Contemplations
Connecting to the Risen Christ through the renewed Sacraments
by Rev. Michaël Merle
The eastern Christian greeting for Easter goes: “Christ is Risen!”
The response is to say: “Yes, He is Risen indeed!”
The mission of The Christian Community remains a question that we are exploring and investigating. What are the features that characterise us and make our mission ever clearer? Central to our mission is to uphold and cultivate the renewed Sacraments in order that they are able to renew all aspects of life towards an independent and free relationship to the Risen Christ in all His present and future manifestations.
It would be quite fair to say that The Christian Community seeks to create and lead healthy and sustainable communities that have as their central focus the manifestation of the renewed rituals and Sacraments. We are a movement that lives with seven renewed Sacraments. These are rituals which allow the Risen Christ to become a present reality. Thus, the Sacraments are opportunities to connect with the living Risen Christ. Is this reality a true experience for us? Are we able to connect to the living Risen Christ in our sacramental celebrations?
It is through the Sacraments we can learn to perceive Him and His powers working in all aspects of life: recognising Him in what renews. Do we feel this as the foundation of our experience?
We recognise these rituals and Sacraments of our Movement as authentic revelations, from Christ Jesus Himself. The Sacraments, as expressions of the Christ as the encounter with God, are what makes Christ present to us as the one who guides us. This is the process of learning to become ever more fully human. May our Easter time be filled with the joy of experiencing the depths of Christ’s resurrection!
The eastern Christian greeting for Easter goes: “Christ is Risen!”
The response is to say: “Yes, He is Risen indeed!”
The mission of The Christian Community remains a question that we are exploring and investigating. What are the features that characterise us and make our mission ever clearer? Central to our mission is to uphold and cultivate the renewed Sacraments in order that they are able to renew all aspects of life towards an independent and free relationship to the Risen Christ in all His present and future manifestations.
It would be quite fair to say that The Christian Community seeks to create and lead healthy and sustainable communities that have as their central focus the manifestation of the renewed rituals and Sacraments. We are a movement that lives with seven renewed Sacraments. These are rituals which allow the Risen Christ to become a present reality. Thus, the Sacraments are opportunities to connect with the living Risen Christ. Is this reality a true experience for us? Are we able to connect to the living Risen Christ in our sacramental celebrations?
It is through the Sacraments we can learn to perceive Him and His powers working in all aspects of life: recognising Him in what renews. Do we feel this as the foundation of our experience?
We recognise these rituals and Sacraments of our Movement as authentic revelations, from Christ Jesus Himself. The Sacraments, as expressions of the Christ as the encounter with God, are what makes Christ present to us as the one who guides us. This is the process of learning to become ever more fully human. May our Easter time be filled with the joy of experiencing the depths of Christ’s resurrection!
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What is our Mission and Purpose?
by Rev. Michaël Merle
This question has been part of an ongoing reflection and consideration in our movement, The Christian Community, from its foundation, and evermore so since the centenary celebrations in September last year. So, what can we say about our mission and purpose?
We are part of a worldwide movement that expresses a new conception in the practice of Christian life appropriate to the constitution of the modern human being. We are now able to bring reflective consciousness to our understanding and knowledge of the Christian religious movement.
The individual’s questions and search for truth and meaning are welcome.
Through Anthroposophy, as brought to light by Rudolf Steiner, the path to understanding our relationship to Christ is opened-up and expanded. From its name we come to understand that Anthroposophy is a path, a way of being that leads to deeper insight and understanding from the wisdom that is imbued in the evolving human being as a spiritual and moral being: from the Greek ‘Anthropos’ (the expression of the human being – the being capable of being moral) and ‘Sophia’ (wisdom).
Through the exercise of Anthroposophy, we are brought to the opportunity to understand the evolving nature of Christ and his deeds. We can become aware of our essential reliance on him for our evolving and the future of humanity. ‘In Jesus the Christ entered as a human being into the earthly world’. This is the basis of the new dogma-free theology that encourages us to make this understanding our own through our capacity to think for ourselves.
We strive to fulfil the purpose of the human being, which is to be a co-creator in evolution.
To this aim, we undertake, in undying enthusiasm of the heart, to align ourselves with Christ's Creation, and Christ's Deed of Death and Resurrection.
This finds its expression in the conscious choice to participate in freedom in the continuously renewing power of the sacraments.
The priests and trustees in Johannesburg have also contemplated this all important question in terms of finding an appropriate expression for our work that clarifies who we are. This would form the crux of an internal document: an expression of who we are in our terms and understanding. This would be a companion piece to our legal PBO (Public Benefit Organisation) Constitution.
This question has been part of an ongoing reflection and consideration in our movement, The Christian Community, from its foundation, and evermore so since the centenary celebrations in September last year. So, what can we say about our mission and purpose?
We are part of a worldwide movement that expresses a new conception in the practice of Christian life appropriate to the constitution of the modern human being. We are now able to bring reflective consciousness to our understanding and knowledge of the Christian religious movement.
The individual’s questions and search for truth and meaning are welcome.
Through Anthroposophy, as brought to light by Rudolf Steiner, the path to understanding our relationship to Christ is opened-up and expanded. From its name we come to understand that Anthroposophy is a path, a way of being that leads to deeper insight and understanding from the wisdom that is imbued in the evolving human being as a spiritual and moral being: from the Greek ‘Anthropos’ (the expression of the human being – the being capable of being moral) and ‘Sophia’ (wisdom).
Through the exercise of Anthroposophy, we are brought to the opportunity to understand the evolving nature of Christ and his deeds. We can become aware of our essential reliance on him for our evolving and the future of humanity. ‘In Jesus the Christ entered as a human being into the earthly world’. This is the basis of the new dogma-free theology that encourages us to make this understanding our own through our capacity to think for ourselves.
We strive to fulfil the purpose of the human being, which is to be a co-creator in evolution.
To this aim, we undertake, in undying enthusiasm of the heart, to align ourselves with Christ's Creation, and Christ's Deed of Death and Resurrection.
This finds its expression in the conscious choice to participate in freedom in the continuously renewing power of the sacraments.
The priests and trustees in Johannesburg have also contemplated this all important question in terms of finding an appropriate expression for our work that clarifies who we are. This would form the crux of an internal document: an expression of who we are in our terms and understanding. This would be a companion piece to our legal PBO (Public Benefit Organisation) Constitution.
The Temptation and The Passion: The Mystery of Golgotha
by Rev. Michaël Merle
We may consider the Temptation of Christ (in the desert facing the adversary) from many different perspectives. It is also possible to puzzle over what these three temptations (turning stones to bread, being rescued from hurting oneself in a fall, and worshipping the adversarial forces, clearly at work in this world, for the ownership of the world's splendour) might be about? How much can really be subverted or what harm could really come from them – or, at least, from the first two?
We may consider that the temptations subvert the future power made manifest in the Mystery of Golgotha, in the culminating events of Holy Week. The turning of stones to bread would subvert the power of transubstantiation made manifest in the turning of bread into the Body of Christ. Throwing oneself from a great height and avoiding pain would subvert the raising of the Spirit of Christ on the cross and the experience of the pain of death. Accepting the false splendour of the world through false worship would subvert the splendour of divine revelation in the Resurrection and the path to true worship.
In this consideration the power of Christ in Jesus of Nazareth would have been subverted – put to a futile end rather than taken into constructive action. The power of Christ is present in the transubstantiation we experience in the Act (Action) of Consecration. The Human Being (the divine image and design that lies before us as the fulfilment of our evolved destiny) is consecrated in this power of Christ – now present in the seed impulse in us to bring about this transubstantiation in the human being. Our great temptation today is to abandon our mission and purpose in escaping our responsibilities or falling for the false splendours of material existence.
Christ comes to save us from the false light and from the senses unworthy cravings that we might fulfil, with his grace, the consecration (blessing in newness and completeness) of the human being. How do we engage this power in us and not subvert it? How do we avoid the temptations to ignore that which must transform in us, that which must change in us, so that what we receive in time can truly change into that which brings us everlasting wholeness? This is the challenge to allow the suffering, death, Resurrection and Revelation of Christ to think itself in us. May the power of Christ continue to work in us as we engage in this season of Passiontide.
We may consider the Temptation of Christ (in the desert facing the adversary) from many different perspectives. It is also possible to puzzle over what these three temptations (turning stones to bread, being rescued from hurting oneself in a fall, and worshipping the adversarial forces, clearly at work in this world, for the ownership of the world's splendour) might be about? How much can really be subverted or what harm could really come from them – or, at least, from the first two?
We may consider that the temptations subvert the future power made manifest in the Mystery of Golgotha, in the culminating events of Holy Week. The turning of stones to bread would subvert the power of transubstantiation made manifest in the turning of bread into the Body of Christ. Throwing oneself from a great height and avoiding pain would subvert the raising of the Spirit of Christ on the cross and the experience of the pain of death. Accepting the false splendour of the world through false worship would subvert the splendour of divine revelation in the Resurrection and the path to true worship.
In this consideration the power of Christ in Jesus of Nazareth would have been subverted – put to a futile end rather than taken into constructive action. The power of Christ is present in the transubstantiation we experience in the Act (Action) of Consecration. The Human Being (the divine image and design that lies before us as the fulfilment of our evolved destiny) is consecrated in this power of Christ – now present in the seed impulse in us to bring about this transubstantiation in the human being. Our great temptation today is to abandon our mission and purpose in escaping our responsibilities or falling for the false splendours of material existence.
Christ comes to save us from the false light and from the senses unworthy cravings that we might fulfil, with his grace, the consecration (blessing in newness and completeness) of the human being. How do we engage this power in us and not subvert it? How do we avoid the temptations to ignore that which must transform in us, that which must change in us, so that what we receive in time can truly change into that which brings us everlasting wholeness? This is the challenge to allow the suffering, death, Resurrection and Revelation of Christ to think itself in us. May the power of Christ continue to work in us as we engage in this season of Passiontide.
Courage for the Truth
by Rev. Michaël Merle
Courage is not defined by outer physical strength. The strength to which it refers is in its naming in English: heart-forces. The word comes into our language from Old French, derived from Latin for: from the heart. The common expression “take courage” means to give support, confidence or hope to someone who is struggling or facing adversity. At its core (at the very heart of the matter) courage is the act of overcoming fear. It is an expression of conviction, hence the term ‘the courage of your conviction’. Rudolph Steiner spoke of having Courage for the Truth. What does this entail? How do we find that capacity to overcome any fear or doubt and engage our heart-forces to face and make explicit the truth of any given situation?
The world around us, the social, cultural and political world, continues to provide us with a variety of opinions and views, each purporting to represent the truth of a situation, event or circumstance. We also know that deliberate falsehoods are presented as true statements of fact, bringing in the past years the term: fake news to the forefront of our expressions. Do we have the courage of our convictions to give voice to the truth?
A courageous conversation can take place when we remain fully present in body, soul and spirit to the engagement with the other person. It takes a willingness to take the risk (in overcoming the fear and doubt) and stay focused on that which expresses truly what the conversation is all about. We know that Christ is The Way, The Truth and The Life. Our sense of The Truth (of Christ) comes to us in the gift of language – of true expression in conscious thought. Our gift of speech (which has much creative power but also carries destructive and damaging potential) comes to us through Christ. How we choose to use this gift will depend on our conscious courage to face the truth and find the words to express the reality of things in our world.
Courage is not defined by outer physical strength. The strength to which it refers is in its naming in English: heart-forces. The word comes into our language from Old French, derived from Latin for: from the heart. The common expression “take courage” means to give support, confidence or hope to someone who is struggling or facing adversity. At its core (at the very heart of the matter) courage is the act of overcoming fear. It is an expression of conviction, hence the term ‘the courage of your conviction’. Rudolph Steiner spoke of having Courage for the Truth. What does this entail? How do we find that capacity to overcome any fear or doubt and engage our heart-forces to face and make explicit the truth of any given situation?
The world around us, the social, cultural and political world, continues to provide us with a variety of opinions and views, each purporting to represent the truth of a situation, event or circumstance. We also know that deliberate falsehoods are presented as true statements of fact, bringing in the past years the term: fake news to the forefront of our expressions. Do we have the courage of our convictions to give voice to the truth?
A courageous conversation can take place when we remain fully present in body, soul and spirit to the engagement with the other person. It takes a willingness to take the risk (in overcoming the fear and doubt) and stay focused on that which expresses truly what the conversation is all about. We know that Christ is The Way, The Truth and The Life. Our sense of The Truth (of Christ) comes to us in the gift of language – of true expression in conscious thought. Our gift of speech (which has much creative power but also carries destructive and damaging potential) comes to us through Christ. How we choose to use this gift will depend on our conscious courage to face the truth and find the words to express the reality of things in our world.
When our star begins to speak
by Rev. Reingard Knausenberger
Looking out over the city at midnight, we see the lights twinkling. Every light indicates the presence of human consciousness. Leaving the city and looking upwards, we see the sparkling light of the stars, each star expressing sublime higher consciousness. Every human soul may look up to the stars and know: one of them belongs to me. Yes, everyone truly has ‘their star’. It is good to imagine this star-spangled dome as the cloak of the One, who holds, carries and knows each human soul in their higher true Self.
In the Christmas nights, we re-connect and draw impulses for the whole year ahead from this place where our star is held as a potential future reality.
In celebrating The threefold Act of Consecration of Man at Christmas midnight, Dawn and Day we are in waking presence to this potential and may experience, more and more, how the One, who carries our higher Self becomes present at the altar. During the rest of the year it is a continual endeavour to perceive our true being as an encounter with Christ in the Deed of transubstantiation.
As we begin the new year with Epiphany, this theme of the star continues. Stars become invisible during the day. In daylight we tend to go into a ‘me, me, me’ focused mode. Where has the warmth of hopes and visions, the ‘upward glance’ gone?
In daylight there is now a shift needed from ‘out there’ to ‘in here’. It is not about seeking for something, but rather of a receptivity to noticing, becoming sensitive for perceiving new qualities emerging from invisibility.
Living with Christ is to nurture and uphold an attitude. It is caring for a relationship.
One that brings my star to shine, yes, to speak itself out, in daylight.
A meditation from Rudolf Steiner can give support for this to manifest:
A star stands above my head.
Christ speaks from the star:
Let your soul be carried by my strong power--
I am with you
I am in you
I am for you
I Am your true I.
Looking out over the city at midnight, we see the lights twinkling. Every light indicates the presence of human consciousness. Leaving the city and looking upwards, we see the sparkling light of the stars, each star expressing sublime higher consciousness. Every human soul may look up to the stars and know: one of them belongs to me. Yes, everyone truly has ‘their star’. It is good to imagine this star-spangled dome as the cloak of the One, who holds, carries and knows each human soul in their higher true Self.
In the Christmas nights, we re-connect and draw impulses for the whole year ahead from this place where our star is held as a potential future reality.
In celebrating The threefold Act of Consecration of Man at Christmas midnight, Dawn and Day we are in waking presence to this potential and may experience, more and more, how the One, who carries our higher Self becomes present at the altar. During the rest of the year it is a continual endeavour to perceive our true being as an encounter with Christ in the Deed of transubstantiation.
As we begin the new year with Epiphany, this theme of the star continues. Stars become invisible during the day. In daylight we tend to go into a ‘me, me, me’ focused mode. Where has the warmth of hopes and visions, the ‘upward glance’ gone?
In daylight there is now a shift needed from ‘out there’ to ‘in here’. It is not about seeking for something, but rather of a receptivity to noticing, becoming sensitive for perceiving new qualities emerging from invisibility.
Living with Christ is to nurture and uphold an attitude. It is caring for a relationship.
One that brings my star to shine, yes, to speak itself out, in daylight.
A meditation from Rudolf Steiner can give support for this to manifest:
A star stands above my head.
Christ speaks from the star:
Let your soul be carried by my strong power--
I am with you
I am in you
I am for you
I Am your true I.
