“The reasons for moving made sense – closeness to family and new work, but my heart had not consented.”
(5 minute video)
I’m so grateful for the moments I’ve spent with Maria Teresa Gaston and her son, Martin (former Sojourners intern). And so proud that Maria Teresa participated in the Catholic Women Preach video series.–Rose
FIRST READING: 1 Kgs 3:5, 7-12
PSALM: Ps 119:57, 72, 76-77, 127-128, 129-130
SECOND READING: Rom 8:28-30
GOSPEL: Mt 13:44-52
Maria Teresa is an organizational psychologist and ICA certified ToP facilitator specializing in facilitation of collaborative discernment and decision-making. She received a BA in theology from Marquette University, an MA in Hispanic/Latinx theology and ministry through Barry University, and an MA/PhD in industrial/organizational psychology from the University of Nebraska at Omaha. Maria Teresa served for many years in social ministry in Immokalee, Florida and at Creighton University in Omaha, Nebraska. She and her spouse, John Witchger, have three sons Felipe, Martin, and Luke and two grandchildren, Micaela and Theo. Maria Teresa lives in Durham, North Carolina where she directs Foundations of Christian Leadership, a formation program for Christian social innovators through Leadership Education at Duke Divinity School.
Today I was researching the creation care teachings that will likely undergird Pope Francis’ forthcoming encyclical on climate change. I found this epiphany reflection by Orthodox Father John Breck.
The deep wisdom in the Eastern church reminds us of the distinctives that Christians bring to our relationship with God’s creation. We do not recognize the earth as a god in herself. We do not believe that the earth is more holy or more perfect than humans. We do believe that both earth and human communities are “fallen” or “in the far country” (as Meiser Eckhart puts it). Our human call to fidelity with creation is so much more than that of caretaker or steward or even pastor or priest. We are family (creaturely together) striving to find our way home.–Rose
Here’s an excerpt from Breck’s reflection on theophany (when God becomes visible) and water:
“… There is another aspect of Theophany that also needs to be stressed, today perhaps more than ever before. This is a motif that appears very clearly in icons of the feast but goes unmentioned in the Gospels. Its earliest formulation seems to be that of St Ignatius of Antioch, who died as a martyr in Rome between 110 and 117 AD. In his letter to the Ephesians (ch. 18), Ignatius makes a statement notoriously difficult to translate: “Our God, Jesus the Christ, was conceived by Mary according to the plan (oikonomian) of God from the seed of David [cf. Rom 1:3] and [by] the Holy Spirit; he was born and was baptized so that by the passion (tô pathei) he might purify the water.”
Without going into the difficulties presented by the language of this verse, we can note its basic theme. It is the same as depicted in icons and liturgical hymns of the Theophany feast. Christ descends into the waters of the Jordan not only to submit himself to the hands of John and to lay the foundation for the sacramental act of baptism. He also goes down into the Jordan in order to purify or sanctify those waters, and in so doing he symbolically (really, through this sign-act) sanctifies all of creation.
Theophany celebrates the baptismal renewal of God’s people, members of the Body of Christ. But it also provides the perspective we are to assume with regard to the entire created world. Stated otherwise, it provides the foundation for a genuinely Christian “ecology.”
Elizabeth Theokritoff has written a book entitled, Living in God’s Creation, with the subtitle “The Ecological Vision of Orthodox Christianity.” The author points out that our relation to the created world is less that of “steward” than it is of priest. We are called not only to preserve and care for the created order. Our vocation relative to the world we live in, both natural and human, is to make of it an offering to God, with the ongoing supplication that he bless, restore and make fruitful this planet over which he has granted us dominion. That dominion implies responsibility and respect toward all living things. But it means, too, that we recognize the “fallenness” of creation and its need for restoration, even redemption (Rom 8:18-23). …”–Father John Breck, Sanctify the Waters (Epiphany 2015)