Our struggle with the False and True Self

To understand the struggle between the False and True Self, as an option, was most certainly not always obvious in my life of seventy plus years.   In fact, it is relatively new to me. And I am only slowly beginning to grasp its full significance.  For one thing it revealed the hazard(s) of thinking ‘I’m a victim’ with the entitlement of self pity, and the assumption that I am not responsible for my miserable addiction or condition, etc.? Dr. David Hawkins has said "there is a secret payoff and satisfaction in being the victim, martyr, or loser." Seeing myself in that Light I can now better understand the words from Fr. Anthony de Mello when he states: 

“Nothing surpasses the [prayers] of those who have learned perfect acceptance of everything that is. In the game of cards called life one plays the hand one is dealt to the best of one's ability.  Those who insist on playing not the hand they were given, but the one they insist they should have been dealt— these are life's failures. We are not asked if we will play. That is not an option. Play we must. The option is how.”

While these may sound like harsh words, they immediately recognize our daily struggle with the alter ego.  Nothing easy about that kind of prayer, but doesn’t it bring us toward the ‘Right Relationship With Life Itself’?[1]      

At the same time it is wonderfully balanced by yet another meditation from de Mello, entitled ‘DON'T CHANGE’, as follows:

I was a neurotic for years. I was anxious and depressed and selfish. Everyone kept telling me to change. I resented them, and I agreed with them, and I wanted to change, but simply couldn't, no matter how hard I tried. What hurt the most was that, like the others, my best friend kept insisting that I change. So I felt powerless and trapped. Then, one day, he said to me. 'Don't change. I love you just as you are."  Those words were music to my ears: "Don’t change. Don't change. Don't change. . . . . . .I love you as you are." I relaxed.  I came alive. And suddenly I changed!  Now I know that I couldn't really change until I found someone who would love me whether I changed or not.

 Is this how you love me, God?” 

Finally, it is the question in the last line “Is this how you love me, God?” that reveals to me the way in which ‘God gives us more power than answers’[2].  I know, but yet I don’t know.  Therein, I can now place my total trust.

Note: Both of the above meditations from Fr. Anthony de Mello, are from his book The Song of the Bird, (1984).

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[1] Richard Rohr, Breathing Under Water, Franciscan Media, p. 61

[2] Richard Rohr, Breathing Under Water, Franciscan Media, p. 64

Traditional Marriage under attack

The National Catholic Register (US) posted the following headline April 15/2011: 'Marriage 101:  Societal decline of traditional marriage and rise of cohabitation and 'hooking up' affect students’ values, according to Catholic experts.'

This summary was based on a presentation by associate professor W. Bradford Wilcox during a recent symposium at the Catholic University of America. According to Prof. Wilcox ‘the decline of traditional marriage in America continues to affect students’ education and the welfare of the Catholic Church’.  Wilcox and other experts maintain that traditional marriage is on the decline due to:

· The nation’s retreat on marriage

· cohabitation is on the increase

· universities need to do a better job of preparing students for marriage

· Students from unmarried families are prone to more drinking and “hooking up,” or engaging in casual sex

· The creation of the birth control pill

· The government has set up programs encouraging sexual abstinence but still hands out birth control

· the decline in traditional families is affecting the future of the Catholic Church

· unmarried families with children rarely attend church

What should be immediately evident from these expert opinions is that the problem(s) seem to be something or someone else's fault. This begs the question: 'Should this symposium not have redirected its focus on learning to take individual responsibilities instead?'

Accordingly, should we not be teaching our children, students, etc. the importance of being responsible for our own individual actions?  Surely we cannot blame ‘others’ for our own mistakes.  Each of the issues presented above merely provide an excuse for following the crowd.  At the same time it is highly unlikely that these influences are likely to change. What really needs and can be changed are our individual choices and decisions.   So, here follow some recommendation for the church today.  Teach people that they too are connected directly to the Creator and that their salvation is not dependent on the church.  The church too must accept that God dwells within each individual, regardless of our understanding of the faith.  The church can no longer afford to dictate to the people how they must live out their life and spirituality.  It is the hierarchy in the church that must also change if it hopes to survive - although that may already be too late. The current church teaching on human sexuality is hopelessly outdated since it is almost entirely based on the 4^th. century understanding of St. Augustine who himself struggled with sexuality throughout his entire life.  In its own struggle to deal with the growing sexual scandal the church has revealed its own battle with its understanding on the subject.

If the purpose of the symposium was simply a call to return to the traditional form of marriage as defined by the church the decline will most certainly continue for the reasons I have already stated.  

Rather than complain about failures of society let us pass on the importance of learning to accept personal responsibility for our actions and toward others through the unconditional love of God.  The following scriptural passages may be of help: 

 

“And if you faithfully obey the voice of the Lord your God, being careful to do all his commandments that I command you today, the Lord your God will set you high above all the nations of the earth. And all these blessings shall come upon you and overtake you, if you obey the voice of the Lord your God. Blessed shall you be in the city, and blessed shall you be in the field. Blessed shall be the fruit of your womb and the fruit of your ground and the fruit of your cattle, the increase of your herds and the young of your flock. Blessed shall be your basket and your kneading bowl. ... Deuteronomy 28:1-68 ESV

For each will have to bear his own load. Galatians 6:5 ESV

When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 1 Corinthians 13:11 ESV

The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. Ezekiel 18:20 ESV

the culture that allows sex abuse to happen

There have been numerous occasions throughout this blog that I have spoken out about the Catholic Church’s struggle with the ongoing sexual abuse crisis, as well as its growing militant attitude on abortions and other areas of human sexuality such as homosexuality, celibacy, condoms masturbation, same-sex marriage, partcularly when they are expressed in absolute terms.

Why does a religion remain so fearful about a gift from God when those sexual abuse issues are clearly threatening to destroy the very fabric of the institution?  THE TRUTH NEEDS TO BE TOLD. When will the hierarchy finally accept its duplicity in creating a culture that allowed the sexual abuse to bring so much pain and suffering in the world? THE TRUTH NEEDS TO BE TOLD. Why does the church still remain in denial? THE TRUTH NEEDS TO BE TOLD.  Considering the recent advances to help us break through a better understanding of human behaviour why does our Church still rely on theological definitions established by St. Augustine in the fourth century A.D.- especially in light of his own struggle with sexuality.  The Church continues to uphold its traditions as unchangeable and from an exclusive patriarchal point of view.  God, on the other hand moves with us through time, even though his unconditional love for humankind remains unchanged. God meets us where we are – not where others would have us be. Does the Church truly believe that God does not play a role in the discoveries in science and human understanding?  Surely, the revelations made known by individuals such as Galileo made this all too painfully clear? THE TRUTH NEEDS TO BE TOLD.

Most religions today, particularly those with a fundamentalist background, appear unable or unwilling to accept change and will quickly condemn anyone with different views. Christians do well to recall the price Jesus paid for attempting to introduce change in his community.

There are a few people who have the strength and courage to challenge our beliefs and understandings.  This week one such person spoke up at a gathering on April 4 at Marquette University Law School, Milwaukee - his name is Archbishop  Diarmuid Martin of Dublin, Ireland.  Here follows his complete address as it appears on the Archdiocese of Dublin website.  A condensed version is also  available on the National Catholic Reporters website of April 5th.      For full video of Martin's talk, visit the page on the Marquette University Web site.  The two day conference took place under the banner 'Restorative Justice Initiative' includes many speakers, including several victims of sexual abuse as well as Archbishop Martin.  

Having read and watched significant portions of this debate I am encouraged by the positive approach to this crisis which continues to impact our society at large. THE TRUTH NEEDS TO BE TOLD.

A Word from a Reformer

St. Angela of Foligno

There is nothing in Canada's secular newspaper the National Post Religion Blog to suggest it cannot be ecumenical or is restricted to one religion. In fact, the invitation to 'get down on your knees and blog' clearly states that "this section is intended as a forum for everyone who has an interest in today's great religious issues. You will find a range of commentary on religion and society, intercine(?) battles within faith and the meaning and purpose of religious beliefs and observance. All views are welcome and being religious is not a requirement to join in the comment sections." However, its articles and views often appear to have a particular Roman Catholic interest sparking a variety of debates. It even has acquired a 'resident' Roman Catholic priest. Perhaps we could now invite a representative from each major religion.

If the Catholic Church seems to be a frequent target, in this blog, it is only because many people, Catholic or otherwise. are directly and indirectly affected by its global influence and exposure. You don't have to be Catholic to notice Pro-Life rally's, to be aware of its position on gays, abortion, etc. and its ongoing demand to impose legislation of its particular brand of ethics and morals throughout the country. The fall-out of these issues affect everyone. It should not come as a surprise that some of these views are going create battles within the faith when they conflict with inherited beliefs.

Some of the issues raised in Charles Lewis' recent article 'Dear Catholic reformers: thanks for the advice, really' suggests that the Catholic who does not share the Orthodox view of the Church is 'free to go'. We know that many have. But does the Church belong only to the conservatives? Where would you draw the line? How would you know? And, finally who would decide? A religion based on such criteria is better known as a cult. Religion that 'grows like wildfire' due to the strict observance of orthodoxy will not survive. History has shown it will be quickly taken over by more evangelical religions such as is happening in South America. The Church may continue to resist change or reformation, but change is the way of the Spirit.

Statistics reveal that today, in North America, there are more lay people (especially women) studying theology then members of the clergy in our seminaries. This represents a major shift in what was once, and until recently, considered to be the exclusive domain of the clergy. Educated lay people are learning today that matters of religion belong to them as much as it does to the institution. While this may be seen by some, especially the clergy, a serious assault on their authority, it does not really need to be so. When scripture tells us that the 'body of Christ' is made up of many parts we need to consider sharing our combined and unique God given gifts for the good of building his Kingdom.

What the Catholic Church is experiencing is a challenge to its authority. But that challenge is no different than it was for Peter and Paul on the question of circumcision. A wise spiritual advisor once said "A Church in crisis is a church alive"! The battle between 'conservative' and 'liberal' was every bit as intense between rivalling Bishops at Vatican II. At times it was even vicious! Just read O'Malley's book What Happened at Vatican II. Change is inevitable – Jesus said it was even necessary if we were to experience transformation- it's called metanoia or repentance.

We may not all be experts on matters of religion but our unique experience of God cannot be denied. Nor should this experience be dependent on fixed formulas or legal requirements. God meets us where we are – not where someone or an institution would have us be. There is the mystery! Vatican II teaches that while Dogma and doctrine can inspire and guide us it must never become the substitute for an informed conscience in Christ.

In recent years the Catholic Church has indicated a desire to return to a more predictable understanding of the 'faith'. This has been expressed in various documents such as 'Dominus Jesus' (2000), Catechism of the Catholic Church (1993), Canon Law 1983). Some of these documents contain wonderful scriptural interpretations, but they all reflect a legalistic rather than a 'holistic' approach to religion. This negative approach makes it extremely difficult to encourage any true and honest dialogue among God's people. Instead we become angry and issue forth judgments based on unquestionable teachings of the Church. This attitude leads only to division. Who is in and who is out. Jesus never turned down anyone, that I recall. So, what is really needed is dialogue, not monologue. We need dialogue between clergy and laity and more importantly with God - that requires reformation!

The role of the any religious institution is to bring people into a personal relationship with God. A God, to quote St. Angela of Foligno, who is present in everything that exists, in a devil and a good angel, in heaven and hell, in good deeds and in adultery and murder, in the beautiful and the ugly. So why can't we learn to see him in all those issues that are being presented in the Holy Post Blog. In the end these exchanges must lead us to grow in our faith and not force us to pour new wine into old wine skins.

On religious fundamentalism

Jacob wrestles with Angel
by Delacroix (Genesis. 32:26-28)

As a religious convert in the mid eighties, I struggle with a number of religious teachings . Not because I think they are necessarily right or wrong but because they are often stated in unbending legalistic terms.

Many religious teachings have become inflexible over time and have produced a back-ward orientation. In the hands of fundamentalist they are dangerous weapons of judgment and condemnation. Many religious beliefs surrounding homosexuality, abortion, same-sex marriage etc., are now expressed in militant terms. An increasingly zealous approach to religion has been responsible for many random acts of violence throughout the world. Fundamentalism, it must be admitted, is completely devoid of God's gift of compassion. Have we perhaps forgotten that God's gift of compassion and understanding reaches far beyond the written word?

To the fundamentalist, a 'true believer' is someone prepared to submit to an unquestioning obedience to religious teaching. To a struggling member of a religious institution, it can bring both fear and distrust. Any suggestion which hints at the introduction of change, is frequently met with fear and suspicion. Even the mere act of questioning established dogma and doctrine teachings can be considered heresy in some religious circles, while a virtual anathema or a promise of hell awaits those who dare to openly challenge these teachings. Because virtually all world religious teachings, and their interpretation, are usually held in the hands of a select few, they are not held subject to individual interpretation. But it is important to note that our unquestioning dependence on religious dogma is a relatively new phenomenon. According to respected historians such as Karen Armstrong, fundamentalism first surfaced as recently as the nineteenth century. Since then it has bred the foundation for much religious strife in the world today. Until the twentieth century "the Catholic Church presented itself internally and to the world at large, as the church that did not change. It took great care, as well, to show a united front on all issues and to deal swiftly and discreetly with any occurrences within the church that might seem to suggest otherwise." ( J. W. O'Malley What Happened at Vatican II (2008),P. 34.)

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But then came Vatican II (1962-1965). For the first time in its two-thousand year history the church showed a desire to accept change from the outside. At its conclusion Dominican Edward Schillebeeckx of Nijmegen University called it "the triumph of anti-triumphal ism"—the rejection by the council of the world-hating, anathema-hurling Counter Reformation conviction that Catholicism alone possessed the truth of life. In contrast to past councils, which devoted much of their time consigning to eternal flames those who did not agree with majority decisions, Vatican II issued no such condemnations. On the floor of St. Peter's, Vienna's Franziskus Cardinal Konig argued that the church has much to learn from the world, even from atheism. (Time Magazine Friday, Dec. 17, 1965).

Clearly the Vatican II authors responsible for the following statement recognized that obedience to a higher norm takes precedence over external authority:

Deep within their consciences men and women discover a law that they have not laid upon themselves but which they must obey. Its voice, ever calling them to love and to do what is good and to avoid what is evil, tells them inwardly at the right moment: do this, shun that. For they have in their hearts a law inscribed by God. Their dignity lies in observing this law, and by it they will be judged . . . By conscience that law is made known in a wonderful that is fulfilled in love for God and for one's neighbour. Through loyalty to conscience Christians are joined to others in the search for truth and for the right solution to so many moral problems that arise both in the lives of individuals and in social relationships. - Pastoral Constitution on the Modern World

Regretfully, even as the Church stood on the threshold of change beginning with Vatican II, it has once again expressed fear of change by denouncing various forms of relativism, secularism, liberalism, modernism, capitalism and just about any other 'ism' it can name. Each article of faith is once again protected in an unbending and unchangeable doctrine which if challenged, might reveal a crack in the concrete of its two thousand year history. Its religious dogma is carefully preserved under 2,865 articles of faith contained in the Catechism of the Catholic Church supported by 1,752 rules prescribed in the Code of Canon Law. Both were published after Vatican II under the watchful eye of Cardinal Ratzinger, the future Pope Benedict XVI. The Catechism once again states that "Outside the Church there is no salvation." This statement completely contradicts the pastoral views held by the fathers of Vatican II extending God's salvation to all humankind! Similarly, documents released by the Vatican in recent years, state that the Catholic Church considers itself in sole possession of the complete truth. It appears then that in spite of a brief venture into the future, the Church would prefer to remain locked in a safer past. As a consequence, Catholic theology will probably continue to reflect the mistaken belief that:

As God is unchangeable therefore the church must also resist change. Religious practise must be based on proven doctrinal formulations not subject to modern 'novelties'. The church, while in the world, must resist any integration into the world. Reconciliation with any principles outside the church will ultimately cause irreparable damage to church life and a serious dilution of its teaching.

Is there a way of changing religious teachings that will be less likely to form unbending literal interpretations? Author John W. O'Malley thinks so.He shares the belief that the documents of Vatican II were expressed in a new way of speaking. Its persuasive and inviting language encouraged an inner transformation. O'Malley recognized that "persuaders do not command from on high. Otherwise they would not be persuading but dictating. Persuasion works from the inside out. To be successful, persuaders need to establish an identity between themselves and their audience and make clear that they share the same concerns and even the same sentiments, such as hope, joy, and sadness. Implicit in it, therefore, is an invitation to rise above all pettiness and to strive for an expansive vision and a generous spirit."

The question for many of us at this juncture will be "do we follow a religion rigidly frozen in the past or do we follow a faith based on 'unknowing' but securely guided by a Creator who leads us in the present - safely towards the future? Will it be a religion of the heart or a religion of the head? Perhaps, like Jacob, we will have to struggle with our own internal demons (Ego) to make this decision.

And then finally, religious fundamentalism will eventually give way to religious liberty which recognizes that all of God's creation is Holy and that we are all equally Holy Sons and Daughters of God called to community with one another.

We need not think alike to love alike - David Ferenc

On Change

To live is to change, and to be perfect is to change often - John Henry Newman

If there is one sure challenge we all face, beyond taxes and death, it is change. However, if there is one thing we all resist it is change. When religion talks about change it usually affirms that God never changes. When we give assent to this statement it is important to remember however, that it is our understanding of God that must change and be allowed to grow and expand. What we understood about God as children, will not and cannot serve us as adults. And so change for humanity is not only inevitable but totally necessary if we wish to grow into healthy spiritual beings.

Any religion that refuses to accept change on the basis that this is what our father’s taught us, and so on, is a religion that is still based on fear. When we read scripture and doctrine for the purpose of interpreting who or what is right and wrong, it is merely being used as a legal or historical document. Such limited views may introduce more doubt and fear. Fear to experience God who exists outside time and space. Fear to allow God to do what He does best. Fear to move into the unknown. Fear to embrace an ever expanding universe. The great litmus test for interpreting scripture and religious doctrine for me is ‘does it move me to Oneness’? Or does it cause me to feel separate from my neighbour? Any religion that espouses separation from its neighbours must be acting out of fear and suspicion. We have to learn to trust in God who will reveal our Oneness with the world. This for most of us this may require a quantum leap in change and understanding. But God is patient – change does not have to happen overnight – that’s we he gave us ‘time’!

Change can make us profoundly uncomfortable. Especially when it relates to religious issues. For example just this week the Vatican announced that they would welcome all disenfranchised Anglican priests to their flock. This offer was specifically aimed at celibate Anglican priest who are unhappy at women bishops and with the acceptance of homosexual clergy being introduced into the Church of England. It is interesting to note that during this same week a religious leader of note remarked that if the question regarding the role of women in the church, homosexuality were so important Jesus would have expounded on them not just once but again and again. Are these questions merely a matter of accepting change or do we feel we need to fight all God’s battles for him?

Religious traditionalist/fundamentalist usually resist change. Why? Because its supporters believe that since God does not change than neither should they. At the same time it helps to solidify their particular brand of doctrine. After all they will readily announce, “our religion has always maintained that . . . . .” and so on. Admittedly, we all tend to derive some degree of comfort out of fixed continuity. And when that continuity is disturbed or taken away we may even experience temporary feelings of insecurity or fear. Hence we will try to get back to that illusory space or time where we last experienced feelings of security and comfort. Rather than resist should we not ask ‘where is the gift in this”? As God’s creation is an ongoing thing so too we are called forward. This requires change. But we need not fear change. Change under God’s direction is filled with promise and salvation. It is a promise of healing, forgiveness, peace and un ending joy. All we have to do is be open to change.

On June 15, 2005 The Catholic New Times published the following article on the question of change:

When three Canadian Catholic cardinals recently returned from Rome, following the election of Pope Benedict XVI, Marc Cardinal Ouellet publicly responded to the question of change in the Vatican. "If there needs to be change, it needs to be in the world, not in the doctrine."



Compare this response to the following quote from Fr. Diarmuid O'Murchu in his book Quantum Theology. "Where religions have failed most dismally is in their perception and understanding of the world, which they all tend to dismiss as an inferior, ungodly, and transitory reality. This cosmology goes right back to the Agricultural Revolution, which projected the original mechanistic image that the world was an object to be conquered and .controlled. Adopting this worldview, the religions concocted a self-inflationary, eschatological myth, whereby the world would come to nothing and the religions themselves would triumph. What was intended to be an instrument of God became a god in its own right; religion became an outrageous form of idolatry."


Place these two quotes against the recent warnings from the UN on the state of our global environment ." An estimated 60 per cent of the ecosystems that support life on earth. Fresh water, fisheries and the atmosphere--are quickly being degraded and depleted. They are not expected to last past 2050."


If one takes the time to read O'Murchu's book one will quickly recognize that serious change in church doctrine is not only necessary but essential. Again Fr. Diarmuid states: "Instead of trying to conquer and eliminate the negative, we [must] try to comprehend (not distance) and appreciate its complementary role for the positive."


As God's co-creators, we share an equal and awesome responsibility to bring about those changes. For some, change may require a quantum leap in faith. Remember however, faith is never static and change is the very dynamic of the Holy Spirit.


O'Murchu brilliantly illustrates how 'collective sins' have lead to destructive 'systems' which prevent us from seeing our connectiveness to the world, and indeed the universe. How can we begin to realize our common God given responsibilities if we say: you need to change not us? It is only when we begin to see the bigger picture that we will be better prepared to accept God's universal plan for salvation. O'Murchu goes on to say that "Once we begin to understand and internalize the sacredness of life from within--ourselves, our planet, and our universe--then the classical academic search for an external agent may become quite irrelevant."


Is the Vatican ready for change?

This article was also later published in ‘Online Catholics', an independent Australian e journal under my name.


There are those who refuse to accept change and those who accept change as part of our evolutionary growth especially as it applies to spirituality. A Church that does not change cannot hope to serve those who live in the reality of the present. God the Creator of the ever expanding Universe meets us where we are today, not yesterday, not tomorrow but here in this Holy Instant. Salvation does not change our past, nor does it make promises for tomorrow, it is here in the moment.

"When we pray for miracles and nothing happens could it be because we did not want to accept change?"

"Seek not to change the world, but choose to change your mind about the world." A Course in Miracles