This week at New Wineskins, we’ll conclude our 3-week session on Trinitarian Spirituality by discussing the ways we objectify God and the spiritual practices that help us break down our dualistic thinking habits to embrace the idea that God cannot be known, only loved.
What if it’s not so much the three parts of the trinity that are important, but the relationship between them?
What does it mean to say that everything has meaning? Where & how does dualistic thinking cause us to miss divine meaning and divine presence? How does a deep Trinitarian spirituality lead to the kind of radical inclusiveness Jesus appears to model but our churches so often reject?
How do you experience the presence or influence of Divine Spirit? Is it strictly a personal, private encounter that makes you feel loved, safe, and comforted? Or is it something that inspires you to action, seeking justice and liberation for our marginalized and exploited neighbors?
In a time when our news feeds and public discourse seems filled with hatred, violence, and victimization, how can we not only imagine a better future, but become agents of that future?
What if resurrection is not about escaping death, but about our role in the most elemental designs of life?
Neurological science is now telling us that our brains train our neural pathways to obsess or fixate over negativity in a way we seem unable to do with joy and positivity. In a very real sense, conflict and pessimism can easily become our default setting, while delight and happiness require a constant, conscious choosing. And yet, people of deep faith—especially those who embrace contemplative practices—seem to be able to overcome these “natural” patterns.
About once every quarter our community takes a Sunday off for a collective Sabbath…a time to rest, re-calibrate, and re-focus. As we begin this Easter season we invite you to take a break from the routine this weekend. Spend some time with family or friends, enjoy the outdoors, cook a great meal for someone you love, or just take a nap!
What if Jesus’ transfiguration is not just a symbol of divinity, but of humanity fulfilled?
Does Jesus invite his disciples not just to an alternative spiritual lifestyle, but an act of resistance against the exploitative social and economic systems of empire?