Models of Church

What is your model of the church? [Dulles] created with QuizFarm.com

You scored as Mystical Communion Model Your model of the church is Mystical Communion, which includes both People of God and Body of Christ. The church is essentially people in union with Christ and the Father through the Holy Spirit. Both lay people and clergy are drawn together in a family of faith. This model can exalt the church beyond what is appropriate, but can be supplemented with other models. Mystical Communion Model 72% Servant Model 72% Sacrament model 56% Herald Model 50% Institutional Model 17%

As a kind of denominational "mutt" this quiz intrigued me immensely. I was baptized at age 6 within a conservative Lutheran church, confirmed in it and then rebelled in college after my first philosophy class. Later, in my early twenties, Roman Catholicism appealed to me as being more freeing than Lutheranism, because there was acknowledgement of an original goodness. Church as "body of Christ" made sense to me.

Through the years since then with all their ups and downs, my views of church have been both idealistic and critical. My yearning for the reign of God/kindom of Heaven is very strong and so often the churches fail to live up to their task. Some seem more concerned with buildings and their maintenance. Some seem preoccupied with making sure not to offend anyone for any reason, especially avoiding the difficult and offensive task of asking members to care about whomever is not being well cared for by the people of God. Others seem more concerned to keep women in their place, which is definitely not in the hierarchy, which is exclusively male.

I currently am a member of a United Church of Christ congregation, and appreciate the gifts of other denominations and religions. It is my belief that "The Church" has yet to be revealed in its fullness. It is my hope that that will happen soon, as the times seem to demand a further unfolding of what it means to be church, People of God and Body of Christ.

Anyway, the realities do not match up to the biblical urgings nor, sometimes, to even common courtesy. Alas, finding within institutions the divine core of their being is just as difficult as it is for an individual to express their essential soul within which God dwells.

War is Not Loving

The 5th anniversary of the Iraq war deserves to be marked with appropriate sadness and repentance. In his time, during the Viet Nam war, Thomas Merton spoke out about the wrongness of that unjust war. So, today, instead of continuing with chapter three of The Inner Experience, I am going to make note of the need to end the unjust, illegal and immoral war that is devastating the people of Iraq, causing generations of suffering for both Iraqis and Americans, and destroying any illusions many of us have had about the nature of the political/economic powers that control our own government.

As the apparition of the Mother of Jesus has urged many times, many places, "Pray, pray, pray." Pray for peace, work for peace, support the peacemakers of this world and pray that their numbers may be increased. Amen.

To see other blogs noting this sad anniversary, see:
http://march19-blogswarm.blogspot.com/

The Inner Experience

The second chapter of Thomas Merton's book is titled, "The Awakening of the Inner Self." Unlike the advice proffered by so many books, programs and projects, Merton claims here that awakening the inner self is not something one can do.

"(The inner self)...is the life by which everything else in us lives and moves. It is in and through and beyond everything we are. If it is awakened, it communicates a new life to the intelligence in which it lives, so that it becomes a living awareness of itself; and this awareness is not so much something that we ourselves have, as something that we are. It is a new and indefinable quality of our living being." (p. 6)

Merton goes on to say that although no one can make her- or himself awaken, there are certain conditions that favor such awakening. He says that other cultures and times have provided environments of concepts and language, symbols and experiences that favor awakening of the inner self. Now, we have to exert effort to create favorable conditions.

There is a distinction, Merton says, between what he names a "natural" awakening to the inner "I," as described in some Zen literature with which he was familiar, and the Christian realization of going beyond the "I" to "an experiential grasp of God as present within our inner self." (p. 12) Merton moves from Augustine to Tauler to St. John of the Cross to develop his discussion of how one gets to that experiential grasp of God in the inner self. It is done in part by turning away from anything that can be held onto as to an object, such as tangible things, sense experiences, concepts and thoughts, or understandings, eventually arriving at what St. John of the Cross called "essential detachment." And, the other part of getting to such an experiential grasp is clinging by dark faith and love in unknowing to the will of God.

For Christians, the awakening of the inner self will also bring an awareness of God.

"Since our inmost 'I' is the perfect image of God, then when that I' awakens, he finds within himself [herself] the Presence of Him [the One] Whose image he [she] is. And by a paradox beyond all human expression, God and the soul seem to have but one single 'I.' They are (by divine grace) as though one single person. They live and breathe and act as one. 'Neither' of the 'two' is seen as object." (p. 18)

I hardly know where to begin to examine the ideas of this chapter as my own life relates to them. I do know that I cannot know my inner self as an object. I get that. There is no internal belly button to examine. But in relation to "essential detachment," I find in myself a real struggle. There are clearly things, events, experiences, thoughts, feelings, that I like and others that I do not like. Merton says that it isn't that we ought not to notice them and our responses to them but that we should not be guided by them. There is some movement with respect to me not being guided by my attachments, but it would be less than honest for me to say I've made a lot of progress in detachment - "essential" or otherwise.

Clinging to God by "dark faith" is described not as "assent to dogmatic truths" but as "a personal and direct acceptance of God Himself, a 'receiving' of the Light of Christ in the soul, and a consequent beginning or renewal of spiritual life." (p. 15) Merton says that according to St. John of the Cross, this involves turning to God and away from God's creatures. Here I begin to get confused. I am aware of having been blessed multiple times with a renewal of spiritual life in me. Gratitude to God fills me every time I think of this, because such renewals have literally saved my life. And, I know that I can turn to God consciously and deliberately over and over again. However, I find it impossible and undesirable to turn away from God's creatures. In fact, my eyes fill with tears to even think about this. I love God's creatures; they are for me pieces of the Holy. The proper response to God's creatures is love and care, I think.

With all of this, my thoughts keep turning to Theresa of Avila's Interior Castle. The notion of making an internal journey seems to settle with me better. There is much similarity with what Merton is discussing here, with the crystal castle of the human soul as the Divine dwelling place, for example. Yet, the differences are there too. In some ways, Theresa seems more "grounded" and more accessible to someone who is not a monastic, but lives with "creatures" in very daily life. Theresa also says that although we cannot do it for ourselves, there are some things we can do, especially early on. Knowing that it has been "early on" for me over and over again, I take comfort in the idea that even if I am not directly aware of it. God dwells in the center of my soul. So, it is ok that, to put it in Theresa's metaphors, these days I spend my time lugging buckets of water to the garden and tossing "reptiles" into the castle moat.

Inner Self

I am currently reading Thomas Merton's book, The Inner Experience: Notes on Contemplation. Early in the book, the following passage caught my attention:

The first thing that you have to do, before you even start thinking about such a thing as contemplation, is to try to recover your basic natural unity, to reintegrate your compartmentalized being into a coordinated and simple whole and learn to live as a unified human person. This means that you have to bring back together the fragments of your distracted existence so that when you say "I," there is really someone present to support the pronoun you have uttered.

Of course, as I am a psychosynthesist, this is a wonderful and exciting statement! And, to think that he originally wrote this in 1959; the manuscript was only slightly revised in 1968. Roberto Assagioli wrote Psychosynthesis in 1965. The centerpiece of Assagioli's book is his emphasis on discovery/recovery of the "I," which is the "center of consciousness and will" and the person's conscious connection with the "higher self" (the soul).

Psychosynthesis is a wonderful prelude or accompaniment to a life oriented to contemplation. If you are interested, see my psychosynthesis blog at http://soulmakingjoyfarm.blogspot.com/ or see the Association for the Advancement of Psychosynthesis web site at www.aap-psychosynthesis.org

Photo: NASA, "the Eye of God" from the Hubble telescope