For the past year we have been working on a revision of our Rule, as various changes have been taking place and as we are preparing to become the first House of the Order of Jesus Christ, Reconciler. To read the revised rule go here.
Thursday, October 11, 2012
Sunday, December 25, 2011
A Christmas Sermon
Bellow is the sermon Prior Larry preached at the shared Christmas Day service with Immanuel and St Elias:
Nativity of Our Lord Year
B Proper III
A Christmas
Sermon: Beyond Speach
Today God
returns to Zion in a most peculiar way, by becoming human. Today God joins God’s self to God’s
creation. In this God proclaims peace.
In this God speaks to us in order that we may be freed from what burdens
us. This word, this speech, is light in
darkness. God comes that we may see, and
not stumble around. But the God of the
entire universe, the source of it all, comes in a most peculiar way – like
every other human being, as an infant.
There is a
mystery here. Mystery, meaning not just
that this is beyond comprehension or something we must attempt to puzzle out,
but something upon which we are too contemplate. This is something that should arrest our
attention like a painting or work of art.
Think of the
earth, with its forest and deserts, oceans plains, mountains, rivers and lakes.
Think of all the animals and planets - the intricacy of the habitats. Think of the food you eat, what sustains you
and gives you life. Just this planet and
the life here is amazing and beautiful. Think of the moon that affects the
tides that lights up the night, and then think of the Sun its warmth and light
that makes life possible on this planet that orbits the sun.
Think of the
other planets that orbit this star we call the sun. Our solar system is simply one of many that
make up the Galaxy in which we live, which we see in our night sky as the Milky
Way. Then think of all the Galaxies in the universe, the images our telescopes
bring back to us of what is out there in this vast universe. Think of all that was spun into existence out
of the big bang, as our universe began.
Think then
of the one beyond all that, the one before there could be a before, the Beginning.
Think of this one who spoke all into being, the very reason for existence and
life. This one we call God who exerted
no energy but created energy, the one who made all ages and things, the very
universe. This one wants to speak to us.
This one has spoken. This one wants to enlighten us; this one wants to free us
from our burdens, our sin. This one
beyond all time and being and existences, comes to our aid, in our darkness and
confusion and speaks softly with caring. This one doesn’t come to crush,
doesn’t come in terror but comes with words of peace.
This one
beyond all things, source of all things, the one who is the speech that spoke
all into being, comes and becomes what this one created, by becoming Jesus of
Nazareth, joining God’s self to God’s creation, forever. This is the one who is source and sustainer
of all things, joins what this one created and sustains.
Does that
arrest your attention, isn’t this something worthy of a life time of
contemplation, and rapture. This should turn all our thinking on its head, that
a baby 2000 year ago in a back water territory of the Roman Empire, was the
incarnation of God. The one beyond all
thought and being and power, the very source, the very life of all things, is
joined with matter. This one comes in
this way to be with us to enlighten us to lift our burdens, and say you are not
alone, I Am. Come into my light, step
out of your confusion, you don’t need to stumble around and hurt yourself and
others. And yet we still do. We in various ways turn aside from this light
from this astounding thing that the God who spoke all things into being is
joined forever with matter, with human flesh.
Yet this changes
everything. God has become one of us in Jesus Christ. This one born of the Virgin Mary is laid in a
feeding trough. This one was from
conception the Son of God, the Word, the light of light, the very intimate speech
of God to God’s creation. Listen, attend here is the beginning and the entirety
of wisdom, our enlightenment and liberation.
Monday, October 10, 2011
The Rule of the Community of Holy Trinity and "Occupy Walstreet (or other place name) Movement
The Community of the Holy trinity is formed under a Rule of life. This Rule of life not only shapes how we are to live together as persons under the Rule, but also shapes our orientation in and to the world around us. Five years before the current financial and economic system came crumbling down and ruining the lives of those who had put their hopes, lives, savings and housing into its hands this system the community formed as an attempted alternative, a small point of resistance and rejection of the system that crashed around us but still continues on. We aren't the only such community, there are certainly communities who predated us by decades. I wonder about the connections between these communities of withdrawing resistance and the active resistance of the "Occupy" (Wallstreet, Chicago, DC, everywhere) movement.
Our rule opens with Scriptures and Sayings from the Early Church, and this statement of intention:
Our rule opens with Scriptures and Sayings from the Early Church, and this statement of intention:
Following the example of Acts and nearly 2000 years of ascetics, monks and nuns, we turn aside from the individualism and self-reliance of the world, resolving to hold real property in common for the purpose of service to Christ in, through, and for the Church and the world. We have chosen to live in community, in part, to speak to the current economic system, attempting to remove from ourselves the fetters of economic necessity. In doing this, we no longer trust the economy focused myopically on the creation and accumulation of wealth for individualistic benefit. We seek an economy of mutuality and the sharing of personal wealth and talents for both the common good and personal development, an economy beyond individual ownership and beyond all economies: the economy of the Kingdom of God. We come together sharing real property and other goods so that, through the joining of individual resources for the sake of the community, individuals may have not only what they need but also the means fully to express their selves and talents.
The community formed under this Rule exists for Christ and for others, not for itself alone. It is not a local church nor a replacement for a local fellowship of believers but a community of witness to the possibilities of the Kingdom of God, through its common life of discipline, communal living, hospitality, prayer, art, and seeking justice and mercy in the Church and world.
We acknowledge that God has called us to a life of common service, prayer and property according to the following Rule. In so doing we offer all to Christ in Love of God and of neighbor.
On one hand I hope communities like ours and Reba Place and Jesus People USA, and Simple Way etc.(to name only three of many more that I could list) may be something of an inspiration for those in the movement. I also hope it can be encouraging to know that there are those who have been living within the system in alternative ways as resisting the system while withdrawing from it (in part). I also, hope that there might be ways for finding actual connection and solidarity even if there is also tension.
I will not speak for other communities that may fall under the current moniker of New Monastic, but for myself and the above portion of the rule, there is a particular spirituality that grounds a particular act of withdrawal from and within the system that is a proclamation to those in the system. There is a calling out of it. Granted this is not a direct confrontation with the system, nor an attempt to reform, change, or take over the system. This way of being in the world is one that can't shrink from the contradiction of a withdrawal that continues to remain in commerce with that against which one is objecting through a particular way of life.
It leaves a community like that of Holy Trinity in a peculiar position, objecting to and rejecting the system yet never fully disentangled from it, nor actively working against the system to change it so that we are no longer entangled and implicated in injustice.
Thus I could see some activists maybe even those of the Occupy movement seeing that we have done nothing. We are perhaps weak and hidden - ineffective. These little communities have not attempted, and certainly Holy Trinity has not sought to do so, to demand access to the halls of power for the sake of the poor and oppressed, or the bottom 99%.
I as prior of the community feel a tension,which I think is good, between the Rule of life we live and are committed to and the "Occupy" protests and movement. On one hand our Rule of life simply and straightforwardly claims the current systems of economy and power are broken. The point of the alternative is in the very least that this brokenness is that the system or systems claim to cover everything but overlook a great deal and this community is for those who in various ways and for various reasons find the current system untenable. But it also is a critique of the system, and a rejection of its understandings of wealth and power. In this sense a community like Holy Trinity stands in solidarity with and is a predecessor of the Occupy movement. It might be seen by some that we have done and do too little, there is a weakness in the face of the problems of the world and the powers of the system have not trembled. This weakness may be the point though from the perspective of a community founded to serve Christ the Crucified in the world. It is by the weak and foolish things of the world that God confounds the powerful and wise of the world.
Saturday, October 30, 2010
Interested in Joining the Community of Holy Trinity?
This fall we moved into an additional living space an apartment in Immanuel Lutheran's bell tower (there are no bells in the bell tower).
With this new space we have two immediate openings for anyone interested in joining (either 2 single persons, or 1 single and a couple). Immediate means beginning the process of joining with probable move in date one or two months after beginning the process. We will also have openings in early 2011 for anyone who may be looking but not in the immediate position to join in the next two to three months.
The process begins by contacting the community, see contact page for our contact informaiton.
Prospective members then will be contacted by Prior Larry Kamphausen, or the current member assigned to reception of new members. in order to schedule a visit to the community and explain the process of being considered for membership (also outlined in our Rule). One can read the Rule found here. The first question asked of any prospective member is whether or not one is lead to live under the Rule of life. After having read the Rule and visiting the community the process from that point depends on a number of factors, including prospective members situation.
With this new space we have two immediate openings for anyone interested in joining (either 2 single persons, or 1 single and a couple). Immediate means beginning the process of joining with probable move in date one or two months after beginning the process. We will also have openings in early 2011 for anyone who may be looking but not in the immediate position to join in the next two to three months.
The process begins by contacting the community, see contact page for our contact informaiton.
Prospective members then will be contacted by Prior Larry Kamphausen, or the current member assigned to reception of new members. in order to schedule a visit to the community and explain the process of being considered for membership (also outlined in our Rule). One can read the Rule found here. The first question asked of any prospective member is whether or not one is lead to live under the Rule of life. After having read the Rule and visiting the community the process from that point depends on a number of factors, including prospective members situation.
Friday, August 28, 2009
Monasticism, Community and the Island
Recently saw the Russian film, the Island. (not to be confused with the 2005 sci-fi action movie of the same English title.) It is about a monk and an Orthodox monastery on an Island off the coast of the North sea. It is a beautiful depiction of monasticism, community and the struggle of the spiritual life. The story revolves around hte character of Father Anatoly, and the abbot Father Filaret and Father Job, a younger monk who is also in charge of much of the daily functioning of the monastery. Father Anatoly is troubled by a grave sin he committed before he found himself in the monastery, but people come to the monastery in search of him, believing he is a holy man and attribute miracles to him, and one whose prayers are especially efficacious. But Father Anatoly is not an easy man, and usually pretends that he is the aid of Father anatoly. Father Anatoly also plays pranks on his fellow monks and doesn't always pray in the church with the monks but prays the set prayers and psalms either in his cell or out in the steppes away from the monastery. He is also the monk who tends the boiler of the monastery and lives in the boiler room. Overtime we do come to see through the harsh treatment of those who come to him, the pranks, and isolation that he is a holy man, a holy fool, and probably a Saint. In a sense through being a fictionalized account we have a story of a holy fool that is not a hagiography, and can experience the challenge of Christian holiness without the aura of knowing for sure who Father Anatoly is.
I think there are many lessons people who live or seek to live in intentional community can gain insight about the nature of intensive communal living, even if not strictly speaking monastic. The Island shows that monasticism isn't retreat from struggle but is retreat to struggle. Even that monasteries aren't the place of the perfect but of sinners, who struggle with deep rooted and often hidden sins. It also beautifully portrays the frustrations and the beauty of being tied to those who are truly other in manasticism and intentional Christian community. Living in this way with others whose quirks, sins and bodily presence, the whole person, can simply rub against ones own person in ways that can make one acutely aware of both the others failings and ones own. The temptation then is to focus on the others sins and failings ignoring ones own. or as in the case of Father Anatoly to be so convinced of ones own failure that one cannot see how God is at work in your presence in the community.
I appreciate that the film in its short vignettes of monastic life and in the depiction of the relationship between the three main characters, shows the reality and the holiness of this form of life: a holiness that does not come from the perfection of the monks but the ongoing struggle over each monks own sins and failings and of accepting God at work in each person for the good of all both those inside and outside the monastery. Things we who look to monasticism and seek to live out the Gospel in this intensive and communal way need to keep in mind in our attempts to serve God and the church in living in intentional Christian community.
I think there are many lessons people who live or seek to live in intentional community can gain insight about the nature of intensive communal living, even if not strictly speaking monastic. The Island shows that monasticism isn't retreat from struggle but is retreat to struggle. Even that monasteries aren't the place of the perfect but of sinners, who struggle with deep rooted and often hidden sins. It also beautifully portrays the frustrations and the beauty of being tied to those who are truly other in manasticism and intentional Christian community. Living in this way with others whose quirks, sins and bodily presence, the whole person, can simply rub against ones own person in ways that can make one acutely aware of both the others failings and ones own. The temptation then is to focus on the others sins and failings ignoring ones own. or as in the case of Father Anatoly to be so convinced of ones own failure that one cannot see how God is at work in your presence in the community.
I appreciate that the film in its short vignettes of monastic life and in the depiction of the relationship between the three main characters, shows the reality and the holiness of this form of life: a holiness that does not come from the perfection of the monks but the ongoing struggle over each monks own sins and failings and of accepting God at work in each person for the good of all both those inside and outside the monastery. Things we who look to monasticism and seek to live out the Gospel in this intensive and communal way need to keep in mind in our attempts to serve God and the church in living in intentional Christian community.
Monday, July 27, 2009
Letter to Friends of the Community
Dear Friends,
By now, you are probably familiar with who we are, on one level or another. To you, we may be members of your family, or longtime friends; maybe we are partners in faith on the Immanuel campus; it is possible that you have worked with us, collectively or individually, to help make a difference in the world; perhaps we are simply known as “The 'Nidge”, a gathering place for an increasingly diverse group of friends. Really, we are all of those things, and more.
The Community of the Holy Trinity was begun in 2003 by current members Kate and Larry Kamphausen, and two friends, who have since moved on. The community was formed to provide a space for Christians, especially those who are artists, social activists, and social workers, to come together in mutual support of God’s calling and living out the Gospel. For us, this means holding property in common in a life centered on the daily rhythms of prayer and an environment of hospitality. Our inspiration has been the monastic tradition of the Church, as well as specific communities like the monks of Taize, and the Reba Place community in Evanston. At the writing of this letter, we currently have six members, who are all artists, musicians, activists, and writers, all with the passion, talent, and determination to help make the world a better, safer place, free of oppression and violence. The community's common purpose is prayer and hospitality, and joining together in mutual support of each others's callings.
By the end of this calendar year, The Community of the Holy Trinity will be coming under the umbrella of an organization called *Culture is Not Optional ( or “*CINO”). *CINO is a group which seeks to encourage and support Christian engagement with all aspects of culture -- the arts, sciences, politics -- and to do so with an open but distinctly Christian perspective. The organization, like Holy Trinity, is ecumenical, though its founders all come out of the Christian Reformed tradition.
In order to support our members in their pursuits, and to fulfill our desire to extend hospitality to those in need, we need your help. Our immediate need is to help support two of our members who are called to social activism full time, one of whom suffers from chronic health problems and is uninsured; longer-term, our goal is to help support any of our members who desires to follow their callings, as well as provide a place of retreat, respite, and healing for members as well as guests. The Community is also exploring expansion, as we have three people who are currently considering membership, and in order to be able to accommodate these people, we need to find more space.
In order to meet our immediate needs for this calender year and to lay a good foundation for the coming year we are seeking to raise $9000. Your donation will be tax-deductible, and in early 2010 you will receive a Year-in-Review letter that will let you know how our budget breaks down, and the activities of our members as they are able to put your donations to work in the world. We invite you to partner with us as we continue to live into and expand the work that was begun six years ago.
Cash, checks, and money orders may be sent to: Community of the Holy Trinity, 1510 W Elmdale, Chicago, IL 60660.
We look forward to this journey together!
By now, you are probably familiar with who we are, on one level or another. To you, we may be members of your family, or longtime friends; maybe we are partners in faith on the Immanuel campus; it is possible that you have worked with us, collectively or individually, to help make a difference in the world; perhaps we are simply known as “The 'Nidge”, a gathering place for an increasingly diverse group of friends. Really, we are all of those things, and more.
The Community of the Holy Trinity was begun in 2003 by current members Kate and Larry Kamphausen, and two friends, who have since moved on. The community was formed to provide a space for Christians, especially those who are artists, social activists, and social workers, to come together in mutual support of God’s calling and living out the Gospel. For us, this means holding property in common in a life centered on the daily rhythms of prayer and an environment of hospitality. Our inspiration has been the monastic tradition of the Church, as well as specific communities like the monks of Taize, and the Reba Place community in Evanston. At the writing of this letter, we currently have six members, who are all artists, musicians, activists, and writers, all with the passion, talent, and determination to help make the world a better, safer place, free of oppression and violence. The community's common purpose is prayer and hospitality, and joining together in mutual support of each others's callings.
By the end of this calendar year, The Community of the Holy Trinity will be coming under the umbrella of an organization called *Culture is Not Optional ( or “*CINO”). *CINO is a group which seeks to encourage and support Christian engagement with all aspects of culture -- the arts, sciences, politics -- and to do so with an open but distinctly Christian perspective. The organization, like Holy Trinity, is ecumenical, though its founders all come out of the Christian Reformed tradition.
In order to support our members in their pursuits, and to fulfill our desire to extend hospitality to those in need, we need your help. Our immediate need is to help support two of our members who are called to social activism full time, one of whom suffers from chronic health problems and is uninsured; longer-term, our goal is to help support any of our members who desires to follow their callings, as well as provide a place of retreat, respite, and healing for members as well as guests. The Community is also exploring expansion, as we have three people who are currently considering membership, and in order to be able to accommodate these people, we need to find more space.
In order to meet our immediate needs for this calender year and to lay a good foundation for the coming year we are seeking to raise $9000. Your donation will be tax-deductible, and in early 2010 you will receive a Year-in-Review letter that will let you know how our budget breaks down, and the activities of our members as they are able to put your donations to work in the world. We invite you to partner with us as we continue to live into and expand the work that was begun six years ago.
Cash, checks, and money orders may be sent to: Community of the Holy Trinity, 1510 W Elmdale, Chicago, IL 60660.
We look forward to this journey together!
Friday, June 26, 2009
From Self-centeredness to Christ Centeredness.
This is a stab at articulating some things in my self and being part of the community that are on the edge of full articulation. This is sort of a sketch of thoughts on what living for and in Christ as member and prior of an intentional Christian Community.
Several things are on the horizon for the community, yet what they mean for the community is currently very vague and the time table for them happening is also uncertain and depends on things which are not entirely in our or my control. This is a difficult place to be one that requires detachment and a keen sense of call and the reason for having made and continuing to make certain sacrifices. Our Rule speaks of growing in awareness of things held in common, of hospitality and of being for the other. All of this, if followed, calls for moving beyond a self-centerdness into dieing to one-self for the sake of Christ. Here is the rub: at times it is not clear to me how what we do, what I do is for Christ, nor is it clear to me what exactly that means. I am not always sure how to evaluate these things.
The lack of clarity in part comes from the the moralistic interpretations of being Christ centered or the narrow cultural interpretations that would view my identification as Goth as a form of self-centeredness. Yet, I have for sometime felt that my identification as goth Christian and pastor was a coincidence of things That are expressions of myself and of being for Christ.
What I feel being called to now is that to entirely give over this identity to Christ and all that i do: for instance working with Kilter Magazine. What is odd is that this sense of call changes nothing of the externals, rather it is a disposition towards these things. A releasing of a preoccupation with identity and its preservation.
What has lead me to this I am finding that my various involvements are exhausting me, because I am attempting to do them because I am interested in them and for myself. Yet I have also been lead to do them for the sake of Christ and others. attempting to keep a division of what I do for myself and what I do for "ministry", creates at times an exhausting burden, because most of what I do currently is due to my interests and identity and yet I am also doing them as "ministry"
What I think is happening is that who I am is being taken up into Christ, I will take part in the editorial work of Kilter, I will write for Catapult, pastor Reconciler be Prior of the Community of Holy Trinity as its founder,
This all should not be surprising when Kate and I began down this path it was not for us but for others. Before our friends approached us and asked to start a community with them, we did not feel called to community. the very act of founding the Community of the Holy Trinity was an act of leaving aside a certain path in which we would have still served Christ but would have pursued our interests and certainly would have served Christ but in away that the service of Christ would have been through the preservation of an identity in the service of Christ, there would have been "ministry" we would have done and the things we did in our own pursuits separate from "ministry" I don't have a ministry, I don't have that which is for myself. This goes against much current conversation of self-care.
Several things are on the horizon for the community, yet what they mean for the community is currently very vague and the time table for them happening is also uncertain and depends on things which are not entirely in our or my control. This is a difficult place to be one that requires detachment and a keen sense of call and the reason for having made and continuing to make certain sacrifices. Our Rule speaks of growing in awareness of things held in common, of hospitality and of being for the other. All of this, if followed, calls for moving beyond a self-centerdness into dieing to one-self for the sake of Christ. Here is the rub: at times it is not clear to me how what we do, what I do is for Christ, nor is it clear to me what exactly that means. I am not always sure how to evaluate these things.
The lack of clarity in part comes from the the moralistic interpretations of being Christ centered or the narrow cultural interpretations that would view my identification as Goth as a form of self-centeredness. Yet, I have for sometime felt that my identification as goth Christian and pastor was a coincidence of things That are expressions of myself and of being for Christ.
What I feel being called to now is that to entirely give over this identity to Christ and all that i do: for instance working with Kilter Magazine. What is odd is that this sense of call changes nothing of the externals, rather it is a disposition towards these things. A releasing of a preoccupation with identity and its preservation.
What has lead me to this I am finding that my various involvements are exhausting me, because I am attempting to do them because I am interested in them and for myself. Yet I have also been lead to do them for the sake of Christ and others. attempting to keep a division of what I do for myself and what I do for "ministry", creates at times an exhausting burden, because most of what I do currently is due to my interests and identity and yet I am also doing them as "ministry"
What I think is happening is that who I am is being taken up into Christ, I will take part in the editorial work of Kilter, I will write for Catapult, pastor Reconciler be Prior of the Community of Holy Trinity as its founder,
This all should not be surprising when Kate and I began down this path it was not for us but for others. Before our friends approached us and asked to start a community with them, we did not feel called to community. the very act of founding the Community of the Holy Trinity was an act of leaving aside a certain path in which we would have still served Christ but would have pursued our interests and certainly would have served Christ but in away that the service of Christ would have been through the preservation of an identity in the service of Christ, there would have been "ministry" we would have done and the things we did in our own pursuits separate from "ministry" I don't have a ministry, I don't have that which is for myself. This goes against much current conversation of self-care.
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