Jesus Is Our Central Reference Point
This week we will share the Eight Core Principles that are the foundation of the CAC’s work. The First Core Principle: The teaching of Jesus is our central reference point. Father Richard Rohr writes:
Without the assurance of Jesus’ teaching and example, I would not have the courage or confidence to say what I have said throughout my years of teaching. How can I trust that values like nonviolence, the path of descent, simplicity of life, forgiveness and healing, preference for the poor, and radical grace itself are as important as they are, unless Jesus also said so?
Jesus consistently stands with the excluded, the outsider, the sinner, and the poor. That is his place of freedom, his unique way of critiquing self-serving cultures, and his way of being in union with the suffering of the world—all at the same time. That is his form of universal healing. It also puts him outside any establishment thinking.
It is rather obvious that Jesus spends most of his ministry alongside the marginalized and people at the bottom of society’s hierarchies. His primary social program and main form of justice work is solidarity with suffering itself, wherever it is. Jesus stands with the demonized until the demonizing stops. This is the core meaning of his crucifixion, and why the cross is our unique agent for salvation and liberation (see 1 Corinthians 1:17–18).
Jesus’ agenda has led us at the CAC to our central emphasis on contemplation and spiritual conversion. Our work is the work of human and divine transformation. The experience of universal kinship and solidarity with God, ourselves, and the rest of the world is a grounded runway for significant peacemaking, justice work, social reform, and civil and human rights. Such work flows from a positive place, even a unitive place, where “I and the Father are one” (John 10:30). We want people to bear much fruit in the world “and fruit that will endure” (John 15:5, 16).
True spiritual action (as opposed to reaction) demands our own ongoing and radical transformation. It often requires us to change sides so we can be where pain is. It even requires a new identity, as Jesus exemplified in his great self-emptying (see Philippians 2:6–8). Instead of accusing others of sin, Jesus “became sin” (2 Corinthians 5:21). He stood in solidarity with the problem itself, hardly ever with specific “answers” for peoples’ problems. His solidarity and compassion were themselves the healing. This was his strategy and therefore it is ours. It feels like weakness, but it finally changes things in very creative, patient, and humble ways. Such solidarity is learned and expressed in two special places—contemplation (nondual or unitive consciousness) and specific actions of communion with human suffering.
Jesus Is Our Central Reference Point
This week we will share the Eight Core Principles that are the foundation of the CAC’s work. The First Core Principle: The teaching of Jesus is our central reference point. Father Richard Rohr writes:
Without the assurance of Jesus’ teaching and example, I would not have the courage or confidence to say what I have said throughout my years of teaching. How can I trust that values like nonviolence, the path of descent, simplicity of life, forgiveness and healing, preference for the poor, and radical grace itself are as important as they are, unless Jesus also said so?
Jesus consistently stands with the excluded, the outsider, the sinner, and the poor. That is his place of freedom, his unique way of critiquing self-serving cultures, and his way of being in union with the suffering of the world—all at the same time. That is his form of universal healing. It also puts him outside any establishment thinking.
It is rather obvious that Jesus spends most of his ministry alongside the marginalized and people at the bottom of society’s hierarchies. His primary social program and main form of justice work is solidarity with suffering itself, wherever it is. Jesus stands with the demonized until the demonizing stops. This is the core meaning of his crucifixion, and why the cross is our unique agent for salvation and liberation (see 1 Corinthians 1:17–18).
Jesus’ agenda has led us at the CAC to our central emphasis on contemplation and spiritual conversion. Our work is the work of human and divine transformation. The experience of universal kinship and solidarity with God, ourselves, and the rest of the world is a grounded runway for significant peacemaking, justice work, social reform, and civil and human rights. Such work flows from a positive place, even a unitive place, where “I and the Father are one” (John 10:30). We want people to bear much fruit in the world “and fruit that will endure” (John 15:5, 16).
True spiritual action (as opposed to reaction) demands our own ongoing and radical transformation. It often requires us to change sides so we can be where pain is. It even requires a new identity, as Jesus exemplified in his great self-emptying (see Philippians 2:6–8). Instead of accusing others of sin, Jesus “became sin” (2 Corinthians 5:21). He stood in solidarity with the problem itself, hardly ever with specific “answers” for peoples’ problems. His solidarity and compassion were themselves the healing. This was his strategy and therefore it is ours. It feels like weakness, but it finally changes things in very creative, patient, and humble ways. Such solidarity is learned and expressed in two special places—contemplation (nondual or unitive consciousness) and specific actions of communion with human suffering.
This is our formal name and our task, and both come from watching Jesus.
A Second Gaze
The Second Core Principle of the CAC: We need a contemplative mind in order to do compassionate action. Richard shares how contemplation has transformed his view of reality through a “second gaze”:
The first gaze is seldom compassionate. It’s too busy weighing and feeling itself: “How will this affect me?” or “What reaction does my self-image demand now?” or “How can I regain control of this situation?” Let’s admit that we all start there. Only after God has taught us how to live “undefended” can we immediately stand with and for others, and for the moment.
It has taken me much of my life to begin to have the second gaze. By nature I have a critical mind and a demanding heart, and I am so impatient. These are both my gifts and my curses, yet it seems I cannot have one without the other. They are both good teachers. A life of solitude and silence allows them both, and invariably leads me to the second gaze. The gaze of compassion, looking out at life from the place of Divine Intimacy, is really all I have, and all I have to give, although I don’t always do it.
I named my little hermitage “East of Eden” because of its significance in the life of Cain, after he killed his brother Abel. God sent Cain to this place after he had failed and sinned. Yet ironically God gave him a loving and protective mark: “So YHWH put a mark on Cain so that no one would do him harm. He sent him to wander in the land of Nod, East of Eden” (Genesis 4:15–16). I have always felt God’s mark and protection.
By my late 50s I had plenty of opportunities to see my own failures, shadow, and sin. The first gaze at myself was critical, negative, and demanding, not at all helpful to me or to others. I am convinced that such guilt and shame are never from God. They are merely protestations of the false self when shocked by its own poverty. God leads by compassion, never by condemnation. God offers us the grace to weep over our sins more than to perfectly overcome them, to humbly recognize our littleness rather than to become big. This kind of weeping and wandering keeps us both askew and awake at the same time.
My later life call is to “wander in the land of Nod,” enjoying God’s so-often-proven love and protection. I look back at my life, and everybody’s life, the One-and-Only-Life, marked happily and gratefully with the sign of Cain. Contemplation and compassion are finally coming together. This is my second gaze. It is well worth waiting for, because only the second gaze sees fully and truthfully. It sees itself, the other, and even God with God’s own compassionate eyes. True action must spring from this place. Otherwise, most of our action is merely reaction, and cannot bear “fruit that will last” (John 15:16).
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