experience? This is an especially interesting challenge for Christians at a time when, in general terms, pastoral theology is understood to arise out of our everyday contemporary experiences of living in a complex world. Thus, a greater emphasis since Vatican II has been placed on a pastoral theology, which while enlightened by the Gospels, derives from human experience (which is called ‘Praxis’). However, such an approach is sometimes hard to reconcile with the vastly changing contexts of everyday life. For Catholics especially, Natural Law theology is particularly applied to the field of human life. For instance, there is an ongoing debate within the contemporary Christian world on issues of human life starting with conception through to end-of-life quandaries. This discussion is termed the field of Bioethics. Natural Law rightly commands a big audience in matters of discerning the sacredness of human life and, inevitably, the morality of sexual preference. Additionally, it impacts on issues of whether war can be just in the contemporary age of weapons of mass destruction when the accidental killing of innocent victims may not be justified. Natural Law also provides the foundation for Catholic Social Teaching (CST) , a major aspect of Catholic philosophy. CST has led to the provision of institutions to promote the common good and to prioritise the needs of the poor. So, it goes without saying that Natural Law, while rich in its foundation and outreach and regarded by many as indispensable to Christian living, poses a major challenge if it is to continue to have relevance for the age in which we live. The purpose of this paper is to assist participants to explore how their spirituality may have been shaped, consciously or unconsciously, by aspects of the natural law. We will explore understandings of the natural law, and what those understandings might mean for developing one's spirituality.   Views of the Natural Law In the wonderful musical, 'The King and I', the King of Siam is heard to exclaim "A puzzlement!" The choice of that word is deliberate, as it captures his uncertainty and surprise at the ways Anna, the English tutor, is raising his children, and reveals his feelings for Anna. Perhaps it is a good word to describe the term ‘Natural Law’. If so, is there a difference between Anna’s and the King’s view of what is ‘natural’? Puzzlement No 1.   Each of these words has been interpreted differently among the early Greek and Roman philosophers, through the Middle Ages, and by contemporary theologians. In brief, the "law" is generally regarded as the "order of things.". The word" natural" has two debated meanings: derived from our experiences of the natural world in which we live (planet earth, including humans; and the cosmos); or given to us by God, in whose image each of us is made (i.e., a share in God's nature). Puzzlement No. 2  Further, the Romans believed the law was meant to change to accommodate new learnings. The Greeks believed nature was fixed and we had laws to help us live with the natural order. The Catholic Church teaches that the natural law is immutable. Puzzlement No.3  At this point in human history, we have to admit that there is great deal we do not understand about the workings of nature. Not long ago we believed the universe was contracting, and now we teach that it is expanding at a rapid rate. We are just discovering something of the role that the polar ice caps play in determining the weather patterns that affect our planet. Our laws are in a similar state of development: we can instance IVF, A-I, and electric cars and fuel (petrol) taxes. Neither nature nor law seems to be static. Puzzlement No 4.  Attempts to describe or define the term natural law are often reduced to two classic examples. The Old Testament's list of the ten commandments and Jesus's Beatitudes from the Sermon on the Mount. (See appendix below). With respect to this latter version, it might be useful to remind ourselves of what O'Murchu said about the parables being revolutionary stories, because the Beatitudes are certainly a revolutionary statement of human behaviour, something outside the  then  knowledge of nature and the law. Puzzlement No.5  When we introduce a connection between the natural law and spirituality, we encounter a different kind of challenge. If we take spirituality to mean an expression of how I relate to the divine, God, Jesus......, then everything depends on how we understand the self and the divine. Once again, O'Murchu reminds us that we may have got the image of God horribly wrong. We can ask ourselves whether our ideas of nature, of the divine, of self, and of laws, are moving us forward, or holding us back. Curtain Call.  We acknowledge that we are a mixture of the fixed and the creative; of the accepting and the changing; of the reason and the heart.  We are discovering who we are and who we are becoming as individuals and as communities, to say nothing about our understandings and feelings of who God is or is becoming for each of us. Some additional information The natural law view holds that:  all natural law is God-given;  it is naturally authoritative over all beings;   it is naturally knowable by all;  what is politically good must always take precedence over what is politically right; this must always take precedence regardless of consequence; right political motivation is always morally superior to beneficial political action; ways of doing Natural Law can easily be captured and formulated as general rules (which is why Catholics have canonical courts).   St Thomas Aquinas is generally regarded as the father of natural law theory. He gets his moral philosophy from Aristotle (‘logos’) through the Muslim conquest of Spain and his greatest devotee was Leo XIII, the father of CST and a famous Scripture Scholar. Pope Francis enunciates a somewhat differently nuanced ontologically based CST in 'Laudato si' (2015).  Ontology is about the nature of things as they are (e.g., ‘Who am I to judge?’), whereas teleology is about the nature of things as they should be, offering firm guidelines for human behaviour. While there are some prominent secular teleologists, moral relationship & ethical accountability in Natural Law is primarily vertical (i.e., to God), whereas ontologists tend towards mapping such relationships horizontally (i.e., seeing God in others). Pope Francis’ Apostolic Letter 'Laudato si' (2015) emphasises a theology and spirituality that is to some degree ontological and cosmological, i.e., it emphasises the interconnectedness of all things. By way of further contemporary explanation, the 'father' of everyday natural law theory is Thomas Hobbes, whose writing strongly influenced both Hegel & Marx. He is known as an 'order theorist'. For him, an unregulated life is famously described as 'solitary, nasty, brutish & short'. At the opposite end of the scale to Hobbes is John Locke, the 'father' of English liberalism, which gave birth to Protestantism and eventually to democratic institutions as we know them today, emphasising tolerance and human rights. Locke regarded the principle of human liberty, which is about exercising freedom and choice, as second to none and tended towards a belief in human perfectibility. Natural lawyers tend to regard this with scepticism. Conclusion Natural Law, while playing a central role in Catholic doctrine, is widely reduced in the wider world to a set of rules about human reproduction and life termination. Understanding these issues can help clarify our spiritual direction. Is it plausible then that, rather than ignoring Natural Law, it might be contextually updated to play a more animating role in spiritual thought and action? Discussion Questions If the 10 Commandments expressed the Natural Law, how did Jesus fulfil that law through his statement of the Beatitudes?   What images or understandings of God underpin a)     (a)  the 10 Commandments and b)     (b)  the Beatitudes?   In what ways has your Spirituality (your relationship with God/Jesus), changed as you have matured? FAQs: Natural Law and Spirituality What is “natural law” and why does it matter for spirituality? Natural law is the idea that moral truths are embedded in nature and discoverable by reason, not just by divine revelation. (Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy In Christian thought, natural law is often seen as “participation in the eternal law” - a way our human nature reflects God’s ordering of creation. (The Gospel Coalition) The Gospel Coalition | Canada For spirituality, this means our moral and spiritual life is not random: there is an intelligible order we can align with, not just rebel against. How does natural law shape ethical and spiritual decision-making? Natural law gives a moral “baseline” - universal principles (e.g. do good, avoid harm) that guide conscience and reason even before we articulate them. (The Gospel Coalition) The Gospel Coalition | Canada It helps spirituality avoid subjective drift: when revelation, tradition, or personal experience push us in one direction, natural law asks, “Does this align with the order built into creation itself?” Can natural law be known by everyone, regardless of religious belief? Yes - that is one of its key claims. Natural law theory holds that rational beings can grasp moral truths through observing human nature and creation’s design, not only through scripture or faith tradition. (First Things) First Things This is why some philosophers argue natural law provides common ground for moral discourse even in secular societies. What are spiritual implications of living according to natural law? Yes - natural law alone is not enough for salvation or transformation. Christian tradition holds that grace, revelation, and forgiveness go beyond what reason can grasp. (Gospel Coalition) The Gospel Coalition | Canada Also, the application of natural law can vary with context: though core principles remain, how they apply in modern dilemmas may require wisdom and discernment. (Catholic Education) 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: The 10 Commandments I am the LORD your God: you shall not have strange Gods before me. You shall not take the name of the LORD your God in vain. Remember to keep holy the LORD'S Day. Honor your father and your mother. You shall not kill. You shall not commit adultery. You shall not steal.  You shall not bear false witness against your neighbour. You shall not covet your neighbour’s wife. You shall not covet your neighbour’s goods.   The Eight Beatitudes Blessed are the poor  in spirit : for theirs is the kingdom of heaven . Blessed are the meek: for they shall possess the land. Blessed are they who mourn: for they shall be comforted. Blessed are they that hunger and thirst after justice : for they shall have their fill. Blessed are the merciful: for they shall obtain mercy. Blessed are the clean of heart: for they shall see God . Blessed are the peacemakers: for they shall be called the children of God . Blessed are they that suffer persecution  for justice'  sake, for theirs is the kingdom of heaven .   October 2023

John Scoble The purpose of this paper is to explore the spiritual dimensions of death and rebirth for individuals, groups and organisations. It is hoped that some of the comments and observations made will touch you personally and lead to reflection and growth. Death and rebirth is an intrinsic cycle in life. It is captured in the popular film “the Lion King” which described it as the circle of life. The cycle is built into creation by the Great Spirit. The stars in the universe, animals, humans, relationships and organisations are born into existence, thrive and then begin to decay, until concluding with death and, in many cases, re-birth. This cycle is repeated day in and day out and has been occurring for almost 14 billion years. What are the spiritual repercussions of this reality? Simple Transition Model During my career as a HR practitioner, I was fortunate to read a book by William Bridges called “Transitions – Making Sense of Life’s Changes” [1] . The book explores the simple model of endings, neutral zone and new beginnings as it applies to various transitions in one’s life. Some of these transitions include leaving home, moving cities, marriage, having a child, divorce, retrenchment, death of parents and so on. There are two principles that Bridges espouses which are relevant to our present topic. The first is that one cannot move from their current situation until they have had a proper ending. For example, a person who divorces because of a partner’s infidelity cannot move on with their life, or indeed form a new relationship successfully, until they have dealt with the hurt and anger that accompanies that situation. The second principle is that an ending is generally followed by a period of uncertainty and indecision, during which a person is dealing with mixed emotions and “finding their feet”. This is the liminal space between endings and new beginnings that can last for days, months or even a period of years. Death and Rebirth in Individuals It behoves us to understand that there will be endings and new beginnings in our spiritual beliefs and there will be periods of liminal questioning and uncertainty between the two. It is perhaps worth reflecting on the significance of Easter Saturday in the Christian death and resurrection story. The disciples were said to be shocked, saddened and disheartened by Jesus’ crucifixion, as well as frightened and uncertain about the future until Jesus appeared to them after His resurrection. The Easter trilogy represents the ultimate transition story. Transition for individuals spiritually can be illustrated by way of an example. Many Christians believe that heaven is a beautiful place up in the clouds where God the Father is an old man sitting on the throne, with Jesus sitting on a throne to his right. After all, that’s what the Nicene Creed told them. Some others have decided that this is an unhelpful human construct, with its overlay of male dominance and regal symbolism. The transition from the first to the second position described involves entering the liminal space and asking questions like “What is heaven? Where is heaven? What is God? Who is God?”. It is conceivable to stay in that space for many years before settling on a new beginning which imagines heaven as a state of grace and joy available here and now in this life. After all, Jesus is reported to have said that the kingdom of God is here among you. Mature Christians, with an eye to scientific discoveries and quantum physics, postulate that God is not a male being (made in man’s image), but more likely a love energy that provides sustenance, movement, joy, inspiration, and comfort to the entire cosmos – and yet any attempt to fully comprehend God is doomed to fail. Humans are a relational species and Jesus taught that we should love our neighbour as ourselves. How does Bridges’ model apply to relationships and groups? Each one to one relationship that we engage in goes through expansion and contraction as our behaviours towards each other ebb and flow. There are many small deaths and rebirths resulting from unintended slights or verbal altercations, followed by reflection and guilt, after which an apology and possibly reparation ensue. It is worth noting that if one harbours resentment or doesn’t “let go” of the hurt, one has not achieved a solid ending. This is why forgiveness is such an important part of Christian theology. The rebirth (new beginning) is not possible until true and heartfelt forgiveness is offered. That includes forgiveness of self, which is another whole subject on its own. Richard Rohr, in his seminal book “Falling Upward” [2] , lays out Thomas Merton’s distinction between the false self and the true self and the transition involved in moving from the ego- dominated first half of life to the other-dominated second half of life. This transition is a common death and rebirth experience for people in their middle to senior years. Reflection questions: What have been the major transitions in your life? How does this model apply to them? The Neutral Zone The application of this simple three stage model is rarely linear. It is possible for the neutral zone to precede a visible ending or it may arrive after a supposed beginning. For example, a person may develop dissatisfaction with a job or a group of workmates for many months before finally deciding to resign and seek a new job. It is also possible to go back and forward between the three stages. It’s not a single step through the doorway. The neutral zone or liminal space is a period that can be marked by emotional disturbance, uncertainty, confusion, irrational reactions to events, pathway through change is often littered with “but what if’s”, “How about?”, “How will I know?”, “What will he/she/they think if...?” and similar questions. It is a waiting area between one point in time and space and the next . Richard Rohr calls this a state of disorder or chaos. He also names the transition model as Order, Disorder and Reorder. Cynthia Bourgeault teaches that we have three intelligences – the mind, the heart and the body – and that we, in Western culture, pay too little attention to embodiment. When things are changing, the mind is usually the last to catch up. Have you ever found yourself thinking: “this doesn’t feel right, but I just can’t put my finger on why”? That is your body and heart racing ahead of your mind. At other times, your mind might be stepping forward, but your heart isn’t. A colleague remarked to me recently that during a period of indecision about a change in life direction, he was advised: “when your mind meets your heart, you’ll know”. When it comes to understanding liminal space in spiritual transitions, it is hard to go past The Dark Night of the Soul as expressed by St John of the Cross. Indeed, many mystics, including John’s contemporary, St Teresa of Avila, speak about long periods of prayerful dryness, separation and abandonment by God, that precede the feelings of ecstasy, joy, love and unity that are eventually experienced through perseverance. At a group or organisational level, the neutral zone is made more complex as individuals react differently to the same set of circumstances. When a change is proposed, or forced upon, a group, some members may enthusiastically embrace the change, while others may dig their heels in and resist the change. This can add disharmony and relational anxiety to the dynamic experienced by a single person. This can also significantly extend the time that the group spends in liminal space. Reflection questions: How have you experienced the neutral zone or liminal space during your life transitions? Focus on a single, significant transition. What was happening for you during that period of change? Death and Re-Birth in Groups and Communities Bridges’ model also applies to social groups, trade unions, sporting clubs and church groups. When I was growing up in Sydney in the 1950s and 1960s, I was a member of the Holy Name Society, a male group which once a month attended Catholic mass together, wore sashes and sang hymns such as “We stand for God”. Women had a similar group called the Legion of Mary. There was also a Catholic youth organisation (CYO) which mainly seemed to organise around sporting events like tennis and cricket. Each of these groups seems to have gone through the cycle of life and faded into history. It is perhaps worth pondering the religious or spiritual groups of which you have been a part, whether these groups have retained their vibrancy or fallen away and the reasons why this is the case. There may also be groups that continue to exist, but in which you have chosen to cease participation. Reflection questions: What groups have you been a part of in your life? Are you still involved with them? If not, why not? Did the transition move you closer to, or further away from, the Great Spirit? These questions lead naturally to consideration of worshipping communities and the future of Christianity. Uppermost in the minds of Catholics in the western suburbs of Brisbane, is the recent announcement of the retirement of two priests and the development of a “community of communities” in the parishes Toowong, St Lucia and Indooroopilly. The ending will be provided by the departure of priests, the arrival of the Jesuit replacements and a reduction in the number of masses at each church. However, there are many community members who are not willing to “let go” of the practices of the past; they are resisting the “ending”. We are solidly in the period of uncertainty and anticipate that there will be significant changes in both administration and collegiality. Further complicating this is Pope Francis’s call for synodality at all levels of the Catholic church and what this may mean for our own participation in ministry. We can reasonably anticipate that new beginnings will emerge and that the community transition is likely to take 2-4 years. Another example of transition at a community level was the decision by the Anglican synod to allow the blessing of same-sex marriages. This led to a significant schism, with some members of the Anglican Communion leaving and forming their own “church”, the diocese of the Southern Cross. Of course, schisms have occurred frequently in Christian history. Reflection questions: As a Christian called to love your neighbour as yourself, do you have a worshiping community? How do you participate in that community? Do you contribute to that community to the best of your ability? Death and Re-Birth in Belief Systems Death and rebirth are clearly in evidence in our Judeo/Christian theological history. One can recall: Moses and the Exodus from Egypt in approximately 1300 BCE. The Babylonian exile of Jews from the promised land and destruction of the first Jewish temple in 596 BCE. The temple was rebuilt within 100 years. The death and resurrection of Jesus of Nazareth in approximately 37CE. The Roman suppression of the Jewish uprising and destruction of the second Jewish temple in 70CE; rebuilding this temple on The Temple Mount remains a Jewish aspiration. The Protestant reformation led by Luther, Calvin and King Henry VIII in the 16th century; Christian unity remains a work in progress, as we continue to focus on what divides us rather than what unites us in diversity. The suppression of Catholicism during the French Revolution in 1789-1799 which ultimately spawned new religious orders such as the Missionary Oblates of Mary, Marist Brothers and St Vincent de Paul Society. The Holocaust and creation of the State of Israel in 1947. The Future of Christianity Viewed with this long lens of history, what conclusions can we draw about the future of Christianity? There is no doubt that Christianity is on the decline in Western civilisation but appears to be on the rise in Africa and South America. Significant change in the West is being driven by advances in science, greater emphasis in biblical scholarship on source languages and texts, the rise of the women’s movement, a focus on excluded groups (including the LGBTQI+ community and the disabled), and technological innovation (including computers, mobile phones and AI). This list is illustrative and not meant to be comprehensive. As the decline occurs, the early shoots of rebirth can be seen in the formation of church reform groups, progressive Christianity associations, research and education organisations (including the Centre of Action and Contemplation [3] and the Centre for Christogenesis [4] ) and a multitude of progressive authors like Rohr, Bourgeault, Treston, Spong, Borg, Crossan, Savage, Cannato, Chittister, Berry, Fox, O’Murchu, Swimme and Delio. There also appears to be a trend towards smaller spirituality groups (like the various UC Forum groups and the St Lucia Spirituality Group). These groups share some common characteristics such as: an adult approach to faith development, based on interdependence. [5] commitment to evangelisation through education a cosmic worldview that spurns anthropocentricism a willingness to update theology by reading the signs of the times. [6] accepting science and theology as two sides of the creation coin. recognising value in all religious traditions. [7] Reflection questions: Are these new beginnings? Have we really achieved endings to those principles and beliefs that don’t promote a healthy adult spirituality? Does the Church have to die unto itself before it can re-birth? FAQs: Death and Rebirth - A Spiritual Perspective What does “death and rebirth” mean spiritually rather than physically? In spiritual language, “death” often refers to letting go of old identities, beliefs, or attachments that no longer serve growth. “Rebirth” is the emergence of renewed awareness, purpose, and freedom. Many mystics call this an ego death . The cycle of transformation through letting go and renewing oneself echoes patterns in nature (radical change often follows loss). Is there scripture supporting the idea of rebirth in Christian theology? Yes - Jesus spoke of being “born again” (John 3:3), which many interpret as spiritual rebirth. Paul also writes about dying to self and living in Christ (Galatians 2:20). While classic Christian doctrine does not teach reincarnation, the metaphor of dying and rising is central to the Christian story (Jesus’ resurrection) and is applied to inner transformation in mystical traditions. How do other religious traditions view death and rebirth? In Hinduism and Buddhism, the concept of samsara (the cycle of birth, death, and rebirth) is foundational. Liberation (moksha or nirvana) means escaping that cycle. Wikipedia In comparative mythology, the motif of the “dying and rising god” appears in ancient religions, symbolizing seasonal cycles and spiritual renewal. Wikipedia While Christianity differs in theology, the spiritual resonance of transformation often carries a similar poetic weight. What are signs that one is undergoing a “death and rebirth” process spiritually? These signs often include disorientation, grief, breakdown of old certainties, and a deep inner unrest. You may find that former beliefs or goals feel hollow, or that loss triggers a longing for something deeper. In psychology, this is sometimes called a dark night of the soul - a purifying process, not a collapse. Many growth journeys speak of several such passages rather than just one. How can someone embrace spiritual rebirth without losing faith or stability? With cultivation and trust. Practices such as prayer, meditation, journaling, retreat, and spiritual friendship help anchor you. It’s wise to proceed with gentleness: allow grief, stay grounded in community, and lean into the mystery rather than demanding clarity too soon. Real rebirth rarely bursts fully formed - it often rises slowly, seed by seed, in the soil of humility and surrender. 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 “Transitions -Making Sense of Life’s Changes”, by William Bridges, 2004, Da Capo Press. 2 “Falling Upward - A Spirituality for the Two Halves of Life” by Richard Rohr 3 See https://cac.org/ 4 See https://christogenesis.org/ 5 See “Telling our Faith Stories” by Kevin Treston 6 See “Doing Theology in an Evolutionary Way” by Diarmuid O”Murchu 7 See “One River, Many Wells” by Matthew Fox February 2024

Brendan O'Sullivan & John Scoble The purpose of this paper is to draw attention to the phenomenon of a Victim Mentality, explain it and encourage the reader to reflect on its occurrence in their own life, that of friends and relatives, groups, or entire cultures. The daily news broadcasts serve up a cocktail of stories about suffering through car crashes, domestic violence, fires, earthquakes, wars and the like. Victims are often interviewed, and their suffering is red raw. When that suffering takes over one’s life, is not worked through and overcome, does not give way to forgiveness, then the victim develops a victim mentality that —like a drug—makes them feel good for a while, but then sucks the life out of them.   The paper below, entitled “ Beware the Dangers of a Victim Mentality” was written by Akos Balogh, a Hungarian born Australian. It was first published at  akosbalogh.com   on 12 August 2020. We express our appreciation to the author for his wisdom and scholarship. I grew up with a victim mentality. Nobody called it that at the time. But as I look back, that’s what it was. You see, I was a refugee from communist Eastern Europe—from Hungary. I grew up among other refugees, among victims: victims of an oppressive totalitarian regime; victims who saw loved ones imprisoned and killed; victims for whom fleeing their homeland was often the only option left.   Now not for a moment do I want to minimise the suffering of my fellow (Hungarian) refugees. Their pain was real. But it did mean I grew up in a subculture that was  overly aware  of its suffering. Being a victim was core to our Hungarian identity—like goulash and paprika. And yes, Hungary had its fair share of national tragedy: from the 1920 peace  Treaty of Trianon  at the end of World War I that saw Hungary lose 60% of her territory; to being occupied first by the Nazis,  and then the Soviets (for 40+ years). Growing up, I was constantly reminded how much we Hungarians had suffered at the hands of others. We  were the victims. And the nations around us—Russians, Romanians, Serbs, Slovaks— they  were the oppressors. We were innocent. They were guilty. And so, I developed a victim mentality (at least when it came to race). Needless to say, such a victim mentality didn’t exactly encourage me to build friendships with those nationalities. (In fact, while my fellow primary school buddies were playing handball and Atari, I was dreaming about launching a revolution against the Soviet occupiers—with Rambo and Reagan as my inspiration). The victim mentality had well and truly distorted my view of reality. Victim Mentality Comes to the West But now I’m seeing the victim mentality go mainstream here in the West. It’s through the ideology commonly known as ‘identity politics’, which neatly divides society into victims and oppressors. It’s an ideology that tells various minorities that they’re hapless victims of an oppressive system: whether of racism, heteronormativity or sexism (for example). [1]   Again, this isn’t to minimise the suffering of such minorities. But I am concerned about the adoption of a victim mentality: a mentality that—like a drug—makes you feel good for a while, but then sucks the life out of you.  So let’s explore this victim mentality, and why it’s so bad for people. What Is a Victim Mentality? While there is no formal psychological definition of a victim mentality, a  useful working definition  is as follows: If you have a victim mentality, you will see your entire life through a perspective that things constantly happen ‘to’ you. Victimisation is thus a combination of seeing most things in life as negative, beyond your control, and as something you should be given sympathy for experiencing as you ‘deserve’ better. At its heart, a victim mentality is actually a way to avoid taking any responsibility for yourself or your life. By believing you have no power then you don’t have to take action. In other words, any bad thing in your life is the fault of other people. They’re the ones that are bad, wrong or dumb, and you are good, right and brilliant. Other people do bad or stupid things, and you suffer as a result. A Crucial Distinction: Being a Victim vs. Victim Mentality Before we go any further, let’s make a crucial distinction: there  is  such a thing as an innocent victim. Such a person suffers (exclusively) because of another person’s sin. We see this clearly in Scripture. For example, oppressing innocent victims is condemned by God throughout Scripture (e.g.  Zech 7:9-10 ;  Jas 2:6 ). Jesus himself is the victim  par excellence  of human wickedness (Is 53:6-7;  Lk 23:15-16 ;  Acts 3:14-15 ). And the New Testament affirms the unjust persecution that many Christians suffered (e.g.  1 Peter 2:19 ). People  can  be innocent victims. We  can  suffer unjust evil at the hands of others.  But we need to beware of moving from  being  an innocent victim, to  adopting a victim mentality.  And in the case of other victims, we should  affirm the reality of their suffering  (and as we have opportunity, address it).  But we do them a grave disservice if we  promote in them a victim mentality . Here are 6 Reasons why: 1. The Bible Doesn’t Encourage a Victim Mentality While the Bible does recognise the reality of innocent victims, it stops short of affirming a victim  mentality . We see this firstly in the life of Jesus. If anyone had a right to adopt a ‘victim mentality’ – blaming other people for their own unjust suffering – it was Jesus. And yet, according to Scripture, Jesus didn’t adopt any behaviour consistent with a victim mentality. Instead, in response to his suffering he had the mindset of a humble servant ( Phil 2:7-8 ); he endured faithfully as he saw the joy that waited for him on the other side of his resurrection ( Heb 12:2 ); and he actively trusted God throughout the ordeal ( 1 Peter 2:21-23 ), knowing there was a purpose behind his suffering ( Mark 10:45 ). Furthermore, he lovingly suffered and bled  for those  who victimised him ( 1 Peter 2:21-24 ).  Even in the midst of his suffering he prayed for their forgiveness ( Luke 23:34 ). The foremost victim of human history never adopted the victim mentality.  And the New Testament commands Christians to have this same attitude as Jesus.  Even as we undergo persecution, we’re never encouraged to adopt anything resembling a victim mentality. Instead, we’re to act responsibly:  doing good in the midst of persecution with the aim of helping our enemies come to know Christ ( 1 Peter 2:12 ); not paying back evil for evil or insult for insult ( 1 Peter 2:20-23 ); not hating our enemies but loving them ( Matt 5:44 ). And instead of blanket negativity in the face of unjust suffering, we’re to rejoice even as we grieve ( 1 Peter 1:6, 4:16 ). Notice these are active commands: there is no passivity or giving up in the face of suffering – even unjust suffering. A victim mentality is not a biblical response to unjust suffering. 2. The Victim Mentality Distorts Our View of Reality The victim mentality distorts our view of reality. When we adopt a victim mentality, we tend to see things through a negative lens. We magnify the bad things that happen to us, and attribute them  exclusively  to people and forces outside of our control.   We lose our perspective on reality. 3.  It Blinds Us to Our Own Sin and our Need for a Saviour A victim mentality magnifies the harm done to us and minimises our own sinfulness. After all, we reason, our sin is nothing compared to what others have done to us. But except for circumstances where we are innocent victims (e.g., when robbed at gunpoint etc.), we often have  some  responsibility for our situation. We often have  some  part to play in the way things have turned out (even if only partially). But a victim mentality tells a false narrative, explaining our situation so that blame lies exclusively with other people/circumstances. Or to put it theologically, we become blind to our own sin. To use my Hungarian upbringing as an example, it was only later I realised that—shock, horror—Hungarian history isn’t a simple case of Hungarians being innocent victims. Often, Hungarians did evil things to others too (e.g. antisemitism). But I was never taught that growing up, because of the victim mentality. Furthermore, when we’re blind to our own sin, we’re blind to our need for rescue from sin. We’re blind to our need for a Saviour. And that’s a spiritually dangerous situation to be in. 4. It Disempowers Us One of the most harmful impacts of a victim mentality is what it does to people who hold it: it removes nearly all their initiative to improve their situation. They lose the ability to positively influence their circumstances, and better their lives. In other words, they’re held hostage to their circumstances. As secular thinker and author Stephen Covey points out: Reactive people [i.e. people with a victim mentality] are affected by their…environment…When people treat them well, they feel well; when people don’t, they become defensive or protective. Reactive people build their emotional lives around the behaviour of others, empowering the weaknesses of other people to control them.’   [2] 5.  It Sucks the Joy Out of Life. Because we’re not thankful for our blessings. A victim mentality not only distorts and magnifies our difficulties, it also minimises our blessings. If we only see our difficulties (and are frustrated by them), we won’t look around long enough to notice our blessings. But again, this isn’t biblical. As Christians, God has given us every spiritual blessing in Christ ( Eph 1:3 ), and so we can be thankful no matter our earthly circumstances ( Col 2:6-7 ). We can rejoice even in our sufferings, knowing that suffering achieves for us our ultimate end – to be more like Christ ( Rom 5:3-5 ).  Yes, we grieve as we suffer. We might be wracked with pain as we endure injustice. We might work to end such injustice. But we do this with  hope  and with  love  – not with anger and hatred toward those who hurt us. 6.  It Damages Relationships If you’re in relationship with a person having a victim mentality, chances are they won’t take responsibility for their actions in the relationship. If there’s ever tension, it will be your fault. If there’s conflict, you’re the one to blame, not them. They won’t be open to being challenged about their sin—why would they? They’re innocent, and you’re guilty. Such a relationship is fraught and full of tension. Again, I felt this in my politicised upbringing: I felt anger toward people of nationalities who had oppressed Hungarians. And we see this in modern identity politics, where the default reaction of victim groups is anger at those deemed oppressors (witness the way many LGBTI advocates relate to Christians and Christian institutions). Adopting a victim mentality is bad for us. And encouraging other people to adopt a victim mentality is bad for them. In fact, to the degree that we encourage victims to adopt a victim mentality, we do them ill. A Better Way: Entrust Your Life to God While Doing Good There’s a better way to live life than constantly blaming others for your challenges. There’s a better way to live than demanding others fix your situation. The Bible shows us this better way. But the secular world is coming to understand this as well. Austrian Psychiatrist and Holocaust survivor Viktor Frankl discovered—amid the horrors of Auschwitz, no less—that no matter what our circumstances, we are  response-able.  As image bearers of a creative God, we have personal agency: the ability to take initiative, to choose our response, and to act wisely no matter what we face. [3] And, although taking responsibility often means owning  our  sinful behaviour and its impact on others, we can do this if we look to a Saviour who rescues us from the consequences of our sin. Or, in the words of the apostle Peter, writing to Christians suffering persecution: let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. ( 1 Peter 4:19 ). Now that’s a much better way to live.   Reflection questions:   1. Thinking back on your life’s journey, can you recall a period when you adopted a victim’s mentality?   2. How did your spirituality assist you to overcome a victim’s mentality?   3. Can you identify groups within society or within the church that have a victim’s mentality FAQs: Understanding and Overcoming a Victim Mentality What is a “victim mentality” and how does it differ from real victimhood? A victim mentality is a mindset where one consistently sees themselves as wronged by others, often blaming external circumstances and refusing responsibility. It goes beyond legitimate suffering and becomes a narrative that eclipses growth. True victimhood, such as from abuse or trauma, demands healing, but a victim mentality is a chronic orientation that stunts spiritual maturity. (Wikipedia) How does a victim mentality hinder spiritual growth? It distorts our view of God and self, distracts us into rumination over wounds, and robs us of agency. In a faith context, it can lead to statements like “God is punishing me,” or “Life just happens to me,” which sideline grace and responsibility. Many writers warn that unchecked, it can freeze spiritual growth entirely. Is a victim mentality ever justified in scripture? While the Bible validates suffering and innocent pain, it never encourages a perpetual victim posture. Instead, scripture invites us to lament, to cry out, but also to hope, to forgive, and to act. Paul reminds us that through suffering we are being shaped, not chained. The difference lies in posture — submission to God’s story rather than resignation to defeat. What are signs that I may be slipping into a victim mentality? Look for recurring patterns: constant blaming, refusal to examine your own part, negativity even in good times, exaggeration of setbacks, and resentment toward God or others. If you find that you often attribute all the power in your life to external forces, that’s a red flag. (Gospel Coalition warns that a victim mentality magnifies harm and minimizes one’s own sin) How can someone break free from a victim mentality in a spiritual journey? It starts with acknowledging your part, shifting from blame to responsibility. Practice gratitude, forgiveness, and re-authoring your narrative around God’s grace. Engage community, lean into prayer, read scripture that speaks of overcoming (Romans 8:37, Galatians 2:20), and cultivate resilience. Growth is slow, but active faith invites 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. Footnotes: [1]  As social researcher Peter Kurti points out :  ‘[In identity politics], an individual either belongs to a majority, exercising this power whether consciously or unconsciously; or to a minority, bearing the impact of this power as a victim…The victim asserts a claim on the basis of a presumed owed duty, but this ‘owed duty’ is neither negotiated nor reciprocal’. See Peter Kurti, The Democratic Deficit - How Minority Fundamentalism Threatens Liberty in Australia (The Centre For Independant Studies, July 2016), 6, 12. In other words, if you’re a victim, then you’re seen (according to identity politics) to have a right to demand things of others – from those deemed to be your ‘oppressors’. The end result is that this political and social form of victimhood is valorised and promoted. When people are told they’re victims, and being a victim brings with it certain benefits from wider society, it won’t be long before they end up with a victim mentality. [2] Stephen R. Covey, The 7 habits of highly effective people (Melbourne: The Business Library, 1989), 72. [3] This account of Viktor Frankl is told by Stephen Covey. See Covey, The 7 habits, 69. March 2024

Reflection: Staying Awake to God Throughout the Day What keeps your relationship with God alive? Not on Sundays, not just in the quiet moments, but in the restless middle of your everyday. The truth is, relationships flourish only when nurtured. And if God is the most important relationship of all, then surely that deserves more than a hurried nod before meals. This is why the Butterfly Series was created. Like a caterpillar that enters the cocoon and emerges transformed, we believe our spiritual practices can reshape us from the inside out. Change does not always come with grand revelations. Sometimes it is the gentle, daily disciplines that form the wings of a butterfly. Why daily God-consciousness matters We are taught early on that prayer is about words. But the deeper invitation is about awareness. A conscious connection with God threads meaning into the routine: the morning commute, the endless meetings, the quiet scroll at the bus stop. Without it, even faith risks becoming stale ritual. With it, everything hums with presence. Psychologists tell us that habits shape identity (Clear, Atomic Habits , 2018). Neuroscience confirms that daily practices rewire our brains toward gratitude and peace (Harvard Medical School, 2021). And spiritual teachers across traditions echo that without regular attention, faith atrophies. Three simple practices to stay connected 1. Bookend your day with prayer Begin the day not with email or headlines, but with a whispered acknowledgement of God’s love. End it with gratitude: three things you are thankful for, and one honest sorrow to hand back. Relationships grow through conversation, and God is no exception. 2. Make time for silence Jesus regularly withdrew to pray. If even he needed time alone with the Father, what excuse do we have? Setting aside 20 minutes daily for scripture, meditation, or simply stillness is not wasted productivity. It is recalibration. It is choosing depth over drift. 3. Breathe as prayer Breath is gift. Every inhale is God’s love filling you. Every exhale is your offering back. Even three deep breaths while waiting for the kettle to boil can reset awareness. Small, repeatable practices often carry more transformative power than rare spiritual mountaintops. Variety with roots Not every practice will fit every personality. What inspires one person may frustrate another. The invitation is to experiment, to find what roots you, and hold to it with regularity. Think of it as a spiritual workout routine: variety strengthens, but consistency builds resilience. Questions for reflection How do you keep your relationship with God alive throughout the day? When and how do you pray: out of habit, or from the heart? What small shift could you make this week to increase your God-consciousness in the ordinary? The Butterfly Series reminds us that transformation is always possible. The challenge is not whether God is speaking. It is whether we are listening often enough to notice. FAQs: Daily God Consciousness Why is daily spiritual practice important for faith? Daily practice is like watering a plant – skip it too often, and the roots dry out. Research shows that consistent spiritual habits such as prayer or meditation lower stress, boost mental health, and strengthen resilience (Pew Research Center, 2021; Harvard Medical School, 2021). Spiritually speaking, habits become pathways. Each repeated moment of prayer or reflection rewires not just the brain but the heart toward God. How does prayer at the start and end of the day shape spiritual growth? Bookending the day with prayer resets perspective. Morning prayer anchors intention, while evening gratitude rewires the brain to notice joy over anxiety. Neuroscience calls this neuroplasticity – our repeated thoughts create lasting change (Davidson & McEwen, Nature Neuroscience , 2012). For Christians, it also echoes Jesus’ rhythm of withdrawing to pray. It is not about ritual for ritual’s sake, but about shaping the contours of each day in conversation with God. Can simple practices like breathing really connect us with God? Absolutely. Breath has always been sacred – the Hebrew word ruach means both spirit and breath. Short breathing prayers create micro-moments of awareness, calming the nervous system while drawing attention to God’s presence. Studies show even 5 minutes of focused breathing daily reduces anxiety and boosts focus by up to 20% (National Institutes of Health, 2020). It is theology and biology in partnership. What if traditional prayer methods do not work for me? You are not broken – you are human. Spiritual practices are not one-size-fits-all. Some thrive on scripture meditation, others on silence, others through creativity or music. The key is consistency rather than uniformity. Wise teachers across traditions remind us that variety keeps practice alive, but rhythm roots it. In short: experiment, then commit to what brings you closer to God rather than what simply looks “holy.” How can I become more conscious of God during ordinary routines? God does not only whisper in churches or monasteries. The divine shows up in commutes, coffee breaks, and even while waiting for your laptop to reboot. Building micro-practices – such as gratitude for three things, a breath prayer, or recalling a verse – shifts ordinary time into sacred time. Surveys reveal that 55% of people who integrate small spiritual habits into their day report higher life satisfaction and deeper resilience (Barna Group, 2022). Presence grows not in the spectacular, but in the steady. 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.

Breathing Life Into Ancient Words What does it mean to make scripture alive? Two thousand years ago, Jesus asked his followers not only to listen but to live in a way that mirrored his compassion and courage. The same challenge is with us today. Yet for many, the Bible can feel more like an ancient library gathering dust than a living text that speaks into today’s chaos. The good news: scripture is not a relic, but a conversation partner. It asks us questions, it unsettles us, and if we’re patient, it surprises us. Scripture as Living Tradition Our sacred texts began as spoken stories - prayers around fires, testimonies whispered in exile, parables shared on hillsides. Only later were these words written in Hebrew, Aramaic, Greek, and Latin. Every translation adds another layer of interpretation, which means we are always listening through an echo. That’s why context matters. Scholars remind us that Paul’s fiery letters were written to fractured communities, not seminaries. Knowing that Galatians was sparked by debates about circumcision in 49 AD changes how we hear it. Without context, scripture can feel flat. With it, the words burn with urgency. Techniques to Bring the Text Alive 1. Read the whole story, not just the snippets. The Sunday lectionary is a beautiful guide, but it also skips large portions. Reading an entire Gospel or letter straight through can uncover patterns and tensions you would never see otherwise. 2. Use trusted commentaries. A good commentary - like those of Father Michael Fallon, freely available online - can provide background that unlocks passages that otherwise feel impenetrable. It’s not about agreeing with every note, but about having wise companions in the text. 3. Read in community. When scripture is read with others, it multiplies meaning. One person sees hope, another sees warning, another sees themselves in the struggle. Sharing reveals dimensions we can’t find alone. 4. Let a word or phrase grip you. This is the heart of lectio divina . Ask four questions: What does the text say? What is God saying to me? What do I want to say back to God? What do I want to do differently? 5. Enter the story with imagination. Be the servant filling jars at Cana. Feel the weight of the water, the shock when it turns to wine. Imaginative prayer doesn’t just teach us theology - it lets scripture seep into our bones. Scripture as Mirror and Window Scripture is not only a window into God’s story but also a mirror for our own. The same passage that comforts you one year may challenge you the next. Neuroscience even suggests that rereading texts under new circumstances activates different areas of the brain, reshaping how we connect with meaning (Harvard Divinity Bulletin, 2020). So when a passage feels stale, it’s not necessarily the text - it may be the season of your life inviting you to see differently. A Challenge for Today So here is the invitation: How can you know Jesus better through scripture? What technique helps you hear the words not as ancient ink but as living fire? How might scripture move from being an external story to becoming your own inner compass? The Bible is not meant to be admired from afar. It is meant to be wrestled with, sung over, cried through, and lived into. As Thomas Merton once wrote, “The Bible will teach you the way of liberation - if you will let it.” FAQs: Making Scripture Meaningful How can scripture become meaningful in everyday life? Scripture becomes meaningful when it is not just read, but lived . Reading entire books instead of isolated verses, reflecting with prayer, and placing passages in their historical and cultural context allows us to see the text as a guide for today rather than a museum artifact. Studies show that people who regularly engage scripture with reflection report higher levels of resilience and hope in times of crisis (American Bible Society, 2023). Why does historical context matter when reading the Bible? Without context, we risk mishearing scripture. Paul’s letters, for example, addressed urgent disputes in early communities - such as whether circumcision was required for new believers (Galatians 2). Understanding this historical moment transforms the letter from a rigid rulebook into a living conversation about inclusion. Biblical scholars note that context often changes the meaning of entire passages (Harvard Divinity Bulletin, 2020). What spiritual practices help bring scripture alive? Practices such as lectio divina - slow, prayerful reading that asks “What does the text say, what does it say to me, what do I want to say to God, and how will I act?” - can shift scripture from theory to transformation. Group study, imaginative prayer (placing yourself inside a story), and using reliable commentaries are also powerful ways to let the words breathe. Can scripture still speak to modern challenges? Yes. The Bible’s stories of exile, injustice, and hope resonate with today’s struggles for belonging, climate care, and justice. A 2022 Pew Research Center study found that nearly half of U.S. adults still see scripture as a major source of moral guidance, even if they interpret it differently than past generations. The challenge is not whether scripture speaks, but whether we are willing to listen in new ways. How does rereading scripture change its meaning over time? The same passage may comfort you one year and challenge you the next. Life stages, losses, and joys all reshape what we hear. Neuroscientists have shown that rereading familiar texts can activate different parts of the brain as circumstances change, deepening reflection (Harvard Divinity Bulletin, 2020). In short, scripture grows with us - if we let it. 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. Sources: Catechism of the Catholic Church, Part One: Revelation. Fallon, Michael. Commentaries on Scripture . [Online Resource]. Harvard Divinity Bulletin (2020). “Scripture and the Changing Mind.”

What drives your life: choice, chance, or a hidden divine hand? For as long as humans have prayed under the stars, we have wondered whether God directs the script of our lives or whether free will leaves the pen in our own hands. The third episode of our Butterfly Series turns this timeless question into a mirror: do you believe God is a puppet master, a bystander, or something deeper? The Old Script: God as Interventionist In the Hebrew Scriptures, God is often cast as the direct cause behind wars, plagues, and exile. Blessings followed obedience. Wrath followed rebellion. This view persists whenever disasters are described as "acts of God." The New Testament softens this lens but does not abandon it. Jesus himself said, “Ask and it will be given you; seek and you will find; knock and it will be opened to you” (Matthew 7:7). Add centuries of miracle stories and saints’ intercessions, and it is easy to imagine God pulling strings from above. The Other Script: God as Hands-Off Modern thinkers remind us that earthquakes, floods, and cyclones are better explained by plate tectonics and climate systems than divine judgment. In this view, God gives us the astonishing freedom of free will and then watches what we do with it. War, greed, and injustice are not heaven’s punishments but the consequences of human choices. Evil, in this perspective, is what happens when we misuse the gifts of intelligence, creativity, and community entrusted to us. A Third Way: God Within But what if God is neither distant manager nor passive bystander? Christian mystics, alongside Hindu and Buddhist teachers, have long suggested that God dwells within, urging us toward wisdom and love through the Spirit. Evelyn Underhill’s classic study The Mystics concluded that God is both transcendent and immanent: above us yet within us, beyond us yet closer than breath. The more we enter silence, prayer, and meditation, the more we sense not strings being pulled but Spirit being stirred. Living the Question The question is not abstract. It changes how we pray, how we act, and how we view suffering. If God is a puppet master, prayer becomes petition for intervention. If God is hands-off, prayer is more like surrender. If God is within, prayer becomes union, an awakening to love already at work. Poet Rainer Maria Rilke once advised us to “live the questions now.” St Lucia Spirituality takes that seriously. You may never settle the puzzle of divine control versus human freedom, but you can live into the answer by noticing how your beliefs shape your life today. A Thought to Carry What do you believe? Does God pull the strings, let them go, or quietly weave them into a larger tapestry from within? The implications ripple outward into how you love, how you forgive, how you serve, and how you imagine the God who first imagined you. FAQs Is God Pulling Your Strings? Does God control everything that happens in my life? Many traditions once saw God as an all-controlling puppet master, but modern theology invites us to see complexity. Natural disasters are explained by science, and human free will plays a major role in shaping history. Even the Catechism of the Catholic Church teaches that God’s providence works through creation and human freedom rather than bypassing it altogether (CCC 306). In other words, divine love may guide, but it does not micromanage. What does Christianity teach about free will versus divine control? Christian teaching holds both together in tension. Scripture says, “Ask and it will be given you” (Matthew 7:7), suggesting God responds. Yet it also teaches that humans are responsible for their choices. Augustine and Aquinas both argued that true love requires freedom, which means God allows space for us to say yes - or no. Without free will, love would be compulsion, not relationship. How do mystics understand God’s role in human freedom? Christian mystics such as Evelyn Underhill and Teresa of Ávila described God less as a puppeteer and more as an indwelling presence that draws us toward love. Underhill’s research on global mystics concluded that God is both transcendent and immanent - beyond us yet within us. This echoes Eastern traditions, where meditation reveals the divine not as an external manipulator but as the very life pulsing within. Why do people still believe disasters are punishments from God? Because it is easier to explain suffering by blaming divine wrath than facing the raw mess of nature and human choices. Historically, plagues and earthquakes were seen as God’s punishment (see Numbers 16:30–34). Today, science shows that disasters are natural phenomena, yet a 2021 Pew Research survey found that 40% of Americans still interpret events like COVID-19 as possible signs of God’s judgment. Old habits of thought die hard. How can I discern whether I believe in a puppet master God or a God of love? Start by reflecting on your prayer life. If your prayers are mostly petitions for intervention, you may lean toward a controlling God. If they are filled with silence, listening, and surrender, you may sense God as indwelling Spirit. As Rainer Maria Rilke advised, “Live the questions now.” Your lived practice often reveals what you truly believe, far more than what you say you believe. 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.

Stephen Dyer A few months ago, we had a discussion topic on Death and Rebirth which for some of us seemed to be referring to life after death. And for some of us this stirred a great deal of excitement which was unfilled. This discussion paper grew from that idea. If you were born a Roman Catholic or became a Roman Catholic or are a member of one the many Christian faiths, the afterlife is of significant importance. If you were “really good (saint-like)”, you entered into Heaven. If you were “bad”, you were sent to Hell. If you were somewhere in between, you went to Purgatory. Some Christian faiths don’t subscribe to Purgatory and see it as a placating idea and believe that there are only two possibilities, and you better not be heading south.  What do you believe at this stage of your spiritual journey of the concept of Heaven and Hell? Do you believe in Purgatory?  For many of us, we have strong beliefs, and in this discussion, we focus on the concept of Heaven and Hell, Purgatory, Limbo. These beliefs come from our authority figures, like our parents, our teachers at school, priests or pastors who gave sermons, who cited certain scriptures from the Bible. As we grew and matured, we processed these spiritual concepts and absorbed them deep into our identity and it was important for our sense of belonging to our “faith”, our society group/ “our Tribe”. And when we felt confident, we taught our perceptions of the spiritual world and about God to those around us, to friends, to family members, to children, to even non-friends.  Where do your beliefs come from? How where you educated about these beliefs? Who were the Authority figures that formed your view or beliefs about the Life after Death? Throughout most of history, a lot of Christians and many other religions, hold onto a view of God as a supreme being perfectly just and who deals out Rewards and Punishment depending on our behaviour. Reward and Punishment can be dealt out in this life and the next. This concept makes so much sense to our view of the need for Justice and fairness in our society. It is hard to imagine a stable society or world without law and order, rewards and punishments. Over the many centuries humans probably reason that God must operate this way.  But there is this problem, in our life experience, in our reading of history, there is this inconsistency of dealing out rewards and punishment.  Some people do bad things and get rewarded and some people do good and get punished. Life seems unfair.  What is your view about the concept of God as a God of Reward and Punishment and of Justice? There is also an alternate view of God, as the God of Unconditional Love/ Infinite Love ever ready to forgive and bring back into communion with Him and the Human Family and all of Creation. Jesus was the prime revelation of this nature of God.  So, there are possibly two views of God: One- the God of Justice and Judgement with consequences of Rewards and Punishments. Two- the God of Unconditional Love/ Infinite Love. Can they co-exist? There are Theologians in the Catholic Church who are openly questioning the concept of Hell. Richard Rohr’s book on “ Hell No!” explains and analyses scripture verses concerning Hell, and then put forward the revival of an unconditional and profoundly loving God theology that does not support the eternal torturous punishment for the bad, the unholy, the unbeliever, the non-Christian, the Muslim, the Buddhist, the other.  In his pivotal Book, Richard Rohr [1] recognizes that until Christians deal with their false notion of hell, their capacity to love and trust God is seriously compromised. Such a belief aims the whole Christian life in a fear-based direction and with a narrow win/lose worldview that only appeals to the ego. This view of hell makes God much smaller than the teaching of Jesus reveals. Love cannot happen through threat, punishment, or demand. God’s ways are much more subtle and true. The largely medieval notion of hell that many Christians hold to this day makes mystical union with God largely impossible and even undesirable. Richard uses Scripture, the Fathers and mystics of the Church, philosophy, and psychology to demonstrate that Divine Love is stronger than death or sin. That is the summary point of the Gospel. God’s victory, revealed in Jesus’ resurrection, is a victory for all of creation! Can the two concepts of God coexist? What happens to your world view when a theologian like Richard Rohr writes a book questioning the idea of Hell. What happens to your concept of God, A God of Judgement, when you demolish the concept of hell? What do you feel? What do you think? There are many spiritual thinkers that promote different ideas of the afterlife which do not include the simple duality of Heaven and Hell. Some religions believe in reincarnation, some believe in nothing, some believe it is not so much a place but a state closeness with God, some believe there are different parts, different suburbs of heaven. There are the inner suburbs where the good people go closer to God, and there are the far outskirts where the bad people live. There are many concepts of after life with very little evidence. If one considers that the notion of hell is questionable, what questions arises in your mind if you consider a physical world and a spiritual world without a Hell. Are we open to this mystery of our human existence?   FAQs: After Death - What Comes Next What does Christian tradition teach about what happens after death? Christian tradition typically speaks of death as passage, not end. Scripture points toward resurrection, life beyond the grave, and a restored creation (1 Corinthians 15, Revelation 21). Many theologians describe heaven, hell, and purgation (or transformation) as stages in God’s final healing of all that is broken. The hope is not escapism but reunion - life in God’s presence in fullness. Is there biblical evidence for an afterlife? Yes - multiple scriptures affirm it. Jesus promised the thief beside him on the cross, “Today you will be with me in Paradise” (Luke 23:43). Paul writes that we will be changed “in a flash, in the twinkling of an eye, at the last trumpet” (1 Corinthians 15:52). Revelation 21 describes a new heaven and new earth, where God dwells with humanity (Revelation 21:3-4). These passages suggest that the afterlife is central to Christian hope. Do near-death experiences (NDEs) support Christian beliefs about life after death? Near-death accounts often describe light, love, encounters, and peace. While these accounts are not proof per se, many people find they resonate deeply with Christian hope. A 2014 study published in Frontiers in Human Neuroscience found consistent patterns across cultures in NDE reports - suggesting a universal human experience. Christians can treat such stories as echoes of what scripture already affirms: that love outlasts death. What do Christian mystics say about the “after death” journey? Mystics like Teresa of Ávila, John of the Cross, and Julian of Norwich saw death not as separation but deeper intimacy with God. For them, the soul’s journey includes purification, transformation, and eventually union. Death is a doorway - not a terminus. Their writings often speak in metaphors of gardens, journeys, and divine embrace. Their wisdom invites us to face mortality not with fear, but with awe. How should belief in life after death shape how we live now? If death is not final, then how we live matters eternally. Belief in the afterlife should cultivate courage, compassion, and justice. It helps us hold loss, grief, and mortality with perspective. It inspires us to invest in relationships, service, reconciliation, and beauty - acts that echo into eternity. As one theologian wrote: “We do not live for this world alone.”   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.   Footnotes: [1]  You can search for information/books/audio/videos of Richard Rohr work online. Much of his material is found in the Website- Centre for Action and Contemplation. https://cac.org/

What comes to mind when you hear the phrase false gods? For most of us, it sounds like something from ancient times: golden calves, desert rituals, and warnings carved into stone tablets. But pause for a moment - are false gods really a thing of the past, or are they alive and thriving in modern life? The first commandment given to Moses was clear: love the Lord your God and don’t put false gods before him. The Israelites missed the memo and built a golden calf to worship in the wilderness. Fast forward a few thousand years, and our calves look a little shinier - dollars, devices, fame, status, even the quiet pull of addiction. Today’s Golden Calves At a societal level, the most obvious idol is money. The mighty dollar often drives individuals, organisations, and even nations to trample over one another in pursuit of more. We have also crafted a celebrity culture where athletes, artists, and influencers are adored with near-religious devotion. And then there is technology - our smartphones have become modern shrines, glowing in our hands, consuming our gaze. At a personal level, false gods are more subtle. They show up in obsessions and addictions: compulsive shopping, gambling, binge-watching, endless scrolling. Author Richard Rohr describes addiction as the modern name for what the biblical traditions called sin. Medieval Christians used the language of passions or attachments. Whatever the word, the result is the same. When something controls us, we lose sight of God (Source: Rohr, Breathing Under Water , 2011). A Mirror for Our Time Ken Wilber, in his framework of spiritual growth, calls this work cleaning up : noticing unhealthy patterns and loosening their grip. It starts with honest reflection. Where does your time go? Work beyond 40 hours? Family and care? Health and exercise? News and information? Entertainment and sport? Social media? Self-education and hobbies? If one area crowds out the rest, it may have tipped from passion into obsession. Ask yourself: am I in control of this activity, or is it controlling me? The Core Commandment Jesus distilled faith into two commandments: love God, and love your neighbour as yourself. That raises an uncomfortable but necessary question: how much of your time is truly spent loving? If the balance is skewed, it may point toward a false god quietly pulling the strings. Becoming Your True Self The goal is not guilt, but awareness. Spiritual writer Thomas Merton reminds us that only by stripping away illusions can we uncover the true self - the person we were created to be. Identifying and releasing false gods is not about losing pleasure or productivity. It is about re-orienting life toward love, freedom, and authenticity. So here is today’s challenge: What golden calves are still standing in your life, and what small step can you take to topple them? FAQs: False Gods in Today’s World What are modern false gods and how do they affect spiritual life? Modern false gods are the things we give ultimate priority to that aren’t God - money, fame, technology, status, even compulsive habits. They affect spiritual life by pulling our attention, time, and energy away from love of God and neighbour, creating imbalance and disconnection. Studies on digital addiction show that excessive screen time is linked with higher anxiety and lower life satisfaction (Source: Frontiers in Psychology , 2021). How do I know if something in my life has become a false god? A good test is control. Ask yourself: do I control this activity, or does it control me? If work, money, entertainment, or even social media consistently demand more than their share of time and energy, they may have become false gods. Reflection on time use is a simple but powerful diagnostic tool (Source: A St Lucia Spirituality perspective). What does the Bible say about false gods? Scripture warns repeatedly against idols. In Exodus 32, the Israelites built the golden calf as a substitute for God, leading to chaos and disconnection. In the New Testament, Jesus simplifies the command into two essentials: love God and love your neighbour (Matthew 22:37-39). When other pursuits take first place, they compete with these central commandments. Can technology become a false god? Yes - technology itself is neutral, but obsession with devices can tip into idolatry. Globally, people now spend an average of 6 hours and 37 minutes per day on screens (Source: DataReportal , 2024). When phones or social media dominate, they risk replacing deeper presence, prayer, and relationships. Used with balance, technology can serve spiritual life rather than rule it. How can I replace false gods with healthier practices? Start with awareness, then reorient. Replace obsession with practices that nurture love and connection: prayer, meditation, community, service, and gratitude. Richard Rohr suggests addiction is the modern word for sin, meaning liberation requires concrete disciplines of release and renewal (Source: Rohr, Breathing Under Water , 2011). Small daily shifts toward balance create space for the true self to emerge. 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.

For Father Richard, mature transformation involves Showing Up:  For me, showing up means bringing our hearts and minds into the actual suffering and problems of the world . It means engagement, social presence,   and sincere concern for justice and peace—and others beyond ourselves. It means having the courage to enter the fray of life and even being willing to make big mistakes or appear foolish. Showing up is the full and final result of cleaning up, growing up, and waking up. It’s God’s fully transformed “work of art” (see Ephesians 2:10, Jerusalem Bible ). If we do not have a lot of people showing up in the suffering trenches of the world, it’s probably because those of us in the world of religion have allowed them to stop with merely cleaning up, growing up, or waking up.  Many tried to grow up, but never faced their personal or cultural shadow.  Many tried to clean up, without recognizing the necessity of having any goal beyond that.  Many have awakened for a while (in the midst of great love or great suffering, or even through their own burning-bush experience), but they were unable to undertake the mundane work of cleaning up and growing up, so they went back to sleep.  Full spiritual transformation is a runway, lying ahead of us and open to all. [1]    On The Cosmic We podcast, contemplative activist Alison McCrary recounts a recent experience of “showing up” for justice:  I believe in the power of our hearts to change. I saw it yesterday [February 28, 2024] when I organized a prayer vigil for compassion, mercy, justice, and for life on the steps of the Louisiana State Capitol…. We had about 100 clergy and people of faith and morals gather on the steps in prayer and in song….   I don’t think any amount of data will ever change hearts and minds, but it’s the stories, it’s the prayer, it’s conversation, it’s dialogue. We saw that back in 2018. I led our state-wide campaign to end non-unanimous juries. Louisiana was the only state in the country where a person could get life without parole with a non-unanimous jury. In most states, you have to have 12 of 12 jurors say, “this person is guilty,” and here, when Black people were allowed to serve on jury, they said, “Well, we only need 10 of 12 votes to convict someone.” And this was to keep [in place] … the plantation prison culture that happens here—where people are paid two cents an hour to work on agriculture farms in our prisons.   This was a 138-year-old Jim Crow law, and we had worked to change it. And I said, “Well, gosh.… How are we going to overturn a Jim Crow law?” But we were able to get 64.4% of Louisianans to vote to overturn it. And in 2018, we ended this practice. I really believe that hearts can be converted, and we have to hold on to the hope that that can happen. [2]    FAQs: Showing Up to Serve What does “showing up to serve” mean in spiritual transformation? In the article, showing up means bringing your heart and mind into the world’s suffering - entering the trenches of real hardship with engagement, presence, and justice. It’s not just inner work, but outward service. Full transformation, the article argues, involves cleaning up (inner growth), growing up (maturity), waking up (spiritual awareness), and showing up (active love). (Source: Showing Up to Serve , St Lucia Spirituality) Why do many spiritual people stop before “showing up”? The article suggests that many stop at moral cleanup or awakening because service is messy, risky, and vulnerable. It takes courage to move from reflection into real world engagement. Sometimes we prefer the comfort of theory to the challenge of praxis. Showing up asks us not just to understand, but to act - with humility and willingness to err. (Source: Showing Up to Serve , St Lucia Spirituality How has showing up made a tangible difference in history? The article gives the example of Alison McCrary leading a prayer vigil outside the Louisiana State Capitol to overturn a Jim Crow-era jury law. Faith leaders and citizens gathered, hearts were shifted, and a law changed. This shows that when people show up in public, combining prayer, story, and presence, true justice can follow. What are the risks or costs of showing up? Showing up opens us to mistakes, misunderstanding, vulnerability, and even critique. The article says you might look foolish or fall short—but that’s part of the process. The risk is real. But so is the possibility: moving beyond passive spirituality into living love. In many faith traditions, service is the test of belief. How can ordinary people begin showing up more in their daily lives? Start small: notice someone in need in your community, volunteer, attend vigils, support justice causes, speak up for the marginalized. Prayer, story, and dialogue matter as much as activism. The article reminds us that hearts change through story and presence. Even small acts - listening, walking alongside someone, offering time - send ripples of 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. Footnotes: [1] Adapted from Richard Rohr, “Four Shapes to Transformation,” Oneing  5, no. 1, Transformation (Spring 2017): 45. Available as Print  and PDF download .  [2] Adapted from Barbara Holmes and Donny Bryant, “Sacred Activism with Alison McCrary,” The Cosmic We , season 5, ep. 2 (Albuquerque, NM: Center for Action and Contemplation, 2024), podcast. Available as MP3 audio download and PDF transcript.    View in your browser: https://cac.org/daily-meditations/showing-up-to-serve/

Book Review It is not difficult to find books and other spiritual writings that point out the weaknesses of Christianity in both theory and practice. It is rare to find one that presents a viable alternative theology based on sound scholarship and the discoveries of modern science. This is such a book.   O’Murchu is an Irish Catholic priest and social scientist. His interest is in understanding humanity’s place in the world and its relationship to God (however known or named) and the world around us. He challenges many of the existing paradigms of Christianity (and Catholicism in particular) and says that these must be reimagined for humanity to develop a sustainable relationship with God and the world. Some of these paradigms include: · co-dependency · power and authority vested in white, male, celibate, clerics · the superiority of humans over other sentient beings and the environment · atonement theory · the incarnation as a recent event (2000 years) · the understanding of the Trinity   O’Murchu proposes that the Spirit is the creator of the universe; that creation is evolutionary and ongoing; that our reason for existence as humans is to contribute fully to creation and the reign of God; that humanity is not superior to other elements of creation and must adopt right relationship with them; and that spirituality (rather than religion) seeks to link us more deeply with the conscious creativity of the Great Spirit, imminent in creation rather than transcendent to it.   This is undoubtedly one of the most interesting and challenging books that I have read in recent years. Published in 2021, the book draws on well-known authors such as Spong, Crossan, Johnson, Rohr, Haight, Borg, Bourgeault, Delio, Caputo and others to mould a compelling alternative theology.   I wonder if he has caught the attention of the Catholic theological police? FAQs on Doing Theology in an Evolutionary Way by Diarmuid O’Murchu What does it mean to “do theology in an evolutionary way”? O’Murchu suggests that theology should not be frozen in time but grow and adapt alongside human knowledge, science, and culture. Think of it less like chiseling truths in stone tablets and more like tending a garden that changes with the seasons. Research from Pew (2023) shows that over 60% of younger Christians are open to integrating science and faith , underscoring the relevance of O’Murchu’s approach. How does evolutionary theology challenge traditional beliefs? Instead of clinging to rigid doctrines, evolutionary theology embraces dynamism. It asks: what does faith look like in light of cosmology, quantum physics, or climate science? While some see this as threatening, O’Murchu frames it as faithful curiosity. Theologians note that Vatican II itself opened the door to contextual theology – proving that change is not heresy but hope in motion. Why is evolutionary theology important in today’s world? Because we’re living in an age of rapid transformation – technological, ecological, and social. O’Murchu reminds us that theology must engage with these shifts or risk irrelevance. The UN reports that climate change could displace over 200 million people by 2050 , raising urgent theological questions about justice, creation, and responsibility. Evolutionary theology offers frameworks for grappling with such global realities. How does O’Murchu link science and spirituality? He doesn’t treat them as enemies but as dance partners. Evolutionary theology draws from biology, cosmology, and physics to illuminate spiritual truths. For example, quantum interconnectedness echoes mystical traditions of unity. A 2020 Templeton study found that 72% of scientists see no inherent conflict between science and religion – a perspective O’Murchu champions with theological depth. How can readers apply evolutionary theology in daily life? By practicing openness. This means engaging with new scientific insights, re-reading scripture with fresh eyes, and allowing wonder to replace fear of change. It might look like seeing prayer as alignment with a dynamic universe, or seeing justice work as evolving with humanity’s expanding moral horizon. Evolutionary theology encourages us to live as seekers rather than settlers – leaning into the mystery with courage and creativity. 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.

Book Review For those interested in exploring the spiritual teachings of many faith traditions, this book is a “must read”. The premise of the book is that there is a universal spiritual wisdom common to all traditions which is represented by the river, into which peoples over the millennia from different cultures have sunk wells.   Fox draws on the Scriptures, poetry and other writings from Judaism, Christianity, Islam, Buddhism, Hinduism and the indigenous traditions to explore how humanity has understood and tried to explain its relationship to divinity, creation and each other. He encourages the reader to explore their own understanding of these relationships, to reimagine “God” and to develop a spiritual warrior mentality and heart. He concludes the book with 18 new myths and visions that will inspire readers to embrace deep ecumenism. FAQs on One River, Many Wells by Matthew Fox What is the central message of One River, Many Wells? Matthew Fox invites us to recognise that the great spiritual traditions are not competing highways but tributaries of the same river. Each well draws from the same underground stream of divine wisdom. A 2022 Pew Research study found that nearly 30% of U.S. adults now identify as “spiritual but not religious” , suggesting that Fox’s vision of unity resonates with a growing hunger for inclusive spirituality. How does Fox connect mysticism with daily life? Fox argues that mysticism is not escapist or airy-fairy but deeply practical. It is about seeing the divine in the ordinary: in nature, in justice work, even in washing the dishes. He reminds us that contemplative depth fuels ethical action. Neuroscience backs this up – meditation practices are linked to improved empathy and decision-making ( Davidson & Goleman, 2017 ). Mysticism, in Fox’s hands, is less about clouds and more about compost: grounded, nourishing, transformative. Why does One River, Many Wells matter in an age of religious conflict? Because it suggests that diversity is not a threat but a gift. When faith traditions are viewed as “many wells,” interfaith dialogue shifts from rivalry to shared thirst. The World Economic Forum notes that 80% of the global population identifies with a religion , yet many conflicts exploit those identities. Fox’s framework nudges us toward curiosity rather than fear, making room for peace where suspicion once lived. What does Fox say about creation spirituality? Fox integrates ecological consciousness into his vision. For him, creation itself is a sacred text, one that invites awe, reverence, and responsibility. He urges us to treat the Earth not as a backdrop but as a participant in spiritual life. This is timely: the UN reports that 1 million species are currently at risk of extinction , reminding us that spirituality without ecological awareness is incomplete. Fox’s theology insists that caring for the planet is prayer in action. How can readers apply the teachings of One River, Many Wells in their own lives? Fox encourages practices of interfaith learning, contemplative silence, and justice-oriented living. Start by drawing from “other wells” – reading Rumi alongside the Psalms, practicing mindfulness alongside Lectio Divina. The invitation is not to water down one’s tradition but to drink more deeply from the shared stream. Studies show that interfaith engagement increases tolerance and wellbeing ( Journal for the Scientific Study of Religion, 2019 ). In daily life, it might look like hospitality, ecological responsibility, or simply pausing long enough to wonder. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

This book is part story and part reflection. Nouwen relates how his encounter with a poster copy of Rembrandt’s painting “Return of the Prodigal Son” set him on a life changing journey. He became fascinated with the painting, eventually travelling to the Hermitage in St Petersburg to view the original. He sat before the painting initially for two days, examining the many intricacies of the subjects and how Rembrandt captured their roles in the parable’s drama and reflected their thoughts and moods. Nouwen then reflects upon his own life and how he progressively identified his personal journey with the principal characters of the prodigal son, the indignant older brother and the forgiving and loving father. The reader is encouraged through Nouwen’s writing to similarly identify with the characters and to reflect on the spiritual implications for themselves. Henri Nouwen subsequently decided to leave his University teaching career (Notre Dame, Yale and Harvard) to work with the severely disabled in the L’Arche community in Ontario, Canada, a move which he found challenging and rewarding. He spent the last 10 years of his life there. I personally found this a thoroughly enjoyable and insightful piece of writing. It has given me a much richer understanding of this well-known parable. Available on loan from Santa Teresa Spirituality Centre, Brisbane or for purchase from Booktopia for about US$20 (plus postage). FAQs on The Return of the Prodigal Son by Henri Nouwen Why does Henri Nouwen’s reflection on the Prodigal Son still matter today? Because we are all, in one way or another, restless wanderers. Nouwen’s meditation on Rembrandt’s famous painting shows that the parable is not just about a wayward child but about every human heart longing for home. Modern psychology confirms the hunger for belonging: a Harvard study (2021) found that 36% of Americans report “serious loneliness.” Nouwen’s work reminds us that homecoming is not just a social need but a spiritual one – a return to God’s embrace. What is the spiritual message behind Rembrandt’s painting of the Prodigal Son? Rembrandt captures three figures: the father, the younger son, and the elder son. Nouwen saw himself in each – the broken wanderer, the resentful rule-keeper, and the compassionate parent. The painting conveys that true spirituality is not about status or achievement but about learning to receive and then extend mercy. It whispers a truth many of us resist: we are most fully alive not when we are “right” but when we are reconciled. How does the Prodigal Son story speak to those experiencing guilt or shame? The parable offers a radical alternative to cycles of self-blame. The son rehearses his apology, expecting rejection, but the father interrupts with embrace, robe, and feast. Shame says, “I am not worthy.” Grace replies, “You are still mine.” Studies in pastoral care show that narratives of forgiveness significantly reduce spiritual despair and even improve wellbeing ( Journal of Psychology & Theology, 2020 ). The story is not sentimental – it is liberation in narrative form. What role does the elder brother play in Nouwen’s interpretation? The elder son represents the part of us that clings to resentment and entitlement. Many churchgoers quietly identify more with him than with the younger sibling. Nouwen confessed he often caught himself sulking in elder-brother energy – keeping score, demanding fairness, forgetting joy. His insight is that both sons are invited to the feast. The harder challenge may be to unclench the fists of comparison and accept that God’s abundance is not diminished by another’s welcome. How can we practice the “homecoming” Nouwen describes in daily life? Homecoming is less about geography and more about posture. It happens in small acts of surrender – pausing in prayer, choosing forgiveness, or sitting in silence long enough to remember we are beloved. Nouwen’s spiritual discipline was not heroic effort but daily openness. Research from Pew (2023) shows that people with regular prayer or meditation habits report higher levels of meaning and resilience. Practicing homecoming means letting God remind us, again and again, that we belong. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - John Scoble John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging. While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection. Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.

THIS BOOK IS VERY TIMELY  for the general population in providing accessibility to researched scientific features of consciousness in quantum physics and its implications for a spiritual vision of life. The conversational style of the author affirms and invites a partnership with the reader. At first sight, the vast proportion of the population would shy away from such a topic by claiming their ignorance of the whole world of science and energy fields. They might well ask, “What has all this got to do with my own spiritual journey, or even facing the challenges of daily living?” The author, Leslie N. Savage, offers a masterly conversation with the reader by providing guidance through this topic, integrating an evolution of scientific insights about old and new paradigms of thinking on the relationships between matter and energy fields. In reading this book, I was constantly impressed by the author’s erudition of his topic and his ability to summarize critical insights about   subjects   such   as consciousness and the role of the mind, morphic resonance, near-death and out-of-body experiences, quantum physics, quantum information, the fine-tuning of nature, challenges to materialism, and especially how cosmic fields of energy connect everything in the universe. What was especially significant to me was the author’s discussion of how the contents of the universe are genetically related. I appreciated the insights about God or a Divine Presence within the core evolving energy of creation. The ecumenical vision of the connectivity of everything in existence appeals to the universalism of a relational cosmos. Of special interest to me was the inclusion of wisdoms from the mystics about the oneness of all things. For Christians, the Christ metaphor reflects this sacred inclusion. The author’s style is one of inviting the reader to journey with him in the exploration of this vast, evolving field of science and its obvious relevance to enhancing a communal consciousness. Such a consciousness offers people a more viable way of being within the web of all life in creation rather than merely existing in the paucity of sterile materialism. On a personal level, I resonated with the author’s core thesis of how the world of contemporary science is very much in accord with a spiritual vision of life. My own constant plea is that the Christian story must be reframed within the Great Story of the Universe and ultimately with God, Great Spirit, Source of all Being. All things in the universe are generative manifestations of this Divine Presence and creation. I congratulate the author for sharing his great learning, and especially his ability to synthesize and compose this invaluable resource. Such a useful asset is relevant for all those who wish to better integrate the extraordinary developments in modern science, especially in quantum physics and consciousness, with their own spiritual journeys within the connectivity of all things. Hopefully this book will be widely read, initiate conversations, and nurture love. Kevin Treston BA (Hons) MA (Hons) MEd PhD OAM FAQs on Consciousness, Creation, and God’s Quantum Universe How does quantum physics intersect with spirituality and theology? Quantum physics reveals a universe that is relational, interconnected, and full of mystery – qualities theology has always used to describe God. While classical physics painted a mechanical cosmos, quantum discoveries like entanglement and uncertainty suggest that reality itself is dynamic and participatory. Theologians such as John Polkinghorne have argued that this opens fresh ground for understanding divine action, where God is not an external clockmaker but the sustaining presence within the unfolding fabric of creation. Why do spiritual seekers connect consciousness with the quantum universe? Because consciousness, like the quantum world, resists neat boundaries. Neuroscience shows that consciousness cannot be fully explained by brain chemistry alone, while quantum theory suggests that observation can shape outcomes at the subatomic level. According to a 2023 MIT study , 69% of people who engage with science-and-faith dialogue see consciousness as a “doorway to transcendence.” For many seekers, this points to a universe where human awareness is not an accident but a vital thread in the cosmic tapestry. What does it mean to speak of “God’s quantum universe”? It means seeing the universe not just as matter and energy, but as a sacred process shimmering with divine presence. “God’s quantum universe” suggests that the mystery revealed in physics is not opposed to faith, but echoes it. As theologian Teilhard de Chardin once said, “God does not make things – God makes things make themselves.” The quantum universe embodies this: a creation where freedom, unpredictability, and creativity are not threats to God’s power but expressions of it. How can quantum spirituality shape daily life and faith practice? Quantum spirituality is not about swapping prayer for particle physics. It is about living with reverence for mystery and openness to surprise. Just as quantum reality teaches that the smallest interactions ripple outward, so too can simple acts of compassion shift the wider world. A 2021 Pew survey found that 72% of people who integrate science and faith say it strengthens their moral choices. Quantum spirituality encourages practices of meditation, ecological care, and community life that see all things as profoundly connected. Is exploring the quantum universe just a metaphor, or a genuine pathway to God? Both. Quantum theory is first and foremost science, but its implications spark spiritual imagination. Mystics for centuries have spoken of paradox, unity, and hidden depths – themes now mirrored in physics. While we should resist forcing science into theology, the dialogue can awaken awe and wonder. In a world where religion and science are often pitted against each other, embracing quantum insights as metaphors for divine mystery allows us to rediscover what Psalm 19 affirms: “The heavens declare the glory of God.” At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.

Published by The Club of Rome in Enduring Peace in the Anthropocene , May 2024 A just resolution to the Israel/Palestine conflict requires acknowledging and honoring truths that are seemingly contradictory. Examples from other domains show how this can be accomplished and offer a potential pathway to an enduring, long-term peace. Let us consider some facts of historical significance generally agreed to be unequivocally true: In the sixth century BCE, a people who became known as the Jews were expelled from their homeland in Judah to exile in Babylon. After the Persians permitted their return, the Jews repopulated the region until being exiled again by the Romans in 69 CE. Since then, a powerful cohering tradition within the Jewish diaspora centered on the prospective return to Israel (Zion), a dream that was consummated by the United Nations declaration of Israel as a Jewish state in 1947. I can attest, as a Jewish child growing up in London, to hearing the solemn invocation “Next year in Jerusalem” uttered during the annual Passover Seder service—a supplication that had echoed through generations—and sensing its fruition through Israel’s existence. Meanwhile, in the two millennia following their exile by the Romans, other populations, mostly Muslim and Arab, inhabited the region that became known as Palestine, calling it their home. After the fall of the Ottoman Empire in the aftermath of World War I, the British Empire took control of Palestine. The Balfour Declaration, a statement of British support for “the establishment of a national home for the Jewish people,” was proclaimed in 1917, in spite of the fact that 90 percent of Palestine’s inhabitants were non-Jews. Who, one might ask, has the historic right to live there now: the Jews, for whom it represents an ancestral homeland, or the Arabs, for whom it also represents an ancestral homeland? Since both historical narratives speak the truth, the only pathway toward a just and enduring peace would be to honor them both. How might this be possible? A similar set of antithetical narratives has arisen around other key aspects of the Israel/Palestine conflict. In the aftermath of the Holocaust—the systematic genocidal murder of six million Jews—the United Nations, driven by a sense of collective guilt, voted to partition the region into two independent states, one Palestinian Arab and one Jewish. The Arabs rejected this enforced expiation of a crime that was not theirs, declaring war on the newly formed state of Israel. Why should the inhabitants of Palestine be forced to make reparations for Europeans’ genocidal treatment of Jews? The birth of Israel, celebrated by Jews worldwide as a culmination of two millennia of collective longing, was correspondingly the initiation of the Nakba, the ongoing catastrophe that began by violently displacing 750,000 Palestinians from their homeland, imposing an exile that remains to this day. The contradictory claims to moral righteousness and turpitude go on and on. While the Jews forcibly dispossessed Arabs in 1948, Arab nations expelled Jews who had lived in their lands for generations, frequently confiscating all their possessions. These Jews were welcomed by Israel, which declared a Law of Return allowing for the immigration of any Jewish family to Israel—a right of return that has been denied for the Palestinians driven out by the Israelis. Since October 7, the conflicting moral interpretations have greatly intensified: the massacre by Hamas militants of over 1,100 people, mostly civilians, was the deadliest attack on Jews since the Holocaust. Israel’s ruthless response, resulting to date in the deaths of more than 34,000 Palestinians, around two-thirds of them women and children, is widely recognized as criminally disproportionate and has plausibly been prosecuted as genocide. While these morally contrasting narratives both hold true, and their supporting evidence is readily available, most people engaging with this topic fervently repeat one set of shibboleths while refusing to acknowledge the other—as if adding to the decibels of one side will somehow drown the other into submission. Such a tactic might lead to short-term gains, but never to an enduring peace. For those who envision a long-term future where both Jews and Arabs can live together harmoniously in what both consider to be a Holy Land, what approach might offer a pathway forward? Let us begin to answer this question from a foundational perspective. Holding and honoring conflicting truths The dominant Western worldview arises from an ontology that takes an absolutist view of truth. If something is right, then it cannot be wrong. If it’s black, then it can’t be white. In ancient Greece, Parmenides first established the iron rule of systematic logic, which was further elaborated by the deductive reasoning of Aristotle to form a foundation for scientific thought. Alongside these developments, the religious absolutism of monotheism took root, claiming for the first time in the human experience that only one God existed, and all those who did not worship Him were sinners. Before the rise of monotheism, intolerance based on religious creed was virtually unknown. This ontology, however, is not the only one available. Even among the Greeks there were those, such as Heraclitus, who claimed that “We both are and are not.” While systematic logic won out in the West, other cultural complexes such as Buddhism, Taoism, and many Indigenous traditions developed equally sophisticated conceptions of the universe that were more fluid. For example, the Huayan school of Buddhism, which flourished in Tang dynasty China over a thousand years ago, understood reality as an all-embracing web of causal relations between things. The Huayan philosophy emphasized that the significance of any object depends on how it’s approached, with the result that phenomena could be interpreted in multiple ways without one interpretation invalidating the other. In the words of an old, wise adage: “We don’t see things as they are, we see them as we are.” This approach, at odds with Aristotelian logic, re-emerged in Western thought in the twentieth century as physicists, grappling with the paradox of quantum mechanics, realized that subatomic entities may be either a wave or a particle depending on how they’re measured. More generally, the wide array of modern systems sciences—including such fields as complexity theory, chaos theory, systems biology, and network theory—recognizes that complex systems manifest multiple layers of interactivity. While certain principles may hold true throughout the system, different parts within the system may exhibit behaviors that appear contradictory to other parts, even while all are contributing to the integrity of the system as a whole. Accordingly, a healthy living system represents a state of integration which may be understood as unity incorporating manifold differentiation. The embrace of complexity has shown up more recently in therapeutic psychology, with the widespread adoption of parts work, based on the recognition that people hold different parts within themselves, some of which may contradict each other causing inner conflict. As Walt Whitman famously declared: “I am large, I contain multitudes.” In particular, Internal Family Systems (IFS) is a transformative therapy that helps people heal by accessing and honoring their inner parts, some of which are wounded, protective, aggressive, or defensive. Recognizing that these parts are frequently at odds with each other, which causes internal suffering, IFS emphasizes the importance of a core Self in a person which, if accessed skilfully, can attend with love to each part and encourage healing—not by rejecting those parts but by allowing them to feel acknowledged and become integrated into the greater whole. There is much that could be achieved by applying this wisdom to the political process. What kind of political discourse might arise with respect to Israel and Palestine if such an approach were taken? An integrative pathway to peace Comparable to the Self in IFS, there are overriding values shared by virtually all human beings that transcend the parochial in-group values dominating the current political debate. In the resounding words of the UN Declaration of Human Rights—proclaimed the year following Israel’s birth as a nation—“Recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world.” Acknowledging that “disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind,” the Declaration calls for “a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want … as the highest aspiration of the common people.” Tragically, since 1948, Israeli forces have trampled on these rights of Palestinians, while many Arab nations and political groups have similarly flouted them. A few days after the October 7 massacre by Hamas and the initiation of Israel’s criminal collective punishment, author and social activist Naomi Klein called for a global response “rooted in values that side with the child over the gun every single time, no matter whose gun and no matter whose child.” This is the kind of deeply humanitarian orientation that is required for an integrative pathway to peace. We must recognize that a humane response to the enormity of the Holocaust did not have to lead to an Israeli ethno-state. As essayist Pankaj Mishra has demonstrated , many Jewish leaders surviving the Holocaust took the phrase “never again” to mean “Never again for any persecuted minority anywhere in the world” rather than “Never again for the Jews.” Nonetheless, we must appreciate that Israelis today continue to live under a constant existential threat with powerful enemies repeatedly calling for their annihilation. The Israeli political leadership, however, has thrived on weaponizing fear, using it to motivate fervid allegiance to Zionism in many Jews around the world, and currently fomenting a worldwide conflation of anti-Zionist protests with anti-Semitism, in spite of the fact that many Jews join in the public outrage at Israel’s brutal campaign. When we engage in political discourse, we must choose our words carefully to avoid adding to the polarized grandstanding dominating the media. As journalist Judith Levine has pointed out , 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. We must call urgently for a ceasefire in Gaza and a return by Hamas of all hostages. At the same time, we must recognize the deep power imbalance currently existing between the state of Israel and the Palestinians living in the occupied territories, and demand the end of Israel’s abuse of its military superiority. We must call for an end to the illegal Jewish settlements in the West Bank, and to the fanatical Jewish paramilitary gangs currently terrorizing Palestinian villagers with the tacit—and sometimes open—support of Israeli armed forces. And when the current hurricane of violence subsides, we must call for a Truth and Reconciliation Commission, modeled on exemplars from South Africa, Rwanda, and Canada, and employing principles of restorative justice, that could facilitate a new generation to face into and move on from the current round of anguish toward a healed society. Above all, an integrative pathway to peace calls for the boldness to imagine a transformed future for this divided region and to support those groups, currently nearly drowned out by the polarized voices on both sides, taking the first courageous steps in that direction. The Standing Together movement, which mobilizes Jewish and Palestinian citizens of Israel in pursuit of peace, equality, and justice, envisions building a shared home for all through rejecting hatred and choosing compassion. Combatants for Peace is a grassroots nonviolence movement based in Israel and Palestine—the only peace movement in the world founded by former fighters on both sides of an active conflict.  The Holy Land Trust , a Palestinian organization dedicated to fostering peace, justice, and understanding in the Holy Land, is committed to nonviolent activism, along with personal and spiritual transformation arising from honoring the dignity and equal rights of all peoples. Beyond the horizon, an integrative path has the potential to lead to political solutions that are currently almost unimaginable. A movement of Israelis and Palestinians called A Land for All , acknowledging that both peoples belong to the same ancestral land, envisages a shared homeland encompassing two sovereign states. Their proposal calls for two democratic states based on pre-1967 borders, with citizens of both states given the right to move and live freely in all parts of the homeland. With Jerusalem as a shared capital, both states would be responsible for the security of their residents, would enter into a mutual defense treaty against external threats, and would share a Human Rights Court empowered to rule on alleged violations of rights by non-citizen residents of either country. While current political and cultural conditions render such an arrangement unworkable on many counts, this is the kind of integrative visionary thinking that will be required to enable an enduring long-term peace for a region that has suffered too much torment throughout its embattled history. Jeremy Lent is author of the prize-winning books The Patterning Instinct  and The Web of Meaning . He is founder of the  Deep Transformation Network  and is currently writing a book on the vision and specifics of an ecological civilization. Author website: jeremylent.com https://patternsofmeaning.com/2024/05/21/honoring-multiple-truths-an-integrative-pathway-to-peace-in-israel-palestine/ FAQs on Honoring Multiple Truths and Peacebuilding Why is it important to honor multiple truths in conflict resolution? Honoring multiple truths recognizes that no single story can capture the whole reality of a conflict. In Israel-Palestine, both communities carry generational trauma, national identity, and deep sacred connection to the same land. Research from Harvard’s Program on Negotiation highlights that peacebuilding succeeds when groups acknowledge each other’s narratives rather than deny them. To honor multiple truths is not to dilute convictions, but to expand empathy – a key ingredient for lasting peace. How can spirituality shape dialogue in the Israel-Palestine conflict? dignity, belonging, and hope. The Pew Research Center notes that over 80% of people in the region consider faith central to their identity. When spirituality is used not as a weapon but as a bridge, it allows sacred texts, prayers, and rituals to become common ground for dialogue. This doesn’t erase disagreement, but it reframes opponents as fellow seekers of meaning, not just adversaries. What role does integrative thinking play in peacebuilding? Integrative thinking asks: what if we didn’t settle for either/or, but sought both/and? Instead of choosing between justice or reconciliation, integrative frameworks hold both together. Conflict scholars like John Paul Lederach argue that sustainable peace requires “moral imagination” – the courage to envision new possibilities rooted in truth and compassion. This approach doesn’t avoid hard realities; it insists that peace is only real when it holds justice and mercy in the same hand. Are there real-world examples of honoring multiple truths leading to peace? Yes. South Africa’s Truth and Reconciliation Commission showed how hearing and validating different truths created a foundation for national healing. In Northern Ireland, the Good Friday Agreement balanced competing historical narratives with shared governance structures. These examples reveal that acknowledging pain on all sides is not weakness – it’s the first step toward healing. The Israel-Palestine context is unique, but the principle holds: peace emerges when people stop competing over who suffered more and start recognizing that suffering itself demands a different future. How can ordinary people contribute to an integrative pathway to peace? Ordinary people may not sit at negotiation tables, but they shape the soil in which peace or hostility grows. Studies from Search for Common Ground show that grassroots dialogue and local storytelling initiatives reduce hostility and build trust across divides. Simple practices like reading multiple news sources, supporting peace-focused NGOs, or engaging in interfaith conversations create ripples of integrative understanding. As the mystic Rumi said, “Out beyond ideas of wrongdoing and rightdoing, there is a field. I’ll meet you there.” That field of shared humanity is where ordinary people can do extraordinary work for peace. 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.

What if the quiet you avoid is the doorway you need? For years I thought meditation was for other people with bendy knees and lots of incense. Then I retired, read more deeply, and discovered that stillness is not a luxury. It is how a soul learns to listen. Why meditation belongs in a Christian life Scripture keeps nudging us into quiet. Elijah does not meet God in wind, quake, or fire. He meets God in the whispering silence. “Be still, and know that I am God” is not a slogan. It is a practice that reshapes the heart. Meditation creates that still space where awareness widens, ego softens, and love has room to speak. From skeptic to seeker For most of my life I rolled my eyes at lotus poses and pinched fingers. Then I tried sitting quietly with God for a few minutes each morning. Over time those few minutes became twenty. The change was simple and steady. Less reactivity. More clarity. A gentler centre that did not vanish at the first difficult email. What centering prayer is Centering prayer is a Christian form of meditation that rests in God’s presence rather than chasing thoughts or images. How to begin Choose a simple sacred word or short phrase that points you toward God. Examples: “Peace,” “Abba,” “Here I am.” Sit comfortably with a straight but relaxed spine. Close your eyes or lower your gaze. Gently introduce your sacred word. When you notice thoughts, feelings, or distractions, return to the word with kindness. No scolding. Just return. Sit for 5 to 20 minutes. End with a short prayer of gratitude. There are helpful apps called “Centering Prayer” that provide opening and closing prayers, gentle bells, and timers so you can choose the length that suits you. Why silence works Silence is not empty. It is full of God. Regular meditation can encourage inner peace, steadier emotions, clearer thinking, better concentration, and kinder responses. In everyday terms, you pause before replying, you breathe before judging, and you notice God in places you usually rush past. A 20 minute practice you can try today Minutes 0 to 2 – Arrive. Breathe slowly. Offer this time to God. Minutes 2 to 17 – Rest in your sacred word. When you drift, return. Drifting is normal. Returning is the practice. Minutes 17 to 20 – Sit in simple gratitude. Whisper the Lord’s Prayer or a short scripture line. Open your eyes slowly. Common hurdles and gentle helps Restless mind – Lower the bar. Aim to return to your word, not to stop thoughts. Sleepiness – Sit in a chair with your feet on the floor. Morning works well for many. Perfectionism – God is not grading your sit. Show up. The Spirit will do the quiet work. Inconsistency – Tie practice to a daily anchor like first cup of tea, school drop off, or after a morning walk. Meditation and vocation Stillness does not pull you out of life. It sends you back with clearer purpose. Many discover that a daily sit strengthens their deepest callings as partner, parent, carer, teacher, builder, confidant, volunteer. The work is the same, but the way you carry it changes. Questions to carry this week Where can I create five minutes of true quiet each day? Which sacred word feels like home right now? After sitting, what small act of love can I offer today? Your invitation Try seven days. Just seven. Set a simple timer. Choose your word. Show up. Notice what shifts. Not everything will feel dramatic, and that is fine. Seeds sprout quietly. In time, stillness becomes less of a task and more of a place you live from. Be still, and know. Then step into the day with a softer heart and a steadier step. FAQs on Meditation and Spiritual Life Why is silence considered important in Christian meditation? Silence is not just the absence of noise, it is the atmosphere where God’s voice can finally be heard. Scripture underlines this in 1 Kings 19:11-13 , when Elijah discovered God not in the wind, quake, or fire, but in the gentle whisper. Modern psychology agrees: research from Harvard Medical School shows that meditative silence reduces stress and improves emotional regulation by calming the nervous system. In short, silence is less about “switching off” and more about “tuning in” – a way of turning down the static so the signal of God’s presence comes through clearly. What are the benefits of daily meditation for spiritual growth? Daily meditation acts like exercise for the soul. Studies from the National Center for Complementary and Integrative Health (2022) found that regular meditation improves focus, emotional balance, and overall well-being. Spiritually, it creates the space to “be still and know” (Psalm 46:10), moving faith from theory into daily practice. Over time, a short daily sit cultivates patience, sharper self-awareness, and a more grounded capacity to love others. It’s not about escaping life – it’s about re-entering life with greater clarity and compassion. How does Christian centering prayer differ from other meditation practices? Centering prayer is less about technique and more about surrender. While mindfulness often trains the mind to observe thoughts without judgment, centering prayer invites the heart to rest in God’s presence beyond thoughts. Practitioners use a sacred word or phrase as a gentle anchor. The late Thomas Keating , a Trappist monk, described it as “consenting to God’s presence and action within.” It’s a way of saying: I don’t need to hold it all together – I trust God to meet me here. Can meditation really improve mental health and productivity? Yes – and the data backs it up. A 2021 study in JAMA Psychiatry found that mindfulness-based practices (including centering prayer) reduced symptoms of anxiety by up to 20 percent. Workplace studies also show meditation increases concentration and productivity by improving working memory and lowering stress hormones. But beyond the stats, the practice provides something modern life rarely does – a reset button for both mind and spirit. Instead of running on autopilot, you re-enter the day more focused, resilient, and spiritually awake. How can I start a simple meditation practice without feeling overwhelmed? Start small – five minutes is enough. Choose a sacred word (“Peace,” “Here I am,” “Abba”), sit comfortably, and return to that word whenever your mind wanders. Use an app like Centering Prayer for gentle guidance if structure helps. Over time, extend your sit to 10 or 20 minutes. Consistency matters more than length. Research suggests habits stick when paired with existing routines – like praying after morning tea or before bed. What feels like a small seed of practice can grow into a tree of quiet strength that shapes your whole spiritual journey. 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.

The life of Pierre Teilhard de Chardin, a French priest-palaeontologist-visionary, suppressed by his Jesuit order for advocating evolution is revealed in a drama of personal awakening, a search for meaning, scientific adventure, unresolved conflict with authority, and human love. This movie, recently broadcast on PBS, is available until 19 May 2026. https://www.pbs.org/video/teilhard-visionary-scientist-pt9dc1/ Teilhard: Visionary Scientist - Watching the Whole Story Unfold Most documentaries leave you with a few striking moments. Teilhard: Visionary Scientist leaves you with a fire lit under your soul. This two-hour PBS film does not just skim over Pierre Teilhard de Chardin’s life, it walks with him from his boyhood fascination with rocks to his lifelong search for God through fossils, faith, and the fragile beauty of creation. A Life Stretched Between Two Worlds Teilhard was a Jesuit priest with mud on his boots. He never saw a contradiction between digging into ancient soil and gazing toward the divine. Instead, he believed the two pursuits belonged together. For him, geology was not just about rock layers, it was about reading the Earth as a sacred text. Evolution was not a threat to faith, but evidence of God’s creativity unfolding across time. Of course, blending those worlds brought conflict. Teilhard’s writings were suppressed during his lifetime, his visions of a love-driven universe often misunderstood or feared by religious authorities. Yet what kept him pressing forward was not rebellion but fidelity, a conviction that truth, wherever found, is God’s truth. Love as the Ultimate Energy The film anchors itself in Teilhard’s daring claim: “Someday, after mastering 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, we will have discovered fire.” It is an outrageous image: fire as a metaphor for human evolution, with love as the fuel that takes us into the future. At a time when we have mastered so much technologically but still falter at compassion, Teilhard’s vision feels both prophetic and practical. Recent studies show that strong communities and loving relationships are as crucial to long-term health as diet or exercise (Harvard Study of Adult Development, 2023). Teilhard was pointing to this reality long before data could back him up. A Story That Still Speaks What makes the full documentary so compelling is that it does not polish Teilhard into a saint’s statue. It shows his doubts, his conflicts, his very human relationships. It reminds us that visionaries do not escape tension, they live in it. And somehow, it is within those tensions that the most powerful truths emerge. Teilhard’s story matters today because we are still wrestling with the same questions: Can science and spirituality coexist? What holds humanity together when technology outpaces ethics? Where do we turn for meaning in a fragmented world? Teilhard’s answer was disarmingly simple: turn to love, because love is the energy that endures. A Question for You The film is two hours long, but its challenge lingers much longer: how are we harnessing love in our own lives? Not as a soft sentiment, but as a force capable of transforming families, communities, even societies. Teilhard did not just want us to marvel at the cosmos, he wanted us to join it in becoming something greater. Watching his life unfold onscreen is less about learning history and more about glimpsing a future still waiting to be born. FAQs: Teilhard: Visionary Scientist Who was Teilhard de Chardin and why does he matter today? T eilhard de Chardin was a French Jesuit priest, geologist, and paleontologist who lived from 1881 to 1955. He believed science and spirituality were not rivals but dance partners. While his evolutionary insights clashed with Church authorities of his time, modern readers find his vision strikingly relevant. In a world where 70% of people feel science and religion are in conflict (Pew Research Center, 2019), Teilhard offers a refreshing bridge: faith that evolves, and science that awakens awe. What is the main message of the documentary Teilhard: Visionary Scientist? The film traces Teilhard’s journey from boyhood hikes in France to his role as a world-renowned scientist and priest. Its heartbeat is his claim that humanity’s next great discovery will be harnessing love as an energy equal to fire. The message is both daring and grounding: technology can advance civilizations, but only love sustains them. In fact, long-term studies like the Harvard Study of Adult Development show that strong, loving relationships are the single most reliable predictor of happiness and health across a lifetime. How did Teilhard connect evolution with spirituality? Rather than viewing evolution as a threat to belief, Teilhard saw it as a sacred story of unfolding creation. For him, fossils were not just relics of the past but whispers of God’s ongoing creativity. This approach was revolutionary. Today, with 85% of scientists affirming that humans have evolved over time (National Science Foundation, 2022), Teilhard’s integration of faith and evolution feels less like heresy and more like foresight. What challenges did Teilhard face from religious authorities? Teilhard’s writings were often silenced during his lifetime, as Church leaders worried his ideas blurred boundaries between theology and science. He spent much of his career in quiet exile, his manuscripts unpublished until after his death. Yet history has a way of catching up: Pope Francis’s Laudato Si’ (2015) echoes Teilhard’s ecological spirituality, showing how once-suspect ideas can become essential wisdom for a planet in crisis. Why is Teilhard’s idea of “harnessing the energies of love” so relevant now? Teilhard’s vision that love is the greatest untapped energy feels prophetic in an age of climate anxiety, political division, and social fragmentation. Research from the World Happiness Report (2024) shows that nations ranking highest in well-being are those with stronger social trust and community bonds. Teilhard understood this decades earlier: technology may give us power, but only love gives us purpose. His insight is not wishful thinking, it is a survival strategy for the 21st century. At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth. About the Author - Robert Van Mourik Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview." Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection. It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom. Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together.

Click here to view Teilhard: Visionary Scientist – Harnessing the Fire of Love What happens when a scientist spends his life chasing fossils while also searching for God? You get Pierre Teilhard de Chardin – Jesuit priest, geologist, mystic, and visionary who dared to suggest that love, not gravity, is the deepest force in the universe. The new documentary Teilhard: Visionary Scientist introduces us to a man who lived with one foot in the lab and the other in the chapel. From his childhood hikes in the volcanic hills of Orcines, France, to the lecture halls and paleontological digs of his adult life, Teilhard’s story is one of curiosity colliding with conviction. A Life Between Earth and Heaven Teilhard loved rocks and bones with the same passion he loved scripture. He saw in geology not just strata of stone but the unfolding story of creation itself. His scientific insights into evolution, however, often clashed with religious authorities who feared he was redrawing the lines of faith. For Teilhard, truth was never in competition – the fossil and the psalm were part of the same hymn. He once admitted that from childhood he had been haunted by perishability – the fragile truth that everything eventually fades. His life became a quest to fasten himself to what endures. For him, that anchor was God revealed not only in tradition but in the cosmos itself. The Fire of Love The film begins with his famous words: “Someday, after mastering 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, we will have discovered fire.” It is Teilhard’s audacity to imagine love as energy – a force as real and powerful as the pull of the moon on the tides – that sets him apart. In a century marked by war and technological upheaval, he insisted that spirit has primacy and that only love could ignite the next stage of human evolution. The Human Story Beneath the Visionary Teilhard’s life was not some sanitized saint’s tale. He wrestled with authority, experienced deep friendships with women who influenced his growth, and lived with questions that never fully resolved. That humanity makes him relatable – a seeker, flawed and fascinating, who refused to stop asking what it all means. Why Teilhard Matters Now In a world where technology accelerates faster than our ability to understand its impact, Teilhard’s vision remains startlingly relevant. He calls us to imagine progress not measured in profit or invention but in compassion. To see love as the ultimate renewable energy source. To believe that the future of faith and science is not a standoff but a partnership. A Question for Us Teilhard left a legacy not just of ideas but of challenge. If love is the energy waiting to be harnessed, what are we doing – day by day – to plug in? Perhaps the fire of the future is not about controlling the elements but learning to be consumed by compassion. Teilhard’s life asks us to consider whether the greatest scientific discovery still ahead of us is the transformation of the human heart. FAQs: Teilhard – Visionary Scientist Who was Pierre Teilhard de Chardin and why is he called a “visionary scientist”? Teilhard de Chardin (1881–1955) was a French Jesuit priest, geologist, and paleontologist who blended faith with science in ways that were ahead of his time. He believed evolution was not just a biological process but a spiritual one, guiding humanity toward what he called the “Omega Point” - ultimate union with God through love. His writings and research earned him both admiration and conflict with church authorities, but today he is seen as one of the boldest voices bridging science and spirituality. (Source: American Teilhard Association ) What is the meaning of Teilhard’s quote about harnessing “the energies of love”? When Teilhard wrote that “someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love,” he was reframing love as a real, universal force. Just as fire changed human history, he believed love has the power to ignite humanity’s next great transformation. Modern psychology supports this intuition: studies show love and connection lower stress, improve resilience, and extend life expectancy. (Source: Harvard Health, 2023) Why did Teilhard face conflict with religious authorities? Teilhard’s ideas about evolution and theology clashed with traditional church teachings of his time. He argued that God works through the evolutionary process itself, a stance some feared blurred doctrinal boundaries. His writings were even censored for decades. Yet his vision wasn’t about discarding faith but expanding it - seeing fossils and faith as chapters of the same story. (Source: Theological Studies Journal , 2018) How does Teilhard’s vision connect to today’s world? Teilhard’s emphasis on the “primacy of spirit” feels especially urgent in a century where technology races ahead of ethics. His call to place compassion at the center of human progress echoes current global conversations about AI, climate change, and social justice. A 2022 Pew Research study found that over 70% of adults believe science and faith can coexist - a view Teilhard was advocating long before it was popular. (Source: Pew Research Center, 2022) 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.