| a new green day is dawning . . . |
| it’s about being connected |
| The vision of ministry presented here is not about the “how to”of ministering but rather of a “how about” an alternative approach for the preparation of ministry - a post-denominational model? |
| This was the theme of Valerie Bannert’s Doctoral thesis: One Mission - One Ministry: uniting in Mission - uniting in Ministry. On this topic some members from Eramosa Eden Retreat Centre have been working on the development of a new alternative model for ministers in training. The proposal here is our story up to this time. This proposal does not pretend to be in a state of flawlessness. That would not only be boring but highly suspicious considering the state of our kaleidoscopic, swirling world - a world that is trembling with uncertainty as old patterns are no longer working and at the same time trembling with exciting creative imaginings of what surprises may be on the way. |
| However these surprises may present themselves, we believe that our proposal is a good one. It is a model that bases ministry not out of this world but solidly in this world - a ministry “in the green” connecting all within the womb of Mother Earth. |
| So if you are thinking about ministry in a new way . . . |
| how about Ecumenical Diaconal Ministry (EDM)? |
| The alternative ministerial preparation will be explored under three main headings from which it gets its name EDM as in Ecumenical Diaconal Ministry. |
| ECUMENICAL |
| 1. Why is ecumenism a vital and key concept of EDM? |
| 2. What does “connectedness” have to do with it? |
| 3. What are some people saying about our evolving age? |
| 4. What does “connectedness” have to do with the human mission? |
| 1. A key point of EDM is the concept of “ecumenism” in the broad sense. Ecumenical - oikoumene, oikos, home, habitat - is used here, not in the restricted sense of unity among the Christian churches, but in the original meaning which is “the whole inhabited Earth”- all living beings, matter, energy, bodies, and forces according to this “ecumenical” sense are in relation to one another. Under one umbrella EDM advocates a renewed commitment to one’s own tradition accompanied by an openness and deep respect for the wisdom and spirituality of others. EDM envelopes all who feel called to pursue peace, justice, and an abundance of life - not only for humankind but for the entire created universe. |
| 2. The broader concept of “ecumenism” advocated by EDM is about connectedness. As we evolve and grow, a sense of our responsibilities as humans is developing and expanding - it is a kind of ah! haa! experience. Perhaps it is finally dawning on our collective consciousness on a massive level - perhaps we are coming to the scary and wonderful idea that as an intentional species we are a part of something much greater - greater than we have ever imagined. And as we strain and struggle to find that something that is greater - that something that binds and bonds us together- our spirits are opened and we begin to “get the picture”of our total connectedness and what that connectedness/interdependency entails. |
| 3. People are talking about our changing world. Lately it seems that every time I turn on the radio, open a newspaper, check out a new book list - even commercials for a telephone company or an effective and harmless laxative - there pops up that same message that “all is connected.” In researching the word “religion” it was a revelation to find that the root word is religiare which means “the ability to re-connect with the power of the sacred at work.” |
| In the mid 50's, some of the theological views of Teilhard de Chardin were thought to be suspicious. In the 70's, Valerie Bannert Chardin’s grave. Of that experience, Valerie states:: “As I knelt there his words spoke to me: ‘The world can no more have two summits than a circumference can have two centres. There is only one summit - one centre - all is connected’.” Chardin was strong about “the undividable wholeness of God with all of God’s creation.” |
| Referring to Teilhard in his book, The Edge of Our Longing, James Conlon writes about how, in the last ten years of his life, Teilhard was permitted to publish only manuscripts that were exclusively scientific. He was instructed that religion had no business delving into matters of science and vis versa. Years later the insights of Chardin are expanding into wider fields where there is no longer such a marked division between science and religion - as our collective unconsciousness becomes our collective consciousness. |
| Chief George Seattle expresses the relatedness to all things as a web. He warns us that whatever we do to the web, we do to ourselves. |
| From the Buddhist perspective, speaking at the 2004 Interfaith Conference in Toronto, the Dalai Lama, in his usual simple but profound way, spoke of how the concept “we” and “they” no longer applies. He spoke of the shrinking of the planet that is making visible and palpable what Buddhists among others, have always held: “that all our destinies are intertwined and even the meanest self-interest suggests we look out for others around us.” |
| In his book Seek My Face, Rabbi Arthur Green, a Jewish mystical theologian, shares his |
| insights. “Religious humanism, as I understand it, is the realization that the task is ours to do; we no longer wait for the divine hand, separate from our own, to come and save. But this acceptance of responsibility is itself a sacred act for us.” Green paints a picture of the present state of our existence as coming home to where we belong - a place from which we have exiled ourselves: “Home is earth.” He writes of our intimate belonging - the rejoining of matter and spirit: |
| Our return is the great act of healing, one directed toward all of these at once: we must heal ourselves, for we are fragmented ; we must heal our tradition, for it has been distorted, leading us to less than a full embrace of the One; we must heal the earth, restoring to her that which generations have plundered while there is yet time. |
| From Brazil, liberation theologian, Leonardo Boff in his book, Ecology and Liberation, deals at length with the theme of our connectedness in all things. He maintains that the original understanding of ecology is: “that which is concerned not only with animals, plants, and the purity of the atmosphere, but with the joint and global relations of human beings and nature.” Boff’s insights stem from his view that “ecology is eminently theological by nature.” |
| In The Global Soul, Pico Iyer portrays a landscape of the connectedness of all things. He reviews a Chardinian insight “that we (all creation) converge as we rise” and that there is a higher component to the collective unconscious that has caused an accelerated rising and in turn the converging principle is experienced more distinctly than in the past. He writes:“Borders are collapsing in lives as much as on maps, borders between now and then; borders between public and private . . . we are at the end of the old world order.” |
| In Gregg Braden’s bold and exciting book, The God Code, he claims that, according to his several years of research and study, all human beings from the time of existence carry in their inner selves the ancient name of God branded on our DNA. This revelation, according to Bradden, has echoes of the branding metaphor resounding from the Hebrew Scriptures: “See, I have branded you on the palms of my hands.” Isaiah 49:16 Again: “On his hand another will write YHWH.” Isaiah 44:5 The branding theme is echoed also in the Christian scripture:“ I will inscribe on them the name of God and the name of the city of my God.”Revelations3:12 Not only are the humankind branded with the name of God but also the place where we stand |
| and grew out of - the “city” or the womb of Mother Earth. |
| 4. By our connectedness, we humans have a common job/ a Great Work to do. Because of our connectedness with each other and with all of creation , we the humankind, as an intentional species, have the same goal or mission. Just how that mission would be defined would vary in many ways. However that may develop, in essence it would seem to embrace the sense of a new, powerful energy alive in our midst That new energy would be recognized by a common thrust which is our common mission - to bring all of creation to its highest potential that would result in peace, justice, and reverence for each other as well as for all of creation. |
| Because of our connectedness we are interdependent and so need and rely on each other’s co-operative support. One mission is created. Both in being and in need faith and life are inseparable. |
| Using a diamond as metaphor for our sacred mission as co-creators in the Great Work, we can vision the many facets as some characteristics or attributes of that Work. This is one way to try to describe the indescribable. In this metaphor, wherein our common job is likened to a diamond, the diamond is eternally the same; the facets reflect the supernatural light of God’s revelations in different traditions, cultures, and historical situations. These facets glow and grow with needs as they arise. Growth brings new challenges, the action of the Spirit enlightens and pursues, nudges and pulls, strengthening us to meet and cope with the changes that those challenges bring. |
| In Truly Our Sister, this idea of Mission is clearly described by Elizabeth Johnson as she relates it to an “open-ended history of understanding that is not yet finished” and as such, is forever evolving, as Johnson puts it so beautifully: “God is always needing to be born.” And we, the human kind, are midwives entrusted with that birthing. |
| In Conclusion: |
| 1) A big question looms on the horizon: What happens to the big picture when the broadened concept of ecumenism, as advocated by EDM, is applied to the Great Work of ministry? |
| a.) in the Christian tradition? |
| b.) in inter-faith? |
| c.) when it includes all of creation? |
| a.) If one phrase could be singled out to address the big question within Christianity, it could be something such as: “unity in diversity”, “greater scope”, “vanishing boundaries,” “common partners,” “one mission” and so forth. |
| Floyd Howlett, in his visionary book entitled Beyond Churchianity, writes that from the time of Constantine the church has been “off base” and far removed from the central themes of justice, peace, and love so pivotal to all of Jesus’ teaching. He claims that instead of locating the Kingdom of God in the world, Christian churches have looked inward unto themselves. What results from this “off base” approach is that ministry is then confined within the boundaries of a church or parish and then further confined to just what some feel are “matters” of religion.” Fettered by old traditions this may often be a narrow vision obstructed by the religious blinker syndrome. |
| Howlett writes that in order to right our paths: It is necessary to critique the church structures and beliefs of the past, so that we can see more clearly what can safely be discarded and what should be preserved. |
| Feminist theologian Letty Russell makes the point that church historians and theologians differ. In their efforts to identify their specific traditions as a continuation of the basic Tradition of Jesus’ life and ministry they draw conflicting conclusions. Russell writes: |
| Countless books document the church and its changing ministry, some with the purpose of showing how the tradition has not changed and others with the purpose of showing how it must change. |
| The link that connects us to the traditioning process “assists us to draw from the still living and evolving past as we seek to shape the future.” |
| Drawing from the experience of our focus being on traditions of the past while projecting on the changing, evolving future there is further insight offered by Boff in an article entitled “Religion, Social Justice, and a New Appeal of Creation.” Leonardo Boff warns that there is pressure in religion and churches to extend their mission into the world in a broader sense including therein a greater scope of concerns. Boff states further that in today’s world and even more so in the world of the future the humankind are called upon to attain an interdisciplinary understanding of the interconnectedness of all things. Boff points out that there exists a certain danger and it can be caused by: . . . blinkered scholars and scientists who are aware only of the knowledge in their own specific field (the doctor who knows nothing but medicine; the economist who knows only economy; the priest who knows nothing but religion). |
| Following in this line of thought, Russell develops a wider perspective that moves far beyond the traditional boundaries of the scope of what are “church concerns.” Russell writes of God’s preferential option for all of creation. The sacred interconnectedness of all things is summed up by the famous saying of Edward Schillebeeckx OP that there is “no salvation outside of the world.” |
| b.) When the broadened concept of ecumenism is applied to the inter-faith situation it would imply an open invitation to all who are concerned about a more inclusive world - a world more functional for all - to join forces with all others, regardless of differing faith traditions, to work together in meeting the ever-growing and changing needs of our common inheritance - the world in which we live together and share as a common partner. |
| c.) When ecumenism envelopes all of creation along with the human being as our common responsibility we view the big picture with “new eyes.” |
| EDM would see ministry in a much broader field of operation than what traditionally has been labelled “church matters.” When looked at with “new eyes” three issues can be envisioned: |
| Firstly, the traditional “church” matters would be continued. |
| Secondly, those areas that are slowly gaining ground in being understood as church ministry such as legal aid to the poor, aid to immigrants, single parent needs and so forth. |
| Thirdly, an added dimension not yet totally thought of as “church work” but is gaining momentum as such, are those broader areas such as the medical, social welfare, and governmental needs of life such as politicians, nurses, doctors, teachers, counsellors. Added to this third dimension is the ever growing realization that environmental issues are high on the list of “church” matters. |
| In the dawn of this new day the human kind are awakening to the exciting and inspirational awareness that all Creation is sacred and in need of love as it is loved by the Creator. We are becoming more and more aware that all of Creation is an extension of the One who brought it into being. It is within the whole of Creation that we are given a glimpse of the kind of beauty and perfection that is made manifest - or incarnated - as the soul of the Creator. |
| In Sum: |
| When the big picture focuses on the broadened concept of ecumenism as it is advocated by EDM, the Great Work extends into a broader scope of what “church/religious” concerns really are. The dualistic divisions between the sacred and the secular dissolve and merge into one and the same area of concern. As such all life is sacred. Sacred as well are all work and re-creational pursuits that have the connectedness of all things as the motivating factor of their activities. Thus the narrow vision obstructed by the religious blinker syndrome is widened to see with new eyes and to better understand the interconnectedness of all things. |
| This new green day is dawning. |
| It is in the earth we breathe. |
| It is in the heartbeat of our dreamings |
| . . . it is about being connected. |