Schism: Rebuilding the Church

Part 1: Immaculate Conception 

 At the moment that Mary agreed and accepted God's plan to conceive His Son with her, her "original sin" was cleansed retroactively back to the moment of her own conception. God is eternal and omnipotent, so this is not a problem for Him, even though we can't wrap our finite human minds around it. Our temporal sense, demanding a one way flow of time, balks at the thought of God's mastery of eternity. But this is not an impediment for God. 

Therefore, before Mary accepted her vision to become Theotokos, she possessed the same original sin as we have, but she was living an exemplary life. She was already a saint, and so, chosen by God, who knew her from eternity. In the very moment that she said, " Behold the handmaid of the Lord. Let it be done to me according to thy Word," she was free. By putting her will in accord with God, she showed her faith, and God accepted that as righteousness. God cleansed her, going back to the moment of her conception to remove her original sin. 

It was just like when we accept Jesus and receive baptism. God removes our own sin, from the moment that we arise from the water. Always, it requires our choice and discipline to align our will with Him, if we want to become saints. We can only do it because God chooses us, but we cooperate by faith and trust in Him. God had chosen Mary, because she is/was/would be worthy to be a pure vessel, and He knew her from the beginning. 

In a divinely real sense, Mary was "conceived without sin" because God worked outside of time, as Eternal Being, to make it so, when she showed that she was worthy. She had to be, since God cannot mingle with sin, and He had to cleanse her for the Holy Spirit to come and rest upon her. Because she was totally dedicated in love and service to God, she was full of grace, choosing a saintly life. God is both eternal and omnipotent, and can do whatever He wants, so time becomes a fluid, mixed up factor that we do not comprehend. Mary was a totally, fully and completely normal human woman person, both before and after her vision and her conception of Jesus. And by her participation in God's plan, we are all saved.

Part 2: Against Heresy 

 If you say that the Roman Catholic Church is teaching heresy and false doctrine, you clearly don't know what you are talking about. The Holy Spirit abides with us to teach us all that we need to know about Christ and his loving work in Heaven, in our souls and in history. Indeed, it is the Orthodox Church that has fallen away from the Truth, since the time that they refused to accept the "filioque" being added to the creed defining the faith. It should have been obvious that the Holy Spirit proceeds from the Father "and the Son." The word was imperative for the defense of the faith against the Arian heresy. Necessity required it, regardless of whether any single apostolic bishop had enough authority, and the Holy Spirit thus granted us a clear understanding. The Orthodox Church simply refuses to speak the whole Truth. That refusal, for merely political principle, was stubborn  and ill considered, and should not impede others. Any person of the Holy Trinity always works in concert and full consensus with the other two persons, because together they are only one entity, One God. As Jesus said, "I and the Father are One."

Moreover, if you don't accept a need for the "substitutionary atonement" of Jesus' sacrifice on the cross then you are not saved. Why else would He have to die, and why, before, would God have tested Abraham to find out if he would be willing to sacrifice his son for God? He was asking if a human could love Him enough to be worthy of such a sacrifice. But a merely human sacrifice would not do, any more than animal sacrifices could suffice. It had to be his own, because it was his own decree that demanded judgment and justice. 

And yet there are some teachings of the Church that stem from considerations of financial interests, convenient interpretations or lust for power. They were means by which the Church, through its priestly hierarchy, intended to lead the faithful, but they became inflated and calcified by centuries of usage and Papal abuse of authority. The current practices and doctrines do not extend all the way back to the Apostles, but developed after the time of the Early Fathers. This does not mean that they are necessarily false, but that they need not be universal. Other modes of guidance into right behavior and proper piety can also be countenanced. I am referring to issues that were highlighted by the Protestant Reformation, such that some degree of laxity could be approved for the sake of rapprochement. (It might be noted that these are the same three temptations that Jesus faced, and that some Protestant church leaders have been not quite immune to them either.)

Part 3: Christ is Our Only King 

 The Catholic Church claims to be the One True Church, with ultimate authority over all Christians, on the basis of one single Scripture. When Jesus asked his disciples, "Who do you say that I am?" Simon bar Jonah answered quickly, Thou art the Christ, the Son of the Living God." Jesus approved of this answer, and said, "thou art Peter, and upon this rock I shall build my Church," and gave the keys of the Kingdom. (Matthew 16) And ever since Jesus' Ascension into Heaven, the Apostles have passed on their authority by ordaining leaders of the various regional Churches. 

The Catholic Church claims that their bishops can trace their lineage all the way back to Peter, who was the first leader, or "Bishop," of Rome. And this unbroken chain of authority, they say, links them to Jesus' designating Peter as his choice to lead the Church. We can, by humble generosity, grant that this chain is probably unbroken, and thus the Bishop of Rome does deserve a significant level of respect. So, if Peter was the leader of the Apostles, then Rome is the leader of the Church. Right? 

And this sounds like a perfectly logical line of reasoning, but it forgets one tiny thing: 1,000 years of church history. The first leader of the Church, beginning in Jerusalem, was James, the brother of Jesus, not Peter, and the first Gospel Churches spread from there. For three whole centuries, Christians had to endure bitter persecutions and struggle against virulent heresies to maintain its identity, and they did this by mutual support and consensus on the doctrines of faith. Leadership by bishops was one of these consensual developments. 

Up until the Great Schism, in 1054 AD, the Church recognized five centers of leading Bishop's authority: Jerusalem, Antioch, Constantinople, Alexandria and Rome, and they never conceded ultimate authority, or even perennial leadership to the Bishop of Rome. That is why we had ecumenical councils to determine the correct faith. If Rome had had such authority as they now claim, they could have simply asked the Pope. That never happened. 

It took many centuries, until long after the Apostles, and the Patriarchs and then after them, the Church Fathers, including many of the Doctors of the Church, for the "Holy Roman Catholic Church" to presume to be the default leader of the western Church. This was long after barbarians repeatedly sacked Rome, Muslim pirates disrupted trade by sea and the normal modes of communication were broken. Then, centuries later, the Great Schism came as a result of a political power dispute, over a few minor issues that could have been ironed out given time. After that, the traditions and practices began to diverge. But the claim of Papal "infallibility" came only a couple of centuries ago. So, it's farfetched to make the claim that Jesus gave total authority to Peter. Even the doctrine of ecclesiastical traditions can't support a claim that the whole Church must bow to Rome. 

The Church was built on "the Rock" of faith. We must believe that Jesus is the only begotten Son of the Living God, and then, that we all as Christians have the authority to forgive each other's sins, just as we pray in the "Our Father," "... forgive us our sins as we forgive those that sin against us." Every integral Church has some community structure for this, perhaps simply to "speak to one another in love," or to informally "confess one to another," which can help its members to remain in a state of grace. And of course, we have ALWAYS been able to take our honest confessions straight to Jesus Himself, and get his perfect absolution and, if He asks, do the penance He suggests. If you lack full faith in your own prayers, and want to hear it from "the Church," you could go to a priest for confession, but Jesus is our High Priest, not the Pope. The ultimate authority belongs to Christ the King. 

Part Four: Reparations 

 When the Pope wants to reunite the Church, he will have to take the first step by inviting the other branches to come and negotiate. The Catholic Church represents the majority opinion, but we have to be considerate of all concerned. We cannot stand on our own arrogance. In order to begin, he must agree to recognize the dignity of the other original "Sees" of orthodoxy, and take a step back from his audacious claims of authority. He needs to be willing to listen to the opinions of the other Patriarchs, and submit to the consensus, as before the schism. 

And as Bishop of Rome, he will have to grant forgiveness, and formally remove the anathemas and excommunications for the Reformation, and embrace any and all who would rejoin the worldwide Body of Christ, on the only condition that they too submit to the consensus, in which case, their voices would also be heard. That would reunite the whole Church. Some steps have been made in this direction, but many more remain. It may be that another worldwide ecumenical council will need to be convened, even more broadly inclusive than Vatican II, with promises not to overwhelm the other Churches, Orthodox or Protestant, by sheer numbers, and to be respectful of their traditions and practices. 

And of course, we should be glad to be ever reminded, we have much more in common than we have of differences. There was a thousand years of unity before the Schism, and we still say the same Nicene Creed. If we still want to retain the unique flavors of our different cultures, there should be a fair and amicable way to do that, and to extend the embrace of brotherhood across the seas that now divide us, in recognition that the whole world is now one, and they are now all "Maria Internus." 

But one caveat remains. There is no peace in this world. We still await Our Lord's return. The Church, and thus all Christians as the Body of Christ, is still suffering persecution from political empires that refuse to allow and recognize the spiritual authority of our God, even when He orders us to obey earthly civil authorities, and seek to gently guide them to righteousness. And we still face the threat of heresy from the apostate cult of Islam, which seeks to overthrow Christianity and conquer the world for its own power and glory. Both of these threats suffice to remind us that we may yet be faced with the dreadful choice: to deny our faith, or to suffer imprisonment, torture or death. For this reason alone, if for nothing else, we need to stand together in solidarity, relying on and sharing Jesus' love with one another. So, for now, "May peace be with you."

Opus Operatur, If You Believe

"Opus Operatur" - The action does the work.

This is the traditional doctrine that the Catholic Church uses to say that priests miraculously transform the bread and wine in the Eucharist into the actual/real body and blood of Christ. It's like magic, regardless of the state of grace of the priest or the faith of the receiver. Which, honestly, makes no sense. There were several occasions when the Gospels say that Jesus could do no miracles in the situation where there was no one with faith in the crowd. Thus, even if a sacrament is a miraculous work, it requires faith to be effective. 

In my own opinion, the transformation in the Eucharist can only occur for the person who receives it with faith, believing that it is changed. And if the priest performs the Mass in a state of mortal sin, or without faith, it is for him a detriment to grace. 

But, if you believe that the sacraments are a means of grace, and you come in a state of grace, or in repentance, then certainly receiving them does benefit you by opening you to the action of the Holy Spirit in your heart and soul. And if you come to the sacraments unworthily... Don't. You would hurt God's feelings, and your own soul by further sin. 

However, you can't profane the bread and wine by receiving them reverently, but in the belief that they are symbols of communion among the faithful. Your reverence, and holy intentions, are sufficient to please the Lord, because He can see your belief, and then add to your faith through the sacrament opening you to the effects of the Holy Spirit. 

This goes for baptism as well. There must be faith for the action to be effective. BUT, in at least two cases, Jesus was able to heal/raise the dead because of another person's faith. Jairus' daughter had died, but for his faith Jesus raised her back to life. It was the same for the Centurion's servant. Thus, in extremis, if a child could die soon, it does make sense for them to be baptized, on the basis of the parents' faith, so that the infant's soul may not be lost. And it now becomes the parents' responsibility to teach them the faith as soon as they are able to understand. Then, when the child is of age, they can choose to participate in their own act of (re)baptism/confirmation and enter the Church as a fully active faithful participant.

This does not mitigate any need for a new convert to the faith to receive baptism, in the name of the Father, Son and Holy Spirit. In order for a new believer to join the Church, and ultimately the Kingdom of God, baptism is an imperative. Jesus told Nicodemus that unless you are born of water and the Spirit it is impossible to enter the Kingdom. This clearly has also a deeper meaning. 

There are two kinds of baptism. John the Baptist baptized the crowds for the sake of repentance, in water, and said that the Messiah would come to baptize believers with the Holy Spirit and fire (zeal). Thus, both repentance and the Spirit are necessary for entering the Father's Kingdom. Baptism represents the change of heart, the contrite repentance of the new believer. It quickly became a rite of passage, a visible sign that a person was joining the Church. 

Thereafter, the community would need to mentor the convert, to help him to become a disciple of Jesus, until the Holy Spirit would come down to teach. This is the process of learning how to renew one's mind by ever deeper immersion in the Holy Scriptures and righteous practices. By these means, the convert (or the child growing to adulthood) is to be transformed, or "raised from death into new life," so as to enter into the Kingdom. Without both, the Kingdom will remain invisible, and its doors closed. One needs to continuously grow in faith in order to truly become a Christian. 

These are the actions that do the work of salvation, the "opus operatur," that open the hearts of believers to receive the Holy Spirit and its abundance of grace. It is the Spirit which transmits grace, and performs the work of transforming us into citizens of the Kingdom of Heaven. The rites of the Church are sacraments, in the sense that they open us to the Spirit and thus are a means of grace, but they are also truly symbols of the deeper work that the Spirit is doing inside our hearts. The sacraments are a physical sign that the Spirit is bringing us ever more fully into God's grace. And this is done by faith, growing in us until we are transformed into saints, according to the will of God.

"...if you believe, you will see the glory..." (The Gospel of John, chapter 11)

Wildflowers for the Rosary

 Of course, you will immediately recognize the original prayers of the Rosary, as we have always known it. But then you will see that there is more here than than the familiar four sets of mysteries. Now there are mysteries for each day of the week, and they tell about more aspects of Jesus' life with us. 

Joyful Mysteries (Monday) 

It's time for the Messiah to come!

1. Annunciation to Mary 

     "... and you shall name him Jesus."

     - Luke 1:26-38 ~ "acceptance" 

2. Visiting with her cousin Elisabeth 

     "Blessed art thou among women" 

     - Luke 1:41-45 ~ "encouragement" 

3. Birth of Jesus 

     "... and laid him in a manger."

     - Luke 2:4-7 ~ "humility" 

4. Presentation of the First Born 

     "for my eyes have seen your salvation."

     - Luke 2:22-35 ~ "fulfillment" 

5. Discovery at the Temple 

     "I had to be in my Father's house"

     - Luke 2:45-49 ~ "belonging" 

Luminous Mysteries (Tuesday) 

His mission is authorized by the Father. 

1. Baptism in the Jordan 

     "This is my beloved Son"

     - Matthew 3:16-17 ~ "beginning" 

2. Wedding at Cana 

     "Fill the jars with water." 

     - John 2:5-7 ~ "joining" 

3. Proclaiming the Kingdom 

     "The Kingdom of God is at hand."

     - Mark 1:14-15 ~ "newsflash" 

4. Transfiguration 

     "and his face shone like the sun" 

     - Matthew 17:1-8 ~ "revealed" 

5. Beginning the Eucharist 

     "This is my body which is given for you."

     - Luke 22:14-20 ~ "sacrifice" 

Believing Mysteries (Wednesday) 

And Jesus did miracles among them: 

1. Healing the Sick.

      - a woman healed by touching His robe 

      "Who touched me?" 

      - Luke 8:43-48 ~ "healing" 

2. Including the Despised 

      - the samaritan woman at the well 

      "He told me everything I ever did." 

      - John 4:4-42 ~ "inclusion" 

3. Forgiving the Broken 

      - telling a cripple to rise up & walk 

      "Which is easier, to say ..." 

      - Matthew 9:2-8 ~ "forgiving" 

4. Power over Nature 

      - walking on water & calming the storm 

      "Why did you doubt?" 

      - Matthew 14:22-34 ~ "reassuring"

5. Promising Resurrection 

      - raising Lazarus from the dead 

      "...if you believe, you will see the glory..."

      - John 11:1-44 ~ "promises" 

Theological Mysteries (Thursday) 

How the disciples came to know him:

1. Rebirth into the Kingdom 

      - baptism of repentance and renewal 

      "... being born of water and Spirit."

      - John 3:3-8 ~ "transformed" 

2. Establishing the Church 

      - Jesus quizzes the disciples. 

      "Who do you say that I am?" 

      - Matthew 16:13-17 ~ "identity" 

3. Demanding our Trust 

      - Jesus released the doubters.

      "To whom shall we go?"

      - John 6:53-69 ~ "dividing" 

4. Revealing his Identity 

      - Jesus reveals His identity in public. 

      "I and the Father are one." 

      - John 10:22-42 (v.30) ~ "trinity" 

5. Our Connection to Jesus 

      - Jesus is our connection to God. 

      "If you abide in me, and my words ..." 

      - John 15:1-10 ~ "abiding" 

Sorrowful Mysteries (Friday) 

He suffered for our sins.

1. Agony in the garden 

     "let this cup pass from me"

     - Matthew 26:36-45 ~ "agreement" 

2. Scourging at the pillar

     "... and had him scourged"

     - Mark 15:15 ~ "rejection" 

3. Crowned with thorns 

     "Hail, King of the Jews!"

     - John 19:2-3 ~ "mockery" 

4. Carrying the cross 

     "carrying his own cross" 

     - John 19:17 ~ "suffering" 

5. Crucified to death 

     "Father, forgive them. They know not ..."

     - Luke 23:32-34 ~ "intercession" 

Holiness Mysteries (Saturday) 

He taught us the Way of mercy: 

1. The Greatest Commandments 

     - Love the Lord  with all your self. 

     "On these two commandments depend.."

     - Matthew 22:36-40 ~ "devotion" 

2. Impurity of Speech 

     - "What you eat does not defile you, 

      but what comes out of the mouth ..."

     - Matthew 15:11,15-20 ~ "purity" 

3. Corporal works of mercy. 

     "Whenever you did it to one of these, 

     my brothers and sisters, you did it to me."

     - Matthew 25:34-40 ~ "kindness" 

4. Preaching to the Crowds 

     - The Sermons on the Mount and Plain.

     "Be merciful, even as your Father..."

     - Luke 6:17-49 ~ "bearing" 

5. Claiming our First Concern 

      - Jesus casts off our worries.

      "Seek first the Kingdom of God"

       - Matthew 6:19-34 ~ "trusting" 

Glorious Mysteries (Sunday) 

His Kingdom is established in Heaven. 

1. Jesus' Resurrection from the dead 

     "He is not here. He has risen." 

     - Mark 16:5-7 ~ "vindication" 

2. His Ascension to Heaven 

    "He was lifted up while they were looking"

     - Acts 1:9-11 ~ "amazed" 

3. The Descent of the Holy Spirit 

     "tongues as of fire"

     - Acts 2:1-4 ~ "empowered" 

4. Mary's Assumption to Heaven 

     "Blessed is the womb that carried you..." 

     - Luke 11:27, 28 ~ "praise" 

5. Mary's Coronation as Queen of Heaven 

     "and on her head a crown of 12 stars" 

     - Revelations 12:1 ~ "glory" 

And yet these new days' mysteries are never meant to be obligatory. The Church has not given any official recognition or approval of them. They are extras, to be added only if you wish to do so. They are being offered only for two purposes: to teach more about the life of Jesus, and to simply bring more flowers to my Blessed Mother. Perhaps they don't look as pretty as the other roses. You may call them wildflowers. 

If we pray and meditate on these extra mysteries, we must not think that they are any improvement of the Rosary that others still pray. These prayers have been slowly developing for over a millennium, and it took 500 years for the practice to take an official form. Then recently, our Saintly Pope John Paul II chose to add a fourth set of mysteries. He knew that we all need encouragement to pray, and the Rosary is a simple thing to memorize for those who feel that they don't know what, or how, to pray. If you feel that adding three more sets of mysteries serves only to increase the burden, then don't add them. They are merely wildflowers, and not even grown from private revelations, but from an act of asking directly how more episodes could teach about Jesus. There are so many in the world who know so little about Him.

The idea of adding to the Rosary came from its traditional use as a teaching tool by friars in the Middle Ages. As they wandered from place to place, they would teach the poor how to pray, and spread the Gospel, by pointing to the beads on their Rosary. Then, our Pope set us his own example, with his own great devotion to our Mother Mary. By his authority, he gave us the Luminous mysteries, and recommended them to us, to remind us of important points in the Gospels. And that wonderful act yet served only to point out an emptiness. Four sets of mysteries would repeat irregularly in a week. Why would there not be an equally beautiful set of mysteries for each and every day of the week? And the question prompted its own answer. Just do it. Find the episodes that speak to your heart, and try them out. 

It was not an act of pride or vanity. These wildflowers may not mix well with your bouquet of roses. They are a poor offering, brought by a silly child who saw others bring special flowers to our Mother. Sister Faustina, who was declared a saint by John Paul II, also devised her own prayers to say on her Rosary. Of course, aspiring to imitate the saints is akin to trying to imitate Jesus, but anyone can seek to take refuge with the Holy Mother. 

All we have to do to come to Mother Mary is to desire to please Her, and listen to Her when she wants to teach us. She promises to help us to grow in obedience, so that we won't get our nice clothes dirty so often. And She takes care of us when we get scrapes and bruises, teaching us how to avoid them, or to call for help. Then She brings us to Jesus, and speaks for us, recommending us to his care. And that is where we want to be, as that is how we become his disciples. Up until that time, we were merely believers standing back in the crowd to hear Him talk.

So far, Mother Mary has been accepting of my poor offering. But Jesus admonished that adding so many new mysteries might seem too heavy a burden for those who already feel that their prayers are a chore. If that is indeed how you feel, then ignore them. Or only use them occasionally, as few as you wish. Surely, if you pray one set per day, you can decide to keep only the official ones, or you can bring wildflowers to our Mother once in a while.

A Counterculture for Transforming the World

 Beginning in the 4th century AD, when the Roman Empire legalized Christianity, we had to find a new way to witness for our faith. No longer did we have the threat of martyrdom in the arena hanging over our heads. Being a devout Christian no longer represented the willingness to sacrifice in order to follow our Lord. What did we have to give up, when it became a status bonus to follow the religion of the Emperor? And yet, clearly the world had not yet embraced the Kingdom of God. 

So in protest against the "worldliness" of the way that people lived throughout the Empire, a few brave souls decided to walk away from the cities. They wanted to find a place where they could concentrate on their search for God, first and only. They left behind the usual values of success and wealth, the rampant idolatry of the old gods, and the distractions of popular culture in order to "seek first the Kingdom of God." They gave up homes and family, jobs and status, even the respect and approval of their peers, and walked out into the wilderness to pray and fast. They sought to be personally transformed by a closer relationship with the Lord Jesus, in just the same way that Jesus walked away to the wilderness to pray after his baptism in the Jordan. They became hermits in the desert. 

Of course, they knew it would be hard. It's never easy to fast and pray. It takes lots of determination to defy conventional "wisdom" and to follow a way that the world views as "crazy." And there would be temptations. The Devil must divert those who choose to break a new path to God, lest they succeed and draw others behind them. Jesus Himself was tempted to get off the path, into materialism, hyper-spiritualism, or political power, but He saw those traps and avoided them. Satan would have temptations and traps for them, too, passions and extremism of all sorts, and some would give up in frustration, finding that they could not persevere alone. 

Plus, our Lord came to serve, so we have to find ways to serve also, and not just retreat from the world. His Presence was his witness to the Kingdom, because He is perfect, but our witness would be our absence, because we are not. Our service is to pray for the world, that it might be transformed into our Lord's Kingdom, and all souls might turn to Him and be saved. But first we have to be transformed ourselves, by His grace allowing us to remain in His Presence. One of his graces has been to let us gather together in small groups, like-minded, to pray together and help guide each other. 

In the early days of the Desert Fathers, those who were recognized as exceptionally holy became leaders, as the beginners came to them for advice. The saints, Anthony and Pachomius, organized their followers into communities of monks, on the principle that each would be a help to the others, to encourage and reprove each other along the path. The community would assign tasks to each for its collective upkeep, according to their skills. These were usually simple tasks, anything from weaving mats, to keeping bees, to cooking dinner, or copying scriptures for those who had nothing to read. The monks were expected to be able to continue to pray while they worked, and there were also times when the community would come together to pray, or to eat dinner together and listen to a reading from the Scriptures. 

In these early years, the monks would have been daily praying through the whole book of Psalms, as well as a daily liturgy including the Eucharist. At first, they used a bowl or bag of stones, 150 of them, to keep track of their progress, but later they found that a knotted rope was far easier to use and carry, so they could be away from their cells to work and not lose track of their prayers. Eventually, they would have every one of the Psalms safely in their memories, and could recite them all by heart. And of course, they would meditate on episodes from our Lord's life, and dwell on his sayings. 

Nearly from the beginning of this monastic development, Saint Anthony would have had a copy of Saint Athanasius' New Testament, which he compiled in 367 AD. This was the first list of the same 27 books that we know as canonical today. The two men were close friends, and Bishop Athanasius stayed in the desert with Anthony on several occasions. He later wrote Anthony's biography. If a monk could have had a copy of one of the Gospels, it would have been a most prized possession. For certain, it would have been a source of "holy reading" at the dinner gathering. 

Of course, every community needs a set of rules to prevent confusion and keep them on track. Saint Pachomius was the first to make up a Rule for his community. He called it "The Paradise," and it was so successful that he drew enough followers to fill eight monastic communities. Elsewhere, each community had its own Rule to follow, some more strict than others, but all involved some degree of asceticism. There was almost always a requirement to take vows of poverty, chastity and obedience. Thus, there were some who desired a monastic life, but who could bear neither the strictures nor the privations, and they wandered from one community to the next, seeking a "proper fit."

The abbots were well aware of this aimless wandering, and many stated that a monk would be better off to simply choose one place and stay put. As Saint Anthony said it, "A frequently transplanted tree cannot bear fruit." Finally, it was Saint Benedict who decided that any monk who wished to join his community would also have to take a vow of stability as well. This meant promising that he would stay in one place, until sent away by the Abbot. The Rule of Saint Benedict was so successful that it became the basis of most of the monastic communities in Europe. And since it was meant to be a humane, if simple way of life, a monk would rather stay in place than leave, unless the Abbot sent him in a small group to found another monastery. It was also Saint Benedict who established the canonical Hours of Prayer, or "Opus Dei" as he chose to call it. Eight times each day, including once during the night, the monks would come to chapel to pray, chanting a liturgy of Psalms. This is still the common practice of monks to this day. 

As not all novices applying for entrance into a monastic community were literate, especially during the "Dark Ages" between the sack of Rome in 405 and the rise of Charlemagne's Holy Roman Empire, and allowing for the scarcity of hand copied books, the practice of praying the whole book of Psalms began to wane. It was difficult to find a teacher to tutor one in reading, and no less challenging to acquire a text for study and memorization. Thus, many of the younger monks would make do by reciting other, better known prayers, like the Jesus prayer, the Our Father or a prayer to the Virgin Mary, and counting out 150, or more, of these each day. The long strings of knots then came to be called a Rosary, especially when a majority of the prayers were offered to Mary toward the end of the 7th century. There was no official rule to organize how the prayers were said, but combining the practice with meditations on various episodes from the Gospels was a natural extension of devotion. It also helped to forestall the criticism that one was merely piling up a multitude of words without meaning, which Jesus warned us against. 

Eventually, the Rosary that we know today began to emerge after the turn of the millennium. Its division into decades marked by beads made the practice much easier than reciting all of the Psalms from memory. And the shorter prayers, fewer in number, could satisfy the intention to pray without ceasing without the need for posession of a book. Soon, various mendicant orders, pursuing an apostolic vocation of preaching and service in the world, began to use the Rosary as a teaching device. 

Indeed, legend has it that, in the early 12th century, Saint Dominic received a vision of Mother Mary in which she requested that the faithful should pray the Rosary, and promised to intercede for us with Jesus and bestow many boons of grace on those who would persevere on a daily basis. The followers of Saint Francis also made habitual use of the Rosary in this way. The popularity of this practice swelled, not only among those with religious vocations, but also among the common people all across Europe. And in 1569, Pope Pius V, himself a Dominican, officially sanctioned the Rosary as a devotion of the Catholic Church. 

In 1683, a campaign of praying the Rosary was credited with gaining divine assistance for the armies of the Holy Roman Empire and the Polish-Lithuanian alliance in their battle to relieve the seige of Vienna imposed by the Ottoman Turks. Thereafter, praying the Holy Rosary has remained the weapon of choice for civilians to support their troops who have been deployed into conflict. And in 1917, in a vision at Fatima, Our Lady asked that we pray the Rosary for an end to World War I. If these prayers hold out the hope that our warlike inclinations can be ameliorated and curtailed, then perhaps the world can be transformed. 

And so we see a gradual transition. Those who once were discontented with the world are no longer abandoning its distractions and demands for commerce with conventional "wisdom." They are trying to evangelize any who will listen, and praying that the Gospel might now prove to be a leaven to cause the world itself to rise toward God. And a primary tool applied to this task is one conceived in the desert by hermits, and in the monasteries of the disaffected: the Holy Rosary offered to the Mother of God. Its decades of prayers remind the faithful to meditate on the life of our Lord Jesus. And perhaps we will thus be transformed into his likeness, and carry with us a little spark of the Kingdom of God. Then, some day, the Light may prove more powerful than the darkness, and the society of men may begin to resemble that of the angels in Heaven. "Thy Kingdom come, Thy will be done on Earth, as it is in Heaven." We must have faith, and hope, and love one another as Jesus loved us. 

Praying with Jabez and Bartimaeus

 O Lord, Jesus, our Messiah, 

I am unworthy of notice, 

Yet I would ask your mercy. 

Teach me your Way of Seeing, 

and restore my ears and eyes. 

I seek your constant blessing, 

to dwell in your holy Presence. 

Lead me to your horizons, 

and let your hand be with me. 

Keep me safe from harm, 

and let me be free from pain. 

Open my lips and hands, 

for blessings and generosity. 

You have my devotion and praise. 

I'm begging, like a lonely child. 

Thank you, my Lord. Amen.

Sympathy for Sinners

 Can we enjoy Heaven, knowing of loved ones in Hell? It is a question to consider. 

In one of his lectures, R.C. Sproul, a Presbyterian pastor and Reformed theologian, asserts that when we get to Heaven we will be so changed by our own glorification, so amazed by the extinction of sin, and so fully enamoured by God's holiness that all else will pale into obscurity. Only the full glorification of God in his holiness will be of any interest, and we will totally disregard the plight of those who failed to gain salvation. Those we once knew and loved will be forgotten, and disregarded. Only God, and nothing else will matter. We will be overawed, and obsessed with worshipping God.

I'm sorry. I just cannot believe that. If God's infinite holiness is so all important, then his infinite mercy must also be its equal. That means, simply, that this idea of divine all-or-nothing justice - eternal heaven, or hellfire unending - must be modified. There are MUCH BETTER ways to punish sinners. If God can't, or won't use Karma, or something similar, then He is not just. If He is that vain and stuck on his own holiness and glory, then He is not worthy to be God. Holiness without mercy is not Divinity. To Dr. Sproul, I must reply, "Your God is too small. Your thoughts are not his thoughts. " 

God, in his infinite mercy, would have mercy for ALL SINNERS, regardless of faith. After all, He sends his rain for the unjust, as well as for the just. If life is like a university, where we learn spiritual truths, and not merely a testing ground to separate the "worthy" from the "defective," then there is room for our improvement. And I am not willing to say that God isn't perfectly able to create all of us worthy to be saved, if we use our own choice to accept Him.

 Once He sadly consigns those who insist on rejecting Him, and who stood for evil in knowing opposition to his goodness, to the punishment they demanded, God has before Him a choice. He has to decide what to do with those who were too weak, or ignorant, to strive with whole hearts and minds to follow Him without any regard for the wisdom of this world. This world is a hard test, which only the sternest and most single minded can hope to pass. Those who do are rightly lauded as "saints," and their passage to Heaven is clear. The question remains for how to justly reward or edify those who desired to reach for God, even tried to do so, but fainted on the Way before they passed into their final sleep. 

And, is it fair to condemn those who never heard that there was a choice, whose best intentions could only be to follow the path of moral goodness through the world, without being such a fool as to eschew a successful life? The world has its own rules, sometimes rational, even if often disregarded by the masses. We can choose Good, the best that we can discern, even if we don't know God. It was for those good souls, who lived before his time, that Jesus descended into Hell before his resurrection, so that they could hear and choose to believe and follow Him back into the Light. Of course, "good souls" is a relative term, for all have sinned and fallen short, and need to choose faith in Jesus. 

But since that day, we have been given the "Great Commission," and Jesus doesn't go to Hell every weekend to rescue the ignorant. Rather, we all must stand before Him, in his role as judge, to be compared to his holiness and offered his mercy. Have we believed, and now make claim for his forgiveness? Or do we beg for a second chance? What is the course of infinite mercy, without defying justice? We don't throw the ignorant into jail, but we educate them and release them on probation. Can Jesus do any less?

The idea of Karma was developed to serve the needs of justice, even when it seems that the unjust avoid it in this life. Immortal souls are reincarnated to new lives, in which their new circumstances reflect either punishment or reward, and the person is expected to try to learn how to progress spiritually toward eventual merging into bliss with the gods. This can be repeated over and over, until the end of time. It is a brilliant idea, and Jesus could use it to place a soul where it will definitely hear the Gospel, and thus have its own choice to make. And He can know how well the message was understood, to know if yet another chance might serve both mercy and justice. He could  teach them over and over, for eternity if necessary, that the wages of sin lead to suffering, and that rejecting good and God leads to Hell. He could even offer a deconstruction to non-being, granting oblivion to one who just wants it all to end. THAT would be a loving, merciful God... to teach, until they may eventually get it right. 

And then, we have a theoretical case of a believer who isn't good enough for Heaven, or who carries with him remainders of defilement, which holiness must insist on removing before entrance can be granted. This is a "Leave your muddy shoes outside" theology. Forgiveness has done its work, and the person is saved from eternal punishment, but they didn't work hard enough to achieve their own holiness. They still had some "bad habits" that they need to be rid of before they are welcomed inside. This is where the Catholic Church brings up its doctrine of Purgatory. This is where souls are purified in a process that closely resembles the punishments of Hell, but is of limited and temporal duration, lasting only as long as the severity of one's sins deserves. 

This "purgatory" sounds like a contradiction to me. If one sin deserves eternal damnation, but a lifetime of "forgiven" sins can be purified, how is that any kind of justice? Either one is forgiven, or he is not. How does eternity in Hell translate into a temporary stay in prison, being tortured to  expunge the filth of sin? We were "washed in the blood of the Lamb," were we not? If someone is washed, are they not clean? And surely, if Jesus is authorized by the Father to forgive, is He not powerful enough to transform us clean when we are "clothed" in our resurrection bodies? It sounds like the Ultimate Divine One has never heard the phrase "forgive and forget." It's just not a credible extension of justice or mercy. And if holiness trumps those two, then it borders rather too closely to vanity and pride. That's not something I would expect from a God who would choose to empty Himself of his power and dignity to be born in a stable.

According to the Catholic Church, why do we go to Purgatory? They point to three things:
1. Reparations - Justice demands that you fix what you did wrong. This is not always possible.
2. Venial sins - Any unconfessed minor sins that are not yet forgiven by a priest.
3. Residual wounds - Habitual sins leave behind a pattern of inclination toward selfishness. 

That sounds logical, if you're thinking in a merely material world, but God is Spirit. His abundance can cover any losses that require reparations. Then, if Christ's blood covers all sins, then forgiven for salvation should include all of our sins, no matter when they occur. And Jesus can heal us instantly and completely when we die, so that we are freed from sin, and this is sealed when our bodies are transformed in resurrection. This whole thing sounds so petty and wholly unnecessary. Doesn't the Holy Spirit want to give us grace in abundance? This sounds like the Church still has a box full of Papal indulgences to sell. 

Do yourself a favor. Go to confession, do your penance, and attend Holy Mass on Divine Mercy Sunday. You will receive a plenary indulgence, and skip right past the door to purgatory. If you do that, and avoid all mortal sins, you'll be fine. 

If you're not Catholic, take your daily confessions to Jesus very seriously. He will be ready to forgive you and teach you how to do better. And find a Church that serves regular communion. Then try to always practice the presence of our Lord, for the sake of Love. And when you do good works, do them for Love of God. This is the fruit and evidence of your salvation, not a building up of merit. If you want to have rank in the Kingdom, then serve many as much as you can. 

In my humble opinion, the concept of purgatory and the promise of forgiveness cannot be fully aligned. God would not make his beloved children suffer to atone for sins that Jesus has already paid the price for, and we ourselves have had to experience the anguish of passing through death to be rid of. Forgiveness would stand at the door to the wedding hall to pass out clean gowns to all who come to attend. 

God does not stand on his dignity, vainly basking in his own glory, proclaiming his righteousness and holiness to all who attend, and inspecting us for any hint of a shadow of stain as we come forward to offer Him worship. His Love is so all-encompassing that He wants to see as many of us in attendance as may agree to come, for our own good and enjoyment, not his vanity. His Son's glory is enhanced by the increasing numbers of those who recognize Him as Savior, not by those who suffer for rejecting Him.

So do I think that God's glory will be my highest concern?  Nope. I don't worship a flawed god. I will be devoted to responding with love to Him who loved me despite my wretchedness, and who cares about giving me a place and a role to play among the heavenly host. I know that He wants me to be happy forever. 

As for those who rejected God and end up spending eternity in Hell, I am a bit sad and disappointed for them. Jesus, too, feels pangs of sad compassion for those who suffer. But it was their choice to reject him, and to oppose the way of goodness, refusing compassion to the people whom they knew in this world. If they now desire pity and compassion, they have only themselves to blame. And I have better things to do, although I might remember once in a while. 

But I don't think this Professor, pastor and theologian, has any idea of what he's talking about. He doesn't know the God that I have come to love. I don't worship a flawed God, who fails to remember those who suffer. Perhaps a time may come when my truly loving God will put an end to suffering once and for all.

Why Catholicism isn't Universal

 Ever since the time of the Apostolic Fathers, there have been divisions in the Church. Usually, minor differences could be overlooked, but occasionally, some opposed beliefs could cause major effects. For a thousand years, those problems were dealt with by convening councils of bishops to discuss whether some clarification or compromise of terminology could mend them. If not, the dissidents could be labeled as heretics and excluded, or put down if necessary. One such heresy, Arianism, insisted on denying the divinity of Christ, which obviously would have had pivotal consequences. 

But there had also been, for centuries, a not-so-subtle competition for the authority to lead the Church. Five major metropolitan cities, Rome, Alexandria, Antioch, Jerusalem, and of course, Constantinople, each wanting to surpass the others in influence, were leading their own factions, and struggling to impose their own interpretations upon the others. Thus, not all ecumenical councils ended peacefully, and at least one had to be annulled and redone a generation later. Even so, the practice of calling a worldwide council kept the Church in unity, even when they had to fight the heretics. 

As early as the 7th century, tensions over the use of art, specifically statues, in the churches began to highlight cultural differences. This led to a separation of political powers, as the Pope decided to crown Charlemagne as the head of the Holy Roman Empire, no longer beholding to the Byzantine emperor. To this, he added, without consultation, a phrase to the Nicene Creed, stating that the Holy Spirit came from the Father "and the Son." It was a rebuke to the Arians, with whom the West was still struggling. And finally, in the 11th century, the Eastern Churches accused the West of "judaizing" and trying to be more Jewish than they thought was appropriate, because they were using plain unleavened bread to celebrate the Eucharist, like the Passover feast. 

This brought to a peak the real issue that had been rising: the right of the Bishop of Rome to stand on his own authority, without having to bow to the majority opinions of the other bishops. Indeed, after the Creed issue, he thought that they should accept his rulings as authoritative for themselves as well. This unyielding stance, plus a diplomatic incident, caused the envoys of Rome and Constantinople to excommunicate each other. And then, when the Crusaders put Constantinople under seige a few decades later, the bitterness became fixed and permanent. There is no way forward if Rome insists on being more important than simply first among equals. 

So these are the main differences, as they stand today, compounded by the further schizm with the Protestant churches. The Catholic Church still holds to the arrogant assumption that the Pope is the authoritative head of all Christians, and has the right to dictate tradition. These "talking points" represent an opposing point of view, sometimes offering a compromise. 

1. Papal authority 

   - The Bishop of Rome is just one among many. The arrogant assuming of leadership authority was the primary cause of the Catholic/Orthodox Schism of 1054 AD. Authority and right teaching are to be determined in ecumenical council, according to the agreement and respect of the assembled Bishops.

2. Added traditions 

   - Catholics teach things not found in the Bible. The accumulation of traditions based on unwritten sources is the same "leaven of the Pharisees" that Jesus warned us to avoid. For example, extreme Marianism, confession, indulgences and purgatory.

3. Grace vs Works

   - Works are simply the fruits and sign of justification, and not a means of the preservation or increase of grace. If you don't have them, God isn't working grace in you because you have no faith. We are saved by grace, through faith, and its evidence is works. (contra Trent, 24.) Perhaps an abundance of works may enhance your status in Heaven, but they do not effect your entrance therein. That is due to God's grace alone.

4. Mediation of grace via sacraments 

   - Grace comes as fully as you have faith, to the degree that you are open to it. It is mediated by the indwelling of the Holy Spirit, in response to prayer. It is not dribbled out by drops in ritual acts. All churches have services, ordinary or with rituals, which act out the functions of the sacraments, as needed, but they don't all assume the unique authority to distribute grace to those who obey the church. 

5. Need for confession to a priest 

   - We can always confess directly to Jesus. He is our High Priest. If we need advice, we can seek out a priest as a counselor, and elders in the church can advise and warn sinners to reform. A priest can recommend conscientious penance, but our confessions, in any case, are effective only when we are truly sorry for our sins, and when we honestly declare our repentance and intention to avoid repeating our sinful behavior. If we then fail again, we will need to confess again, and make some effort to perform effective penance so as to transform our lives. But Jesus is always willing to hear our confessions, and to offer us the strength to overcome them. 

6. Mary as mediator

   - Mary does not mediate either God's grace nor His salvation. Neither perpetual virginity nor a sinless life are in the Bible. If God wanted to remove her original sin, in response to her agreement to bear his Holy Child, so that the Holy Spirit would not be defiled, that is His right. Her faith is accounted to her as righteousness. Her mission in Heaven, the same as all the Saints, is to pray for us, and Jesus listens with sympathy and agreement to his Mother.

7. Transubstantiation 

   - The transformation of the elements in the Eucharist occurs for the benefit of the people in the Church, according to each individual's faith. Insofar as the believers acknowledge that what God says does happen, then the bread and wine do become Christ's body and blood, and not mere symbols of remembrance. However, the body of Christ cannot be corrupted by being received unworthily, nor does the priest perform a miracle where faith is not present. 

8. The existence of purgatory 

   - There is no such place in the Bible. If a person needs to be purified of "dross" before entering Heaven, it can be accomplished instantly. The soul can be transformed by grace, even as the body is transformed by resurrection. God has no need to impose temporary punishments. 

9. Indulgences 

   - A way for the Catholic Church to make money by selling the forgiveness of sin, or sidestepping a moral dilemma by pronouncing forgiveness of needful acts before they are committed. Either way, the institution is morally questionable. 

10. Papal infallibility 

    - No Human being can be infallible, nor can the Chair of St. Peter. We have had bad Popes in the past, as well as good ones. The Pope's words can not be declared as perfect without thorough examination, experience, and prayerful discernment after the pronouncement. Just as we don't declare living Saints, we cannot declare perfect doctrines before they have been proved. Jesus never said that Peter was always going to get everything right. Rather, all of the apostles would agree together in council. 

There have been some recent gestures and efforts to reconcile the Catholic Church with those in the East. Pope John Paul II began to build some bridges toward the Eastern Orthodox Churches, beginning with the agreement to not say the Nicene Creed with the phrase "and the Son" when in Orthodox company. And the Orthodox bishops seem to accept the distinction between the "veneration" of artworks being acceptable, as opposed to worshipping them as idols. We don't put offerings before statues. But there is still a long way to go before we have a true reconciliation, and negotiations with the Protestant churches have barely begun.

God saw that it was "Good"

 In the beginning, God created the Heavens and the Earth. And He saw that they were "good." And then He created the Garden of Eden, and He put Adam and Eve in the middle of it. And that too, He called "good." God Himself walked in the Garden, enjoying the sights and sounds of his creation, as well as the company of his first man and woman. And it was good, at least until something went terribly wrong. 

And so we have a question here. What does this word "tov," which we translate as "good," really mean in its original language, in this case, Hebrew? It can be translated in a number of related ways:

1. Functioning properly 

2. Aesthetically pleasing 

3. Well organized 

4. Useful for a purpose 

5. Morally good 

But, rather than pick one, let us say that the Garden of Eden was an archetype of ALL of these "good" values. It had everything that human beings could imagine that they need to live well. They had clean air, sweet water, edible plants, companion animals, a desirable mate, a relationship with God, and eternal life. Indeed, Adam and Eve had no reason to ever think about leaving this place. And as long as they continued to live in parallel, by will and thought and action, with God's hopes for them, they never would have to leave. The Garden of Eden was, among the other meanings, useful for a purpose. It was the perfect place for humans to learn to love, trust and obey God, until they could be elevated to heavenly status.

But Adam and  Eve imagined that the one thing they were forbidden might offer them access to great thoughts that God was not sharing with them. They had been told not to eat of the Tree of Knowledge of Good and Evil. And one of God's angels, who did not agree that humans could be worthy of God's plan to bring them into Heaven, decided to tempt them to disobey. So that tree's fruit appeared beautiful to their eyes, and it seemed likely to taste sweet upon their tongues. The "angel" suggested that its secrets might make them as great as God Himself. So, they listened to the Betrayer, and sought the forbidden knowledge, so that they might become their own authority. Thus, when they diverged onto their own path, they parted ways with God, and learned that they had to leave the Garden. 

And once they had left Eden, they discovered that they were not sufficient to sustain their own lives, and they were going to die. They found that they had to labor for their food, which was now less dependable and less nutritious than what they had known before. Plus, the animals no longer trusted them, and stayed away from them. Nor could they trust even each other, as blame and pride and jealousy divided their willingness to share and cooperate, and to live together in peace. 

But the one lack that they noticed above all others was the absence of an intimate relationship with God, and they did not know how to mend the rift that that loss had left behind in their lives. Indeed, it was the loss of God's continual presence that was causing the sense of endless longing, which was slowly causing them to die. They were, by the exercise of their own wills, outside of God's willing them to live. 

Part Two:

So, we all agree that God is good, by a priori definition, because we, as creatures, measure goodness by the standard that God reveals to us. But perhaps we may dare to ask, how does God measure what He decides is good? Is "good" an absolute kind of Being-in-Itself, or is it simply whatever God feels like He wants it to be, just because He gets to define it to suit Himself? Does God refer to a clear and specific, standard definition that states what kind of thing, in what kind of relations, is to be the measure of "good" by which everything else must be judged, including his own divine behavior? Or does He and, by default, do we have to merely observe how He speaks and behaves and declare: God said it, God did it, therefore it must be "good," no matter how strange, or even possibly repulsive, it may be? 

I believe that the Bible, as God's Word, gives us the answer to this question. Indeed, once we have received his Holy Spirit into our hearts, we will know, by our consciences, that there is an objective standard, by which we must judge our own thoughts and actions. You will object, not everyone will agree on what their consciences say is right and just. But that is because we are still sinful, fallen creatures living in a fallen world. Our minds have not been fully regenerated, nor shall they be in this life, although we can try to clear our hearts of selfishness and fill our minds with God's Word, so that we can better reflect his image and likeness. Such is the life mission for which we are created, to be as a lens or mirror through which the world can see the Presence of God with us. The world as it is now, including the materials of which we are made, obscure and defile our ability to reflect God. But God knows that, and He knows how to fix it, to clean and polish and purify us, when we have passed through this world. And then we shall see clearly, and not as through a glass darkly, what He wants us to see. We will see God's righteousness. 

Where does this "righteousness," this good standard come from? Jesus told us this, so that we could try to apply it, even in our fallen state. No other religion has the Golden Rule. "Do unto others what you would have them to do unto you." It is the rule of loving each other with the compassion of knowing how they will feel in response to your action as it affects them. This is not merely theoretical, but a lived experience of being a Trinity, a Triune God. It is difficult for us, but its vistas expand far and wide for God, applying not only to us but also to the lesser creatures, so that they too may not be made to suffer unnecessarily. As three divine persons in continuous intimate relationship with each other, intimately affected by every thought and every decision, every plan made and action done by either or both of the other two persons with whom One shares the Infinite introspection and projection of compassion and love, by which the entire Cosmos of the Heavens and the material worlds were created, God knows how to consider the feelings of another person before He acts. He knows what is pleasing to each other, and what is sorrowful, or even offensive, to them. 

And still, He can be impulsive, especially in his judgment of what He finds provocatively offensive in the contemptuous actions of his creatures. That is what happened when the first peoples chose to ignore Him, and decided to define their own morality after their own understanding of good and evil. Their iniquity so offended God, All Three of Him, that He decided to wipe them off from the Earth, all but a chosen few, and start over again. The result was the Great Flood that drowned the entire world, and wiped out the first beginnings of civilization. There are a half dozen stories about this around the world, which suggests that maybe Noah was not the only nearly righteous person God could find, but they were truly few and far between. And the new beginnings elsewhere didn't fare much better than the one which remembered the story we now keep. 

But despite his impulsive capacities, God does not act capriciously. God has a standard for an objective measure of what He should consider to be good. When the flood was over, and the devastation was assessed, God knew that it was not good. The Bible records that God repented what He had done. It was not all humanity, and certainly not all of his creatures, that was wrong. They had been declared good when they were created. So God reconsidered what He had done, and promised that He would never do that again. The rainbow in the sky, after it rains, is the sign of his promise to forbear in his anger and judgment. It will last until He can bear our insolence no longer, at which point, He will make everything new, to make the final outcome something of a better kind - all cleansed of the contamination and contagion of the Fall. 

Part Three: 

But in the meantime, we here on Earth continue to try God's patience. We disregard his Word in the Bible, and act like we don't care that He is calling us to an eternity where we will be blessed. John the Baptist proclaimed to all who would listen that God was giving us one more chance to change our hearts and follow the right path. He told us to repent our willful defining of whatever we thought should be good or evil, according to our own understanding. God's patience was not going to last forever. He said that we should "flee from the wrath to come." And some believed. So that when Jesus came to be baptized, John pointed him out. "Behold, the Lamb of God, who takes away the sins of the world." And some heard, and followed Him. 

And so Jesus taught them about what the Father had decided would be the eternal standard of what is "good" so that they could be saved. And when He was done preaching, He himself became the sacrifice to bridge the awesome gap between humanity and God, so that those who believed in Him would be reprieved from the curse of sin, and they would not die like Adam and Eve who were cast from the Garden. And his disciples told as many people as they could, and wrote the Gospels so that we can hear the story even today, and know what is good.

But the Day of the Lord, and his judgment is still coming. Our civilization is growing ever more prideful, assuming for ourselves that we know what is good, and what is evil. And our ways are not God's ways, nor are our thoughts like His thoughts. We take pride in behaviors that He has called abominations, and declare our freedoms to be more important than the respect for life. Even when God sends us warnings in the form of diseases that assault those who are too proud to accept reproof, we deny that it has any relation to our lack of morality or humility. And so, the day when God's forbearance ends will inevitably arrive, and we refuse to expect it.

When that second calamity arrives, those who do what is offensive to God, and mock his attempts to call them to repentance shall be destroyed, as well as all of their works that propose to defy Him and his plans. We cannot achieve by pride what He plans to do for us. But God will still have mercy for those who have placed their trust in Him. He will save as many as have believed in his Son. It will not be just an indiscriminate incineration of every last sinful being, of every nasty thing, everywhere on the Earth. He will rescue everyone who has listened to Him and responded with faith, who loves Him and each other as He requested to the best of their capabilities. And for those whom He chooses, He will create a brand new starry Heavens and a clean new Earth, for us to begin a new life. And there, we shall find it possible to know and do what is right. We will no longer be constrained by a fallen nature, and we can be truly loving with each other.

And then God will have what He wanted all along, a species of sentient beings, humans, to know and love Him, to be the reflection of his image and likeness, to carry his Presence within them wherever they go in their world. And we will have eternal life, sharing the Garden of Eden with God, and all of his creatures, in the full knowledge that we are blessed, and called according to God's purpose in Heaven ... even so far as to be called to rise to the Heavens and take our place among the angels.

Living in Heaven, Part Two

 When we think about Heaven, it urges our imaginations to ecstacy, so much so that it becomes difficult to create any kind of system or coherence. So, we have to try to focus on what it is that we really want to know, and what we may actually be able to discern from our sources. Just remember, what God wants, aside from rewarding his followers, is for us to be inspired. Don't you want this? 

I. General Overview 

The concept of Heaven has been around for several millennia, and it has accumulated quite a number of aspects, depending upon who is trying to imagine it. 

1. The Divine Courtyard and Council 
2. The Garden of Eden and Paradise Fountains 
3. A Dozen (x 100?) Beautiful Cities of God 
4. A Library Full of Wisdom 
5. A Palatial Mansion Home
6. Many Happy Hunting Grounds 
7. Perfect Tropical Beaches 
8. Friendly Communal Villages 
9. Endless Scenic Hiking Trails 
10. Forever Fertile Valley Farms 
11. Schools of Adventure Learning 
12. Exploring the Celestial Cosmos 

As you can readily see, I added a few of my own personal preferences, as I expect that almost everyone will. I didn't go into any visual details because I want you to use your own imagination. 

When you think about what you may want to do for eternity, you want to imagine a variety of adventures and occupations. And of course, you want to have access to venues where you can meet with God, to have private discussions or to listen to Him telling stories along with a group of friends. One of the real perks of being in Heaven is having friends around when you want them, and finding time to be alone when you don't. 

When you want to acquire something, it's never too hard to get it or make it, because neither money nor time is a restriction. If you find a real interest in a hobby, you can study and practice it until you become an expert. And whenever you see someone who needs a helping hand, you don't have to worry about getting too involved with strangers. 

But I don't expect to see any places where people indulge in excess sensuality or vices, because, if it's not healthy or proper here then I doubt it will be encouraged in Heaven. Certainly, anything that mistreats or degrades others will be strictly forbidden. And we won't be making a game out of abusing animals for sport, nor by overworking them. 

But some things that people used to think were unseemly, like dancing and listening to music, or even skinny-dipping, probably will be okay, because we won't feel compelled by sensual nature to behave sinfully. We can enjoy the beauty of our glorified bodies, without worrying that we could ruin our relationships with our families. We will always know where our ties of loyalty are, and we won't desire to cause grief or distress. Indeed, without gender roles and responsibilities, there won't be any betrayal of our spouses, only the promise to always be friends. Our love for each other can remain free and innocent, and we will know if there are any limits or expectations. 

II. Sustaining the Community 

If you want to know what we will eat, I think there will be no restrictions, so long as the food is healthy. You probably won't be over-indulging, however, because you can always come back to the buffet later. Of course, the varieties available will reflect a cosmopolitan imagination. Any kind of cuisine you can think of can be found when you want to try it. But food is something that won't be essential. If you don't want to eat, you may not get hungry for quite a while. And if you do like to eat, burning off the fat will be easy. 

If you like taking care of people and being of service, you can become a gourmet cook. The recipes can be as simple or complicated as you like, and the food will turn out right. Imagine the smiles and compliments from the diners each evening. Don't get bored. You can change the regional cuisine.

Or, maybe you like growing plants and tending animals, and you would like to be a farmer. It won't be hard and laborious, or a gamble for whether your efforts will succeed. The fields are fertile and the weather is good for growing. You can grow what you like, and you can even plow with a mule, if you want. Consider it a good exercise, because the struggle and suffering will be eliminated. You can keep your animals in shady fields, the way they like, and enjoy the dairy and eggs, or wool. They are happy to give. Maybe you have an exotic taste, and you'll want to harvest seaweed, and make tofu, or weave silk. All of that will be appreciated. 

Of course, I am just barely scratching the surface. If you want a vocation, or a temporary job, or you want to do something creative, it's all up to you. You can even volunteer to work on some major projects, divinely inspired and designed by master engineers and strategists, and so serve the whole community of Heaven. 

III. Serving God 

While the Garden of Eden and Fountains of Paradise will be major tourist attractions, where we can walk and talk with God, those won't be our only encounters with Him. I expect that we will each have our periodic duties to attend at the Divine Court and take part in the Council assembly. It is part of the ordinary administration  of Heaven, and one of the ways that God enjoys being magnanimous. 

God likes to imagine great ideas and projects, and share them with the citizens of his Kingdom, asking for opinions and suggestions on how to implement them. Of course, He doesn't need our help. He just wants us to feel like we have a share in what's going on. And if one of our suggestions seems likely to work, He may authorize us to put it into practice. The daily discussions can be on topics big or small, and it's likely that we get to vote sometimes. Clearly, a divided decision would just be part of the plan, those opposed get assigned to their own part, playing a role, as one aspect of making sure it works out right. God knows what it will take, and how long, and He can make it all contribute to his glory. 

IV. Is this for real?

By now, some of you are beginning to think that I'm just making this up. Honestly, this is almost all speculation, but it's based on the promises that I have understood from the Bible. Heaven is the place where we will live for eternity, where we can adore God face to face, and all of our pain and suffering will be over. Psalm 82 is where we read about the divine council. Then, Jesus said that there are many mansions in the Father's house. And if God wanted to spend time with us in the Garden of Eden when He first created us, then He still wants to do that. And claiming Jerusalem as his own city surely must mean that He would like us to live in cities. If the Bible has whole books of Wisdom in it, I know that He has plenty more to say. Of course, I'm being too facile, but you get the point. If it will make us happy, I'm pretty sure we can find it in Heaven. 

But maybe you're thinking that the whole idea is just a fantasy. You doubt the possibility of an actual world like this, imagining that if we ever experience anything like this, it's going to be some virtual digital world. Today, some people think that even this world is fake, that we live in the Matrix, manipulated inside an artificial video game scenario. But even so, why would we not be allowed to experience the real thing, if we can somehow prove ourselves worthy? Perhaps the proof will consist in our fixing our own world so that we can make it ever better. 

But logically, if we can be fooled into thinking that we are happy in reality, that we are totally content with the experiences we are having, how much does it matter if it isn't real? If we were merely digital personalities living in an advanced holographic world, then that would be our reality. It all comes down to one thing: what is reality, and how do you define it so that it can be discerned from a virtual world that intends to perfectly mimic reality? 

I can only give one answer. Heaven is going to be as real as it needs to be. And if God wants to lift us up from this world, and give us a place in a better, more real world, then He can do that. I have no doubt that God can do anything He wants to do, and we will experience whatever He wants us to experience. And if He wants us to be happy, He can arrange for that, too. 

God gave us the capacity to dream of a better world, and He gave us a longing for a perfect relationship. If He never meant for us to attain what we most deeply want, then He would not be a perfect, holy, righteous and merciful God. And I know in my heart that He truly is.

Living in Heaven, Part One

 There are a number of questions that I would like to ask of God concerning the ascended life, in the final Heaven that trancends this world and the created Cosmos. This discussion is necessarily speculative, however, since only a revelation from the Holy Spirit could begin to answer them. And I do mean "begin" because I might not be able to fully understand if She did deign to answer. But, nonetheless, let me venture forth:

1. What kind of "glorified" body are we going to have in Heaven? We don't enter into the spiritual realm in our earthly bodies. They must be transformed into Spirit. 

A. It's probably not in any sense biological, as it's not subject to physical pain.
   B. It can be as ephemeral and insubstantial as Spirit, since Jesus could pass through a locked door.
   C. It needs to be possible to manifest as an objectively solid being, because the risen Christ could be touched.
   D. The embodied person will be capable to perform everything that we here can do, since Jesus could walk, talk, cook and eat. 
   E. Our body will not be easily contaminated by substances, nor infected by diseases. 
   F. We will feel intimately interconnected with our peers, the community of believers. 
   G. We will be able to speak to God, and unambiguously hear & understand his reply. 
   H. We will have no need for concern about sustaining the health and continuity of our bodies, since we were promised eternity. 

Of couse these ideas already have their own biblical descriptions: 
  i. Corporeal
  ii. Apparently human 
  iii. Luminous
  iv. Incorruptible & imperishable 
  v. A spiritual (pneumatic) body (I  Cor. 15:45) 
  vi. Lacking any evil inclination 
  vii. Transformed from humiliation 
  viii. Conformed to Christ's glory (Philip. 3:21) 
In short, We become a particular human kind of elohim and members of the heavenly host. 

2. Eternity is a really long time. How can we be sure that we won't get bored sometimes? 

A. God is a creator. He will have a plethora of projects and purposes for us to dedicate our time to achieving. 
   B. There are so many things for us to learn, not just about material creation, but also about the transcendent level of being.
   C. We can "hang out" with Jesus, for discussion, and to listen to him tell stories. 
   D. We can go to find and visit our friends and families, old ones and new ones. 
   E. Maybe we will be given the opportunity to colonize space, and explore our galaxy. 
   F. We can pick an occupation or trade for work to support a community. 
   G. We can do something artistic, to develop our own capacity for creativity. 
   H. We can gather at the Temple to adore God, and praise his wonders and wisdom. 

3. I wonder how we will be trained for our personal character to be so highly disciplined that we can discern and choose right from wrong without fail. 

A. We may be given infallible "photographic" memories, to be able to recall everything. 
   B. We can take lessons in logic, analogy and metaphor from the Master Himself. 
   C. History lessons can be used to give examples of precedents, both right to follow, and wrong to avoid.
   D. We can always check in with Jesus, to ask for clarification and advice. 
   E. We would not be sent on truly dangerous missions without adequate aid and backup. 
   F. God would not put us in an impossible no-win situation, or He would grant us mercy and compassion. 
   G. It is certain that a rescue mission could be sent, to bring back a "casualty." 
   H. While it remains possible that we could choose to do something wrong, there isn't really a plausible scenario when we would deliberately defy God. 

4. What kind of community will we live in? A community is held together by justice and economics. We can assume that our local village relationships will be held together by friendship, and God will be our final arbiter for Justice when a situation is too difficult for us. But, will the Kingdom in Heaven have a new kind of economics, and how will we value work and productivity? If we have been promised a life of abundance, what does that mean?

A. Whatever size of town or city we may live in, we will have a close-knit circle of friends as our own community "village." We will treat our neighbors as friends, until we know and care about them, the same as our other friends. Indeed, we will all be like siblings and cousins, members of an extended family, whom we love and feel loved by. 
  B. Each person will have a job, or several that fit with his/her skills and interests, like an amateur with a useful hobby. 
C. We will be as productive as the requests for our goods or services from our friends and neighborhood village first, and then for the interests expressed from town.

  D. So long as we are willing to work and share, there will be nothing that we may need that will not be shared with us. 
  E. There will be no need for reserving or stockpiling goods, but we can be as frugal and free of possessions as we may like. 
  F. Many kinds of goods will probably be owned by the village, to be borrowed and shared by whomever needs to use them. 
  G. Our work and services will be transferable to other towns if we are called to move, or wish for a change of scenery. 
   H. There is no compelling need to consider how we must care for ourselves, and thus no reason to take unfair advantage of others. 

5. What shall we find to be of real value in Heaven? Surely, we will not be spending our efforts on accumulating wealth. Nor will we be fighting each other for political power and ascendancy. There won't be any shortage of land, water or resources. When the Lord leads us to green pastures and still waters, what then shall we want?

A. Wisdom for well-being and peace 
  B. Relationships with family and friends 
  C. Harmony with living ecosystems 
  D. Healthy foods in variety and plenty 
  E. Teamwork and companionship 
  F. Meaning in life and purpose for work 
  G. Adventure and challenge 
  H. Loving and working for, and with God. 

The way we understand these will likely be measured by the customs of our home communities, as well as being tailored to fit our individual needs. Our spiritual aspirations and interests may even be unique, as we each come alone before God, who sees us as special individuals, and desires to embrace us within the mystery of his Trinity. For that, He may propose particular tasks for us, to teach our hearts how deeply faith, trust and love go toward building community and accepting unity. 

Our daily activities may seem mundane at first, but they subtly teach us a deeper meaning and appreciation for eternal life. A balanced and harmonious routine, rewarding in its simplicity and focused on service to people we care about and who care about us in turn, can be a source of unending bliss. And of course, God knows when we begin to long for challenge, novelty and a mission that widens our perspective. 

6. Will there be anyone in Heaven who is not a "Church Christian"? Of course, there must have been some Jews accounted as worthy because they really wanted and tried to do as they were commanded. But, isn't it possible to find a right relationship with God, without knowing what Jesus did among the Jews, Greeks and Romans 2,000 years ago? How would He respond to another kind of longing for God, from someone whose heart was in the right place, who was trying to be kind and unselfish? Can a human being find God by human means? It is surely possible to deduce the idea of a God who created the Cosmos. Wouldn't God grant the grace to encourage prayer? And if so, what would Jesus say to that person to instruct him for a right approach to relationship with God? 

I must assume that Jesus is the Way, the Truth and the Life, and the primary, if not only, Gateway to Heaven, but what of wandering sheep who long for the Good Shepherd? Wouldn't He go out of his way to find them? God found some people to speak to even before Jesus' time, and those who listened with faith were accounted as righteous in those days. If faith and trust was enough before, would it not be enough for anyone who would want to hear? But all I have for my curiosity are these questions. I, too, can only believe and trust. 

Still, there are a few hints of Jesus calling others mentioned in the Bible. His descent into Hades, between the crucifixion and the resurrection, was a call for any of the dead who would believe to follow Him. And there may be others, if God chose them. It would not matter what their religion was, if they would respond with faith when reached with the good news. He would cherish any of his own people who heard, believed and tried to obey because they loved Him. That's all He has ever asked, even long before Jesus came to save us.

As a final note, let me say, I hope that God would be magnanimous enough to accept anyone who truly desired to know the truth about Him, and was willing to listen and obey for the sake of his honor and love. Whatever degree of understanding they might have reached, I hope it would be enough, so that God in his mercy would be willing to claim them as his own. 

Two Ways to Transcend this Life

 There are two ways to free oneself from the wheel of life, learning, death and rebirth: to stop being reborn, or to live forever in paradise. It's your choice. If life is full of hardship and suffering here, how would you hope for relief? 

Which would you want, nirvana like the Buddha, or salvation with the Christ? Both are the way of Compassion and Love. Both ask us to pursue a moral life, according to the wisdom that lessens the suffering in the world. Perhaps, if we can see that there is no conflict, we can choose to follow both ways at once, asking only that we be allowed to choose what may be our end if we deserve a reward.

Perhaps that is what the Boddhisattvas do, following a life of simplicity, renunciation and compassion, and yet they love enough to return and teach. We can do this while seeking a right relationship with the God who lives in our hearts, and with the other living beings who share this world with us.

Sin and guilt tie us to the cycle of rebirth, so that we must return to the experience of suffering. If we have chosen selfishness and evil, the next life can be an equal to hell. But we only sin because we have a desire to do or to have something which we should not. Guilt is the distress that tells us we are unworthy of eternity, that we are unready for the joy of enlightenment. But it is an illusion, based on karma and divine justice, and can be forgiven when we choose humility and the way of right relationships, with God and other people. 

The way of compassion is the way of love. When we love God, and we love people, and allow ourselves to renounce the desire to promote our own enhancement, especially at another's expense, then we are following the way of true wisdom, the middle path. To love one another is to do for others as you would have them do for you. It is the same as compassion, because the only way to know what you would want is to understand their situation and their feelings. We want others to treat us as we should be treated, so we should treat them as they should be treated. 

Perhaps, in some cases, all we want is to be left alone, to think or regain our balance, and we should not be insulted if that is what our friend wants. I say friend, because the way of compassion acknowledges that the right relationship between persons is one of sharing, cooperation and harmlessness, to allow each other to exist in peace. At other times, we desire companionship, to share the experiences of life. But love and compassion tell us to read the other's heart to know what we should do. If this is the way we treat each other, then we are truly friends. 

When live together in community, we need to accept a few basic rules in order to maintain harmony. There is nothing in Buddhism that would prevent us from believing in Jesus or following the rules of Christianity, nor in Christianity to tell us to refuse to venerate the Buddha and listen to his wisdom. When you understand one, you can grasp the other as well. They both accept kindness. 

The differences between our religions has been a cause for mistrust. It is a wedge that separates us, but it doesn't have to be. If we simply recognize that there is no inherent conflict between the ways of people who live rightly, we can live side by side in harmony, and perhaps in Heaven as well. Our personal practices might be different, but perhaps we might actually learn from each other. If one prays, while another meditates, it is like two sides of the same coin. One is expressing a hope, asking that something may get better, while the other is listening for an answer, or for some wise instruction. If we apply both, we may learn how to create a better world. 

Although not all Buddhists today agree on the existence of God, it is all the same to God. God is both Being and Nonbeing at the same time. So long as we do not use atheism as an excuse for selfishness or evil, but choose the way of compassion and love, God will know that we tread the middle path. It is also the same, as not all Christians believe in trying to renounce worldly desire, but so long as we restrain the impulses to indulge in immorality, we may limit the suffering that we cause. 

The cause of the greatest harm in our world today is something that both religions can agree is wrong: militarism. The fact that our nations compete for power and territory, and disregard the imperative to choose life over death, is the worst impediment to truly civilized societies. Why must we insist on exclusive rights and privileges? There will only ever be peace when we learn to share and cooperate. War is not simply diplomacy by other means. It is a blasphemy against the human spirit, and we must agree to stop it. All of the efforts, resources and money that the military wastes, not to mention the lives of our children, could be put to much better, and more worthy purposes. 

We can't just assume that governments will do the right things without the prompting of their people. They are much more concerned with maintaining their own power, by any means necessary. But people who believe in God and righteousness have their own power. They can offer advice, and dissent if they must. There is power in making a stand for what is right, so long as we use non-violent methods. Still, at the same time, we must loudly assert that we support the government's right to guide the country. "My country, right or wrong. When right, to be kept right, and when wrong, to be put right." That is the motto of a model citizen. There need be no fear for any government that its citizens may answer to a higher authority, as that greater obedience rarely applies to more than matters of ethics and morality. And no religion should be used as an excuse to violate the ethical principles of other faiths, or to subjugate other people. 

But while such radical assumptions of moral maturity may seem foreign to people used to living under paternalistic authority, it is a central requirement for those who value a maximum of independence and freedom. The one drawback of this kind of vigilance to restrain the lust for power and authority, however, is the need for extensive education in morality, ethics and law. Lacking this, the people will decline into decadence. And yet, this is not usually a high priority, emphasized by the teachers of philosophy and religion, although perhaps it should be. The freedom of religion doesn't translate into the freedom to reject religion in favor of immorality, vice and criminal pursuits. 

Governments need to be structured to include a balance of powers, with a variety of means to impose checks back and forth to prevent potential abuses. The better these balance, and work to insure good intentions, then the less politically active the citizens will have to be, maintaining interest mostly in choices of future objectives. There needs to be clarity in the purpose of government, whether to protect us from foreign threats, or to insure the most compassionate and fair standards of justice will be applied. The regulation of internal affairs is only necessary to keep the society running smoothly. 

If we want to depend on our governments to watch over us and provide for us, or even to decide what seems to them to be in our best interests, then we will find our freedoms have been curtailed. Many of us would prefer to be allowed to follow our own ideas of the best possible future, relying on a small amount of assistance, and only when necessary. And yet, if we restrict the roles of government too much, we will find that it has lost the means to care when needed, and lacks the power to limit our own abuses. Clearly, there is a small gap between too much government and too little, where there may be a comfortable fit. 

When we look at the potential compatibility between Christianity and Buddhism, we also see the differences between their political philosophies. This isn't necessarily a conflict between democracy and socialism, however. Our governments' biased points of view see different things to fear, but these come from our histories, rather than from religion. We both fear the stifling of our values. One values the motivation to freely pursue opportunities for wealth, while the other values paternal supervision to moderate the abuses of selfishness. A true balance may be hard to achieve. Obviously, this is a real concern, but the problems imagined stem from a lack of appreciation of what the two religions have been trying to teach. 

A moderate course of officially recognized instruction, coupled with the freedom to choose either or both, might go a long way toward a solution to our differences. There could even be other faiths on the "acceptable" list, if people agree to the moral standards and don't harbor any deep philosophical conflicts. Such freedom might lead our peoples toward mutual respect and toleration and the beginnings of a growing trust. And when we learn that we can trust and understand one another, our natural human capacities for empathy and compassion will take effect. 

For some time now, the recognition has been growing that there is more than one faith that teaches how to lead a moral life. If we can see that, perhaps we can all decide to seek a way for everyone to live together, without conflict. Cultures can be melted together, or stand side by side, in harmony, and religions that truly teach peace can be appreciated even by those who don't share them. We need to try to value inclusivity, without rigidity. Thus, we will learn that we are not really so different in our hearts. We can begin to love each other, starting from the basis of learning to discern how we each want to be treated. From this compassion and love we can build a better society, and plan for a better future in a less abused world. Surely, both the Buddha and the Christ would be in favor of that. 

Arkologistics

 The science of Arkologistics is the study of how to build self-contained ecologically stable biomes, with sustainable cities, inside rotating space colonies. While, as the name suggests, the first challenge will be the logistics of sourcing the needed materials and getting them together to be assembled into an air-and-water-tight hull, that is an engineer's job. I'm more interested in the reasons why we should build them, and the purposes they are to be used for. 

The largest of the "Arks" will be designed as semi-wild parklands to showcase the variety and diversity of our beloved landscapes, and kept as preserves to help maintain important species and essential interconnections for the biomes that keep our planet healthy. But of course, we will be building these huge rotating space colonies not just for nature preserves, but for ourselves. Such habitats can house whole cities with suburbs, parks and farmlands designed for primarily human habitation, so that we can all live and work on the high frontier. Indeed, the construction of these behemoth space stations will be the fulfillment of millennia of religious hope, as we transition our civilization into the Kingdom of Heaven. 

Part One: Preservation 

Depending on the size of habitat we can build, we will want to create as much room for nature as we can. Noah clearly had a grand vision, but practically, he could only save the animals that he knew, and those would primarily be his farm animals. We want to save whole regions, if not the planet itself, from potential disaster and indiscriminate extinction of multiple species. To do this, we will want to build many cylinders, or spheres, to accommodate one biome in each, at least until we can build them the size of continents, and not just small islands. 

Which kinds of biomes will we want to save? Of course, the places that are most popular and desirable as places to live or visit will be the ones we will choose first. But we still have to consider how they all fit together with the synergy to keep our planet running and healthy. The following examples may be among the earliest choices:

1. Appalachian & Luoxiao mountains 

2. Tropical Islands (Pacific, Caribbean, Indian)

3. Brazilian & Congo rainforests 

4. Grasslands, plains & prairies 

5. Riparian flood-plains & bayou deltas 

6. Boreal forests & tundra 

7. Cactus deserts & date palm oases 

8. Coral reefs & shallow seas 

9. Fresh water rivers & lakes 

10. Antarctic & Arctic ice lands 

11. Peruvian & Tibetan plateaus 

12. Sumatra, Borneo & Australian jungles 

These biomes will include the widest variety of plants and animals that will be beneficial to humans and to each other. The purpose is to imitate, insofar as possible, a complete ecosystem in a harmonious, wild but Eden-like state. This should include predators, but leave out diseases. This is not a landscape untouched by Mankind, but one in which we are integral and needed to maintain its order and balance, and we replenish what we take.

There is no need to rescue creatures that have evolved to be parasitic or poisonous, unless they are required to balance the ecosystem. We can try to find alternate species of similar skills, but lesser danger, to fulfill their functions if such are necessary. A forest with both chestnuts and elms is much preferable to one decimated by diseases, and mice can be controlled without rattlesnakes. It will be interesting to see if we can have dragonflies without mosquitoes, and how they will adapt to catch other prey. 

There is no need to preserve either the bane due to Pandora's curiosity, nor the curse from the Fall from Grace. If we cannot return to a simple state of innocence, let us at least fulfill our jobs as stewards of creation, and make peace with the necessity of labor.

Part Two: Vocations 

In every habitat cylinder or sphere, there will be a community of people. While we cannot hope to return to using primitive technology, we do have a vested interest in maintaining the machines and infrastructures that keep the functionality of the shell and its plumbing operational. In large part, this will be focused on the maintenance and repair of robots that patch incidental damages or clean corrosion, and log locations that may need reinforcing.

Plus, there will always be a need for imported materials, so we cannot allow ourselves to become insular and isolated. We will need to keep a fleet of asteroid mining and transport ships, both autonomous and manned, to collect the necessary elements, or even to build manufacturing bases to prefabricate parts. These can become commodities for trade, depending on their distribution and rarity. Not only metals, but also fertilizers, or even carbon or water may need occasional replenishing. Recycling is never 100%, no matter how hard we try. And of course, there will be most, if not all of the occupations that we are familiar with down here on the surface of our planet. 

First, we have to feed and clothe ourselves, so there will be farms. A lot of our vegetables will be grown in hi-tech organic greenhouses and hydroponic facilities, while our row crops like corn or cotton can be grown without pesticides or herbicides. And we should also give enough room for our animals to live in pastures, rather than feedlots, for their own health and ours when we consume them. Grass fed and free roaming livestock is both healthier and happier, compared to feedlot and factory beasts. 

We should not keep our efforts focused on only a few foods. There are a hundred or more kinds of foods that are really healthy for us, even when we limit or disuse the ones that cause problems. We can begin with the "superfoods" and build up as much variety as we need, limiting the grains and sugars, and keeping the fruits to their seasonal levels of abundance. Everything can be grown without poisons, and without the supermarket pressures to use drugs or preservatives to create perfect or non-spoiling products. Most of the problems those were meant to "solve" will have been left behind on Earth. The farms will be close to the markets, which may take on an open air style, and it will all be fresh.

Our clothing can be manufactured from more natural materials, too. We don't really need everything to be made of synthetic, petrol-based materials. Cotton, linen, leather, rubber, etc. These are good for the environment, and adequate for everyday wear. The only time we will need artificial materials to wear will be when we need to face hazardous conditions, like to clean up chemical spills, or when venturing out into space. The occasional bits of metal, for buckles, buttons, zippers or snaps can be made from nickel steel, which will be abundantly available. 

And the weather inside a space habitat will probably be mostly under control, and reasonably predictable, so we won't have to worry about exposure. Transportation can be mostly on foot or bicycle, as long commutes to work will be unnecessary. Everyone can wear a light pack, or carry a purse, to keep an umbrella or rain jacket handy, as well as having a snack and drink ready if needed. Outdoor exercise will likely be very popular, when we have plenty of open parklands and the air is clean. 

Part Three: Habitats are Sacred 

When we begin to build enormous structures in space, we are making a statement. We are saying that humanity is emerging into a new era of history, moving beyond the ephemeral, fragile conditions of a world subject to the whims of natural chaos. We are celebrating the idea that God created the world and populated it with life. By building an Ark, we are affirming that the creation is good. And by our selections of what we want to save, we are working to reestablish the original purity of the Garden of Eden. It will remain only for us to purify our hearts, so that we can walk in those gardens side by side with God.

When we populate the Ark with the full variety of species from a biome that we intend to preserve, we are also fulfilling a sacred vocation. Our position as the apex intelligent species on the planet, with the most potential to change the ecosystems we inhabit, places a responsibility upon us to be thoughtful stewards, and to replenish the resources that we extract from the earth. 

Although removing large numbers of specimens, of many species, from key habitats may look like a wholesale harvesting, in actuality we are setting aside and banking the rich variety of life. And while we are doing that, we can study the ways that the plants and animals live together, so that we can find the balance of each niche in the biome. In that way, the overall system can work in harmony, almost automatically with minimal supervision. And then, if anything happens to the Earth that damages its biomes, we will have the species saved in space, in an Ark, from which to repair its integrity and replenish its life.

Another aspect of the sacred respect we will have for these awe-inspiring space habitats comes from the obvious idea that they will be symbolic of Heaven itself. The cities they contain with be home to people who will likely refer to themselves as "saved," since they too will be preserved as a backup for the human species in case of disaster. And it will be our natural preoccupation to be always looking for ways to make life better, and to cure or minimize the causes of suffering. If we ever discover the full secrets of living for centuries, and not just decades, the space colonies will be certain to use them.

So first and last, we must do all we can to protect and respect the immense value that the Space Arks represent. They are our gifts to all of the future generations of Humanity, and to the Earth itself. And they will be lasting monuments to our having finally matured as a species, and thus chosen to establish the benefits of peace among all creatures. It will be an everlasting promise, like the way God set his rainbow in the sky. We will have rebuilt Noah's Ark, and set that in the Heavens as our promise. We promise to choose Life.