Right intentions

 

1.  PRAYER

Almighty and merciful God, I come before You today to offer my heart and my will. [1, 2]

Lord, search my thoughts and expose any hidden motives, pride, or self-centeredness. Purify my intentions, rectify them, and make them conformable to Your loving design. [1, 2, 3]

Grant that everything I think, say, and do this day may begin in You and draw its power from You alone. Keep me from acting out of guilt, vanity, or a desire for my own glory. Instead, let my sole desire be to love You, serve my neighbor, and walk faithfully on Your path. [1, 2, 3]

Amen."

2. MEDITATION

https://youtu.be/-9KLB2HI9BI?si=OYHlMHazfIh8FOg4

3. SONG

https://youtu.be/woNiRqfgbDk?si=eJ3_pLZ9tBSGwccn

4. NARRATIVE

Father Richard Rohr teaches that spiritual maturity moves beyond merely "doing it right" to acting with pure, unselfish intention. [1, 2]

Core Teachings on Intention

Beyond Correctness: After spiritual transformation, life is no longer about following rigid rules or proving you are "correct." It is about being connected to God and others. [1]
Purity of Motives: True devotion requires shifting away from the ego—moving past concerns over personal status, security, or power—into a pure motivation of love and service. [1, 2]
Connection Over Perfection: Instead of performing religious duties with a sense of moral pride, a transformed person acts from a place of inner freedom and compassionate presence. [1, 2]

Love God in What Is Right in Front of You Sunday, January 17, 2016

The God Jesus incarnates and embodies is not a distant God that must be placated. Jesus' God is not sitting on some throne demanding worship and throwing down thunderbolts like Zeus. Jesus never said, "Worship me"; he said, "Follow me." He asks us to imitate him in his own journey of full incarnation. To do so, he gives us the two great commandments: 1) Love God with your whole heart, soul, mind, and strength and 2) Love your neighbor as yourself (Mark 12:28-31, Luke 10:25-28). In the parable of the Good Samaritan, Jesus shows us that our "neighbor" even includes our "enemy" (Luke 10:29-37).   So how do we love God? Most of us seem to have concluded we love God by attending church services. For some reason, we thought that made God happy. I'm not sure why. That idea probably has more to do with clergy job security! Jesus never talked about attending services, although church can be a good container to start with, and we do tend to become like the folks we hang out with. The prophets often portray God's disdain for self-serving church services. "The sanctuary, the sanctuary, the sanctuary" is all we care about, Jeremiah shouts (7:4). "I hold my nose at your incense. What I want you to do is love the widow and the orphan," say both Isaiah and Amos (Isaiah 1:11-17, Amos 5:21-24), as do Jeremiah, Hosea, Joel, Micah, and Zechariah in different ways. The prophetic message is absolutely clear, yet we went right back to loving church services instead of Reality. I believe our inability to recognize and love God in what is right in front of us has made us separate religion from our actual lives. There is Sunday morning, and then there is real life.   The only way I know how to teach anyone to love God, and how I myself can love God, is to love what God loves, which is everything and everyone, including you and including me! "We love because God first loved us" (1 John 4:19). "If we love one another, God remains in us, and [God's] love is brought to perfection in us" (1 John 4:12). Then we love with an infinite love that can always flow through us. We then are able to love things in their "thisness" as John Duns Scotus says--for themselves and in themselves--and not for what they do for us. That takes both work and surrender, and the primary work is detachment from our selves--from our conditioning, our preferences, our prejudices, our knee-jerk neurological reactions. Only the contemplative and trustful mind can do that.   As our freedom from our ego expands--as we get ourselves out of the way--there is a slow but real expansion of consciousness so that we are not the central reference point anymore. We are able to love in greater and greater circles until we can finally do what Jesus did: love and forgive even our enemies. Most of us were given the impression that we had to be totally selfless, and when we couldn't achieve that, many of us gave up altogether. One of Duns Scotus' most helpful teachings is that we should seek "a harmony of goodness," which means harmonizing and balancing necessary self-care with the constant expansion beyond ourselves to loving others in themselves and for themselves. Imagining and working toward this harmony keeps us from giving up on impossible and heroic ideals. Now the possibility of love is always right in front of us and always concrete; it is no longer a theory, a heroic ideal, or a mere distant goal.

Gateway to Silence God in me sees God who is also beyond me.

Reference: Adapted from Richard Rohr, Franciscan Mysticism: I AM That Which I Am Seeking   (Center for Action and Contemplation: 2012), disc 2 (CD, MP3 download ).

5.  MEDITATION https://youtu.be/56Jyaqm7e_k?si=GjnbHORKwg6tbLST 6.  SHARING 7.  PRAYER AND INTENTIONS Heavenly Father, search my heart today. Cleanse my mind from selfish desires, hidden pride, and dishonest motives. Align my will with Yours. Help me to love others without expecting anything back, and to do my work for Your glory alone. Give me a pure heart and good intentions in everything I say and do. In Jesus' name, Amen." 8. SONG https://youtu.be/ZEAtX4UA-Mc?si=SC3IoOdjYqTd3lyC

When it’s done it’s done

 When its done, it’s done  

Let go. Time to look forward 

For more things to come. 

Disagreements

 

1. PRAYER

"Lord, grant me the serenity to pause when tensions rise.
Give me a humble heart that listens more than it speaks.
Help me to see the person in front of me as You see them—valued and loved.
Guard my words so they are seasoned with grace rather than malice.
When we disagree, keep our focus on understanding rather than winning, and anchor us in Your peace."

2.  MEDITATION

https://youtu.be/hwi2c0fkB2E?si=YHnT7YbBBv7X3_Ox

3.  SONG

https://youtu.be/n8vxLHDDeI0?si=4UoO76yUpml2CLLU

4.    NARRATIVE

Richard Rohr views disagreement as a crucial catalyst for spiritual growth, arguing that true transformation only occurs when we struggle with our own internal and external contradictions. Through his teachings at the Center for Action and Contemplation, Rohr emphasizes that disagreement becomes destructive when handled by the "dualistic mind," which seeks only to win, divide, and prove it is correct. [1, 2, 3, 4]

Instead, he advocates for a "Third Way"—a nondualistic approach rooted in contemplative prayer that moves beyond fight-or-flight dynamics to hold the tension of paradox. [1, 2]

---

1. Dualistic vs. Nondualistic Disagreement

Rohr separates responses to disagreement into two primary categories: [1]

The Dualistic Mind (Ego-driven): The ego fiercely avoids being wrong. In disagreement, the dualistic mind splits the world into "total good guys and complete bad guys," oversimplifying complex situations into black-and-white certainties. It prioritizes being correct over being connected. [1, 2, 3]
The Nondualistic Mind (Spirit-driven): A mature spiritual perspective is comfortable with mystery and paradox. It allows a person to sit in the uncomfortable space of disagreement without the immediate need to judge, erase, or defeat the opponent. [1, 2]

2. Prioritizing Relationship Over Rightness

Rohr warns that one of the most destructive habits of modern faith and politics is prioritizing shared belief systems over actual relationships. In his view, Jesus did not build a rigid purity culture; he regularly ate with people who held different behaviors and beliefs. Rohr challenges individuals to fast from absolute certainty and the compulsion to constantly point out how everyone else is wrong. [1, 2]

3. The Path: From Anger to Sadness to Solidarity

When we face opposing views or painful circumstances, our immediate ego defense mechanism is often outrage or anger. Rohr observes that true conflict resolution happens when we allow our defensive anger to drop down into its deeper root: sadness. By experiencing the shared grief or limitation of a situation, we stop standing against the other person and begin standing with them to find healing. [1, 2]

4. Critiques of Rohr's View on Disagreement

While Rohr advocates for inclusivity and non-defensiveness, mainstream critics point out a paradox in his own approach: [1]

The "Spiritual Maturity" Trap: Some theologians and critics, such as Alisa Childers, argue that Rohr dismisses orthodox or traditional Christian viewpoints by labeling them as "spiritually immature" or "dualistic". Critics contend that this framing subtly shuts down meaningful theological disagreement by characterizing the opposing side as simply lacking spiritual development. [1]

The Third Way: A Transformative Dance

Tuesday, June 28, 2016

The Third Way
Tuesday, June 28, 2016

As I explore transformation as a process of letting go of the ego’s needs and accomplishments, you may think I’m overemphasizing detachment. But when you look at Jesus on the cross, you see that Christianity also fosters attachment. Jesus tells us to love and to pay the price for loving. The heart and the soul are the first to attach to things and fall in love. Look at the image of the Sacred Heart of Jesus. His heart is out in front of his chest. It may not be great art, but it is great theology. The heart is given, and the price is paid. When we attach, when we fall in love, we risk pain and we will always suffer for it. The cross is not the price that Jesus had to pay to convince God to love us. It is simply where love will lead us.

Jesus names the agenda: If we love, if we give ourselves to feel the pain of the world, it will crucify us. (This understanding of the crucifixion is much better than thinking of Jesus as paying some debt to an alienated God who needs to be appeased into loving us.) We may prefer to remain aloof and detached, but that’s not the Christian way. The Christian way is to risk the attachments of love—and then keep growing in what it actually means to love. 

As we start trying to love, we begin to realize that we’re actually not loving very well. We are mostly meeting our own needs. The word for this is “codependency.” This kind of love is still impure and self-seeking and thus is not really love at all. So we have to pull back and learn the great art of detachment, which is not aloofness, but the purifying of attachment. Our religion is neither solely detachment nor solely attachment; it’s a dance between the two. It’s neither entirely isolation, as symbolized by the desert, nor is it complete engagement, as symbolized by the city. Jesus moves back and forth between desert and city. In the city, he feels himself losing perspective, love, and center; so Jesus goes out to the desert to discover the real again. And when Jesus is in the desert, his passionate union with the Father drives him back to the pain of the city.

The transformative dance between attachment and detachment is sometimes called the Third Way. It is the middle way between fight and flight, as Walter Wink describes it. [1] Some prefer to take on the world: to fight it, to change it, fix it, and rearrange it. Others deny there is a problem at all; it suits their needs as it is. “Everything is beautiful,” they say and look the other way. Both instincts avoid holding the tension, the pain, and the essentially tragic nature of human existence.

The contemplative stance is the Third Way. We stand in the middle, neither taking the world on from another power position nor denying it for fear of the pain it will bring. We hold the dark side of reality and the pain of the world until it transforms us, knowing that we are both complicit in the evil and can participate in wholeness and holiness. Once we can stand in that third spacious way, neither directly fighting nor denying and fleeing, we are in the place of grace out of which genuine newness can come. This is where creativity and new forms of life and healing emerge.

Gateway to Silence:
Teach me how to see.

References:
[1] See Walter Wink, Jesus and Nonviolence: A Third Way (Fortress Press: 2003).

Adapted from Richard Rohr, Everything Belongs: The Gift of Contemplative Prayer (The Crossroad Publishing Company: 1999), 169-171.

5.  MEDITATION

https://youtu.be/LYgZIdmmmTg?si=-D9x43gOgTHp7ASV

6.  SHARING

7. PRAYER AND INTENTIONS

O Gracious and Loving Father, as I stand at the crossroads of conflict, my heart feels heavy, my spirit burdened. Arguments have clouded my thoughts, creating rifts, and erecting walls between loved ones and me. 

Lord, I seek Your guidance to navigate these turbulent waters. Let Your wisdom be my compass, guiding me towards understanding and reconciliation.

Differences have a way of magnifying misunderstandings, but I trust in Your ability to bridge the divides. Heal the wounds of harsh words, and soothe the stings of misinterpretations. Allow Your love to flow through the crevices of resentment, and let Your light illuminate the path to resolution and harmony.

8.  SONG

https://youtu.be/KFC7HL79Go8?si=GMFYJmIP9-HWw2Rf