Ecumenical OPD Brothers and Sisters

Welcoming a new branch of the Community

2012-01-22T12:55:00.000-08:00

Ecumenical Brothers and Sisters,

May unconditional Love and Peace be with you. After speaking with Bishop Tomas Martin Bell, OPD, DD I am happy to announce the Ecumenical OPD Community will establish our two newest chapters in February and March.

The Tranquil Oasis Chapter based in the Delaware Valley will serve New Jersey, Delaware, and Pennsylvania. The chapter's mission is to provide holistic healing services to those in need. The chapter will coordinate healing services for the Body, Mind & Spirit.

Incoming chapter president, Eden Kantrowitz, has attained a degree of Master in healing Arts: Usui Reiki and Karuna. Eden is expected to complete a second Masters in 2012. She has also been nationally certified in therapeutic bodywork and has completed well over 1000 hours of practical training along with the countless hours she has spent in private practice as a healing practitioner. Eden has established A Word Apart, LLC a family-owned business that is a non-denominational center for spiritual oneness, welcoming all who seek a path to the Divine.

Over the last decade Eden, has used her education and skills to provide healing services for countless people and animals! Eden's undergraduate degree in Equestrian Science has helped her design a healing program for horses that has produced impressive results. Now that Eden has brought her knowledge and desire to serve to the OPD, we are excited to see the programs that our newest leader will make possible!

The Tranquil Oasis Chapter will begin to provide healing services to the community at large in February. More information on the services available from the chapter will follow in the weeks to come. Bishop Tomas Martin Bell, OPD, DD will officially establish the Tranquil Oasis Chapter on February 22.

The Circle of Angels Chapter will be established in March. This chapter will serve the "friends of the OPD" as an affiliate chapter. More information on the Circle of Angels Chapter will follow in the weeks to come.

-Br. John Matsya, OPD

OPD Communications Coordinator

Father Martin on Contemplation

2011-12-19T14:20:00.000-08:00

Watch Father Martin Laird on Contemplation on PBS. See more from Religion & Ethics NewsWeekly.

Karl Rahner once said, "The Christian of the future will be a mystic or he will not exist at all." The core truth of this statement is comes from a spiritual deep. The video presented here features Father Martin, OSA from a PBS Special on Religion. As it concludes, Fr. Martin points us in the direction of the same core truth that produced Rahner's quote about the Christians of the future. We hope this presentation illuminates your spirit.

from the Progressive Catholic Voice...

2011-12-09T22:11:00.000-08:00

(Note: first posted in the Progressive Catholic Voice, click here for the post)

Thursday, December 8, 2011

"Your Heart Will Be Deeply Moved by What You Hear"

In an open letter published in today's Star Tribune, Retired Lutheran Bishop Herbert W. Chilstrom tells the Roman Catholic Bishops of Minnesota that they are making a "significant mistake" in backing the so-called marriage protection amendment. He also challenges them to take the time to meet with and listen to gay and lesbian persons.

"Hear as they tell you what it means to be a child of God and a faithful member of your church, persons who happen to be gay or lesbian through no choice of their own," Chilstrom writes. "I can promise you, based on my experience, that your heart will be deeply moved by what you hear."

Bishop Chilstrom's letter is reprinted in its entirety below.

___________________________

To My Brothers – The Catholic Bishops of Minnesota:

In 1976 I was elected a Lutheran bishop in Minnesota – one of seven such Lutheran leaders in the state. Over the next years one of the highlights of my time in office was the annual noon-to-noon retreat with our eight Catholic counterparts in the state.

The bond that developed between us was deep and respectful. We shared our differences; we celebrated our likenesses. My friendship with Archbishop John Roach and Bishop Raymond Lucker, in particular, is a blessing I will treasure as long as I live.

May I share a word with all of you who now lead the Roman Catholic community of faith in Minnesota?

First, I would go to the wall to defend your right to work for the adoption of the so-called marriage protection amendment. Having said that, I must tell you that I believe you are making a significant mistake.

Over my 35 years as an active and retired bishop I have come to know hundreds of gay and lesbian persons. I have yet to meet even one who is opposed to the marriage of one man and one woman. After all, they are the daughters and sons of such unions.

What they cannot understand is why church leaders would oppose their fundamental desire and right to be in partnership with someone they love and respect who happens to be of the same gender and sexual orientation. They don't understand why they should not enjoy all the rights and privileges their straight counterparts take for granted.

More than a half century ago Father Francis Gilligan spoke out for equality for African American citizens of Minnesota. Though many argued on the basis of the Bible that these neighbors were inferior to others, Gilligan fought tirelessly for justice for these brothers and sisters.

In our generation homosexual persons are subject to the same discrimination. Their detractors often use the Bible and tradition as weapons of choice.

Is it not time for religious leaders, walking in the footsteps of Father Gilligan, to do the same for another minority, neighbors who are as responsible as our African American sisters and brothers?

I also suggest that you ask yourselves an important question: If the amendment is passed, will it make one particle of difference in our common culture in Minnesota? I don't think so.

Responsible lesbian and gay persons will continue to seek companionship with those they love. This law will only work to drive many of them deeper into closets of anonymity.

Instead, why not welcome them into our communities of faith where they can work side by side with us as equal partners?

Let me put out a challenge to each of you brothers. Invite 15 gay and lesbian persons from your respective areas, one at a time, to spend two hours with you.

Thirty hours are a pittance compared to the time you are investing to promote adoption of the marriage amendment. Use the time, not for confession, but to listen to them describe what it is like to live in our culture in Minnesota.

Hear as they tell you what it means to be a child of God and a faithful member of your church, persons who happen to be gay or lesbian through no choice of their own. I can promise you, based on my experience, that your heart will be deeply moved by what you hear.

When you have finished your time with these sisters and brothers in Christ, spend a quiet hour reflecting on a single question: "As I understand the heart of my Savior Jesus, how would he treat these sons and daughters of my church?"

Herbert W. Chilstrom is former presiding bishop, Evangelical Lutheran Church in America.

The New Old Language of Mass

2011-12-06T01:10:00.000-08:00

Yesterday's Language: The New Words of the Catholic Mass
By Gail Ramshaw

(This article was first published August 22, 2011 by The Christian Century and then shared by The Progressive Catholic Voice on November 26, 2011 We are happy to also share this post with our readers.)

Because I affirm the unity of the body of Christ, I consider that the health of one arm affects the entire body. Thus I am either strengthened or weakened by the worship style of other Christians. For decades I've worked as a lay Lutheran toward making the words of Christian worship communally approved, biblically inspired, theologically alive and masterfully crafted. Given these convictions, I say with sadness that the new English translation of the Roman Catholic Order of Mass, mandated by the Vatican to be inaugurated this Advent, wounds not only many of my Catholic friends but also me.

Let me apply these four goals not only to the forthcoming Roman Catholic rite but also to texts used by many Protestant churches.

Words communally approved: Communal approval, as I see it, is achieved by means of a decadelong process involving open questionnaires, diverse committees, scholarly input, theological scrutiny, trial rites, genuine review, prudent revision, a concluding convention vote and denominationally supported education. Yet the new Roman Order of Mass has been smashed down upon the heads of dozens of eminent and skilled wordsmiths who since 1966 have labored to translate the Latin rite into English. The promised communal process was replaced by hierarchical control. Nobody claims that the words of the newly authorized translation are communally approved.

In countless Protestant churches also one finds that the staff or a single minister will compose texts for Sunday. Worshipers are expected to speak with their whole heart words that they have never laid eyes on.

Any new worship text embodies some reform agenda. Was the agenda communally approved? The 2001 Vatican document "Liturgiam Authenticam" describes some of the Roman agenda—and far from being communally affirmed, the Vatican's literalist theory of translation has been criticized by many linguists. Furthermore, much of the Vatican agenda is an unspoken conservative rejection of some recent theological and liturgical developments, a counterreform that recalls the Council of Trent.

And then I wonder: have those ministers who construct their own liturgies clearly articulated their several agendas, and do at least their congregations approve these directions?

How wide is the envisioned Christian community? Much 20th-century liturgical renewal resulted from ecumenical cooperation in which different traditions learned from each other and collaborated on common projects. I am particularly saddened that the new Roman translation reflects a recent Vatican decision to heighten its denominational distinctiveness by rejecting use of ecumenical translations of shared texts such as the Lord's Prayer and the creeds.

Yet all Christians should be concerned when their narrow denominational identity or preferred personal piety outshouts an emerging ecumenical consensus. I think, for example, of those Protestants who, tediously repeating what the 16th-century Reformers said about the medieval Roman canon, refuse to pray a biblically rich Great Thanksgiving at the eucharistic table, even though a century of ecumenical scholarship concurs that eucharistia, the "thanksgiving," is best served by a substantial prayer in which God is praised for the Earth, for centuries of the beloved stories of salvation, for the meal of Christ's body and for the continuous infusion of the Holy Spirit.

Words biblically inspired: That Christians assemble around the word of God as found in a perpetually retranslated Bible raises many issues. Which biblical terminology is necessary for the proclamation of the mystery of Christ? In each language, which words and images best express that biblical vocabulary? How much biblical literacy ought we expect of worshipers? When is a biblical reference inaccessible and thus merely mystifying?

The new Roman translation of the prayer before communion, "Lord, I am not worthy," now adds "that you should enter under my roof." The text assumes that worshipers know the story of the centurion in Luke 7. The intent is noble, the educational task enormous.

In the new Roman rite, the second option for the eucharistic prayer asks the Spirit to be sent down "like the dewfall." In the Hebrew scriptures, I count more than a dozen instances of dew as a metaphor for divine blessings (e.g., Hosea 14:5). Yet I doubt that most of the students I taught at a Catholic university know what "dewfall" is or, since their terrain does not rely on dew for fertility, would find it a powerful image of divine transformation.

And how do all of us cast, for example, the New Testament imagery of becoming slaves of Christ, beyond softening the noun to servants? And have we enriched our liturgy with the countless images for God and the sacraments that we can borrow from the Psalms?

Is the Bible rendered so as to support denominational preferences? Maintaining a traditional translation can inhibit responsibly attending to biblical meaning. That the Catholic Church continues to cast the words of institution in the future tense—"which will be given up for you," "which will be poured out for you"—exemplifies this tendency.

For a Protestant example of this resistance, consider that seminaries have long taught that the Lord's Prayer is a plea for the coming of God's kingdom, and thus the translation "lead us not into temptation" misrepresents the eschatological intention of Matthew's and Luke's reference to the "time of trial" (NRSV), the "final test" (NAB). So why have so few Protestants adopted the more biblically faithful 1988 English Language Liturgical Consultation translation of the Lord's Prayer, which pleads "save us from the time of trial"?

Words theologically alive: In the new Roman text, the theology expressed in the original Latin is the approved belief, and its hierarchical depiction of the church and the Earth is maintained. In a reactionary move, the rubric "the sign of communion is more complete when given under both kinds" is to become "if any are present who are to receive Holy Communion under both kinds. . . ." The response to "the Lord be with you" is now to be rendered "and with your spirit," a change that has been defended as appropriately referring to a higher "spirit" conferred on the clergy at ordination. But is it theologically helpful to be reminded of ecclesiastical status at the time when we greet one another in the Risen Christ?

All of us must inquire which century governs our worship. Have the theological gains of the 20th century entered our Sunday speech? Why do preachers who in a postmodern time accept scholarly proposals about the origin of the New Testament preach as if the Gospels are audiotapes of Jesus' ministry?

Words masterfully crafted: Most worship includes various levels of language: elevated, colloquial and somewhere between. With my national church, I maintain that each of these levels of contemporary speech can be shaped to convey the gospel. But in the new Roman translation, the rhetorical style of complex Latinate sentences suggests that masterful English cannot carry the mystery. Perhaps those who craft liturgical texts are often tempted to resurrect the archaic: I recall that the translators of the King James Version of the Bible decided to continue use of thou-thine-thee, even though it was passing out of colloquial use, because they judged that words which sounded laden with piety would lull users into acceptance.

The new Roman Order of Mass is a compendium of the antiquated. Important nouns (e.g., Priest, Order of Bishops, Martyrs) are capitalized, while unimportant nouns (e.g., deacon, people) are not. Common titles (e.g., opening prayer, censer) are replaced with traditional sacral terms (e.g., collect prayer, thurible). The church is a she. The word soul shows up repeatedly. (I enjoyed asking my students whether they had a soul—most said yes—and if they had one, what it was—big blank.) Does not the choice of archaisms suggest that God is essentially old-fashioned? In the 21st century, what do we mean when we speak about "souls"? The incarnation says to me that our daily speech can carry the presence of God, but perhaps we prefer hiding in our grandmother's attic chest.

For me, the linguistic nadir in the Roman rite is the wording at the cup: Jesus "took this precious chalice in his holy and venerable hands." Of this, I ask, what is the referent? Of precious, I think of Gollum, or worse yet, Precious Moments. Of chalice, I say that although it is a possible translation of the Latin calix, even Indiana Jones could distinguish the cup from a chalice. Of venerable, the dictionary agrees with me that the English word connotes age. I cannot fathom how this phrasing could have been proposed, let alone approved and required.

This lamentable new rite does not represent liturgical language that is communally acceptable, biblically accurate, theologically helpful or linguistically masterful, and it has impelled some Catholic liturgical scholars to conclude that, well, actually, words don't really matter all that much. This strikes me as a counsel of despair, the sad cry of faithful worshipers who feel themselves helpless. I hope that this sense of resignation is not contagious but that all of us, in our varied Christian assemblies, will tirelessly address these issues, toward the continuously renewed vibrancy of our liturgical language.

Gail Ramshaw has written widely on liturgical language. Her book Treasures Old and New discusses images in the lectionary readings and can be purchased by clicking here.

Bishop speaks about the Nature of Religion and Hell

2011-12-05T23:32:00.000-08:00

Learn more about Bishop John Shelby Spong

New Workshop Series Coming this Fall

2011-08-17T16:54:00.000-07:00

Bp. Tomas Martin, OPD, D.D. will be co-facilitating a series of workshops starting this fall. Anyone interested in attending should email me at OPDcommunications@live.com for information. I will keep the community members informed concerning locations and time.

be blessed,

Br. John Matsya, O.P.D.

The new “Your Convent” site

2011-06-16T08:21:00.000-07:00

The Ecumenical OPD Community is growing. The On-line Convent site will help professed members of the community stay updated on community life. It will also serve to become an on-line network for our professed members who are not geographically close to a satellite chapter. Click the link here to visit the site.

The Ecumenical OPD Community is a unique spiritual community founded by the laity. In the year 2004 a group of deeply spiritual women approached the lay brother who would become the founder of this community to express their desire to live a life devoted to the glory of God. These women came from various backgrounds. Each felt the call to live the spiritual life of a sister in religion. However, mainstream religious communities turned these pious women away for (what we believed to be) invalid reasons. These sisters of ours had built a life in the secular world. All were mature women aged 50-75 years. One was married, one widowed, and two of the women were single. They had children of their own and some had grandchildren. They each were active in their parish communities and various church groups for the laity, but they hungered for something more in their spiritual lives. They wanted to live the life of a sister in a community of like minded people. They longed for a way to live out the romance of a spiritual life that reflected the desires that God had placed in their hearts from their youth. But they didn’t want to renounce the beautiful lives they had built as wives, mothers, and professionals in the secular world. These were women devoted to family and community and they didn’t understand why a religious community didn’t seem to exist that honored both the secular world and the world of the spirit. After years of being told they could not be accepted in mainstream religious communities because of age or marital status or because they still had careers and responsibilities in the secular world, they decided to work to form their own unique community.

After nearly two years of prayerful planning, research, training, and careful listening to the Word of God in their hearts the sisters (with the assistance of our brother prior) founded the Ecumenical OPD Community. Inspired by the life of St. Catherine of Siena, the community is one that allows a member to continue to live the life of a wife, mother, or single person in the world while living out the unique spiritual calling God has placed in your heart. Members live in their own homes and maintain their own secular lives. Members are free to design a private spiritual life that suits their own spiritual needs and the needs of their families. Members can live out a public ministry if they are so called and do that with the blessing of a community of brothers and sisters behind them. Members have the benefit of access to our spiritual director and other brothers and sisters in our network of OPD members.

The Ecumenical OPD is a Christian non-denominational community based in the Catholic tradition. See this link to understand more about our Ecumenical nature.

For more information or to join our community contact Br. John Matsya, OPD at OPDcommunications@live.com

From Love's side both Blood and Water flowed...

2011-03-25T18:12:00.000-07:00

“We sometimes forget that Blood and Water come from the same source---the Source of all things seen and unseen. We sometimes become so clouded by our own needs and experiences that we forget that, in the fullness of time there will be no personal needs because all will be fulfilled by the coming together of all that has been separated from the source.”

At this time when I---your founder---has need of time to heal, I offer these words today to the members of our Community (for those visitors to this site, my words may seem enigmatic, but our brothers and sisters will hear the message in what I speak) to remind you of the fact that even though our little OPD seems to be in a time of uncertainty, we remain in Love. Love is never uncertain.

Please continue to pray for my strength in this time that I am away from the community. I am working to regain my health so that I can return to you in Love. I give my great thanks to all of you who have offered prayers and support. To Bro. John and Sr. Dominica who continue to do the work of maintaining the internet communications for the OPD, I pray that God blesses you and keeps you strong. To the associate ministers of the OPD who have offered me their prayers and help---you are a blessing to me. To those who have walked this path with me---and who are temporarily separated from me (and you know who you are)---I ask you to remain One in Heart and Mind in Love and we are together. To my family---who have shown me what unconditional love is---I give all my love. When Mother and Father stand together by your side, no harm can come to you.

It is of Love that I wish to speak today. I was inspired by Sr. Dominica’s words on the Warmth of Love blog which Sr. Dominica and Bro. John sent me earlier today before they were published. Even though I have given Brother and Sister autonomy in publishing what they see fit, I appreciate this gesture because it gave me time to ponder these words with the Spirit...and so the Spirit gave me the words I will share with you now. Even in my time of pain and struggle, the Spirit still comes through so that Love’s preaching can be heard. Woe to me if I do not preach---both in and out of season.

Love is…

Love is the beginning and the end of that which has no beginning and no end. Love is the primordial paradox. Because of Love, do we exist. Yet Love---in its purest form---is complete in itself. It is complete, yet alone. …and if Love is alone, how can it be Love? How can Love exist without the beloved? It draws all to itself because it is jealous and demands single-heartedness and devotion. But what then when all is drawn to it? Where then is the “other” who is the beloved?

In order for us to find peace we look to find balance, in Love---which is existence. We try to wake and see that there is no war in Love. We walk a down road that is both solitary and communal. We pass through a river of blood and water. We walk a road that takes us from night into day.

Our community is in a place of stillness at this moment. This is because, for reasons I cannot say---God has placed me at the head of this group of beloved. Because we remain One in Heart and Mind, we seem to experience the highs and lows of life together. Remember a most important fact: Love is at the helm. So when I or we experience the effect of the rough waves of this life, if we remain focused on Love, the storm will subside. We seem to be tossed back and forth in a sea of everything and nothing. This experience of the storm can produce some fear, but fear not. Do not let your hearts be troubled because this too shall pass. This storm of words unspoken is the moment of Love’s coming to itself.

“Be Still and Know that I am God”

There is a tradition of the Monks of old who would rise at midnight and chant their prayers in the belief that at the moment of midnight---the point of balance between night and day---that all creation stops for a single moment to praise Love. They believed that in that moment all was one…that all was in Love, but that the bright light of Love was so intense that from that pure moment, creation is released back to itself so that it could begin the journey to the next midnight. Love is so pure that in the coming and the going away, we truly experience the dance of Love’s own life.

In some ways you together with me, now experience that time of stillness. Even though it seems as if all of life’s motion is still, be at peace because it is in the stillness of life that Love is reborn. The words of my favorite poet speak to this idea:

“…that blessed mood,
In which the burthen of the mystery,
In which the heavy and weary weight
Of all this unintelligible world
Is lightened---that serene and blessed mood,
In which the affections gently lead us on,
Until, the breath of this corporeal frame,
and even the motion of our human blood
Almost suspended, we are laid asleep
In body, and become a living soul:
While with an eye made quiet by the power
Of harmony, and the deep power of joy,
We see into the life of things.”
-William Wordsworth, Lines Composed a Few Miles Above Tintern Abbey

In this moment remain still with me so that together we find the peace of this life.

Addressing the pain brought by Clergy Sexual Abuse with Love not Anger:

The pains of the continuing suffering of the Children of the Church have brought me to a great cliff. Behind me is the same path walked by many children who have suffered at the hands of men who claim to be of God; before me is a great chasm. I am asked by the Spirit to choose between Love and Anger.

What does this choice mean? Which choice demands the leap over the chasm? Do I make the leap at all? Do I hold my ground? Do I listen to those who call on me to fight? Do I choose to end the struggle within myself and move on to a purer Love? If I stay and fight, what is the cost? If I leap, who do I leave behind? If I leave any of my own behind, will they find the way of Love or will I consign them unknowingly to more suffering?

Because I seek counsel, I call out to my brothers and sisters of the great Red Path to give me your strength and Wisdom. I call on those who sail the Blue Stream to hear me and bring me to peace and to safety. I choose to Love, but how can I give that Love to those who seem to reject Love?

“Who is my mother, and brother, and sister?”

…And from Love’s side both Blood and Water flowed. Love is that which crosses all boundaries and chooses no side. Love cannot be contained in Blood alone and cannot be found in Water only. A Mother is not a mother without her Child. A Father is not a father without the Child. When you choose to spill the blood of another, you spill your own blood. When you choose to withhold water from the thirsty, you bring a draught to your self. If the fighting and conquering continue, how can Love remain with this place? If we continue to rape our children, how can we call ourselves mothers, fathers, brothers or sisters? My prayer is that the children of the Love of God will seek not to fight but to walk away from those who seek to harm the life of another.

Many have asked me how I will deal with the horrible things that the priests and bishops of Rome have done to me. Those same people wish for me to fight for others who are so victimized. What will I do? Who knows this? Many have asked for my advice on what they can do to fight these men. I will tell you what the Spirit has told me: Turn away from them. They have no authority over you unless you give it to them. Rome, if it continues to pierce the heart of this life---shedding blood and water---it condemns itself to nothingness. If you believe that Roman priests and bishops are continuing to do evil deeds, then take back your power. See them for what they are and see that they have no power over you. Do not hate them, pity them.

Decide who you are...

Here is an important lesson: We all walk the road to Calvary. We all travel that path to the top of the hill. The question is: what role will you play when you arrive at the Summit? Will you be the Lamb who suffers for Love or will you be the one who applies the nails? Are you the beloved of the Savior or the Suffering Mother? Did you come to comfort the suffering Lamb or did you come to mock? Not all are strong enough to accept the cross, but even in their weakness they can choose Love and refrain from mocking or opposing Love. You don’t have to suffer as the Lamb suffers, but you cannot seek to cause others to suffer.

If you believe that the priests of Rome are the ones applying the nails or mocking those who suffer, then why would you seek at all to remain in their midst? Those who suffer for Love---though they seem to die---can never die because they have become Love and Love is eternal. Those who comfort the Lamb, are remembered always and so they too come to new and eternal life. Those who oppose Love and torture the Lovers, they have condemned themselves. Those who mock and sit idly by while suffering continues have willingly consigned themselves to a life leading only to death.

I say to those who want to fight and destroy the men who have caused you pain: do not become what you hate. Do not fall into the trap of war. When only one side fights, it becomes defeated. Fight your fight with Love and you will be the victor. Fight your fight by having pity on the empty men who seek power over children. Pity them because they are already lifeless bodies waiting to die alone. Instead, come together in Love to support the children and families who have suffered great loss at the hands of empty men.

We can win this if we band together as a Community of Love. Mothers, comfort your suffering sons knowing that their time upon the cross is short and that day always follows night and life conquers death.

Please be at peace. Please continue to pray for me. Please come together in Love so that we can witness the death of suffering.

I am,

+Tomas-Martin, OPD

THE BEAUTIFUL ARTWORK THAT YOU SEE WITH THIS POST IS BY GREG OLSEN IT IS CALLED "LOST AND FOUND" PLEASE CLICK THE PAINTING TO SEE THE ENTIRE GREG OLSEN GALLERY.

Br. John Matsya named communications coordinator of the OPD Community

2011-03-15T21:43:00.000-07:00

Brothers and Sisters of the Community,
Please join me in praying for the healing of those who have been and continue to be victims of the men of the church. This community was formed to stand by the people. It was formed to give refuge to those who in their heart sought to serve God and the people in love. I ask for strength from God to continue the mission started by the founding members of our Community. I pray also that my time coordinating the internet communications of the OPD is temporary and that God will give our bishop the healing he needs to continue his work for the people. I offer my humble service although I do not posses the same level of understanding and wisdom that our bishop has always shared with us. Our community has grown and now reaches into more than ten countries with over 4000 associates and friends of the community. Even though our professed brothers and sisters are separated by distance, we have always been supported by the lay associates who come together in a community whose communication is made possible by the internet. I will work to continue to bring truth to the community in this new ministry.

Email can be directed to me at OPDcommunications@live.com

In Christ,
Br. John Matsya, O.P.D.

OPD Statement About Clergy Sexual Abuse

2011-03-14T14:28:00.000-07:00

In the wake of the news of the continuing abuse scandal in the local church, our founder and bishop has taken a leave-of-absence from sacramental ministry due to the aggravated emotional stress of the church's continued failure to address the problem of clergy sexual abuse. Please join us in praying for the victims and their families, which includes our bishop (who is also a survivor of years of clergy sexual abuse) and his family.

Below is the bishop's statement released last May concerning this dreadful topic.

May 6, 2010

I have been contacted by several members of the media who have requested that I make a public statement concerning my thoughts on the topic of clergy sexual abuse in the Catholic Church specifically in reference to lines taken from a letter I wrote to Pope Benedict XVI on 02 November 2009. The letter was part of a series of letters I wrote to the Holy Father in relation to my request to be reconciled to the See of Rome after being consecrated a bishop without a pontifical mandate. Because the subject of clergy sexual abuse is too serious a topic for me to provide a short “sound bite” to the media I have written this more appropriate detailed statement:

As a survivor of clergy sexual abuse who is also a consecrated bishop in the traditional Catholic rite seeking full communion with the Pope and the Roman Catholic Church I have a unique perspective on the subject. Sadly my perspective has been born out of much pain and personal inner struggle due to my once and continued abuse from the clergy and bishops of the Roman Catholic Church. Like many survivors of clergy sexual abuse I have wrestled with some very serious questions: How could men of God do this? How is it possible that bishops continue to cover up abuse? Why, after reporting my abuse do the clergy and bishops continue to reject me? Should I remain in the Roman Catholic Church at all or should I free myself from the abuse and oppression I have experienced in this community?

So many people have tried to get me to adopt a position that will fit neatly into some existing, pre-packaged public relations campaign that supports one specific group affected by the crisis of clergy sexual abuse. I cannot do that. My experience is unique and I must be honest about my opinions even if my opinions are not well-received by one group or another. I will not be a victim ever again in connection to sexual abuse, even a victim of public opinion.

For decades the bishops in the United States covered up proven sexual abuse committed by priests under their jurisdiction. This conference-wide conspiracy of cover-up made it possible for generations of abusive priests to victimize countless children in the United States, including myself. There is no excuse whatsoever for their actions. In my opinion the bishops in this country are more guilty than the abusers. Why? …because for the most part abusers were isolated individuals acting alone in deplorable secrecy, but the topic of how best to cover up their crimes and to intimidate their victims into silence was on the proverbial agenda of discussion topics in the backroom of every bishops conference for years. It was the most spoken about unspoken topic for decades. That fact that it was so easy for these men to discuss this evil without any regard for the emotional death it caused children and families…quite frankly makes me want to vomit. How any bishop who participated in this cover up is still in power defies all reason.

I believe that the response of the bishops after the widespread crisis was exposed by the American media was just as deplorable as their cover-up. Here’s what I mean: Instead of admitting their evil, repenting, and fixing the problem, they washed their hands like Pontius Pilate and dumped the mess in the lap of civil authorities. Speaking from personal experience, prosecutors and diocesan attorneys often re-victimize the abuse survivors by their aggressive investigative tactics. I for one was not ready to make my abuse public. (Even this statement is only the “tip of the iceberg” of the details of my experiences as a child and teenager…not-to-mention the years of isolation and sexual intimacy and trust issues I found myself nearly drowning in. I’m no longer ashamed of talking about the period of sexual degradation I put myself through in trying to heal from my abuse, but this statement is not the moment to articulate those details.) When I reported my abuse I needed a loving shepherd, a pastor to help me deal with my nightmares, but no such man was to be found in the Roman Catholic Church. Instead I was humiliated by being forced to give statements to civil authorities and a diocesan lawyer. I couldn’t handle such pressure and told the diocese that I didn’t want my most humiliating experiences to be public knowledge, but no one cared. So, I only told a few details of my abuse hoping that I would be able to retain some of my personal dignity.

When I tried to speak to my spiritual director (a priest of the diocese) about what was going on, he turned me away telling me he could no longer meet with me. I then received a letter from the diocesan attorney stating that I was barred from having any contact with the priests of the diocese. So the Roman Catholic Church’s response to my abuse was to cut me off from any and all pastoral help and at the same time expel my entire religious community from parish life. They did offer me secular counseling. In fact the “victim assistance coordinator” for the diocese of Camden reached out to me by calling my secular employer and leaving a message for me with a co-worker. Her message was very detailed. In fact she told my co-worker exactly who she was and why she was trying to reach me! By the time I returned from my lunch break my abuse was the topic of discussion at my workplace. You can imagine how much this helped my healing process.

In my experience the bishops have made this crisis worse not only by their initial inaction but by their subsequent heartless response to the public scandal. I’m not fooled by the “prevention programs” and the agreements of understanding with civil authorities because I know how the Church really handles these issues. The cover-ups and abuse continue. In the Diocese of Camden the tactics to limit a victim’s ability to recover are despicable. The bishops have simply found new ways to conceal the abuse and the mistreatment victims receive from dioceses. It’s worse now than it was before the scandal broke, believe me. The difference is that they have found a way to use civil authorities as pawns and to manipulate public opinion. When are we going to wake up and realize that the generation of priest abusers who never got caught have become the current generation of bishops and that they are using their new Episcopal power combined with all the intimidation skills they learned as abusers to find new ways to punish victims and silence the people of God? They are experts in intimidation. As bishops they are simply finding new ways to rape the people of God. If you think that is an extreme opinion, just travel the Roman Church in America and talk to the people.

One sad effect of the bishops’ continued cover-up is the devastating financial impact the scandal has had on many dioceses throughout the country. Even though I do not support the idea of suing dioceses seeking monetary damages, I understand the motivation of victims and their attorneys. The Church has left little other recourse for victims. Where no money amount can ever make a victim of sexual abuse whole again, victims deserve a just compensation for their pain. Money should not be that compensation, but when love is at a premium in the Church money is the only viable worldly substitute. What is so disturbing is that fact that bishops (most of whom are independently wealthy) seem to have no problem raping the pocketbooks of the same families whose children have already been physically raped by their priests. I do not understand how it is acceptable in the Church for bishops to sell off parish churches and empty the coffers of long standing financially secure communities to pay for their crimes and then to condemn parishioners who fight against their efforts to plunder historic faith communities. The situation in the Diocese of Camden is a heart wrenching example of the Church’s failure to protect God’s flock from the rapists who have infiltrated the ranks of bishops. I have been forced to stand by, powerless to help my diocese…and watch her parishes crumble before my eyes because no one in the Church cares to intervene. The subculture of rapism cultivated by priests and bishops has emotionally crippled one generation of Catholics and financially crippled another. And while we are all busy dealing with the abuse crisis and its litigated aftermath no one has noticed that it has produced a societal generation that wants to keep its children as far away as possible from any priest. (…not to mention the discreetly engineered real estate scams that have made countless bishops wealthier in this country)

I make it a point to wear my religious habit or my clerical collar as often as I can in order to be available to anyone who needs spiritual support. I have lost count of the times that mothers have pulled their children close to them when they see me in public simply because it has become reasonable to equate a priest’s collar with sexual abuse. You have no idea how painful that is for me. I would gladly take my last earthly breath if it would end the pain of sexual abuse in the Church (as I’m sure most victims would if it could protect other children from what we have experienced), so to be put in the same category with abusers is like being told that it’s my fault that I was abused. It’s like being forced to pay for the sins of the men who abused me because the priest collar is no longer a sign of loving service but a scarlet letter. So many friends have tried to convince me to leave ministry and leave the Church, but I can’t. Even though my struggle to be recognized by Rome continues I will fight to remain a bishop of the Church because if I leave, who will protect the children who are left to fend for themselves? Can you name a bishop in the Roman Church who will? If you can, tell me and maybe I can leave in peace.

I have tried to reach out to the Vatican to tell my story and offer my help to defend victims. In November 2009 I wrote to Pope Benedict XVI telling him that based on my contacts with victims throughout the Church in the US---and by means of internet communications with victims in other countries---I did not believe that the abuse crisis was over. I stated that I believed that bishops were not reporting the facts and were still covering up abuse. When the situation in Ireland was reported in the world press I was outraged. However, I still do not believe that my brother in the episcopate, Joseph Ratzinger, is part of the problem. George Weigel’s recent article “Limits on papal power and inept subordinates” is of value here. Many outside the Church do not understand the dubiousness of the Church’s definition of Papal authority. It’s a mess really. This statement is not the moment to discuss the schizophrenic nature of the structure of canonical authority in the Roman Church. Suffice it to say that the Pope is as limited as he makes himself. Certainly the canons of the church limit the jurisdictional authority of the Pope, but the canons do not limit his ability to speak. The Pope must speak out definitively and denounce the bishops of the Church who perpetuate the sexual abuse crisis. In my opinion he should start by removing the Apostolic Nuncio to the United States.

There is another aspect of the sexual abuse crisis that we fail to acknowledge. The tolerance of sexual abuse in the Church is symptomatic of an oppressive man-dominated intellectual rapism that has crept its way into many aspects of the Church’s life. The same system of thought that excused and covered up the abuse of children is responsible for the oppression of women and the destruction of real family values in the Roman Catholic Church. If we continue to allow children, courageous women, and struggling families to be objectified and marginalized by the hierarchy (who treat them like a wrench in the cogs of some unrealistic moral superiority) we will doom humanity to repeat the fall of Eden generation after generation. We cannot move forward as a Christian community until we have the strength to admit that the fall of humanity was not the result of the weakness of a woman or the blindness of a man, but the result of the jealousy and fear of a serpent. (…a serpent who represents the arrogance of, a primordially male, material lust for power and control over others).

In order to combat and repair the (repairable) damage caused by the sexual abuse crisis, we have to begin to live and preach real love and forgiveness. We must preach not the “new” evangelization but the true evangelization. This includes dealing honestly with the moral issues that seem to strangle the breath of societal growth. It certainly includes defeating the morally and socially oppressive actions exhibited by many fearful bishops who have lost touch with reality and with the love that is Christ.

With hope for the future, I am,
+Tomas-Martin, OPD
Bishop of the Order of Penance of Saint Dominic

“Let’s talk about Sex”…and Priests

2011-01-24T00:36:00.000-08:00

This post is the first of a series on the topic of sexuality in the Church.

Twenty years ago the rap duo “Salt n Pepa” released a song entitled “Let’s Talk About Sex.” It was written to address the seriousness of the AIDS epidemic and the need to engage in open and honest conversation with our young people concerning sexual activity. At the time, I was a student enrolled in Catholic School preparing for an upcoming school dance. The song was popular and most of the students in my class wanted it played at the dance. When we approached the student DJ, he flatly refused to play the song, figuring that his immortal soul would plummet down to the depths of hell the moment the first note of the song rang through the school hall. Undaunted, my friends and I set out to come up with a plan to play the song. We rallied troops from both our own classmates and the students in the grade below us. We’d have one of the prettiest girls in the school ask the DJ to dance and while he was in ecstasy on the dance floor, I’d sneak a copy of the single to my buddy filling in at the DJ table and he’d play the song before anyone knew what hit them. At the same time the girls would be ready to sing loudly along with the song and scream the word “socks” in place of the word “sex.” Really! I couldn’t make this up. Our plan went just as we’d hoped and the song rang out as we all sang and danced our hearts out. Of course there was hell to pay after. Our teenage minds were just mesmerized that the teachers and Sisters were actually familiar with the song and weren’t at all fooled by the not-so-subtle “socks” replacement. Sadly, the teachers didn’t take the opportunity to discuss the issues with us that the song was intended address. Instead we were disciplined for playing what was called a “vulgar song” and we were barred from attending any more dances that year.

It is twenty years later and I am amazed when “sex” is still considered a dirty word in Catholic circles. Why is it considered inappropriate to talk about sex in churches? Is it any wonder that our churches are littered with sex scandals? Perhaps if we talked more openly about sex and sexual activity, there would be fewer scandals in our churches. Perhaps if we were open about issues concerning sex and sexuality our children would be more respectful and responsible when dealing with sexual issues and feel more able to reach out for help when confronted with problems involving sex. Perhaps if sex was not considered a vulgar subject in church, more priests would be more responsible and more open about their own sexuality.

Recently I have given a few talks about topics related to sex and sexual morality. After delivering the talks, some of the listeners questioned me about what they thought was a lax approach to condemning “immoral sexual activity” such as sex before marriage. My openness in talking about sexual activity among the clergy also seemed to shock some of the listeners. After hearing some of the responses I thought it was time to “talk about sex” on the OPD blog. So today I’d like to begin a series of posts related to the topic of sex. This is part of my effort to make this topic less taboo in the Church.

Let’s begin by discussing the idea of sexuality and the priesthood. As a victim of clergy sexual abuse, you can probably imagine that I am very concerned with ensuring that the men who are in active ministry as priests have a healthy control over their sexuality. Certainly, I think many people would agree that the Church has yet to find a healthy approach to sexuality in the priesthood. For too long we have expected priests to leave their sex drives at the church steps before entering ministry. Anyone who thinks that a priest does not have any sexual desire is fooling themselves. Anyone who thinks that it is wrong for a priest to have sexual desires is just a fool. A priest is a human being and therefore a sexual being. I wish that the topic of priestly sexuality was not so taboo. If it wasn’t, I believe that I and many other victims of clergy abuse would have been spared.

If you expect your priests to be devoid of sexuality you are asking for them to be devoid of human nature. It is not impossible to serve God and Church while at the same time living a healthy sexual life. It is time that we leave behind the childish notion that our priests have to abandon their sexuality. This requirement simply forces men in the priesthood to live secret lives. I think it’s ironic that many people in the pews often criticize priests for preaching unrealistic moral codes to the congregation, yet the parishioners expect the priests to live equally unrealistic moral codes concerning their own sexuality. Certainly there are some priests who will say that their celibate lives are freeing and acceptable to them, but many others find that living a chaste life is an ongoing struggle. I say that it is not fair to ask a man to give up part of his human nature in order for him to serve humanity in God’s name.

Let’s talk about some of the common misunderstandings about the nature of priestly sexuality.

Celibacy does not mean Chastity or Abstinence from sexual activity

Most Catholics believe that diocesan priests make a vow of chastity. This is not true. Diocesan priests (parish priests) do not make vows. Religious Order priests (like Franciscans or Jesuits) make vows. Diocesan priests make promises. In the Church a vow is different from a promise. A vow is made to God. A promise is made to the bishop. In a Religious Order when a priest makes a vow of Chastity, he commits to abstain from all sexual activity. When a diocesan priest makes a promise of celibacy to his bishop, he simply promises not to marry. Even though many will argue that a promise not to marry equates to sexual abstinence, essentially a priest who engages in consensual adult sexual relations is not breaking any vow made to God or even any promise made to his bishop. Now, since the Catholic Church considers it a sin to have sex before marriage, the priest is required to confess the sin just as any other unmarried Roman Catholic who has sexual relations outside the bonds of marriage. There is no greater sin because the individual happens to be a diocesan priest.

You may remember a media story from 2009 that revolved around a priest from Florida, Fr. Alberto Cutie (pronounced koo-tee-AYE), who was stripped of his priestly faculties because he was photographed on the beach embracing and kissing a women. This particular priest was widely known. The media reported on the outrage of the Catholic people. Ultimately Fr. Cutie, left the Catholic Church and became an Episcopalian priest. I could not understand at the time why his bishop did not take the opportunity to explain that the priest was not guilty of breaking any vows, as reported in the media and widely assumed by the Catholic people. Instead, the bishop suspended him. I suspect his suspension was a result of the controversy stirred in the media and not because he was having a good time on the beach. It was certainly not related to Fr. Cutie breaking any vows or promises---because he didn’t.

Quite frankly, as a survivor of clergy sexual abuse, I was happy to see that this priest was acting out in a healthy, open way concerning his sexual desires. I hoped that the story of this priest’s situation would start a national conversation about the need to reevaluate the requirements placed on priests concerning sexual relationships. Unfortunately, the Catholic machine once again set out to discredit a healthy (and apparently happy) priest instead of addressing the real core issue. When will the bishops of the Church begin to talk openly and honestly about the real concerns of the community instead of acting like politicians worried about public relations?

So, are married priests the answer?

As a result of the Apostolic Constitution 'Anglicanorum coetibus' of Pope Benedict XVI (4 November 2009), the Roman Catholic Church now permits the creation of what can be considered “special dioceses” made up of former Anglican parishes and clergy who convert to Catholicism. This means that married Anglican priests can be ordained as Catholic priests. Even before this Apostolic Constitution, married priests from other denominations who converted to Catholicism, were eligible to be ordained as Catholic priests.

Now a system is in place in the Church for married men to become priests, will that solve the problem of a priesthood that has an intrinsically unhealthy approach to human sexuality? I say no.

Many men enter priestly formation in their college-aged years. Priestly formation is intense and requires the full commitment and attention of the student. These are ordinarily the years when other young men are dating and exploring their sexuality. The seminary system does not allow this. Instead it begins to inculcate the student into the lifestyle of sexual abstinence. I believe this is very harmful to the natural human development of the seminary student; and that it leads to sexual confusion later in life when the student is an adult in the world interacting with other adults. I also believe that it is spiritually abusive to demand that young men replace their sexual desires with spiritual practice. You cannot pray away your sexual desire. Many young men who try are burdened with feelings of guilt and unworthiness. I believe it is a crime before God to subject young men to this type of psycho-sexual torment.

It is unhealthy to ask a human being to completely ignore his sexual nature. Sex is a gift from God. I believe that until the Church respects the dignity of human sexuality in its priesthood, that it cannot expect the world at large to take anything it says about sexual morality seriously. After all, the priests of the church are never permitted to fully experience their sexuality so how can these men form any moral codes related to a topic that is totally foreign to their life experience?

I for one have permitted myself to explore my own sexuality in healthy ways. Over the years many Catholic priests have criticized me for that saying that I am guilty before God of sexual relations outside of marriage. To that I say that God owed me one healthy sexual experience for every unhealthy one that his priests gave me as a child. That usually quiets them right up. (For more about my views on clergy sexual abuse see the blog posting here) Not to mention that several Popes have fathered children (and some during their pontificate) so it seems that at least a few Pontiffs have shared my views on a healthy expression of sexuality in ministry.

I believe that we have to start dealing with sexuality among our priests in an honest, open, healthy way. I also believe that as a Church we have to adopt a more realistic sexual moral code that conforms to the reality of human nature. Sex is a gift from God that lets us share in the divine, life-creating nature. Sex is something that should be celebrated in healthy ways.

The issue of sexuality in the Ecumenical OPD

Sex is a topic that should not be taboo in the Church. It is certainly not taboo to talk about in the Ecumenical OPD circles (as you can see). In 2006 when the OPD was formed we included private vows in the statues. One vow was the vow of Chastity made for a period of one year at the start of entering the community. In 2010 when the statues were updated, that vow was removed from the requirements of the Community. This was done after carefully evaluating the nature of our lay community and because of the confusion that surrounds the truth of sexual morality in the Church. I for one am not comfortable telling two adults engaging in consensual healthy sexual relations that they are guilty of sin before God. If those adults happen to be unmarried, I believe that the decision to engage in sexual relations has to be made between them. As a minister I have been able to help many couples with decisions regarding their sexuality. I believe that many people feel comfortable to come to me for spiritual advice related to sexual matters because I have a reputation of being open and honest on this subject. Regardless of what any mainstream priest has to say about that reputation, I am happy that young people come to me seeking God’s counsel in this area…sadly many tell me that they just don’t feel comfortable talking to their local priests about sex.

What are your opinions related to the topic of priestly sexuality? You can email me directly if you’d like to share your thoughts dominicanvocations@hotmail.com

In the next few posts I will discuss other topics related to sexuality. It’s taken twenty years, but finally I can openly talk about this subject in Church. So in the immortal words of Salt n Pepa…Let’s Talk About Sex. Amen.

With hope for the future, I am,
+Bro. Tomas Martin, OPD
Presiding Minister of the OPD Community

HOLY FATHER RECEIVES ECUMENICAL DELEGATION

2011-01-18T21:05:00.000-08:00

From the Vatican Information Service:
VATICAN CITY, 15 JAN 2011 (VIS) - This morning in the Vatican, Benedict XVI received an ecumenical delegation from Finland for the occasion of the Feast of St. Henry, the country's patron saint.

"Every year", said the Pope, addressing the group in German, "this meeting bears witness to the friendship and co-operation that exist between Lutherans and Catholics and, in general, among all Christians in your country".

"Although the goal of the ecumenical movement - complete unity in the faith - has not yet been reached", dialogue has produced many points of agreement, Benedict XVI noted. Among these he highlighted the declaration "on the doctrine of justification in the life of the Church", and gave assurances that further study of this theme will contribute, among other things, "to a shared viewpoint on the nature of the episcopal office".

"At the same time", he went on, "we are all aware that the ecumenical journey has, in some ways, become more difficult and challenging. In this light, your annual pilgrimage to Rome for the Feast of St. Henry is an important event and a stimulus to our efforts. It helps us to look back with joy at the goals we have achieved and forward to the future with the desire for responsible compromise".

"In view of the Week of Prayer for Christian Unity", the Pope concluded, "let us ask the Spirit of Truth to impel us to ever greater love and fraternity".

The Voices of our Young People

2011-01-14T20:41:00.000-08:00

The Ecumenical OPD Community is pleased to present our newest featured blog site: God is not a Bully. In response to the problem of bullying faced by many of our nation’s young people, the OPD Community hopes that the new blog will become a resource for young people, parents, and educators. We are pleased to introduce our featured author, Blair Petersen, to the community. Blair is an aspiring writer who will bring the youth point of view to our blogosphere. Click the logo to the right to view the new blog.

What do you seek?

2011-01-04T16:24:00.000-08:00

As the new year begins I am contemplating the direction of the Community. I am reminded of an old story about an aging Master:

The Master had grown old and infirm. When his disciples begged him not to die, he said: "If I do not go, how will you ever see?"

His disciples asked him, "What is it that we fail to see when you are with us?"

The Master gave no reply. When the moment drew near for the Master to depart, they asked again, "What will we see when you are gone?"

Smiling, with a certain light in his eye, the Master uttered these words:

"All I did was sit on the bank of the river and hand out river water. When I leave, I trust you will notice the river."

I ask the OPD Community and its friends this question for 2011: Do you see the river?

The artwork presented with this post is "The Water Fan" by Winslow Homer

Have a Blessed New Year

2010-12-31T11:24:00.000-08:00

The Ecumenical OPD Community wishes peace and joy to all people of good will. May your new year be blessed and may your dreams come true in this new year.

Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit, and they shall be created. And You shall renew the face of the earth!

Welcome Rev. Amos

2010-11-11T17:30:00.000-08:00

The OPD Community welcomes Rev. Amos to the fellowship. Rev. Amos is an independent minister based in Salem County, NJ. Bishop Tomas witnessed the reception today and received the reverend into the OPD Community.

We look forward to ministering with Rev. Amos and exploring the many holy endeavors he has planned. Blending his spirituality with that of a form of nature religion, Rev. Amos is sure to be an inspiring addition to the OPD family.

New Ministers Joining the OPD Community

2010-10-29T12:01:00.000-07:00

Are you an independent ordained minister looking for a faith community?

Anyone who has ministered in the independent movement can surely identify with the desire to fellowship with other ministers in a community that will not infringe upon the beliefs and practices that the Spirit has inspired in the individual. The OPD is such a community. Our bishop and members of the faithful have formed a welcoming and encouraging community of believers. There are many wonderful benefits of becoming a part of a community of ministers and believers.

After receiving recent requests from dynamic independent ordained ministers, the OPD Community has begun accepting applications for affliate ministers. If you are interested in learning more about joining the OPD as an ordained minister e-mail dominicanvocations@hotmail.com and type "minister application" in the subject line. We will send you our minister information form.

The OPD is an ecumenical community open to a variety of spiritual practices. We are an inclusive, welcoming community. You need not live near an existing OPD chapter. The OPD can establish branch chapters to suit the needs of incoming ministers.

If you are interested in ministry training and ordination preparation courses, contact us through the e-mail listed above and we will work to answer your questions concerning formation as an OPD minister.

We look forward to hearing from you. Peace!

Why the Bible is Love not "Law"...with a little help from a Doctor of the Church

2010-10-15T14:40:00.000-07:00

Saint Teresa of Avila, crazy in Love and why the Bible is not law.

Today the Church remembers St. Teresa of Avila, a doctor of the Church. The priest is able to choose the readings for the day from several sources in the Lectionary. I have chosen the following from the “Common of Doctors” options of the Lectionary.

First reading: The Book of Wisdom Chapter 7
7 Therefore I prayed, and prudence was given me; I pleaded and the spirit of Wisdom came to me.
8 I preferred her to scepter and throne, And deemed riches nothing in comparison with her,
9 nor did I liken any priceless gem to her; Because all gold, in view of her, is a little sand, and before her, silver is to be accounted mire.
10 Beyond health and comeliness I loved her, And I chose to have her rather than the light, because the splendor of her never yields to sleep…
15 Now God grant I speak suitably and value these endowments at their worth: For he is the guide of Wisdom and the director of the wise.
16 or both we and our words are in his hand, as well as all prudence and knowledge of crafts.

Second reading: 2 Timothy Chapter 4
1 I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power:
2 proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.
3 For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers
4 and will stop listening to the truth and will be diverted to myths.
5 But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry.

Gospel: Matthew Chapter 23
8 As for you, do not be called 'Rabbi.' You have but one teacher, and you are all brothers.
9 Call no one on earth your father; you have but one Father in heaven.
10 Do not be called 'Master'; you have but one master, the Messiah.
11 The greatest among you must be your servant.
12 Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.

Cyber-Homily:
The photograph presented with this posting is of Bernini’s sculpture of St. Teresa in ecstasy. Ecstasy? If you look at her face, it doesn’t look very enjoyable, this ecstasy…does it? Caught up in flames, with a looming angel ready to pierce her with an arrow, the Saint looks pained and exhausted. Why would the artist portray this “moment” in the life of the sainted doctor with this image? This is meant to represent the Love of God moment? The ecstasy of the spirit can be thought of as “bitter-sweet” in the terms of human appearance. (Since you are reading this posting on the internet, it will be easy for you to make a brief digression if you are not familiar with the life of the Saint. Click here to read some background information.)

Saint Teresa responded to her love ecstasy with God in a strange way: she began immediately to try to reform everyone so that they could experience this same “burning love.” The Saint’s community rejected her for it. Her own Sisters plotted against her. Why? I’m certain we could give many answers to that question. I think it’s fair to say that the Sisters had grown comfortable in their ways even if those ways were not leading them to the same encounter with God that Teresa has experienced. Teresa however seemed to want to raise the spiritual level of the community and bring it more in line with the revelation she was given. Was that the correct approach? The Church canonized her and declared her a Doctor of the Church, but does that certify her approach as ideal? Let’s investigate…

Her desire to reform her community brought a life of struggle for her. On the one hand, it is easy to imagine that in her zeal she would try to reform the community in an effort to “teach” the other Sisters to find God as she had. On the other hand, one wonders how imposing a forced change of lifestyle will lead someone to the intimately unique encounter with God. If Teresa was a saint and doctor of the Church can we not assume that it was God’s will to reform the community? But if it was God’s will, why was it met with such opposition? Why did she suffer outwardly as a result of it? Why did the community not recognize that she was making an effort to “teach” the way to ecstasy in God? Why the struggle?

Let’s look back at the readings chosen for today again to see if we can understand this struggle. In the first reading we experience the love relationship between God’s special “thinking creature” (mankind) and Wisdom---the Spirit of knowledge and truth and beauty (one could say that Wisdom is God’s own heart). The speaker’s relationship with her (Wisdom) is spoken of in the vein of Gottfried’s Tristan and Isolt. Once the speaker finds the beauty of Wisdom, he chooses her over any earthly pleasure. Union with Wisdom is all the speaker desires now. Love at first sight, you might say. The speaker and Wisdom now come together and form the wise one who in-turn places himself in the total control of God (who after all is the director of Wisdom to begin with). The speaker is experiencing his first ecstasies of love with Wisdom…the burning fire of God’s presence. He wants nothing on earth but her. He wants to spend his life immersed in the pool of love with his beloved Wisdom. Sounds perfect, right? Very romantic…very Tristan! …very Teresa too.

Now let us look at the second reading. We experience a bit of Teresa here as well. The Apostle Paul is giving advice to his apprentice, Timothy. Scroll up and take a look at the reading. Not exactly the same “swim in the pool of love” idea of the first reading is it? Hmm… The Apostle seems to be ready for a fight. He is a reformer and is training other reformers (at least in this reading from Pauline tradition). There also seems to be a lot of “it’s okay to judge others” going on too. Perplexing. The reading even seems to contradict itself: reprimand AND encourage? Good luck with that. Further, Paul warns about the dangers of accumulating self-possessed teachers and yet is extorting Timothy to become one.

I’ve always found it quite a challenge to sort out our beloved Paul’s advice. Even with all his seemingly schizophrenic waves of theological personality, I have always looked on the Pauline writings as the writings of one who is in love. Love can make you do some strange things when it is between two people. When it is between God and his beloved, watch out because strange and crazy come with the territory. Paul and Teresa were so in love with the love of God that divine madness often came over them. Just like madness comes over anyone in love. Don’t you get a little crazy in love sometimes? Do you fight with your spouse or yell at your children? Why? You love them and cherish them don’t you? Did you love them less when you were yelling? Crazy, crazy love.

When we come to the Gospel reading, we are not given much help in harmonizing the first two readings. Here Jesus is speaking and warning against being thought of as a teacher or master or father. He reminds us that we are all students of the same great teacher…God. We are all “in the same boat” so to speak. The Messiah alone is the teaching Voice of God. So, which advice represents ultimate Divine Authority? I’m sure that your instinct will jump to say that Jesus’ words are it, right? (Let’s not consider, right now, that Jesus too seems to contradict himself sometimes…after all he sends men out to preach.)

If the advice of the Gospel is a Divine Mandate, then doesn’t that make Paul (and Teresa) wrong? (Are you starting to appreciate Bernini’s sculpture more now?) No, it doesn’t mean they are wrong. It means they are in love…and so a little crazy.

I believe we have developed an erroneous understanding of the Scriptures over the centuries. The reasons as to why humanity has developed this erroneous understanding are not important. What is important is that we begin to see the divine Book for what it is and what it is not. First we must acknowledge that the Bible is wrought with---what appears on the surface to be---contradiction. Second, we have to admit that it cannot be a book of absolute law because of the myriad contradictions found in it. If you take all the “rules” and commands” found in the bible and list them (I suspect you could do this with any one particular book in the Bible as well) you will find that many cancel each other out. It’s a bit like posting a sign on the highway that reads: Maximum Speed limit 45mph, Minimum Speed limit 60mph. If you make that sign into law…everybody gets a ticket. The bible is not a book of law, divine or otherwise it is a book of Love. It is meant to lead you to a place of Great Love.

The bible is a diary of love between God and his people. It recounts the ways that God has inflicted his passionate love on us and how we have responded. Each book of the bible is a relationship of love. They do not have to jive. If you try to make all the accounts of scripture form a neat set of absolutes, you will fail…utterly and eternally. If you disagree then please answer me this: What is the proper procedure for falling in love? Also… What are the rules of behavior for being in love? What outward actions are absolute evidence of being in love? Now please tell me what actions, absolutely and in every situation, prove that a person is not in love?

I bet some people are right now trying to come up with definitive answers to those. Good luck! You’ll certainly be entertaining Heaven as you try.

God wants you to love him and he wants to love you. The bible is his love dialogue with his many lovers. It is not law. This is why Paul tells us that law is what creates sin (just before he preaches a list of laws!). The Bible is the ultimate Divine Book because of it’s apparent contradictions. It is meant to be proof that there is no one way to God’s love. It is meant to show that sometimes we make mistakes in trying to attain God’s love. It shows that sometimes we fight (like many couples in love) but we can reconcile and get back to love. It shows that love makes us a little crazy, a little irritated, a little sappy, but wholly content if we let it. It shows that the fire is the craziness; and when you are engulphed in the fire you are swimming in the pool of Eternal Love.

Today, look back at your life. Your life is your Bible. It is your dairy of love with God. Be crazy if you need to be, but be in love with God. Just do one favor for your friendly neighborhood cyber-bishop: Let others be in love with God too. Your way might not be their way. As long as we are not hurting or enslaving each other, we should let Love love.

As far as the question as to whether Teresa’s approach at reform was correct or not… Maybe it was. Maybe it wasn’t. It certainly was not the absolute fool-proof, fits-everybody way. If it was, wouldn’t every Carmelite nun be a Saint and Doctor of the Church? Maybe they are, but we just don’t see it yet.

With hope for the future, I am,

+Tomas Martin, OPD

Bro. Thomas in the Order and

Minister of the OPD Community

People are God's Tradition

2010-10-13T15:55:00.000-07:00

The OPD Community honors the men and women who have helped to build the communities of faith in the Catholic tradition in the blog People are Tradition Please take a look.

This little blog will also provide links to the daily Mass readings and selected commentary on some Gospels. Selected feast days of the Saints and Blesseds will also be featured.

Chapter 2 of the Gospel of John

2010-10-11T00:36:00.000-07:00

Chapter 2 of the Gospel of John will be presented in three parts. The first 2 parts now available click here

Jesus doesn't gather slaves; he sets them free

2010-10-08T17:05:00.000-07:00

I find it very encouraging that visitors to this little blog have taken the time to explore the listing of links provided on the left side column. The links are provided to spur the reader’s thoughts. My intention in making the sites accessible from this blog is not to certify every word on the respective sites as absolute cosmic truth. They are what they are…the beliefs and ideas of others who are on their particular journey of life. The ideas presented in the blogs listed, in my opinion, are beautiful and inspiring.

I wish to post a few thoughts in response to some questions I have received concerning why I have chosen the particular sites listed. (The list changes periodically)

I have posted links on the blog to open up the readers to the many possible paths to God and to encourage the reader to research for himself the ideas presented. (Especially the site relating to physics and cosmology) They are not meant as a definitive statement of my absolute belief. There are ideas on some sites that I would not adopt for my own belief system, but the purpose is to show people that being opened to the Spirit of God is a very important step to becoming one with God. Each person reaches God in his own way according to God's will and in the time determined by the Spirit.

Some of my Christian friends have provided the most thoughtful feedback to some of the sites. I've even had at least one letter from a fellow bishop since posting the links. I am perplexed at how after two thousand years of development fellow Christians so often seek out apparent differences from other believers rather than celebrate our connectedness and communion. Sometimes people perceive a conflict of belief when in fact they are stating the same truth but using different words. Let's take the idea of Jesus for example. The word "Jesus" was meant to bring us together. Jesus was meant to show us that each person can attain to the divine and eternal life in God. Jesus is the fulfillment of the plan of creation in that he represents the ideal man/woman...the godly person on earth.

Christians identify this "Jesus" as a man---both of human and divine stock---who walked the Earth in first century Palestine and taught the truths of God. Christians can easily accept the fact that the Creator God took material human form and spoke face-to-face with his human creation in order to speak the keys of eternal life to them and show them a path to peace and to God through love and mercy, etc... However, it seems that some Christians still do not actually believe the words of Jesus. "If you do not believe me when I speak of earthly things, how will you believe me when I speak of the things of Heaven?" ...asks Jesus in the Gospel of John.

Many other faiths have the same core beliefs of Christianity but they communicate those beliefs in a different way. There is no danger in this. I'll comment from the scripture to help you... Jesus tells us that he has "other flocks" that he must also bring to the Father. Wherever these other flocks may be, he tells us that he will do the same work that he does for the Christian community, in them too. Now, unless Jesus is a liar, we can assume that the essence of what Jesus is has worked as a teacher in other places and for other peoples. Since Jesus himself proclaims this fact through the Gospel account, I believe it is safe to assume that Jesus (God's own Word materialized in human form) has taught other communities under a different identity from that of the "Jesus" of first-century Palestine.

No matter how you slice it, if you believe the preacher of Nazareth to be true in his words, Christians should not only accept that Jesus personally (in the same form of a man as recorded in the Gospels) preached to groups other than those mentioned in scripture, but should affirm this fact as a matter of Gospel truth. The Gospel itself speaks quite clearly that the accounts of the four Gospels are in no way exhaustive accounts of the action and preaching of Jesus. Why have the major Christian denominations so vehemently affirmed that the four Gospel accounts are the only actions and teachings of Jesus? The very act of denying that Jesus has other flocks and therefore other audiences who recieved the same divine authority from his words as did the root Christian and Catholic communities stemming from the four gospels is an act denying the truth spoken by Jesus as Christ.

The very fact that the Pauline tradition (which is certainly accepted by the Christian communty as having divine authority) stems from an authority independent of the twelve but originating in the same Source of Jesus' authority should be enough to show the world community that Jesus did not intend for God's divine font to be limited to only the communities stemming from the preaching of the twelve apostles noted in the Gospel accounts.

Who are these other groups or other peoples who work the same mighty works of the Gospel Jesus? Certainly this little blog won't answer that question. The very core of Jesus' preaching tells us that God's choice is not dependent upon belonging to any earthly group or particular biological family. God's own are all those who hear his call and respond in love. No particular denomination should claim to be the sole possessor of divine truth or authority. Certainly no group should claim any universal divine authority over others based on the claim that Jesus of Nazareth gave them that authority. He did not give any absolute authority to any one human or group. In fact the Gospels provide for us his words to the contrary. Read the four canonical Gospel accounts fully and you will see that for yourself. Jesus reminds us that divine authority is given to all those who are chosen of the Father.

Jesus was also quick to divorce himself from any claim of absolute earthly authority connected to political or religious systems. He didn't want to be made a king. He didn't lord his power over others and warned his followers not to lord their power over anyone. He came to be our example of what a divine person should be. He did not come to be used as a puppet for all those who would claim power over others in his name. Their can be no such claim in Jesus' name. Jesus does not gather slaves; he sets them free.

The great teachers and sages of many other earthly faiths have taught the message of the Gospel using different words and different stories. I believe as long as a faith is spreading the message of love, peace, mercy, truth...and that the message is one that affirms the gift of life by calling all people to work together for the common good of creation…then one should not interfere in the preaching of that message because it is the same mighty work of God found in the Christian Gospel. Now, that's not to say you should go and join every group that comes along (unless you want to!) but you should be careful not to denounce any great faith that is bringing peace and love to God's people and at the same time leading God’s children home to a place of peace and joy. This of course presupposes that a particular group is not enslaving or harming any other in spreading their message.

It has been said that God is like a great shining diamond with many facets. His beauty is visible from many angles. What a shame it would be to paint every facet dark except for the one right in front of you. Sure, the facet right in front of you is how you see God from your particular perspective, but if you darken the rest of the diamond so that the light cannot shine through, even the beauty of your facet fades into a blurry darkness.

We should begin to appreciate the ideas that other Faiths share about God so that we can let more light shine through God's diamond and out into creation. The purpose of the links on the blog is just that. We should be careful not to paint over God's light with darkness, even if that light shines in someone else's garden.

Consider what the earth was like before Christianity knew of Jesus. What if you were born a thousand years before the dawn of the Christian era? Would you still know the Spirit of the Creator? Yes you would. How? The same way you do now, by hearing God's words in your heart. THAT IS JESUS. "Jesus" is the way through which God comes directly to his children. "Jesus" was there in the beginning---working and speaking---and he is here now the same way. To someone (like the Hindu or Buddhist or Taoist) who may never have heard the Gospel of Christianity or the name "Jesus," when that person experiences God's closeness (like you do in whatever way you experience God’s peace) he needs words to describe that experience and so he makes words like Tao or he names the voice he hears and calls it another word or if he experiences a great teacher who he knows is from God he calls him Vishnu or some name other than "Jesus." That is okay, because the word we call something is not as important as is the meaning behind it. Here is something from Taoist thought to consider:

"The rabbit snare is for the rabbit. When you have the rabbit the snare is not needed.
The fish trap is for the fish. When you have the fish the trap is not needed.
The word is for the meaning. When you have the meaning the word is not needed."

If you are a Christian, you have the meaning of "Jesus" don't you? If you do the word is not important. That doesn't mean I want you to throw away the name Jesus or tell others to do that. No! I do, however, want you to remember the words of Jesus when he said to the Apostles: "To some I speak in parables (stories) but to you I speak directly." Haven't you reached a point where you no longer need the "stories" about God but instead are able to hear the truth of God? I wish to remind you of something that the words of Jesus speak in the last supper discourses of John's Gospel: Jesus says to them, "Unless I go, you cannot receive the Spirit."

If you continue to hold onto the surface (the words) you will not experience the depth of the Spirit of Truth.

I am not saying that denominational practice or traditions and devotions are bad. Certainly not. These are a means to truth and peace for many. So, embrace whatever religious tradition makes you feel at peace, even if you know it is just a tradition and has little to do with the highest God, but don't miss the forest for the trees. When you reach a certain level, the denominational practices of other Christians or other Faiths should mean very little as compared to your own journey to the Spirit of God. If those things (denominational beliefs or devotional practices) eventually pass away and one is left with only God, then you should not be worried about "apparent" disagreements between Christian doctrine and the doctrine of other belief systems or even of the theories of science. Do not judge by appearance but judge justly. See past earthly words, devotional practices, and scientific endeavor and find the true Source of all things.

If God appears to one man as a bird and to another as an atom, and to yet another as a human...which man really saw God? The answer: Whichever man saw past the appearance and recognized the great Spirit of the Universe, the Father of All.

I hope those who read this little blog and the links mentioned are reading for meaning and not with any doctrine of man in view. I can be reached at dominicanvocations@hotmail.com if you have any comments.

With Love and Peace always,
+Bro.Tomas Martin, OPD
Bro. Thomas in the Order
and Minister of the OPD Community

Translation of the Gospel of John

2010-09-30T16:01:00.000-07:00

CLICK HERE TO READ THE TRANSLATION OF THE GOSPEL OF JOHN AND COMMENTARY BY BISHOP TOMAS-MARTIN, OPD

The link above will take you to a new blog that is meant to introduce you to the journey of faith by means of the Gospel according to John. In the right-side text of the blog I have prefaced the translation and I have offered a brief background concerning how I came to engage in the study and translation of the Gospel text. Here I wish to present you with an introduction and overview of the translation itself and how best I think you can use the linked blog.

Consider that the true Gospel of God is written in the hearts of believers. No written text is able to replace the truth God has placed in your heart. The New Covenant God promised to the Children of God (told to us by the Prophet Jeremiah) will be written in our hearts. God himself will teach us directly. This promised covenant is connected with the promised Messiah. Christians call this Messiah, Jesus or “God himself saves us.” Other faiths have different names for this great liberator, but many faiths understand the Messiah (a word that refers to “the one who ends the curse”) as a personal savior.

This personal savior is real and is here in the world today. This is the Third Day. The dawn of the third millennium is the time of prophesy. Most ancient and major faiths have predicted this point in history as the time of the coming of the great promise of God. Even science has predicted global and cosmic changes during the first part of this new millennium. Some have believed that this time is a time of calamity or impending judgment. We hear phrases like “the end of time” is near. Well, I believe that to be true in a certain way; however this time is a great blessing. The end of time is not the end of life on earth. It is a period of transcendence for humankind. Time is the measure of the decay of things, leading to death or extinction.

When we have reached a point in our development where we can overcome the destructive tendencies in our way of thinking, there will be no further need for decay and death. The end of time is simply the start of eternal life.

Many individuals have reached this point of entering eternal life and are living that blessed eternity now, in light, among us. The fact is that the highest ranking members of the hierarchies of many major faiths already know this. There are awakened or enlightened ones walking among us and leading our churches and countries. For centuries we have heard legends about such peoples. They have been called many names. The Christian community calls them saints. The Roman Church even certifies that these saints can appear and communicate with members of the faithful and work miracles for the faithful who hear them. Some call them angels. Whatever name one may give to the enlightened ones, persons of faith can surely agree that we live in a time when a great many visionaries walk among us.

My hope is that you will discover the inner light that guides you and that the Gospel translation and commentary I offer you on the blog link above will encourage you to share your light with the world. Also be sure to browse our links section to the left of this posting to discover a variety of sites that are sure to aid you on your spiritual journey.

You can reach me through dominicanvocations@hotmail.com with comments or questions about the translation. I wish you the peace and blessing of God.

I am,
+ Tomas Martin, OPD
Bro. Thomas in t he Order and

Bishop of the OPD Community,

Fellowship of Saint Martin de Porres Chapter

Living in the Love of God

2008-12-07T12:17:00.000-08:00

“This is the realization of a dream. The seed that God planted in us has grown into a mighty tree blossoming and producing much fruit. I am grateful to God for the life that he has given to me and this community. I am also grateful to the Holy Father... His words have awakened the very Spirit of God inside me and have helped me to see a new spiritual dimension that brings life to the community. Now, as a fully catholic community, we will live the dream. We have journeyed long together and now God has given us a home where we will be able to reap and to sow in His garden.”
+Tomas Martin, OPD

Presiding Minister of the OPD Community

The Nature and Work of the Community
The Order of Penance of St. Dominic was founded on November 5, 2006 with the profession of private vows of Brother Thomas. Bishop Sherman R. Mosley, DD of the OCCA, witnessed the profession of vows, which took place at the Cathedral of the Holy Spirit Absecon, NJ. The Association is located within the State of New Jersey. The purpose of the Community is to renew the lifestyle of the First Rule of the Third Order of St. Dominic of 1285, in our own lives and our modern world (following modern Statutes) for the love of God and as a public witness to the Gospel in the world, so as to fulfill our Mission, and share God's Light with others. Members live the Gospel with the goal of personal sanctity and eternal life in Christ.

The Mission of the Community is to teach the faithful to seek union with God in fulfillment of the Gospel by hearing the Word of God in their hearts so as to ascend to the Light of Spirit in the manner and according to the example of the early members in the Church, which included many Saints and Blessed, and most certainly include St. Dominic, St. Catherine of Siena, and St. Martin de Porres.

The Order of Penance of St. Dominic began to take form in the year 2004 when members of the Third Order Dominican community in Camden, NJ requested to live a common life of religion according to the prescriptions of the First Rule of the Third Order of Saint Dominic of 1285 while still within the Secular world and to promote the vocation and mission of the Dominican Nuns of the Perpetual Rosary founded by the Venerable Father Damien Marie Saintourens, OP. These first members felt called to deepen their commitment as tertiaries by making private vows and witnessing to these vows in a public way. This first group of the Association is the Fellowship of Saint Martin de Porres.

The Order of Penance of St. Dominic is a Community of the Faithful whose members seek to live the Gospel more fully in their lives by following the spirit of Christ and reaching the ascension of the spirit as called for in the Gospel. Profession in the Community of the Order of Penance of St. Dominic is open to all of the faithful regardless of their affiliation with any Third Order or other Church group in accordance with the Statutes. Eligibility for professed membership in the Order of Penance of St. Dominic is extended to all the fully initiated members of the Faith who are 18 years of age or older in accordance with the Statutes.

The vision of the Community is to promote the renewed practice of Gospel Life in the Church among the faithful consistent with the Gospel itself, the spirit of the First Rule of the Third Order of St. Dominic of 1285, and Statutes of the Association, which were written in 2006 and amended in 2010; and to promote the mission of the Our Lady of the Well ministry as one of the apostolic works of the people of God. We endeavor to lead lives that will enable us to ascend to higher spiritual levels by uniting ourselves with the Light of the Spirit of the Universe.

Primum non nocere - Above all, do no harm
Our true catholic (universal) vision includes a pledge to do no harm to any other, but instead to give aid to any who seek, in love, the Universal Spiritual Light.

The spirituality of the Community is that of the Gospel itself, which endorses lives of peace, love, and mercy so as to live in the world with Christ. Membership in the Association both causes and is the fruit of each individual’s personal conversion and desire to live the Gospel more perfectly in his or her own life. Our spirituality includes developing an understanding of many faiths both ancient and contemporary in an effort to foster dialogue among believers.

What denomination is the OPD?

2007-03-09T06:25:00.000-08:00

We belive in the Love that is God.

Because the faith in Christ and the Gospel guides us, the OPD has chosen to be an Ecumenical group. We have no denomination. Anyone who believes that the love of God can be avalable to all who seek it is welcomed into our community.

The fact that we have not chosen to attach ourselves to any “official” denomination is perplexing to many who believe that a community like ours should fall under the authority of some church leader. The fact of the matter is, we do fall under the authority of a church leader in that each member of the community does individually. If a member is Roman Catholic, that member is bound by his obligations as a Roman Catholic. If a member is Lutheran, the same goes for him. If a member chooses to practice a spirituality that does not involve an institutional religion, we support that personal choice as well. Our association of believers is a voluntary community of the faithful. We come together to live the spirituality of the God's Love and do the work of Christ in a way that is not limited by denominational boundaries. Most churches embrace this idea of ecumenism.

The OPD does not teach doctrine, nor does it ask it members to profess belief in any doctrine as a condition of membership. We only require a willingness to work in the Love of God for the good of others. The fact that our association has its roots in the Catholic tradition, and specifically the spirituality of the Order of Preachers (Dominicans), has no doctrinal effect on the nature of our association today. Though some of our members are Lay Dominicans, the association itself is not an entity of the Roman Catholic Dominican Order. Even still, many of our members who are not Catholic have found that the spirituality of the Dominican tradition is very conducive to their own belief in the Gospel! It's beautiful to see members share traditions with such love and acceptance.

How you practice your “institutional religion” has no effect on the OPD or on your membership in the association. As a matter of fact, the diversity of disciplines in our community has given us a beautiful momentum toward the Gospel. We have had the opportunity to share each others practices and have seen the light of God in each others churches. It’s really a wonderful thing! Belonging to the OPD does not violate the beliefs you profess as a member of any particular church. Actually, our members are very active in their particular denominations and are faithful to the doctrines of their denominations.

The fact that ministers and faithful from diverse Christian churches can put aside denominational beliefs to come together and serve the children of God through Love is great gift from God!

We are careful not to impose the requirements of our individual disciplines and practices on those who are not part of our denomination. The beliefs that draw us together are beliefs in God's Love, Word, and Truth.

So, the answer to the question, “what denomination is the OPD?” We are a group of men and women who believe in the Love of God and who came together to do the work of the Gospel as a community...no denomination required!

I am always available to anyone who wishes to discuss this article in more detail. Reach me by e-mail at dominicanvocations@hotmail.com

With hope for the future,
I am your brother in Christ,

+Tomas-Martin, OPD

About the OPD

2006-12-30T18:24:00.000-08:00

The purpose of the Association is to renew the lifestyle of the First Rule of the Third Order of St. Dominic of 1285, in our own lives and our modern world (following modern Statutes) for the love of God and as a public witness to the Gospel in the world, so as to fulfill our Mission, and save souls. Members are called to live the Gospel in a more radical and consecrated way for modern times, with the goal of personal sanctity and eternal life.

Today the community exists as a true catholic community that serves the Gospel. The community has ties to the Traditional Roman Catholic, Old Roman Catholic, Independent Catholic, Orthodox churches, as well as to communities that embrace a variety of non-Christian spiritualities. The Gospel message can be preached to all mankind regardless of one’s association. Keeping that fact in mind, the OPD will minister to all those who seek the Gospel. Branch chapters of the OPD will normally fall under the protection of a local bishop of the Church.

Members are authorized to use the letters OPD after their name as a public witness of their conversion to community life and the salutation “brother” for male members or “sister” for female members in conversation or correspondence. The use of the public habit of the community is optional for all professed members who have requested vesting in the habit.

The vision of the Association is to promote the renewed practice of Gospel Life in the Church among the faithful consistent with the Gospel itself and the traditions of the Church, the spirit of the First Rule of the Third Order of St. Dominic of 1285, and Statutes of the Association, which were written in 2006 and amended in 2010; and to work to win souls for God

The spirituality of the Association is that of the Gospel itself, which endorses lives of mercy, and love in the world for all people. Membership in the Association both causes and is the fruit of each individual’s personal conversion and desire to live the Gospel more perfectly in his or her own life.

Professed members live a lifestyle of spiritual obedience, poverty, and mission. Even though we take our name from the example of the first community of laity who came together in the preaching mission of the Gospel (as connected to the Dominican Order), we strive to live our lives with peace and joy. The term "penance" in our name should not lead anyone to think that our community advocates any form of personal suffering. On the contrary, our first members came together out of love for God, each other, and community. We are people of joy who desire that others find the joy in their lives that God, family, and community can bring.

Spirit of Obedience
The member strives to live according to the Gospel which advocates following one’s personal conscience by listening to the Word of God in one’s heart. The purpose of the idea of obedience is to strive to live God's will in one’s life through joy. Members are encouraged to remember that God calls us to a life of happiness. Our association does not advocate any practice that causes suffering or hardship to any member. Our “penance” is turned now to joy in God’s love. Our association is one that focuses on being a witness in the world. We believe that Love and Peace represent God more than any personal suffering.

Spirit of Poverty
The member advocates a humble lifestyle and makes an effort to lend financial support the mission of the Order of Penance of Saint Dominic when able. No member of the Association will be required to relinquish any resources in his personal possession. A life of “poverty” is not to be considered a life of destitution. It is to be a lifestyle that turns away from greed and becomes a lifestyle of sharing of resources for the good of others. Members should enjoy the benefit of a comfortable lifestyle free from financial worries so as to more fully devote themselves to the apostolic works of the Community. All members will receive the blessing of God in their respective financial situation.

Spirit of Mission
The member strives to engage in some apostolic work for the good of others.

Members should find a program of spirituality that brings them closer to God's love. We do not mandate any specific rituals or practices in this area. We advocate a spiritual life that is opened to experience a variety of perspectives.

Some of the practices embraced by our members…

Morning and Evening Prayer, using the Divine Office
Pray for all members of the Association and the Order of Preachers
Pray for the Church and the Pope
Spiritual Reading/Study
Contemplative meditation
Energy work and spiritual healing
Scripture Reading in addition to Spiritual Reading
Native American Spirituality
Eastern Religious Studies
Hebrew Studies
Weekly attendance at the Traditional Rite Liturgy
Non-denominational worship
Monthly Community meeting
Group Apostolate programs
On-going Spirirtual Formation

Ministries of the Order of Penance of Saint Dominic...

The OPD engages in Deliverance Ministry, Homeless Ministry, Healing and Prayer Ministry, Promotion of the Perpetual Rosary Association, Outreach ministry, Teaching, Aid to Shut-ins, and Nursing Home Ministry. We minister with a special concern for those who feel cut off from the Church.

The OPD is open to new any new ministry that spreads the Light of God and gives the children of God knowledge of Salvation by the forgiveness of their sins...freeing them to experience the light within them.

Do you feel a call to bring the Light of Love to others?
For More Information Contact:
Bp. Tomas-Martin, OPD
DominicanVocations@hotmail.com