It is not that we and God are one and the same person but that, while remaining distinct, God abides intimately within everyone He creates and they within Him. Every human being is thus essentially a divine spirit, inhabiting a human body for a while before transforming through death to be eternally and spiritually present with God. It is Love that holds the community together.
The creation of the universe commenced, according to modern scientific estimates, around fourteen to 16 billion years ago.
According to Teilhard de Chardin it has been evolving from the very beginning in complexity, unity-in-diversity, inter-dependence and consciousness. Complexity is material complexity. Unity is the unity of matter and spirit into life, unity of inner-consciousness of the self and outer-consciousness of the fundamental relationship of self to all others and to the whole universe and finally to unity of intimate fellowship between Creator and all of His creation — the ultimate Omega Point of evolution.
Teilhard de Chardin posited the view that the world as we know it has been, and still is, evolving and expanding onwards, outwards and upwards to Omega God, the cosmic Christ. This point of convergence will reach perfection in the Parousia, the perfect realisation of the Kingdom of God, when Jesus the Christ returns to earth in all His glory, bringing forth the perfect unity of God and humankind, spirit and matter, sacred and secular, Creator and all that He created.
Evolution, for Chardin, is not a blind or mindless process. He sees it as a divinely guided process of creation-in-progress rather than creation completed and now static. His is a dynamic understanding of God.
It is of a God intimately, continuously and lovingly involved with ongoing creation and humanity. The mystery of the incarnation is that in Jesus the spiritual and material dimensions of the universe co-exist in perfect harmony. Jesus of Nazareth, eternal and Second Person of the Blessed Trinity became the cosmic, universal Christ within all creation and for all time through His death, resurrection and ascension.
Those three acts gave universality, unity, freedom and complexity, powered by love and the indwelling Spirit, to the future trajectory of evolution. The evolutionary development of the world will bring all humanity and all of creation to recognition of that divine Presence and the power of love. For Chardin, humanity is not a passive receptacle of evolutionary processes but an active participant in them. Where he alive today he might add that human beings sometimes seriously damage nature and thwart its divine purpose by their sinful greed and ecological ignorance or indifference.
Chardin sees evolution as a dynamic movement forwards and upwards to Christ, and the whole of creation as being in a continuing process of evolutionary development — creation in process of becoming, of becoming again one-with-God. It is deeply embedded in the material world he studied so carefully and in the God He served so faithfully. His knowledge of the Bible and his experience of the sacramental life of the Catholic Church were an integral part of that vision.
At the incarnation materiality became the tabernacle of God Among Us.
Messiah Within: A Guide to Embracing Your Inner Divinity [Robin H. Clare] on rapyzure.tk *FREE* shipping on qualifying offers. For two millennia, mankind. For two millennia, mankind has searched for The Messiahsometimes characterized as a mythical being, sometimes a real person even someone who has not.
Within that presence God is eternally transforming and redeeming creation, increasing the spiritualisation of matter, the material grounding of spirituality and the deepening of human consciousness. For Chardin, inner consciousness becomes integrated thinking, the conscious layer of creation which spreads or evolves around the earth like its physical atmosphere and unites people the world wide web? Human consciousness enables the whole of creation to become aware of itself.
This is not pantheism, a belief that God and the created universe are one and the same thing. It is a belief in God as soteriologically infusing the world with His divine presence. God is the ultimate reality underlying and supporting the whole of creation. Impossible to place Him as a focus at the summit of the universe, without at the same time diffusing His presence in the intimate heart of the smallest movement of evolution.
When that complete convergence occurs, the Kingdom of God will have reached its full perfection on earth. The whole of creation is permeated by the active presence of God, its creator, whose Holy Spirit ultimately guides the evolutionary process towards completeness in God, its original and continuing Creator.
For Chardin the expansion of the universe is not a geographical expansion into outer space but rather an expansion into an increasing range of as yet unknown dimensions, from the current five dimensions of time, space-length, space-breadth, space-depth and the still not universally recognised spiritual dimension of the universe, to other, perhaps more complex, dimensions.
Modern superstring theory posits ten such dimensions.
These dimensions govern the universe and the laws of nature. Omega Christ is the Essential Unity holding all creation in all its dimensions and complexity together. For Chardin, mature spirituality is full engagement with the world, not hiding from it. It is engagement with matter, not despising it as sinful but as infused with the very presence of God.
Humankind evolved from matter and it is through the consciousness of humankind that the universe observes itself. Spirit and matter, soul and body, are two dimensions of the one reality, two dimensions in harmonious relationship with each other, with others, with the whole of creation and with God. The spirit component infusing matter propels it towards ever greater integration and ever higher forms of consciousness towards Omega Christ. This division was later adopted by St. Augustine and had a dominant influence on the moral theology of the Church from the 4 th century onwards.
It permeated much Church ethics and spirituality, and still does. In that philosophy spirit and matter are seen as at constant war with each other within the human person; changing and inferior matter warring against unchanging and superior spirit. Matter bodily functions was seen as intrinsically evil, the source of all sin. It imprisoned the soul. Independent spirit mind, consciousness and soul , on the other hand, was the source of all goodness.
And our desire is of the truth. For the body is a source of endless trouble to us because of the mere requirement of food. Hence the material body and its functions, especially its feelings, emotions and sexual drive, were to be feared and despised and constantly disciplined, even to the point of flagellation. He sees matter and spirit as a dynamic unity of two elements in intimate relationship with each other, each infused with the divine and each contributing the grace of its own unique charisms.
Chardin, for example, would never have seen the bodily materiality of sexual activity within a faithful relationship as something verging on the sinful, as did St. Augustine, and hence ontologically inferior to virginity and celibacy. As men and women evolved in consciousness of their individual personhood, they also evolved into universal socialised beings.
They evolved into needing each other in a way reflective of the divine Trinitarian community of Creativity Father , Love Holy Spirit and Relationship Son. These individual personal and universal community aspects of evolving creation and human consciousness will eventually converge into the Omega point of all evolution, into Christ Himself. Look, I have engraved you in the palms of my hands. That was the love of father for his prodigal son, the love demonstrated by the redeeming death and resurrection of Jesus the Christ.
Jesus the Christ is at the centre and apex of the evolving universe. A major result of Jesus the Christ being the Cosmic Christ is that every human being, in whom He resides and through whom He continues His evolving creation and universal redemption, is thus a cosmic and divine person too — a central and intrinsic part of the whole material universe while throbbing with divine life and the divine energy of the Spirit. More can be found out about Fr. It is inter-connected, a universe groping its way forward and upwards through trial and error, sin and grace.
That vision has major implications for Catholic spirituality, theology and ecology human and environmental , particularly its view of the nature and purpose of Church, its view of Natural Law, the degree of prominence given to issues of justice and ecology and the way it understands its Sacred Tradition — a continuity that allows development, a Sacred Tradition that grows by incorporating sacred evolution of beliefs and practices through listening to the voice of the whole Church, in whom God resides.
Its too bad that too many in the church consider our teaching to be carved in stone. Thank you for this timely article in light of the much anticipated new encyclical on the environment. There is no room for evolving Christology. We are to keep the faith delivered once and for all to the Apostles, which was defined not invented not developed in answer to the heretics who challenged it. This caught my attention, Aidan. And does the doctrine of original sin depend upon the historical facticity of a first couple, Adam and Eve, who sinned exactly as described in Genesis?
Recently Cardinal Pell in defending Genesis is reported to have described it as theological myth. If this is so, surely an understanding of original sin as involving an historical act of deliberate defiance of a direct order of God must be abandoned? Thank you Soconaill. As you know, the Vatican at that time was fighting Modernism. However, St. Early oral accounts of Genesis chapters date back to around the 10th century BC. These were later redacted in post-exilic times by the priestly class in Jerusalem into what we have today in our Bible.
The author s and redactors of Genesis adapted important aspects of the above Mesopotamian myths to fit what God wanted to reveal to humankind at that time. Later times would see further evolutionary developments. That is an ongoing evolutionary process. Teilhard certainly believed in the existence of sin and evil. He could hardly do otherwise after his experiences as a stretcher bearer during some of the fiercest and bloodiest battles of the First World War.
The final incorporation of all creation into Omega Christ at the Parousia does not mean that there will be no evil or suffering along the way or that it has no effect on the intermediary evolutionary processes. But not on its final outcome into Omega Christ. Consider this: Genesis is not Mesopotamian mythology reworked.
Indeed, it is far too terse and sane for that. Look, Your father and I have sought You anxiously. Jesus was a year old boy. Though we know He was and is God, His divinity was restrained. Furthermore, Mary and Joseph did not know Jesus was God. Based upon revelation they received, Mary and Joseph simply believed Jesus to be the Messiah — but in this narrative they are astounded by the depth of his perception at an early his age.
If they actually knew that Jesus was God, then their anxiety makes no sense. Various views are promoted:. However, the context of the immediate passage has to do with the anxiety of the parents in searching for Jesus. Jesus must be involved in the instruction of divine things. This seems to be the best interpretive option. The last interpretive option is supported by two other features in this passage.
The Jews did not refer to God using such an intimate term. They might have referred to God in a corporate sense: our Father. But they did not refer to God in on a personal and intimate level: My Father. By the age of 12 Jesus had a strong sense of His identity with the Father and was committed to the mission the Father had send Him to do.
His parents needed to come to understand Jesus and His mission fully — they did not understand this yet. His attachment to the Father has priority over all other relationships. His attachment to the Father involves painful obligations — obligations to the Father which involve tough choices with regards to other lesser relationships.
Therefore, carrying out His task shows His resolve and His recognition that God is sovereign Jesus is an example for us to follow. We must be faithful to follow our sovereign God even if, in so doing, others are offended or pained. They understood to some degree, that He was the Messiah. However, the exact nature of his mission and His identity puzzled them. As mentioned earlier, the disciples had to wrestle with various new concepts.
However, throughout the Gospels, as they listened and watched Jesus, their understanding of the person of the Messiah grew. The disciples were able to finally conclude that Jesus was God following His resurrection John , and others. Evidently, now Theophilus was also wrestling with those ideas.
Therefore, Luke summarizes His following 20 years in two short verses. Verse 51 summarizes His obedience. This is a good example to all children: even the perfect Son of God was obedient to His imperfect human parents. Again, this is the mystery of the incarnation. The Son of God voluntarily put Himself in the position of needing to assimilate knowledge as a man. He subjected Himself to physical, intellectual, social, and spiritual growth. In light of His human growth and development we find two results. My life is dedicated to that. There have been various people on the planet who have taken on a spiritual mantle.
Perhaps they demonstrated spiritual gifts like healings or doing miracles of various kinds. However, it might not necessarily have looked like a ministry or that they were the ones in our midst who were doing the religious practice. They may have appeared rather ordinary, such as writers or carpenters. It can be that our service becomes rather quiet, perhaps silent and even mysterious. At times, very few, maybe only God, may realize that someone is anointed of this spiritual power and blessing.
I look at that power and that blessing, when it takes place in the fullness of what it is, as a christening. Are you trying to say this organization has something to do with the messiah? What is the messiah? The messiah is our destiny. Our approach works so that people who are practicing as Roman Catholics, Protestants, Jews, Buddhists, or any other religion, including atheists can participate.
Uh-oh, it looks like your Internet Explorer is out of date. Shadow Attribute: Places material considerations and security above self-empowerment. Hidden Gems of North-Central Connecticut 2d. Messiah Within represents the culmination of her journey of deep reflection and communication with her Spiritual Support Team—on this earth and beyond. The basic idea is that showing respect for relationships is vital to survival. Most Muslim cultures are found within the Middle East.
I remember early on when John-Roger would speak to MSIA gatherings that he would talk about the brotherhood of mankind and the fatherhood of God. We all have a relationship as human beings to our divine nature that is a very simple one. It runs across all the conditions that are in the world, including religious, geographic, cultural, gender or any other condition or circumstance. They go together. If you want to help take care of others, you need to first take care of yourself. We find that when we participate and practice who we are spiritually, we become more caring.
So we put that message there as a precept. Taking care of yourself has a way of allowing and giving you the ability to help take care of others. However, I find that at times we need to be reminded about that too. We need to remember that we are not to be hurtful to ourselves or anyone else. Why is there suffering? My experience is that the inherent nature of our creator is good. What does pain and suffering have to do with good? It has to do with learning. Realizing our divine nature sometimes has to do with going through certain kinds of experiences that are difficult and challenging, including that they might be painful.
Yet, in every experience we will always find something we can learn and for our greater good. In this world, we as co-creators with God are allowed to create lesser good for the purpose of demonstrating how the psychic-material law of cause and effect works completely for our upliftment, learning and growth. It works reflectively such that for every action there is an equal and opposite or opposing reflecting action that demonstrates by results what has been created, promoted and allowed.
When the action is of the highest good, then the highest good is the resulting action in reverse and reflection.
By law, what is of higher good comes as the ultimate result. And what is of the lesser good comes as the temporary result that cannot last or endure to the end. Whatever is less than good is rendered to the nothingness from which it came, and only good going to highest good remains. Is there something we can learn from this? So we have a discipline that I consider asks for all.