Reprints of 1999 Services - Discussions

FOUNDER'S SAAL in Bayswater

Elder, Alfred Klink
12 December 1999

Prelude by Krista Imberger

Welcome to today's Founder's Service. To begin with let us sing two verses from the Templer Hymn, "Trachtet ruft mit ernstem Worte..." verse 1 and 2.

Some 50 years ago the powerful and motivating idea of Templer Settlements in Palestine came to an end. It had been an attempt by our forefathers, by the founders of the Temple Society, to cultivate Christianity in practising Christian values amongst people living close to each other, aware of each other's needs, in tight communities in Palestine. It was hoped the community environment would foster a Templer Spirit, which in turn would spread over the narrow boundaries of the little colonies, encouraging others to join the movement. After almost 90 years the idea came to an end. And because the end was an enforced termination, we are forever left wondering what could have been had it been left alone.

Much of the material I am using today (including the above introduction) is based on Peter Lange's collection entitled "Templer Handbuch". The Handbuch, with its well-chosen articles and commentaries, helps us to put the past into perspective and frees us to look forward to the Society's evolution in the future. The contents are applicable to a wide range of Templer philosophies, including today's theme of "the Changing Face of Templer Communities". I find it a valuable source of references and ideas. I am indebted to Peter's diligence for the historic details used today, and to his foresight with stimulating quotations. If I have extended some of his suggestions beyond the goals stipulated by him, if I have defined those goals differently to what he had in mind, I apologise to him and to you and hope you will look at it in the spirit in which my work is given: As an expression of the will to build on our past.

Christoph Hoffmann once said: "Templers are not trying to establish a new religious structure. We are confirming a belief in the practical possibilities of the Kingdom of God amongst man. Such a belief does need an awareness of the necessary steps involved in this search, it does need planning. But the strength of our belief is not in any-one plan or commitment, Templer spirit is in the will to build; to build with the best tools time and environment provide us with (and that includes science, technology and philosophical insight) in the struggle towards realising such a Society of Man."

What would have happened in Palestine if Templer continuance there had not been terminated there. Would the communities have survived the onslaught of progress intact? Or would the social and psychological barriers surrounding and protecting them at the time have broken down, exposing the individuals to the detracting influences of big-city life? I was not there anymore at the end of the war, but from what I hear from others this disruptive force was already well on the way to stripping the communities of their young people. Earlier in the Palestine period these settlements with their organised social structure were an effective system of collecting people into groups, in which individuals helped each other to raise their quality of life and their standard of living to an acceptable level. And because this standard of living was then above the country's general level, it proved very successful. Settlements prospered in size up to 500 people. For some reason no Templer community seemed to want to exceeded this limit. They never developed into cities.

Looking at Templer community evolution in Australia, I feel that the country's balanced affluence, and the associated lifestyle (together with a higher level of education) have changed member's priorities. The need for community support and the dependence on its facilities gradually diminished, and not surprisingly, the traditional community structure finds it hard to cope. For a community to continue to grow and attract members beyond the numbers needed for a personal involvement level, it now must cater for an independent lifestyle, which automatically seems to make a closely managed community environment irrelevant, even intrusive. Community services are, to these self-sufficient, well educated people just duplication of what is available already from government agencies. We all have heard the sort of answer that brings with it: Why should I send my child to the Templer group when I have a similar activity closer by. Why should I send my youngsters to the Templer German School when they can have German tuition at the State School with far less hassles? It is this Supermarket mentality of the parents, this "why should I?", we have to front up to, recognise and interpret correctly.

The conventional approach is to blame it on the parents: "Well, they don't have the proper commitment". "No Templer Spirit". That's easily said, but does it solve anything? No! It is no better than issuing a decree to that effect. We must ask ourselves why do some people have such a commendable commitment and others clearly do not? Is it unrealistic to expect it from everybody? What does it take to draw those others in? What must we do to touch the minds of those "none-believers"? But wait, if put this way the problem seems to be with us, with the community - and what we could or should be doing! Could it be, the fault lies not with them - but with us? Is the reason for our shrinking membership to be found in our righteous attitude to the problem? What do you think? Is there a way in which you could persuade your reluctant child, or your recalcitrant friend, to join the community environment? What would it take to make it possible? A lot of effort? Ah, and what would it take to make you want to put in that effort?

Here I would like to digress a little into one of my favourite subjects: The relationship between our mind and the environment we live in. So important do I find this relationship I have given it a name, "Minding", and called it our seventh sense. Let me explain:

Everyone knows, we humans have five senses. We have eyes to see, ears to hear, a nose to smell, a mouth to taste, and we have tactile nerves that feel - all over our body. But everyone also knows these five windows to the outside world do not explain all of our sensual experiences. We do 'sense' things beyond those covered by the faculties of: See, Hear, Smell, Taste and Feel. Contrary to popular belief the platypus is not the only creature to sense electricity. Have you ever tested a small torch battery with your tongue? You can judge their charge by the prickling sensation it causes on the tongue. A bit like drinking soda-water. What about letting your hair stand on end with static electricity from a nylon shirt? The degree of sensitivity might be below what a platypus can do, but the principle is definitely there. And what about the many other things we feel and sense, like: joy, sadness, reverence, love, fear, homesickness, up and down, rotation, gravity, time, magnetism, the quality of the air we breath and the multitude of other interactions with our environment that make up life, how do we explain them?

What do we mean when we say, I see... (I hear, smell...etc). It means we notice an object in an environment which looks familiar. That is, in our head we carry an image of just about everything we need to allow us to make a sensible comparison. A "before and after" sort of thing: - without the new object - with the new object. And the new image becomes a new reference item in what we see as reality in our mind. Most of the time we do in fact work with those mind picture of reality, our brain even makes up its own sometimes in dreams. We live with - what the authors Ian Stewart and Jack Cohen called their recent book - Figments of Reality. Have you ever considered how a new-born baby feels? Imagine being transported into a strange environment were you recognise nothing, not even the Earth beneath you, nor the sky above, the people, or the air you breathe? Where brilliant radiation hurts your eyes, strange smells offend your nostrils and the sound of your own voice frightens you. Such is the start of a life-long process of collecting data, a struggle to become familiar with the world around you and to orient yourself in it.

Countless times in our life do we have to re-appraise our store of information. Each new day gives us greater understanding, a larger horizon, new challenges. We learn how apparently unconnected issues relate to each other, are interconnected and interdependent. How a sad falling autumn leaf is the safest way for the tree to survive the harsh winter months and bear new fruit next summer. How sunrise and sunset are part of the same cycle and your view of it depends on your physical position on this earth. How good and bad are relative measurements and any absolute cannot be other than a personal comparison. Is it a wonder man created a sense of permanence for himself in the shape of gods? A focal point around which our lives evolve, on a predetermined, pre-ordained path. That was in a time when rocks were eternal and the universe for ever and ever.

Again we had to change our mental picture, our figment of reality, because today we see continents drift and subside underneath each other, and we know that rocks are temporary objects. By their ageing we can calculate the age of the Universe. The permanence we see around us is the reality we want to see, a figment of our imagination, a picture of yesterday, a reality that makes sense only to our current world philosophy. It has nothing to do with any absolute Reality. To the Greek all things fell downwards to their natural place of rest. It was so obvious. If man never had studied the heavens, time would still be a universal constant, and relativity an inherent trend.

We see the world, our environment, our neighbour, the way we can fit them into our internal miniature world. A personalised replica of our surroundings within us. Every thought we think we try out on this abstract replica. Every calculation we make we measure first against a probable true-or falseness in our mind-picture. Each step we take, we take in the confidence that we have measured it as safe in our private, "pretend world". We know there is a God because our "Figment of Reality" needs a Creator and a source of our soul. Even if our intellect tells us how insignificant we are amongst the stupendous forces at work in the Universe, our mind creates the necessities within itself to elevate our status and make us feel important. We see, we hear, we feel, smell and taste the expected, and that is what shapes our thoughts.

My seventh sense is our awareness of this. The fact that we can stand back from this phenomena and recognise it as such. It is an awareness that our senses can make "sense" only of things that fit into prepared patterns. The seventh sense I see as a precursor to any conscious recognition by way of the bodily senses. It establishes the pattern into which understanding of the information will fall and then open the gate for our mind to make sense of that information. The seventh sense is seeing yourself (and recognising yourself) in an environment that makes you feel at home.

For me the fascinating realisation in this is, that through recognising the connection between our mind and our environment, we have access to another channel into our brain, another input. By treating our environment as a part of the reality our mind accepts without questions, we can, by physical changes to our environment create a mental attitude shift within ourselves. Going on holiday is a favorite example. We have the ability to effect subtle changes in our mind that sheer "will" sometimes can not achieve. We have the means to change our character, our priorities. It is as if we could, with an artist's spatula, reach into our head and mould our mind into a desired shape, giving it new goals and priorities. The seventh sense is awareness that our environment is an extension of our brain. It forms the bridge between the internal and the external mind, were my thoughts meet your thoughts and become reality. Communication between people has to go via this environmental bridge between minds. Two people that live in radically different environments will have great difficulty communicating sensibly, even if they speak the same language. If one day we should meet beings from another planet the biggest hurdle in communication will not be what language to use, but to find a basis we have in common. Try explaining our version of the Kingdom of God to a stranger. He will look at you suspiciously. It is like trying to explain the second half of a book to a person who has not read the first half. You must first have the same "figments of reality", that is, see the world in a similar way, before anything will make sense. Cultural differences, social status, a generation gap, can create totally different perceptions (mind pictures) of reality.

An awareness of this seventh sense, this link between our mind picture and our physical environment, gives us enormous scope for improving human understanding. It teaches us, for instance, that we are responsible for our behaviour, by recognising behaviour as a reaction of our mind to the figment of reality we have created for it through our seventh sense in the first place.

The ethicist Margarete Southerland recently spoke on the importance of language in the formation of character. 'You are what you speak'. The actor on stage eventually becomes the character he portrays on that stage. "Shape your environment while you still can," she says, "for in time the environment will definitely shape you." A community is such an environment. It shapes us even as we create it. What we make it - will determine what we will become. A Kingdom of God is such an environment. It will only ever be as harmonious as we are prepared to make it. If we do not believe in it ourselves, if we do not have a vision of how to realise this belief, then what? It wont grow. It will only ever develop to the degree people can visualise and believe in it.

The text for today comes from Luke 15, verses 1 - 7, and in the King James Bible reads as follows:

Then drew near, unto him all the publicans and sinners to hear him.
And the Pharisees and scribes murmured, saying, This man receives sinners, and eats with them.
And he spoke this parable unto them, saying,
What man of you, having an hundred sheep, if he lose one of them, does not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
And when he has found it, he will lay it on his shoulders, rejoicing.
And when he comes home, he calls together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, who need no repentance.

A parable is a good example of what I have been saying before. It is a miniature picture-environment supporting a logical argument. The parable prepares the mind for an otherwise controversial conclusion. The environment provides the background out of which the essence of the story emerges. Jesus was a master of creating the intellectual atmosphere to make his point in the parables. With a few simple words he paints the circumstances and then miraculously lets the paradox dissolve before our eyes. - There is fuss made in the Regional Council over one new TSA member, more than over ninety and nine existing Templers. - Jesus had a profound insight into human nature.

If you have read my invitation to today's Founder's Service in the Templer Record you will also have noticed the questions I have posed regarding Templer Communities. The shock wave that started this review was of course a statement made at the Annual General Assembly of the TSA in September this year, here in this hall. In a nutshell it said: Lack of interest in the position of Community Head in Bayswater shows that people feel communities are no longer an essential part of the Temple Society! - I have since read up in the Templer Literature on the subject and not once have I found mention of a Society without communities. On the contrary, a community environment is always considered as the basis for our Templer Religious values, for putting the teachings of Jesus into practice, for living what we preach. "Hoffmann", so it says on the blue dustcover of part 1 of Occident and Orient, "Hoffmann dedicated his life to collecting people striving for such a Kingdom, and setting up Communities in which their striving would express itself in life." Or in another quote "..the Templer vision is not hidden in religious literature, but is recognised in their community activities". So, did Templers lose their enthusiasm and their belief in Templer Communities, or are there other explanations for the lack of interest and support shown? Such as loss of purpose and meaning perhaps? Fading vision of the foretold Kingdom? The task seems to big? Insufficient acknowledgement? Could these be reasons why no-one wants to take on responsibility? Would remuneration strengthen the authority of the office?

The point made in the beginning, that the community settlement in Palestine did not really have a chance to develop to their full potential because of interruptions by forces beyond their control, is misleading. The implication there being, under ideal circumstances things would have been different. I personally do not share this view. To me, ideal circumstances are usually artificial environments, unnatural and unsuitable to produce healthy and sustainable growth. Ideal social conditions would not require people to group in communities, it would not need a Kingdom of God. A vision of a Kingdom of God in isolation from the real world is useless. There are always disruptive forces at work, if not from outside then from within. This is natural. Like the wind that ripples through the leaves of a tree and flexes the wood in the trunk to breaking point. Both leaves and trunk have to weather the wind, for the wind is needed to bring the rain, to circulate the air, to pollinate the flowers - and to topple the dead trees to make way for new growth. Harmony in this world means living and growing with the environment, using all the natural resources to best advantage. If the Templer colonies in Palestine did not develop beyond the original concept it may be because the concept did not evolve.

Balance the environment with the resources. The resources of a community are its people. People of all shapes and sizes, and of all social talents, orientations and motivations. We are the cells in the body of the community. Did you know that all the trillions of cells in your body each have the full instructions within themselves to make another you? All it takes for this potential to become reality is to have a need for it. Of the billions of people in this world every person is endowed with the same basic knowledge and functionality. Their so called talents are what they develop individually beyond what they use in daily life. They also need a meaningful way to apply those talents. They want to be creative. And the environment must provide the need.

Looking through the municipal community directories can be an education in psychology. Do you know the average council has over a thousand individual organisations, services, clubs or groups? And each one is an avenue where a small number of people can express their talents in a personal way; in a way that satisfies the individual's creative urge or their need to help others. Ursula and I, together with a few others, have recently formed a group out our way, for the preservation of a historic site. We call ourselves the Friends of Kurth Kiln. To our amazement we now find it is not money that is the pressing problem, it is ideas and their creative application that prove the greatest challenges. How do we best increase public awareness of the site? How to develop its natural potentials? Parks Victoria has literally hundreds of such groups, giving the organisation a resource of land care possibilities that taps the general public's pulse. I look at a community as a managed environment designed to produce a desired result. An occasional review is healthy to ensure the environment maintained is effective in serving the aims.

****

To return to the five questions raised in my invitation. Here are my answers to them:

Has our vision of a Templer Community kept pace with reality?

I say no! Our image of a community is still bases on helping and protecting the poor, while the majority of the membership nowadays is well-off and well educated, looking for ways to express their creative drive in their own way.

How to increase members' participation?

Let the people organise themselves. Give them responsibility. Let them participate when and how they would like to, in their own time and at their own rate. Increase diversity. We should cater for the need of people to express their talents and contribute in a way that motivates them and their friends. The community this way becomes a sink rather than a source of services.

Is our model tied to outmoded concepts?

Yes. Community members are no longer held together by an economic rationale. Educated and intelligent they have funds of their own, and require a professional to look after and manage their community assets gainfully. This person should not be the head of the community nor an Elder of the Society, for the two functions are not always compatible. That would raise the status of the office and at the same time ease the burden on the community head. It is a social evolution taking place in society at large we have to reflect.

What role does a community environment play in our life today?

People in their daily life need familiar surroundings to provide security. They need a community of friends to belong to. A community environment makes a person feel generous. The typical community needs to be small enough to let the average individual (or his group) and his contribution amount to something. But these days people do no longer have to be spatially grouped together to form a community. With effortless and instant communication world-wide even the Internet can be the link.

Do we need communities to foster Templer Spirit?

The first requirement in loving your neighbour is to have neighbours, and an opportunity to practise. People relating to people also needs a common focus, that is, some form of community structure. But the structure must be flexible and respond to individual efforts. If an idea is to become more than a pipe dream, if a vision is to develop into a growing reality, it needs to be based on these fundamental requirements of people. Beyond that, this question requires a re-definition of the expression Templer Spirit and the Templer vision of the Kingdom of God.

****

A different community structure does not necessarily mean what has been done before was wrong. Evolution in social conditions requires a certain flexibility in the form of the community, and diversity of form gives us a greater chance of survival. As Peter Lange says in the Handbuch; "...the loss of the Palestine Communities can also be seen as a challenge by destiny not to become stuck in outdated conventions". The outdated convention is that all members must be single minded. Evolvement toward the ultimate aim should be on as broad a front as possible. I do think an awareness of the relationship between the mind of a person and the environment he or she finds herself in can be a valuable tool for any organisation in managing its people. Let the environment change a person's mind rather than arguments. I suppose it ties in with the old proverb "action speaks louder than words". But the seventh sense works best when planning is done well in advance, so the "groundwork" is completed when conventions force the issue. Judging by the relentless changes in God's Nature all around us, even the Kingdom of God may not have a permanent configuration.

Let us pray

Dear God, thank you for making the sun rise in the morning and letting it rest in the evening.

Thank you for giving us the changing seasons, the flowers, the colours and their passing glory.

Thank you for creating diversity in man through which we can explore the four corners of your kingdom, and learn to recognise permanency in chaos.

Most of all we thank you for our mind, the awareness that allows us to give expression to your spirit within us.

Amen

We conclude with singing hymn number five in the green songbook, "Ich singe dir mit Herz und Mund..." verses 1, 4 and 8.

Postlude

Thank you Krista Imberger and thank you all for coming today. I now wish everyone a pleasant third Advent Sunday.

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PRESENTATION SERVICE

BA - 10.10.99

Herta Uhlherr

For a few minutes before we begin, I invite you to quietly collect your thoughts and to settle down...

Prelude - Veronika Frank (piano) and Irina Hornung (violin), our Templer exchange from TGD.

Hymn: To begin today's Presentation Service, let us sing "Morning has Broken", p. 13 in the black folders, all 3 verses. (Please remain seated).

Dear Friends,

A warm welcome to you all who have come to this celebration - especially to the young families whose babies are being presented this morning, and to their wider families and friends. Welcome to visitors. (I will be indicating what happens during the service as we go and we hope that you will feel at home among us). Welcome to our S. S. children, who'll be with us for the first part of the service, and to our guest on Templer exchange ftom our sister community in Germany, Irina Hornung, whom you've seen playing the violin and who will get a chance to introduce herself later.

This service will be in English, but I'm sure you won't mind if I say a few words in German, to help our older members feel welcome as well. Ein herzliches Willkommen an alle heute morgen, besonders an Großeltern und vielleicht auch Ursgroßeltem. Dieser Saal wird auf English gehalten, aber ich werde mich bemühen, möglichst deutlich zu sprechen.

Presentation services are about babies, so we might get the odd noise happening. Let's try to stay relaxed about this. However - if your toddlers wander around, perhaps you could take any noisy shoes off to reduce disturbance to others? Obviously, the more people can pay attention to the service, the more meaningful this ceremony will be.

Please remain seated for prayer, which we'll follow with a short silence to help us come to stillness.

Prayer:

We give thanks for life and for the many good and beautiful people and things in our lives.

We open our hearts and minds to the warmth of communal celebration and worship - may we be conscious of your loving Presence in and among us, Lord God.

Our thoughts go to all our loved ones near and far, to those people who are alone, or sick, or have other burdens to bear, and we give thanks for those who are better. With all the countless others praying on this Sunday, we ask for Your light, compassion and peace in and around us and all people on this our Earth.

(Silence... ) Amen. Thank you.

Human beings everywhere, whether "primitive" or "civilised", whether in ancient times or today, have always had a sense that the arrival of a new being in their midst calls for some kind of special acknowledgment. By bringing their babies before the community, the parents invite us to share in their Joy, introduce their children and allow them to be greeted and surrounded by great goodwill. By their presence here, members of the community signal the open-hearted welcome they extend to the new babies and their parents.

Our Templer presentation is an acknowledgment of several things:

Firstly, our heart-felt gratitude at and celebration of the safe arrival of these children.

Secondly, that making the effort to participate in something more formal like this ceremony helps to deepen family bonds and to strengthen community ties.

Thirdly, that being totally responsible for the physical, mental and spiritual welfare of a mysterious, vulnerable little being newly arrived on Earth is pretty awesome. When this realization sinks in, many parents are moved to ask for the blessing of the higher powers on their baby and on their own endeavours to guide and nurture this precious individual, as he or she grows and seeks to find their own way in the world - and to unfold their full potential. At presentation, we all ask together for blessing.

Fourthly, that asking together, of one accord, has much greater power than asking alone, as Jesus indicated.

And lastly, that, although most of us feel reasonably strong, clever and competent, it is nonetheless reassuring to have a community network to support us, should we become unable, for a time, to do as well as we would like by our families. As a community we pledge to stand by these families, should the need for our involvement arise. And we will try to do what we can to make this world a safer place for these children and for all children.

The families with babies to be presented today are:

Tim Heron & Monika née Knaub with (son)Samuel Eric Heron,
born on 27 March '99.

David Hughes & Corinne née Faig with (daughter) Kira Morgan Hughes,
born on 21 August '98

Mark Roberts & Michelle née Spieth with (daughter) Victoria Katrina Roberts,
born 21 May '99

Klaas Van der Vlugt & Connie née Froeschle with (son) Brent Klaas Van der Vlugt
born 16 October '98

Darrin Verhagen & Birgit née Sawatzky with (son) Brody Jae Verhagen
born 30.8.99

Monika & Tim, Corinne & David, Michelle & Mark, Connie & Klaas, Birgit and Darrin - we encourage and trust you to give your children access to the light and richness of great teachings and philosophies, so that your children may come to understand the importance of the message of hope that wise teachers like Jesus proclaim. Jesus said he came that we might have life in all its fullness - a full-filled life; surely his ideas are worth devoting some time, thought and energy to.

We trust you to surround Samuel, Kira, Victoria, Brent & Brody - and your other children with truth, goodness and beauty, with those values that bring harmony to their hearts and minds, to your families and to the world.

Blessing of each child: "May the Lord bless you and keep you, may the Lord smile upon you and be gracious onto you, may the Lord raise his countenance to you and give you His peace.

Prayer

Lord God,

We give thanks for the safe arrival of these children and for the love and goodwill that surround them. May they take their place in the world with confidence and strength, in touch with Your Spirit of love, creativity and joy that is within them, and may their lives bring a sense of fulfilment and uplift those they come in contact with.

Bless these parents and all parents, grandparents, carers, teachers and mentors, so that they and the children they bring up mav be filled with Your wisdom, serenity and patience, and shine as living expressions of Your love - as Your temples. Amen.

Now the Templer Choir will sing the 23'd Psalm, The Lord is my shepherd.

"The Lord is my Shepherd", which the choir just sang so beautifully for us, evokes the homely image of a shepherd's affectionate care of his flock and the absolute trust his flock can have in their shepherd. Our text for today comes from the Gospel of John, Ch. 10, and also uses the image of the shepherd and his flock. And it includes the promise of life in all its fullness that I made reference to before. Here is the story.

Text: John 10: 1-15 (adapted)

Jesus said: "It's like this: he who does not enter the sheepfold by the gate, but climbs in some other way, is a thief and a robber. But he who goes in by the gate is the shepherd of the sheep. The gatekeeper opens the gate for him. The sheep hear his voice as he calls his own sheep by name, and he leads them out. When he has brought out all his own, he goes ahead of them; and the sheep follow him, because they know his voice. They will not follow a stranger but run away instead, for they do not know his voice."

Jesus told them this parable, but they did not understand what he meant.

So Jesus said again, "It's like this: I am the gate for the sheep. All others who came before me are thieves and robbers, but the sheep did not listen to them. I am the door. whoever comes in by me will be safe (or saved), he will come in and go out and find pasture. The thief comes only to steal, kill and destroy. I have come in order that you may have life - life in all its fullness.

I am the good shepherd; the good shepherd lays down his life for his sheep. When the hired man, who is not the shepherd and does not own the sheep, sees a wolf coming, he leaves the sheep and runs away, the wolf snatches them and scatters them. The hired man runs away because he is only a hired man and does not care about the sheep. I am the good shepherd; I know my own and my own know me and I know the Father; and I lay down my life for the sheep."...

There are many important points worth expounding upon in this text, but I'll only touch on one or two today. Although we are modern city dwellers, not pastoral people from biblical times, I think we can still understand the images in the story - they speak to us vividly of a responsible, loving, older, stronger and wiser figure who takes good care of younger, inexperienced and vulnerable creatures.

In Psalm 23, the psalmist speaks as the younger, weaker "sheep" and expresses his deep, trusting faith: The Lord is my Shepherd, I shall not want - I am secure in the knowledge that I am cared for. - In John 10, Jesus speaks from the older and wiser shepherd's point of view, affirming that not only does the shepherd provide care and protection, but he makes it possible for his flock to have life in all its fullness, because they listen to his guidance and follow his directions - which are largely about right, loving relationships between people, and between people and a higher frame of reference - God.

What struck me strongly upon reading the story was how much the picture of the shepherd and his charges can also relate to young families: strong, grown-up (hopefully) parents and vulnerable little children, whom they love dearly and care for faithfully - and for whom they would lay down their lives to keep them safe (though we naturally hope that this won't ever become necessary).

I don't think that drawing this parallel is trivialising the gospel - the "good news" is meant to be relevant to us. I can see many parallels between parents (including grandparents) and shepherds and I would encourage you to read the beginning of John 10 again and reflect on the images, in a quiet moment (although I realize quiet moments are hard to come by). For instance, reflect on the love, loyalty, fierce protectiveness, the provision of food and shelter. But there is more - another aspect, - because children are more complex creatures than sheep, having the capacity for mental, but also moral and spiritual development. In general, our education systems try to develop children's intelligence and knowledge, but neglect moral values and spiritual awareness. Unless parents, and perhaps grandparents, pay attention to this area, the danger is that our children will not develop in a balanced way, and will not be able to appreciate and experience life in all its fullness.

I'd like to read you some of Ted Noffs' "Beatitudes", slightly adapted. (Ted Noffs was the founder of the Wayside Chapel in Sydney's Kings Cross). The Beatitudes are those sayings of Jesus found in the so-called Sermon on the Mount (In Matt. 5), beginning with "blessed are" e.g. the peacemakers, the merciful, the pure in heart. Here goes:

Blessed are the parents able to teach their children what is real and what is not; that the media and virtual reality are not real, and that celebrities are largely hyped-up images.

Blessed are the people who realise that a little child is real and that new potential is born with every new boy or girl. The world requires only one child to create a new age - see the influence Jesus had. So why not be optimistic?

Blessed are the people who realise that future generations looking back will consider us and our 'materialistic, me-first attitudes' primitive. The world desperately needs Einsteins and Galileos of the spirit who can lead humanity to greater understanding of deep spiritual-scientific principles.

Blessed are the people who recognise that there is only one family on Earth, consisting of all women, all men and all children, and that there is only one division in that family: there are those who act as though they are part of it and those who do not. But we are still one family.

I think it is easier to keep these things in mind if we remember that we are all children of the one Father.

Let us sing a classic hymn: 'Praise to the Lord, the Almighty' - 'Lobe den Herren, den mächtigen König' (No. 7 in the green book) Verses 1, 2 and 4. Sing in English or German.

Though the words sound rather 'olden', we can certainly relate to the feeling of joy and praise.

On occasions like this, we are reminded that bringing up children is a sacred work - one of the most important things we will ever do - though society generally does not acknowledge this, in the prestige it associates with different occupations. We are given our children in trust, to care for and nurture for a while. We will most likely be required to sacrifice some personal comfort and convenience in tending to their needs. - It occurred to me that the words sacred and sacrifice may well be related. When you are tempted to resent having to make sacrifices for your children, it may help to remember that your child-rearing is sacred work and serves not only them, but Life with a capital L.

We are privileged, if we can help our children to become what they are meant to be, namely unique and wonderful expressions of the creative Lifeforce; privileged, if we can help them be in touch with their innate wisdom, love, joy and creativity - that is: with the Holy Spirit within - by virtue of which we call ourselves Temples of God. If they have been made aware, and are confident of this connection with the unlimited energy of the universe - if they have faith in the Godforce within - then this will naturally show in their lives: they will be happy, healthy in mind and body, successful and radiant human beings, who will be a blessing to all whose lives they touch. - We all wish that for our children, don't we, whatever age they are now!

Our community has a sound basis for creating the kind of supportive atmosphere that will nourish and encourage and guide our children, as well as our grown-ups. but we will be effective only so long as we remember, each one of us, to keep tuned into the light and love of the Godforce within - without that, a Temple is nothing but an empty shell.

To sum up:

We welcomed and asked for blessing on our babies and their families- we gave thanks and sang praises to God; we spoke of being both shepherds and flock, of guiding and being guided, as we fulfil our responsibilities as parents and as a community, to inspire our youngsters to discover and get in touch with the spirit within their temple.

Would those, for whom it is not difficult, please rise for the Lords' Prayer.

Our Father in Heaven...

Thank you to all those who helped create this service through music, flowers, setting-up, etc. - and we give thanks from full hearts for all the warm, loving energy of goodwill and celebration today.

There is a collection box on the table in the foyer. In gratitude for our healthy children, today's offering will go to the Very Special Kids Organisation, a charitable institution that helps improve the quality of life for families who have a child with a life-threatening illness.

To conclude, let us sing "This is the day...", page 19 in the black folders - it is very short, so we'll sing it through twice.

Postlude: Veronika & Irena

Now I wish you all a very happy Sunday.

Herta Uhlherr

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SAAL IM ALTERSHEIM
21.11.99

Hulda Wagner

Text -. John 20: 1 - 1 0 & 11 - 19

Hymn: "Ich singe dir..." No. 132,1-5, 6-10

Unser heutiger Losungstext, wie Maria Magdalena und die beiden Jünger am Ostersonntag das leere Grab sahen, läßt uns ganz besonders an die Bedeutung des Todes denken.

Wir feiern ja auch im November den Totensonntag, und letzten Sonntag war die Gedenkfeier in Tatura für alle Verstorbenen im letzten Krieg.

Deshalb möchte ich einzelne Stellen im zweiten Teil des Textes herausgreifen und versuchen, sie zu deuten.

Das heißt es: "Maria aber stand vor dem Grab und weinte draußen."

Das ist auch unsere erste Reaktion, wenn jemand gestorben ist, der uns lieb war. Wir sind traurig und unglücklich, weil der Abschied uns bitter weh tut. Das liegt in unsrer menschlichen Natur, der es schwerfällt, etwas Geliebtes herzugeben.

Der Tod reißt eine bleibende Lücke, die sich nicht mehr schließen läßt. Wir spüren diese Lücke in Trauer, in Leid und Schmerzen. Das gehört zu unserem Wesen als Menschen.

"Wir sehen, was vor Augen ist" schrieb der Apostel Paulus vor bald 2000 Jahren. Damit wollte er sagen, daß der Mensch so beschaffen ist, daß ihm seine Wahrnehmungen durch die Sinnesorgane vermittelt werden, die der Apostel stellvertretend als "Augen" bezeichnete.

Wo wir ein geliebtes Gesicht gesehen hatten, ein freundliches Lächeln, ist jetzt eine Leere. Wo es bisher Rede und Antwort gab, ist jetzt Stille.

So war es wohl Maria Magdalena ums Herz, ais sie vor dem Grab stand und weinte.

Und nun kommt die Frage: "Weib, was weinest du?" und die Antwort: "Sie haben meinen Herrn weggenommen, und ich weiß nicht, wo sie ihn hingelegt haben."

So ähnlich geht es wohl allen Trauernden, daß sie das Geheimnis des Todes ergründen wollen, daß sie den Verstorbenen suchen.

Wie Maria Magdalena wollen wir fragen: "Wo ist er? Ich will ihn finden."

Im Lukas Evangelium wird uns berichtet, daß mehrere Frauen miteinander zum Grab gekommen waren mit Salben für die Einbalsamierung. Als sie ratlos vor dem leeren Grab standen, traten zwei Männer in strahlend hellen Gewändern zu ihnen und sagten: "Was sucht ihr den Lebenden bei den Toten?"

Auch wir sollten nicht verzweifelt weinen und klagen und um den Toten trauem, sondern uns sagen, daß, wer im Gedächtnis seiner Lieben lebt, nur fern ist, nicht tot. Rudolf Steiner hat ähnliche Gedanken so ausgedrückt. "Unendliches Glück würde über Lebende und Tote kommen, wenn folgende Gesinnung in die Seelen der Menschen einziehen würde: Daß die Menschenseele an die Toten wie als an Lebende denken könnte, wenn sie an die Verwandlung des Lebens denken könnte und nicht daran, daß die Toten ihr genommen worden sind."

Darum ist für mich auch der folgende Spruch bedeutungsvoll: "Was wir bergen in den Särgen ist der Erde Kleid. Was wir lieben ist geblieben, bleibt in Ewigkeit."

Wenn auch der Tote nicht äußerlich den zurückgelassenen Lieben erscheint, so kann er in ihren innersten Seelen wohnen, als Teil derselben, er kann in ihnen und durch sie denken und handeln.

Henry Scott Holland, der Canon von der St. Paul's Cathedral war und von 1847-1918 lebte, hat es so formuliert:

"Der Tod hat keine Bedeutung -
ich bin nur nach nebenan gegangen.
Ich bleibe wer ich bin,
und auch ihr bleibt dieselben zusammen.
Was wir einander bedeuten, bleibt bestehen.
Nennt mich bei meinem vertrauten Namen.
Sprecht in der gewohnten Weise mit mir und ändert euem Tonfall nicht!
Hüllt euch nicht in Mäntel aus Schweigen und Kummer! Lacht wie immer über kleine Scherze, die wir teilten. Wenn ihr von mir sprecht, so tut es ohne Befangenheit und ohne jegliche Traurigkeit.
Leben bedeutet immer nur Leben -
es bleibt so bestehen, wie es immer war, ohne Unterbrechung. Ihr seht mich nicht;
Aber in Gedanken bin ich bei euch.
Ich warte auf euch, gar nicht weit fort,
ganz in der Nähe."

Je älter wir werden, umso wichtiger ist es für unser jetziges Leben, für unsere seelische Kraft und Gesundheit, daß wir den Gedanken an den Tod zulassen und nicht verdrängen. Die Freude am Leben hängt daran, ob es auf der Grundlage eines festen Vertrauens stattfindet.

Darum habe ich auch den Choral von Paul Gerhardt gewählt, der so schön zum Ausdruck bringt, wieviel es gibt, was immer aufs Neue unsere Dankbarkeit und unsere Bewunderung erregen sollte. Dankbarkeit für Tau und Regen, für Sonn= und Mondschein, für die Früchte des Gartens und der Felder, für alles Wachstum und Gedeihen. Dankbarkeit für alle Wunder und Geheimnisse in der Natur, sei es das unendlich weite Weltall oder die allerwinzigsten Bausteine der Atome! Je tiefer wir in die Geheimnisse und Wunder der Natur eindringen können, umso mehr wächst unsere Ehrfurcht vor der Kraft und Macht, die hinter allem steht.

"Was sind wir doch, was haben wir auf dieser ganzen Erd, das uns, o Vater, nicht von dir allein gegeben werd?"

Jesus hat uns gelehrt, diese Allmacht "Vater" zu nennen. Das darf uns nicht dazu verführen, sie uns allzu menschlich vorzustellen. Gott ist über unser menschliches Verständnis erhaben- aber deshalb nicht weniger wirklich in unserem jetzigen Leben wie nach unserem Tod.

In diesem Sinn dürfen wir auch den letzten Satz in unserem Text verstehen. "Ich fahre auf zu meinem Vater und zu eurem Vater, zu meinem Gott und zu eurem Gott."

Manche Geheimnisse können wir Menschen nicht ergründen und sollen sie ruhig als geheimnisvolle Wunder hinnehmen. Die Brücke, die uns mit den lieben Verstorbenen verbindet, ist die Liebe. Darum möchte ich zum Schluß das Gedicht "Allerseelen" von Hermann von Gilm vorlesen:

"Stell auf den Tisch die duftenden Reseden,

die letzten roten Astern trag herbei
und laß uns wieder von der Liebe reden
wie einst im Mai.

Gib mir die Hand, daß ich sie heimlich drücke,
und wenn man's sieht, mir ist es einerlei,
gib mir nur einen deiner süßen Blicke
wie einst im Mai.

Es blüht und funkelt heut auf jedem Grabe,
ein Tag im Jahre ist den Toten frei;
komm an mein Herz, daß ich dich wieder habe,
wie einst im Mai."

Ich glaube allerdings, daß es nicht nur ein Tag im Jahre ist, an dem wir uns den Verstorbenen nahe fühlen können. Sie sind uns vorangegangen bis auch wir diese geheimnisvolle Schwelle überschreiten.

Wir schließen mit dem Vaterunser.

Hulda Wagner

SAAL, Boronia Halle,

7/11/1999
Ältester: Hennig Imberger,

Klavier: Veronika Frank.

Lieder: Komm, o komm du Geist des Lebens.
Wer nur den lieben Gott läßt walten 1-4
0 dass ich tausend Zungen hätte.. 1 - 4

Text: Johannes 6: 60-66

Wir singen zum Anfang das Lied 'Komm, o komm, du Geist des Lebens', Nr. 1 im Gesangbuch; alle fünf Verse.

Unser heutiger Saal ist auf deutsch, doch bevor ich auf deutsch weiterrede, ein paar Worte auf Englisch: Today's service is in German. Our text is John, 6: 60-66, which emphazises the importance of our spritual connection to God. Jesus teils us, that God has sent him to us, to give to those, who have come to know God, eternal life, in that we follow Jesus' example. We will try to understand what this means, and how we Templers may have dealt with it. I will now continue in German.

Unser heutiger Text steht nahe am Anfang des Johannes-Evangeliums, Kapitel 6, Verse 60 bis 66. Der Text beschreibt das Ende eines Gesprächs zwischen Jesus und dem Volk und dieses Gespräch fand statt in der Synagoge von Kapernaum am See Genezareth. Es handelte sich dabei vom wahren Brot aus dem Himmel welches der Welt Leben gibt.

Um den Text besser zu verstehen, müssen wir etwas zurückgehen zu dem was vorher geschah. Jesus hatte nämlich, auf der anderen Seite vom See, 5,000 Menschen zu essen gegeben. [Ich glaube, dass die meisten von uns sich an diese sogenannte 'Speisung der 5,000' erinnern koennen. Jesus sprach hier das Dankgebet ueber 5 Gerstenbrote und zwei Fische, die ein Knabe mitgebracht hatte, und er teilte dann diese Speise unter die 5,000 Leute aus. Sie wurden alle satt und man sammelte danach sogar noch 12 Körbe übriggebliebene Brot-Brocken ein.]

Die Leute waren so beeindruckt von diesem Wunder-Zeichen, dass sie Jesus 'gewaltsam wegführen wollten, um ihn zum König zu machen, doch zog sich Jesus alleine zurück auf einen Berg.

Manche von uns werden sich auch erinnern, dass am gleichen Abend die Jünger in ein Schiff stiegen und Kapernaum am anderen See-Ufer zufuhren. Der See wurde dann stark von einem heftigen Wind bewegt, und als sie ungefähr die Hälfte der See-breite gefahren waren, sahen sie plötzlich Jesus, auf dem Wasser auf sie zugehen. Sie bekamen Angst, doch als Jesus bei ihnen ankam tröstete er sie und sie wollten ihn dann ins Schiff nehmen, aber sogleich waren sie schon alle am anderen Ufer.

Das Volk das zurückgeblieben war, sah die Jünger abfahren ohne Jesus. Auch war das Schiff der Jünger das einzige gewesen. So wunderten sich die Leute, dass sie Jesus nicht finden konnten und sie fuhren endlich mit Schiffen, die gerade von Tiberias kamen, auch nach Kapernaum. Hier fanden sie bald Jesus, den sie dann fragten:

"Rabi, wann bist du hierher gekommen?"

Auf diese Frage antwortete Jesus in einer ähnlichen Weise wie er vordem auf eine Frage, einer Samariterin am Brunnen Jakobs, antwortete: Damals sprach Jesus von dem 'lebendigen Wasser das ewiges Leben spendet'. Hier nun antwortete Jesus:

"Wahrlich, wahrlich ich sage euch, ihr sucht mich nicht weil ihr Zeichen gesehen, sondern weil ihr von den Broten gegessen habt und satt geworden seid."

Das heißt, Jesus ignorierte der Leute Wissens-Drang über seine ihnen unerklärliche See-Überquerung und sagte ihnen, dass sie tatsächlich ein 'viel tieferes Bedürfnis' haben, welches bei der Speisung befriedigt wurde. Aber genauso wie Jesus, bei der Samariterin am Brunnen, nicht das Brunnenwasser meinte (wonach man nur wieder durstig wird) sondern das -geistliche Wasser des ewigen Lebens, das ewig befriedigt und selber zur Quelle wird, meinte er also auch hier nicht die körperlich Brot-Speise, denn Jesus sagte dann:

"Mühet euch nicht um die Speise, die vergeht, sondern um die Speise die ins ewige Leben bleibt, welche der Sohn des Menschen euch geben wird..."

Das Volk frug nun: Was sollen wir tun damit wir die Werke Gottes wirken?'

Ich möchte jetzt die Antwort Jesu und den weiteren Wortwechsel vorlesen, was uns dann zu unserem heutigen Text bringt. Also auf die Frage; 'Was sollen wir tun damit wir die Werke Gottes wirken?' antwortete Jesus wie folgt:

Darin besteht das Werk Gottes, dass ihr an den glaubt, den jener gesandt hat. Da sagten sie zu ihm:

Was tust nun du für ein Zeichen, damit wir es sehen und dir glauben? Was wirkst du? Unsre Väter haben in der Wüste das Manna gegessen, wie geschrieben steht: 'Brot aus dem Himmel gab er ihnen zu essen.' Da sprach Jesus zu ihnen:

Wahrlich, wahrlich ich sage euch: Nicht Mose hat euch das Brot aus dem Himmel gegeben, sondern mein Vater gibt euch das wahre Brot aus dem Himmel. Denn das Brot Gottes ist das, welches aus dem Himmel herabkommt und der Weit Leben gibt.

Sie sagten nun zu ihm: Herr gib uns allezeit dieses Brot! Jesus sprach zu ihnen:

Ich bin das Brot des Lebens; wer zu mir kommt wird nicht hungern, und wer an mich glaubt wird nimmermehr dürsten. Aber ich habe euch gesagt, dass ihr mich gesehen habt und doch nicht glaubt. Alles was mir der V a t e r gibt wird zu mir kommen, und wer zu mir kommt, den werde ich nicht hinaus stoßen, denn ich bin aus dem Himmel herabgekommen, nicht damit ich meinen Willen tue, sondern den Willen dessen, der mich gesandt hat. Das aber ist der Wille dessen, der mich gesandt hat, dass ich von allem, was er mir gegeben hat, nichts verliere, sondern es aufwecke am jüngsten Tage. Denn das ist der Wille meines Vaters, dass jeder, der den Sohn sieht und an ihn glaubt, ewiges Leben habe; und ich werde ihn auferwecken am jüngsten Tage.

Die Juden murrten nun über ihn, weil er gesagt hatte- Ich bin das Brot, das aus dem Himmel herabgekommen ist, und sagten: Ist das nicht Jesus, der Sohn Josephs, dessen Vater und Mutter wir kennen? Wie kann er jetzt sagen: Ich bin aus dem Himmel herabgekommen?

Jesus antwortete und sprach zu ihnen: Murret nicht untereinander! Niemand kann zu mir kommen, es ziehe ihn denn der Vater, der mich gesandt hat; und ich werde ihn auferwecken am jüngsten Tage. In den Propheten steht geschrieben: 'Und alle werden von Gott gelehrt sein.' Jeder, der vom Vater her gehört und gelernt hat, kommt zu mir. Nicht als ob irgend jemand den Vater gesehen hatte, sondern nur-der, welcher von Gott her ist, der hat den Vater gesehen.

Wahrlich, wahrlich, ich sage euch: Wer glaubt, hat ewiges Leben. Ich bin das Brot des Lebens. Eure Väter haben in der Wüste das Manna gegessen und sind gestorben; dies [dagegen] ist das Brot das aus dem Himmel herabkommt, damit man davon ißt und nicht stirbt. Ich bin das lebendige Brot, das aus dem Himmel herabgekommen ist. Wenn jemand von diesem Brot ißt, wird er in Ewigkeit leben. Aber das Brot, das ich geben werde, ist zugleich mein Fleisch, das ich geben werde für das Leben der Weit.

Die Juden stritten nun untereinander und sagten: Wie kann dieser uns sein Fleisch zu essen geben?

Da sprach Jesus zu ihnen: Wahrlich, wahrlich, ich sage euch- Wenn ihr nicht das Fleisch des Sohnes des Menschen eßt und sein Blut trinkt, habt ihr kein Leben in euch. Wer mein Fleisch ißt und mein Blut trinkt, hat ewiges Leben, und ich werde ihn auferwecken am jüngsten Tage. Denn mein Fleisch ist wahre Speise und mein Blut ist wahrer Trank. Wer mein Fleisch ißt und mein Blut trinkt, bleibt in mir und ich in ihm.

Wie mich der lebendige Vater gesandt hat und ich lebe, weil der Vater lebt, wird auch der welcher mich ißt, leben, weil ich lebe. Das ist das Brot, das aus dem Himmel herabgekommen ist, nicht wie die Väter es gegessen haben und [hernach doch] gestorben sind. Wer dieses Brot ißt, wird in Ewigkeit leben.

Dies sprach er, als er in der Synagoge in Kapernaum lehrte."

Somit sind wir bei unserem heutigen Text angekommen, der wie folgt lautet:

"Viele nun von seinen Jüngern, die es hörten, sagten: Diese Rede ist hart, wer kann sie anhören?

Da aber Jesus bei sich selbst wußte, dass seine Jünger darüber murrten, sprach er zu ihnen: Das bereitet euch Anstoß? Wenn ihr nun [erst] den Sohn des Menschen [dorthin] werdet auffahren sehen, wo er zuvor war - ? Aber es sind etliche unter euch, die nicht glauben.

Jesus wußte nämlich von Anfang an, wer die waren die nicht glauben, und wer der war, der ihn verraten würde. Und er sprach: Deshalb habe ich euch gesagt, dass niemand zu mir kommen kann, es sei ihm denn vom Vater aus gegeben.

Von da an zogen sich viele seiner Jünger zurück und wandelten nicht mehr mit ihm.

Soweit unser heutiger Text.

Das zuletzt erwähnte Zurückziehen vieler seiner Jünger lege ich so aus, dass, obwohl vorläufig viele die Botschaft Jesu noch weniger begreifen mögen, sie trotzdem, von Gott selbst, weitergeführt werden. Und dass sie, durch ihre weiteren Erfahrungen und Schulungen, zuletzt doch zu Jesus, Gottes Gesandten (also dem Brot des Lebens) kommen werden und damit zum besseren Leben.

Wenn ich auf mein eigenes Leben schaue, finde ich, dass ich nur langsam die Botschaft Jesu besser begreife. Man kann vielleicht sagen, dass ich langsam auf dem Weg zu Jesus bin und dass ich heute, die gerade vorgelesene Rede von Jesus, besser verstehen kann als ich das hatte früher tun können.

Aber ähnlich wie seine Jünger, fand ich die Aussage Jesu, dass wir sein Fleisch essen sollen und sein Blut trinken, etwas hart oder schwierig zu verstehen. Aber was meint er nun damit?

Hier wurde mir langsam klar, dass Jesus auf seine bevorstehende Kreuzigung deutete, denn verschiedene Stellen in der Bibel bezeugen, dass er diese Kreuzigung deutlich voraus sah.

Es ist mir auch klar, wie schon andere unserer Templer betonten, dass Jesus die Kreuzigung leicht hätte meiden können, doch wäre damit seine Botschaft, die durch sein selbstlose Beispiel bahnbrechend wurde, verloren gegangen, Und wir wissen, dass diese Botschaft schon vielen, ungezählten Menschen wertvollst geholfen hat.

Deswegen lege ich das essen des Fleischs und trinken des Bluts vom gekreuzigten Jesus so aus, dass wir:

ERSTENS, die Schmerzen, die er bei seiner Verurteilung und Hinrichtung ausstand, anerkennen sollen, als ein, für uns-dargebrachtes Opfer, ein Opfer, um uns Menschen aus unserer relativ harten Lebensweise zu retten für eine schönere Existenz. Denn ein Opfer ist 'die Hingabe von etwas, das man schmerzlich entbehrt zu Gunsten anderer, zu einem edlen Zweck.' Und ich meine, dass schon der allgemeine Anstand es verlangte dass wir dieses Opfer, als solches, auch anerkennen.

ZWEITENS, kann ich es auch immer mehr begreifen, dass Jesus durch sein Leben und besonders durch seine Verurteilung und Hinrichtung in einer realistischer Weise die Not und Qual unserer Erde freiwillig auf sich nahm, und dass er, indem er geistig weiter bei uns ist und uns die nötige geistige Kraft galt, uns hier sagt, dass wir seiner Lehre und seinem Beispiel folgen sollen.

Ich möchte dieses Beispiel und seine Wirkung etwas genauer betrachten- Jesus hat uns alle gern, trotz unseren vielen und wiederholten Fehltritten, trotz unserer vielen Mängel und trotzdem er, beschuldigt, kritisiert, verachtet und leiblich grausam getötet wurde.

Dabei hat er nur immer das Beste für jeden von uns gewollt, hat stets den Armen, Kranken und sonstigen Notleidenden geholfen, war bescheiden mit eigenen Ansprüchen und trug Niemand eine Schuld nach, wenn er auch manchmal aufrüttelnde Wahrheiten sagen und bekräftigen mußte, um uns Menschen von Grund auf zu helfen.

Er nahm also all diese Negativität, - völlig unschuldig auf sich und reagierte nicht wie üblich mit Protest, Verteidigung, Gegenangriff oder Ausweichen, sondern er reagierte mit Geduld, Verständnis und Güte. Und er lehrte uns, dass wir, mit seinem geistigen Beistand, das gleiche tun sollen.

Wir selber sollen uns nicht einmal in Gedanken über andere ärgern. Und wenn wir uns bei solchem Denken, oder gar Tun, ertappen, -sollen wir erst einmal, mit seiner geistigen Hilfe, unsere Gesinnung ins Positive umwandeln.

Wenn dann, durch solches Verhalten, unsere Angreifer nicht zurück angegriffen werden, und sogar Verständnis, und ehrliche Hilfe erhalten-, haben sie Zeit-zu überlegen und können immer mehr die klare Logik hinter einer solchen Handlungsweise verstehen.

Das heißt, der Teufelskreis des ewigen 'Zurückschlagens', (besonders auch im geistigen Sinn), wird immer mehr gebrochen und es werden dadurch Energien frei für die gegenseitige Heilung und für den gegenseitigem Aufbau.

Bei solchem Nachfolgen Jesu, muß es also immer mehr Menschen klar werden dass dieses Verhalten zu einer höheren schöneren Lebensweise führt, und dass es in ihrem eigenen Interesse liegt, auch diesem Beispiel zu folgen.

Wenn auch die Nachfolger anfangs noch weit vom Beispiel Jesu entfernt sein mögen, lernen sie doch aus der Erfahrung. So wie z.B. Petrus gelernt hat, nachdem er Jesus damals verneinte.

Hier ein Beispiel wie so etwas im Kleinen verwirklicht wurde:

Es sagte mir einmal ein kleiner, bescheidener, früherer Mitarbeiter, dass er eine zeitlang in Neu Guinea als Missionar gearbeitet hatte. Er gab frei zu, dass Missionare viele Fehler begangen haben. Trotzdem erzählte er, dass einmal ein Häuptling zu ihm sagte, dass die Eingeborenen den Missionaren überaus dankbar sind. Denn früher als sie sich abends schlafen legten, wußten sie nie, ob sie nochmal einen Tag erleben würden, oder ob ein anderer Stamm sie überfallen und töten werde. Aber die Verbreitung der Lehre Jesu durch die Missionare hat diese Gefahr behoben und sie könnten jetzt ruhig schlafen.

So wird es mir langsam klarer, was das essen des Fleischs und das trinken des Bluts Jesu bedeutet: Wir sollen ihn anerkennen und respektieren als heilbringender Gesandter Gottes und ihm dankbar sein, für das was er uns zulieb gelitten hat.

Ferner sollen wir, durch unseren Glauben an ihn und mit der Hilfe seines geistigen Beistands, seinem Beispiel folgen und uns als seine Nachfolger, in der uns individuell gezeigten Weise, einordnen.

Ich möchte hier eine kleine Singpause einlegen in der wir das Lied, 'Wer nur den lieben Gott läßt walten..' singen, Nr. 102, Verse 1 bis 4 und 7.

In Bezug auf das Christentum, das durch Jesus entstand, und in Bezug auf die Religionen im Allgemeinen wird nun aber heute gern gesagt, dass sie doch so viel Streit, Krieg, Verfolgung und Mißhandlung mit sich brachten und dass wenig zu sehen ist von einem schöneren Leben.

Jedoch hat Jesus nicht gelehrt, dass wir uns gegenseitig bekriegen und verfolgen sollen noch hat er es vorgelebt. Auch predigen die Priester im Allgemeinen nicht, dass wir miteinander streiten sollen, sondern sie beziehen sich tatsächlich auf die Lehre Jesu, predigen seine Worte und zeigen auf sein Beispiel (so sollen wir z.B. unsere Feinde lieben und die andere Backe hinhalten) wenn auch die Priester selber, im Gegensatz zu Jesus, das nicht immer fertig bringen.

Wir sehen hier, dass obwohl die Religions-Lehre selbst im Grunde richtig ist, die Religions-Anhänger dagegen immer noch fehlerhaft sind. Und ich meine, dass ohne die Religion und das folgliche Streben sich an ihre Lehren zu halten, unsere Weltlage noch viel schlimmer wäre.

Aber trotzdem soll uns der obige Einwand erinnere, dass wir das Opfer das Jesus uns brachte nicht nur anerkennen sollen und dass wir nicht nur an seine Verheißungen glauben sollen, sondern dass wir ganz besonders danach Streben sollen, auch täglich in der Praxis nach seinen Lehren und seinem Beispiel zu leben.

Das bedeutet keinen Kampf mit anderen, sondern es bedeutet einen großen Kampf mit uns selbst. Und dieser Kampf oder diese Selbstverbesserung, nach der Lehre und dem Beispiel Jesus zu leben, ist, wie wir alle wissen, gar nicht leicht. Und deswegen ist der Fortschritt langsam. Und deswegen gibt es auch bei den Religions-Anhängern immer noch Streit und- Ungerechtigkeiten. Wie gesagt ist also nicht die Religion falsch, sondern es mangelt immer noch an dessen Befolgung.

Es ist aber bestimmt gut, wenn wir auch hier versuchen, die positive Seite zu sehen. So sind also tatsächlich schon wertvolle Fortschritte gemacht worden: Es bekriegen sich heute z.B. nicht mehr wie früher die einzelnen Staaten in Deutschland. Und es schliessen sich jetzt sogar viele europaesche Länder zusammen zu einer ähnlichen, sich gegenseitig fördernden, Vereinigung. Langsam schliessen sich auch friedliebende Völker enger zusammen zum Schutz von Völkern die angegriffen und mißhandelt werden.

Die Sklaverei und das Kolonial-System wurden zum großen Teil abgeschafft, viele Hospitäler und Heime für Kranke und Behinderte wurden errichtet und viele Länder bieten Alters- und Invaliden-Renten sowie Arbeitslosen-Unterstützung. Das sind alles

Fortschritte im Sinne der Lehre Jesu und anderen Religions-Führern und in vielen Fällen verdanken sie direkt ihre Entstehung dem religiösen Einfluß.

Abgesehen von solchen, mehr offensichtlichen, Fortschritten kann man nur ahnen wie viel Trost und moralsicher Beistand die Religion einzelnen Menschen und Menschengruppen in schwierigen Lagen schon gaben. Dabei förderte die Religion besonders die notige innere Ruhe und das nötige Gottvertrauen, um die jeweilige Lage nüchtern zu überblicken und in geeigneter Weise zu reagieren.

Den Gründern unserer Tempelgesellschaft fiel es aber auf, dass viele Menschen großen Wert auf den formellen 'Glauben an Jesus' legten mit vielen symbolischen Sakramenten, ohne dass sie in ihrem täglichen Leben es besonders genau nahmen mit dem eigentlichen praktischen Ausführen der Religions-Lehre. Unsere Vorfahren meinten hier, dass der formelle Glaube und die-symbolischen Handlungen schon ihren Wert haben mögen. Jedoch solange die Menschen nicht auch praktisch nach der wesentlichen Lehre Jesu leben, werden die sozialen, nationalen und internationalen Mißstände nicht besser und das ersehnte schönere Leben kann nicht kommen.

Unsere Vorfahren sammelten deswegen diejenigen Menschen die es mit der täglichen praktischen Ausführung der Lehre Jesu bei all ihren Taten ernst nahmen. Das heißt sie sammelten das 'Volk Gottes', wie sie diese Menschen nannten und folgerten; wenn sich solche Menschen zu Gemeinden bilden dass dann, in dem Grade dass sie die Lehre Jesu auch in die Tat umsetzen, die sozialen Übel ausgeschlossen werden und das Leben schöner und erfüllter wird.

Wie wir wissen stellten sie dann auch eine erfolgreiche kleine Versuchs-Gemeinde auf im Kirschenhardthof auf und dann gründeten sie erfolgreiche Gemeinden in Palästina und anderswo. Damit zeigten unsere Vorfahren dem Staate Israel und der ganzen Weit, dass sich tatsächlich ein besseres Leben bildet in Gemeinden, in denen jeder, nach Können, bestrebt ist, das tägliche praktische Leben, im Einklang mit der Lehre Jesu, zu leben.

Ich erinnere mich aber hier an Unterhaltungen mit Templern die noch in Palästina tätig mitarbeiteten.- Niemals, sagten sie, wäre uns dieses Siedlerunternehmen gelungen hätten wir nicht zusätzlich zu solchem praktischen Streben, auch den festen Glauben gehabt, dass Gott uns geistig führt und beisteht. Sie waren sich gewiß, dass dieser Glaube an die geistige Führung und den geistigen Beistand Gottes, das eigentliche Fundament war auf dem wir bauten.

Und das bringt uns wieder zu unserem heutigen Text, in dem Jesus sagt: "Der Geist ist es der lebendig macht, die Worte, die ich zu euch geredet habe, sind Geist und sind Leben." Und vorher sprach er vom himmlischen Brot des Lebens das ewig sättigt oder vom 'Wasser das zur Quelle wird und ewiges Leben spendet'. Auch als noch früher der Pharisäer Nikodemus Jesus besuchte sagte Jesus zu ihm, dass wir von oben her geboren werden müssen, aus Wasser und Geist. So werden wir vor allem ermuntert, ständig auf die innere geistige Gottes-Stimme zu hören und ihr zu folgen.

Bevor ich nun schließe, noch ein paar Gedanken, wie wir solches Hören und Tun fördern können: Erstens wird uns gesagt, dass wir aufrichtig und aus reinem Herzen den Herrn bitten sollen und Er wird für uns einen passenden Weg bahnen. So sagt Jesus im Matthäus und im Lukas Evangelium: "Bittet, so wird euch gegeben werden - suchet, so werdet ihr finden; klopfet an - so wird euch aufgetan werden! Denn jeder, der bittet, empfängt; und wer sucht, der findet; und wer anklopft, dem wird aufgetan werden!

Haben wir nun gebittet, müssen wir uns auch zum Empfang vorbereiten: und hier kann uns das Gleichnis vom Sämann helfen. In diesem Gleichnis erzählte Jesus, dass ähnlich wie der Bauer den Boden richtig vorbereitet und besäet sollen auch wir das tun, in Bezug auf das göttliche Wort.

Erstens sollen wir nicht auf den Weg säen, wo die Vögel die Saat holen. Das heißt, wir sollen das Wort Gottes auch verstehen, dass es nicht gleich weggedrängt wird.

Zweitens sollen wir nicht auf den felsigen Boden säen, wo die Saat schnell aufgeht aber weil sie keine rechten Wurzeln bilden konnte, gleich verdorrt, wenn die Sonne kommt. So sollen wir das Wort Gottes tief verstehen, dass, wenn deswegen Trübsal und Verfolgung entstehen, wir nicht gleich Anstoß nehmen.

Und zuletzt sollen wir nicht unter die Dornen säen, wo die Saat erstickt, denn das tun die welche das Wort hören, es aber, von der Sorge der Welt und dem Trug des Reichtums, erststicken lassen.

Die guten Ratschläge im letzten Rundschreiben können vielleicht weiter helfen: Dass wir uns immer wieder Zeit nehmen um einfach still zu sein, an unseren Schöpfer denken und einsehen, dass solche Zeiten lebenswichtig sind. Es wird weiter vorgeschlagen, dass wir dabei unseren Atem wahrnehmen der uns mit Gott und allen verbindet und erhält.

Wir wollen noch zusammen das Vaterunser beten

Vater unser im Himmel!
Geheiligt werde dein Name.
Dein Reich komme.
Dein Wille gescheite, wie im Himmel so auf Erden.
Unser tägliches Brot gib uns heute, und vergib uns unsere Schuld, wie auch wir vergeben unsern Schuldigern. Führe uns wenn wir in Versuchung sind, und erlöse uns von dem Bösen. Denn dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit.
Amen.

Nun singen wir noch die ersten 4 Verse des Lieds, '0 dass ich tausend Zungen hätte..' Nr. 123

Hennig Imberger

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SAAL IM ALTERSHEIM

15.8.1999

Hulda Wagner

Text: Luke 8-40-56

Choral: No. 10 "Wenn ich, o Schöpfer, deine Macht..." 1-3, 4-6

Von zwei wundersamen Ereignissen wird uns in unserem Text berichtet: von der Heilung der Frau, die seit Jahren am Blutfluß litt und von dem zwölfjährigen Mädchen, das tot geglaubt, wieder zum Leben erwachte.

Versuchen wir zuerst, uns in die leidende Frau hineinzudenken. Sie war viele Jahre lang bei vielen Ärzten gewesen, unser Text sagt: "Sie hatte alle ihre Nahrung an die Ärzte gewandt", das heißt, sie hatte ihr ganzes Vermögen zu den Ärzten getragen, aber keiner hatte ihr helfen können. Nun hatte sie von Jesus gehört und ihre ganze Hoffnung auf Hilfe von ihm gesetzt. "Wenn ich nur einen Zipfel seines Gewandes berühre", dachte sie, "dann werde ich geheilt sein". Sie dachte, in dem Gedränge, das um Jesus war, würde es niemand bemerken. Sie trat von hinten an Jesus heran, berührte einen Zipfel seines Gewandes und fühlte sofort, daß die Blutungen aufhörten.

Das Erstaunliche ist nun, daß Jesus spürte, da ß eine Kraft von ihm ausgegangen war. Bei anderen Heilungen hatte sich Jesus ganz bewußt den Leidenden zugewandt und seine Kraft ausströmen lassen, aber dieses Mal war die Heilung ohne sein Wissen geschehen und er fragte: "Wer hat mich berührt?"

Diese Frage kam den Jüngern merkwürdig vor und Petrus sprach für alle, als er sagte: "Du bist mitten im Gedränge von allen Seiten drängen sich die Leute um dich, und da fragst du, wer dich berührt hat?" Aber Jesus antwortete darauf- "Jemand hat mich berührt. Ich spüre, daß Kraft von mir ausgegangen ist." Nun merkte die Frau, daß es sich nicht verheimlichen ließ, Sie kam zitternd heran, warf sich vor ihm nieder und erzählte vor allen Leuten die ganze Wahrheit. "Geh in Frieden', sagte Jesus nun zu ihr, "dein Vertrauen, dein Glaube hat dir geholfen."

Ähnliche Worte hat Jesus auch gesagt, wenn er ganz bewußt anderen geholfen hatte, aber in diesem Fall war der Glaube der Frau so stark gewesen, daß es ihr gelungen war - eigentlich ohne das Wissen von Jesus - das Wunder herbeizuführen. So kann der Glaube Wunder wirken, und das Wunder erweckt neuen Glauben!

Doch nun kommen wir zu der Geschichte von der Tochter des Jairus. Kann es sein, daß ein Mensch aufhört zu leben, kaum daß sein Leben richtig begonnen hat? Und ist er weder tot noch wirklich lebendig?

Wir wissen nicht, warum der Vater des zwölfjährigen Mädchens zu Jesus sagte, seine Tochter läge in den letzten Zügen, wir wissen auch nicht, warum Jesus sagen konnte: "Fürchte dich nicht, hab nur Vertrauen, dann wird sie gerettet", als ein Bote kam und meldete, daß das Mädchen gestorben sei.

Als Jesus zum Haus der Jairus kam, weinten alle und trauerten um das Kind. Und ohne das Mädchen gesehen zu haben,. sagte Jesus: "Weint nicht, das Kind ist nicht tot, es schläft nur." Da lachten sie ihn aus. Jesus aber nahm die Hand des Mädchens und sagte laut: "Mein Kind, steh auf" "Talita kumi".

Da erwachte das Mädchen zu neuem Leben. Sie war regungslos, teilnahmslos und. bewußtlos dagelegen, sie war anscheinend tot gewesen. Aber dann hörte sie den Ruf Jesu: "Talita kumi". Er war ein Ruf, der sie aufwachen und aufstehen ließ.

Dieses Mädchen hatte nicht mehr die Kraft oder den Willen gehabt, ins volle Leben zurückzufinden, es brauchte die volle Zuwendung von Jesus.

Vielleicht dürfen wir uns vorstellen, daß es im Leben von uns Menschen Zeiten gibt, in denen wir von Kummer und Sorgen bedrängt sind, Zeiten in denen wir leben ohne wirklich lebendig zu sein, daß unser Herz schlägt, ohne für etwas zu schlagen. Es ist möglich, daß ein Mensch sich von allem zurückzieht, daß er sich über nichts mehr freuen kann, daß ihm aber auch nichts mehr innerlich weh tut, daß ihm alles gleichgültig ist. Diese innerliche Starrheit, diese Gefühllosigkeit ist ein Zustand, den man mit dem Tod vergleichen kann.

Um einen Menschen aus diesem Zustand herauszuführen, bedarf es einer besonderen Kraft. Irgendwie muß dieser Mensch aufgeweckt und wieder ins wahre Leben zurückgerufen werden.

Wenn wir die Berichte im neuen Testament lesen, dürfen wir nicht vergessen, wie sehr sich unser Weltbild, unsere Weltauffassung in den letzten 2000 Jahren geändert hat. Wir dürfen nicht vergessen, wie sich die Lebensverhältnisse geändert haben. Wenn Jesus Gleichnisse benützte, um seine Gedanken klar auszudrücken und seinen Hörern verständlich zu machen, so wählte er Beispiele aus dem Leben der damaligen Zeit, die wir richtig verstehen und richtig auslegen müssen, um den wahren Sinn zu erfassen.

Auch heute noch brauchen wir Menschen Symbole und Bilder, um unsere Gedanken ausdrücken zu können. Ebenso enthält die Bibel zutiefst wahre Geschichten, die voller Weisheit des Glaubens sind. Uralte Erfahrungen werden hier festgehalten und ausgedruckt. Man darf sie nur nicht zu wörtlich nehmen, sondern muß den tiefen Sinn, den inneren Gehalt erkennen.

So wie Jesus das 12 jährige Mädchen ins volle Leben zurückgerufen hat, so kann er auch uns liebevoll zur Seite stehen, uns bei der Hand nehmen und uns aufrichten. Jesus hat von der Vaterliebe Gottes gepredigt. Auch dies ist ein Bild, ein Symbol, das wir als solches erkennen, das uns aber helfen kann, ins wahre Leben zurückzufinden.

In heutiger Zeit leiden viele Menschen an Depressionen, die es den Betroffenen unmöglich machen, sich an der Schönheit der Natur zu freuen, die sich freudlos durch die Tage schleppen. Sie sind nicht gestorben, aber auch nicht richtig lebendig. So ähnlich kann es um die Tochter des Jairus gestanden haben. Vielleicht war ihr Zustand so schlimm, daß sie nicht mehr essen noch trinken wollte, vielleicht war sie in tiefe Bewußtlosigkeit gesunken. Aber der Ruf Jesu weckte sie auf, sie stand auf und konnte wieder Nahrung zu sich nehmen.

Kann es sein, daß auch heutzutage ein Mensch aus seiner Niedergeschlagenheit herausgezogen wird und seine Willenskraft und seinen Lebensmut wiederfindet? Ich glaube, ja ich glaube, daß es wie ein erleuchtender Blitz im Gemüt eines Menschen aufflammen kann, daß er gewissermaßen auferweckt wird und erkennt, daß man sein eigenes Leid am besten bezwingen kann, wenn man sich in Liebe bemüht, das Leid zu lindern, das andre tragen.

Wenn wir ab und zu meinen, vom Leben genug zu haben, dann müssen wir gegen dieses Gefühl ankämpfen. Wir sind ja nicht nur für uns selbst da. Und wenn wir manchmal der Verzweiflung nahe sind, sie aber überwinden können, dann wachsen wir gerade deshalb über uns selbst hinaus und können dann Wesentlicheres leisten als zuvor.

Wer selbst-viel gelitten hat, kann sich am besten vorstellen, was andere leiden. Da heißt es dann, sich selbst zu überwinden, sich andern zuzuwenden, sie gewissermaßen bei der Hand zu nehmen und sie aufzurichten. Natürlich können wir nicht erwarten, daß wir solche Wunder vollbringen können, wie sie Jesus vollbracht hat, aber wir dürfen hoffen, daß wir andern eine kleine Freude bereiten können, daß wir ihnen helfen können in schweren Stunden.

In dem "Lied von der Freundschaft' hat es der Dichter Simon Dach so ausgedrückt:

Der Mensch hat nichts so eigen,
so wohl steht ihm nichts an, .
als daß er Treu erzeigen
und Freundschaft halten kann,
wann er mit seinesgleichen
soll treten in ein Band,
verspricht sich, nicht zu weichen

mit Herzen, Mund und Hand.

Die Red' ist uns gegeben,
damit wir nicht allein
für uns nur sollen leben
und fern von Leuten sein;
wir sollen uns befragen
und sehn auf guten Rat,
das Leid einander klagen,
so uns betreten hat.

Was kann die Freude machen,

die Einsamkeit verhehlt?
Das gibt ein doppelt Lachen,
was Freunden wird erzählt-,
der kann sein Leid vergessen,
der es von Herzen sagt,
der muß sich selbst auffressen,
der insgeheim sich nagt.

Obwohl Simon Dach von 1605-1659 während des 30-jährigen Krieges lebte, kann er uns nach mehr als 300 Jahren manchen guten Rat geben!

Wir schließen mit dem Vaterunser.

Ende

Community Afternoon

Sunday 08 August 1999 - Bayswater

Elder: Harald Ruff

Music: Sonia Glenk

Christianity is fast reaching an important anniversary - next year is 2000. It is the year that marks two millennia since the birth of Jesus Christ; and thanks to technology, also the year that has cost humanity billions of dollars (and a lot of concern and uncertainty) because omitting two digits (1 and 9) from a computer clock program saved a lot of money in the short term. It certainly has taken the world's attention off what is quite a milestone, certainly one of great religious significance.

The Christian faith is now, and has long been, a highly, organised religion, yet also a very fractured and diverse one. Conflicting ideas can be a healthy thing, as long as they encourage healthy debate, but this has unfortunately not often been the case for the history of Christianity. It has been a history of disputes and wars. When the leaders or followers were confronted with issues, they were hamstrung by their all too powerful systems, by the dogma. The conflict could not be resolved by discussion. No consensus should be reached - one side had to triumph over the other, or one side had to go its own way. And here we are.

Now, all of this seems to fly in the face of the great commandments of love and understanding, the cornerstones on which Jesus but his two great commandments. and yet they really are the issues concerning people that cause some of the greatest disputes - ordination of female clergy, acceptance of homosexuals, and so on. Its actually good to hear that debate has recently returned to a more spiritual and fundamental one - the resurrection. But that is a topic for another time.

What we are witnessing is the ongoing process of change - change in our world, in our society, in our structures, beliefs and attitudes. And the church is being dragged along, sometimes willingly, and sometimes kicking and screaming. Sometimes it recognises the need for change and does so, and sometimes it is just as stubborn and arrogant as one can imagine,' and refuses to bend, let alone yield. Our Temple Society is the product of such stubbornness, and the need for change recognised by our founders. Our history and the reasons for the split from the church are clear, but today there seem to be fewer reasons, as the churches seem to grow ever closer to a similar way of thought. We are not so different any more, and we have to find new and innovative ways to keep our members and to attract new ones.

Having said all of that about change, I would now like us to sing some verses from the Templer Hymn - that's certainly nothing new. So why then? Well, I am only human, and it happens to be a favourite. And in this time of continual change, it is nice to have something familiar and comfortable to cling to. The hymn also reminds us of our role and responsibilities, our founder having crammed it so full of his vision for us, for our community, and for society in general. It reminds me that I am not just a Christian, but a Templer, and to me that means not just talking about my belief, but acting it.

Templer Hymn: verses1; 4 and 10

Our reading for today comes from the Gospel of Mark, chapter 9, verses 36 to 41.

Text: Mark 9: 36-41

Children were a common theme with Jesus - their openness, their tolerance, their acceptance of all and sundry are good analogies for the Christian ideal. But in these passages he is using them as an example for Christian action and its benefits - there is a flow-on effect. 'Welcome' a fellow person, and you welcome Jesus into your life, simply by doing that which he preached, that which we see as Christian. And by welcoming him, we of course bring God into our life. Even if you question (as perhaps an atheist would) either or both of the final two assertions, there is no way to deny the 'goodness' of reaching out to another person.

To me it seems interesting then, when I think of the children that I work with, that they do not always fit this image that Jesus gives them. They can be incredibly open and honest and accepting, but sometimes they can also be terribly cruel to each other, and sometimes a little too honest they come right out and say what they think. They are forever reminding us of their rights, but they forget their responsibilities. I can tolerate this however, because I know that they are just kids, and they still have a lot to learn and experience. They show keen insight, but they lack any realisation of the harm mere words can do, the terrible wounds, psychological not physical, that can be inflicted. They lack the tolerance and the understanding an adult has developed through learning and experience. But Jesus was speaking of welcoming, accepting the children as they are. And that seems clear and right

It is when the adults act like children that I get my hackles up.

But then I get stuck - because the moment I start thinking like this, a warning bell starts to ring. A little voice starts to say, "Hey - you're not being very tolerant!"

Doesn't it all seem just a little too hard at times!!

Jesus' next point I would take as a clear message to all different groups that no matter what you do or how you are doing it, if you're doing something for the good of another person, then it cannot be wrong, no matter which group, church or organisation you belong to. It is here that we as adults often make an error of judgement. The Disciples clearly needed this reminder as they had obviously missed Jesus' point again when they stopped the man from driving out demons in Christ's name. His words here make any squabbling between churches or religions seem so ridiculous - if they share a basic, common aim, then there really is nothing to worry about. But as humans we do worry - because we are possessive, egotistical and so on - in short, we are only human!! Tolerance and understanding are things that we really have to work at because they do not necessarily come easily, and are quickly forgotten when we rush to judge others using our own yardstick.

It is Jesus second last line that really got me thinking: "For whoever is not against us is for us". I suppose that the religious and political situation at the time made this statement logical enough. Jesus knew that the message he was preaching would be resented by the church of his time, the old Jewish establishment, and that his possible role as Messiah, saviour of his people from Roman domination, would mark him as an outlaw to others. Of course then, anyone who really did not mind you being there, who did not threaten your very existence, was tacitly approving your presence. But I wonder if this statement would hold had he not surrounded it with the examples of Christian action, of welcoming the children, of welcoming others who claim to act in his name? Because if the action was taken away, we would only be left with hollow words.

Let's take an example - our Temple Society. We proclaim our belief to be an active one, requiring action, requiring us to make a commitment to the society, to ourselves, and ultimately through these two to God. This is why I can see an avenue for people to be members of our community without being members (yet) of the TSA, but it appears so much harder to be the opposite.

As an aside, in Occident and Orient Christoph Hoffmann writes:" the Temple Society, like all other religious organisations, cannot do without the spiritual bond created by a common faith. So the Temple Society, too, has its beliefs which must be shared by anyone who wants to be a member." (unquote)

In the margin I scribbled some time ago, "What came first? The chicken or the egg?" There is no way better to realise that you want to be (or are a Templer) than to take part in the community life we hold so dear and profess to be central to our faith. Block this avenue to someone, and we block their experiencing that which we profess to be so important. and possibly block their chance to realise that they want to share in it, to be a part of it.

So, to be a Templer but not to contribute to the community, however small that contribution may be, does not make sense. (Or at least it didn't while our members lived in close proximity, but this is no longer the case, and a reason for some careful contemplation of what we are doing at a community and society level.) We have to realise that different people give and act in different ways. They have different needs, come from different backgrounds, see things differently, and of all these things we need to be tolerant, be understanding. If a person were not against us, but conversely also not doing anything for us, then what are they? If we were a large church, with thousands of members, then this would not seem so problematic but we aren't. However, we can't just judge someone us 'unfit to be a Christian or Templer or whatever, if we are using an old measurement from another era. Times have changed, and we must adapt in some ways.

Rather then be upset about someone's lack of involvement we should take the time to find out about thus understand their situation, and find what it is they are wanting. Then we'll know what it is that we could offer, or simply know that we can't offer what they need. That's ok - that's why there are so many different churches and organisations.

We cannot take Jesus' point in isolation - this is why, I believe, he has bracketed it with examples of action, and of acceptance of these different ways. The way I see the passage is one not only of action, but clearly one of tolerance. Tolerance not only for others actions, but also their beliefs.

And the times that our intolerance can get to us are sometimes so ridiculous that it makes it even harder to bear. The smallest things can get us upset, the most trivial, or perhaps the most ridiculous in the sense that they are either none of our concern or that there is absolutely nothing we can do about them. And then there are the silly gaffs we make.

If I just think of all the times I've said or done something that has really annoyed or even hurt someone, when I have really meant no harm at all that is when I really berate myself, but certainly not nearly as much as when I have deliberately done something nasty. No matter how satisfying or just it feels at the time, it always comes back to haunt me in the shape of a guilty conscience. I end up feeling just as bad as the other person.

But then not only need we be tolerant of those around us, but also of our selves. We are often our very own harshest critics, the most depressing things about ourselves and really make our own life tough. If I take as example a very minor thing in my life, minor in the sense that it really should not be an issue - the weekly game of social volleyball I play. The key word here is social. I look forward to it all week, seeing my friends, letting off some steam and having some fun. Yet no matter how hard I try, once I get out on the court I'm not there for fun, but to win. And it frustrates me that others aren't - and it frustrates me even more that I can't get rid of that feeling. (And those who play with me know that it frustrates me not just when others play badly, but when I do, and rather than letting off steam, I create more pressure for myself) What a stupid situation I then find myself in - I'm all worked up, the others probably don't have a clue what Im on about, and then the realisation that the only person doing something wrong on the court is me!

But then maybe that is just me, and just as I have to learn to accept others as they are, I have to learn to accept myself for what I am, because I really don't think that there is any 'self-help' course that could get that out of me! And I have to hope that the others around me will also tolerate me.

As a next step, I suppose the question then begs, is there something I can do to change, or at least to make up for the stupid things, the hurtful things, that I do? What is our role as human beings? Is it just to be tolerant of others, accepting of their ways, and hope that they do the same for us? What does our source literature, the Bible, tell us? Many will tell us that the Bible does give us enough to solve any problem, we simply need to want to find an answer.

But then I was stuck. Where to from there? I didn't quite accept the idea that the almost 2000 year old book could have that much of relevance to today's problems - I'm too much a product of my generation and its education. There are many more relevant and not quite so basic ones that I could have gone to, especially in the new testament but luckily my eyes fell on something else on my desk. A little scrap of paper on which I had written some notes at last weeks Bayswater-Boronia AGM.

The notes on the scrap of paper were next to useless, because in my wish to be organised and to get started months ago, I had picked the wrong lesson - and I was not very tolerant of my mistake, I can tell you (and so can Christine). But perhaps there was a little bit of divine intervention, because on the other side of the scrap was the Lord's Prayer - naughty me, if one of your green books today is missing this vital sheet please forgive me.

This got me thinking about the whole tolerance issue, and the line in the prayer that relates to it: "Forgive us our trespasses, as we forgive those who trespass against us". Taken in a broad sense, it covers this idea of accepting, of tolerating, and takes it further, to forgiving. And it is in moments of prayer, or meditation, or just deep thought and contemplation, that we come to grips with ourselves, others around us, and the way we all are and act.

The Lord's Prayer must be one of the most important of all Christian writings. It was, claims the Bible, designed by Jesus for all Christians, and so is very well known and often quoted. Across all of the many denominations, it is perhaps the only common denominator, certainly being used in all the churches I have experienced. And certainly in literature and films it is often used, being portrayed particularly in times of trouble and need. Like something that has been drilled into us, it is what comes to mind when our thoughts are clouded by anger, fear or confusion. This in itself may not be perfect, as we would be reciting it with little thought but if it serves to calm and console, it is the first vital stage of re-gathering one's thoughts before a solution can even be contemplated. But there really has to be more than that to prayer - there needs to be careful thought. As Emmett Fox puts it in his book 'The Sermon on the Mount', "Everyone who is seeking to follow the way Jesus led, should make a point of using the Lord's Prayer, and using it intelligently, everyday."

But before we go on, a hymn, where we do ask for something. It asks for help in maintaining a positive attitude, it asks for wisdom, and it asks for the strength to always do the right thing.

Hymn: Come, oh come, Thou Quickening Spirit. It is number six in the small screen handbook. We will sing all three verses.

I'd like to read to you now the section in the Gospel of Matthew, from the Sermon on the Mount, where Jesus first shares this prayer. It is headed

'Teaching about prayer'.

Reading: Matthew 6: 5-15

The prayer varies slightly in its wording, from Bible to Bible, and from church to church, but the basis remains the same, as does its intent.

Clearly the prayer should be regarded as a whole, though I wish to explore only two lines today that fit the idea of tolerance, and its stronger form, forgiveness. We should keep in mind when we use it that 'intelligent use' is not reciting it from memory, giving little thought to what we are actually saying -just as Jesus warned in the reading.

So to our lines from the Lord's Prayer: "Forgive us our trespasses (or sins, or wrongs) as we forgive them that trespass against us". These two lines see a change in this simple, concise and yet totally complete prayer. The first stage tells us who God is, explains our relationship with Him and our role, in fact explains in broad terms all we need- And then Jesus turns his attention to the forgiveness of sins, both ours and those of others. Just as we seek redress for other's wrongs against us,. so we must address our own weaknesses, our intolerances and so on. If balanced with 'doing good onto others', 'not doing bad onto others' must be seen as just as important. These are central aims for a Christian. As I mentioned earlier, here our ego, our selfishness, are the elements we need to battle. If we recognise that we are not isolated individuals but part of a grander whole, starting at the family, then the community and so on up the scale, we soon see that there is no place for single-minded behaviour.

But of course we are human, and so following the 'simple' truths given us by Jesus are still not that easy to adhere to 100% of the time. Sometimes we try to live without this teaching, or simply forget it in our haste to do what is best for us. We act as though we exist alone, in isolation, as if nothing else matters. If this were true, imagine the chaos, the continual negative competition and strife.

Though at first it would seem far easier to go this way, to look only after ourselves, to work only for our own personal gain, everyone else around us would be doing the same - we would probably lose to others just as much as we had gained, if not more.

Now we all know that there are already people out in the world like this, but thankfully they are in the minority. And I think we can safely say that in most cases they rarely find true happiness or satisfaction in this way. For Templers, and for all true Christians, this idea of an individual and isolated existence is anathema. It is clearly not the right way intended for humans and ultimately serves no Christian purpose. No doubt Jesus had this in mind when he passed on this prayer, and so he gave us these two very clear statements - one to help us to find and stay on the right path, and the other to remind us that it is linked to and meaningless without the great need for forgiveness, for this frees not only the person who has in some way wronged us, but it also empowers us.

If we say the prayer with thought, with intelligence, then we could never come to and recite these lines without actually meaning them, and thus acting on them. That is, seeking ways to avoid doing wrong and truly forgiving those who have wronged us. If it doesn't have this effect then we are only kidding ourselves, and leaving ourselves open to the same harsh judgement and treatment that we mete out.

Clever in the prayer is that it does not say " I will try" or "if they forgive me then I'll forgive them" and so on. We declare that we have forgiven just as we wish to be forgiven - we cannot have the one without the other they are not mutually exclusive. We cannot expect something different to all others.

Forgiveness is one of the final points Jesus makes in-his life, when he is dying on the cross - he gives a final reminder that this ability to turn the other cheek, to accept with grace and then to forgive is the most Christian of virtues, for it is what we ourselves would want and expect There is no room for resentment and condemnation, nor for self-condemnation or remorse. You have to learn to forgive yourself, but only once you have admitted your mistakes, and certainly not before you have forgiven others. I like the wording "as we forgive others" as it has a double meaning. Firstly, as, that is when I forgive someone, then I will be forgiven, and not before. And secondly, as, that is how I forgive. Do I really mean it, or am I just doing it begrudgingly, because I know I should, but not because I want to.

Again we are faced with a situation where if we are truly to succeed as a Christian we have to work hard. I think we can all think of a number of situations where we have been truly upset and found it difficult to get over it and to forgive. Some of us, me included, are probably still wrestling with such a situation, particularly as they are often all too frequent, either because others around us, just like we ourselves sometimes act without thinking, but also because we take offence too easily, are too easily slighted. Pride can be a terrible thing.

I myself find that I can be incredibly touchy - it depends on so many things, but I tend to carry these things around, stew on them, fume a bit, feel terribly hurt and slighted - and yet when I transgress, there is nothing worse than waiting for the right moment to apologise and to try to get on with life. I tend to find that I need a day to get over something. I need my quiet thinking time at home, usually at night in bed, when I can clear my mind of all that has gone on that day and just concentrate on the issue at hand. I wouldn't really call it just praying, and its certainly not meditation. That word alone carries far too many connotations for me. It's just quiet, considered thinking, mulling it over, sorting it out. And it is here where the Lord's Prayer can help, as a starter, as a calmer, as a chance to clear the mind of all else, so that you can truly focus on the issue at hand. It gives us a simple start point - and this simple start is often the way to find the solution to a difficult problem.

So where have I been going with all of this? I'm sorry if I seem to have rambled, but that's the way the thoughts came, and that's the same as the process that I've been trying to explain to you.

Everyday we need to take a moment, a break,.in order to think about where we've been and where we are going. If we don't we'll find that it is all too easy to get caught up in the hectic pace of life and to start missing things - like forgiving. We need to work at acting with patience and tolerance. We need to work at accepting others as and for what they are, and we certainly need to work at accepting ourselves, and at being the best we can be.

And as we do these, we will find ourselves working well in and for our community. And this is something we need to focus on, if we are to maintain it at the level we would like, so that we not only contribute to it, but that it also contributes to us. Christianity has been around for 2000 years and continues to evolve. The TSA has only been around for 50 years, but already we can recognise a need for careful examination and adjustment if we are to have another 50 successful years.

It is a case of 'where to from here?' and it is a question that we all need to consider, as it includes us all, and will affect us all. We all have a vested interest - we all gain form it and so we rightly should contribute, in whatever small way we can. Those not against us may appear to be for us, but those who are truly for us want to be with us. Sometimes, however, we need to be a little more prepared to help them make the step.

And while we consider our community, we also need to spend some time reflecting on our own performance, both in relation to the community, to others in it, and to our selves. Because we are the elements, the individual units without which it would not and could not exist. We need to realise and recognise our own value and potential, and also that of all others in it. We need to learn and practise tolerance, both of others and ourselves. Because only then can we begin to forgive and expect to be forgiven. And one way to help in this process is to take the time to reflect and to pray, in whatever form that may take for you. Contemplation is necessary for us to gather our thoughts and clearing think something through, rather than just to stick with the words or actions used in the heat of the moment. It is something highly personal, highly valuable, and highly necessary.

The prayer I have selected for today you have probably already guessed the Lord's Prayer. I'm going to ask you to say it together with me. I really don't think it makes any difference if you say it aloud or in your head (although it is easier for the mind to wander if you're not speaking), but I've always liked the idea of singing linking the community, and so I believe it is the same with prayer, especially this one!

The Lord's Prayer.

To conclude, let us sing 'Oh that I had a thousand voices' - that would certainly make it easier for us to spread the Templer ideal, but it would also make it easier to talk over our problems, to forgive and to ask for forgiveness.

Hymn: "Oh that I had a thousand voices". Number 10 in the small green hymn book. All three verses.

Sonia will now play, and give us time to reflect, perhaps, on those issues that we all need to consider.

Harald Ruff

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Sunday Service

Bentleigh, 25th July 1999

Elder: Renate Beilharz

Music: Veronika Rutowicz

Welcome

Welcome also to the Sunday School children, who have again joined us for the introduction.

The Old Testament stories make great reading, full of adventure, intrigue and excitement, and the children enjoy them for their entertainment value. At the same time they are learning, what, I believe, should be general knowledge in our society - the stories of the Bible, the most read, translated and distributed book in the world.

And, last, but not least, they are a great source of messages about how to treat others, how to behave and about different views of God.

In the T.S. we do not insist or even encourage a literal belief in the Bible stories, and they are not taught as such in Sunday School. Rather, we focus on the message we can get from the story. Sometime these messages are easily obtained, while other times we need to search a bit harder. But always there is something to focus on, to discuss with the children while they doing their much loved craft activities, especially with the older ones, whose questioning of the stories and the happenings show that they are thinking about what they hear, not just blindly accepting it as fact.

We will now sing one of the traditional German hymn, called, loosely translated, 'That my soul be given the wisdom'. It asks God for the wisdom to follow His word in all we do.

Wir singen Gemeinsam das Lied, Gib die Weisheit meiner Seele. Nummer sieben und sechzig im schwarzen Gesangbuch. Wir singen alle vier Verse. lch habe den Text extra vervielfaeltigt, fur die jenigen die ihr Gesangbuch nicht dabei haben.

Today's reading is a text that we would normally associate with Good Friday, part of the story of Jesus' Passion on the Cross. But, like when dealing with the Old Testament stories, I'd like to look beyond the story and see what messages we can get from it to help in our quest to create God's Kingdom amongst our own society. I would like to think that Christoph Hoffmann put this text into his schedule of Bible texts for this time of the year, away from Good Friday, because it has more to tell us than just the Passion story.

Today's text. Mark 15.25-32

When given a Bible text I don't have an Instant rapport with, I usually go to some Bible commentaries. The first one I looked at, by Matthew Henry was very traditional, and I must say I was amazed at how he seemed to revel in the degrading treatment of Jesus on the cross. Matthew Henry seemed to delight in how poorly Jesus was treated. Listen to this statement, "but they (the passers by) were devils in human shape they taunted him, expressed themselves with the utmost detestation and indignation at him, and shot thick at him their even bitter word." He uses very strong language, to make sure the reader gets the picture clearly in mind. This is, of course, all designed to make Jesus' resurrection, his elevation to a God-like status, even greater. This interpretation of the events did not appeal to me.

The other commentary I read, by William Barklay, was a lot less passionate about the 'shame' of Jesus, as he titled this section of his commentary. He focussed more on Jesus' glorification on the Cross. He wrote "it was precisely there that the Jews were so wrong. They were using the Glory of Christ as a means of mocking him...... The Jews could see God only in power; but Jesus showed that God is sacrificial love." Barklay made a positive out of a negative situation, showing the hope that can come out of what seems like despair.

The Bible, both Old and New Testament, is so important, because you can use it in so many levels and interpret it in so many different ways, all of which have their merit. And in the end it is a very individual thing.

I don' want to focus on the degradation of Jesus, or Jesus as the sacrificial lamb, but on a very human aspect of the story- how the people passing by the Cross reacted to, and mocked, Jesus. "So you are the man who would pull down the temple and build it up in three days", they said. "Save yourself and come down -from the cross." These were the people who had listened to him preach, who had shouted "Hosanna' on Palm Sunday, who asked him to heal them in the Temple a few days earlier. The priests and scribes, who believed they had won the day, also had to gloat over their victim. "He saved others, but he cannot save himself'.

I can imagine their tone of voice and facial expressions far too easily, because this kind of treatment of people goes on daily in our society. It shows up one of the worse sides of human nature: That of mocking, teasing, bullying and finding the worst in people, with whom we deal. I think I can safety say that we all are, to some extent, guilty of putting people down, much more often than we'd like to admit. Unnecessary criticism of others is often a feature of our everyday conversation. 'Talking behind people's backs'. Passing on gossip. Etc.

I actually started listing some of the ways we put people down in our everyday language, In conversations with our friends, family, colleagues and even strangers. But the list is endless, and I became rather disturbed to think that these phrases came to my mind so easily.

I could blame it on the fact that I work with teenagers who are not known, on the whole, for their compassion in dealing with others. But where do the teenagers learn it from? From their peers, their parents, from the media, from adult role models.

So I cannot blame my abilities to bring to mind negative phrases about others on the teenagers I deal with. It is there in my every-day behaviour. It is there in the behaviour of many people I deal with daily. It is so easy to criticise others, rather than focus on the positive they bring to a situation. Unfortunately, it is always too easy to focus on the negative rather than the positive.

This ease with which we fall into being negative and critical of others and of situations is so very destructive. Any meeting I go to, whether it is in the Temple Society, at school or at Guides, it is the same. If the conversation gets stuck in negative lines, I come out of the meeting disturbed, lacking energy and motivation, while the opposite is equally true. Meetings that are constructive, focussing on positive action always leaves me feeling invigorated, full of energy and purpose.

Is it a human trait to more easily focus on the negative? Is this something we just have to accept that that is how we are and can't change it? Is it our nature to focus on the negative things, or is it something that we can change? Why is it that the most news-worthy items in our mass media are bad news? Why is it that -the Matthew Henry commentary has built on the negativity of Jesus on the cross the way he did?

I don't know the all answers to these, but I think it is important to raise them periodically, to remind ourselves of what is happening in our families, in our social groups, in our work places, in our homes and in our society.

What I do believe, is that we can work at reversing this trend in every facet of our fives. We can consciously make the effort to concentrate on the positive in any person. We can work at being constructive in our thinking when tackling problems, not destructive. And we can transform positive ideas in to positive action. Great ideas, without consequent practical action, are empty ideas.

While trying to live up to these ideals in our everyday life, we will inevitably fall short of the ideal behaviour towards others. I do hope and pray that in all our dealings with others, the negative comments and actions that occur will always

be overweighted by positive. And if we are aware of having injured someone, asking for forgiveness from them is one of the best ways to heal the hurt caused.

Let us all sing the song 'An evening prayer'. Veronika suggested we sing this, despite the fact that it isn't evening. She said, and I totally agree with her, that the sentiments in the song are relevant any time of the day. We can ask for forgiveness at any stage. The words are on the sheet on your seats. This song is included in the new songbook being published by the TSA. Veronika will play the tune through once first. Then we'll sing all three verses.

Let now say the Lord's Prayer.

Please feel free to join in if you wish.

Our father in heaven,
Hallowed be your name,
Your Kingdom come,
Your will be done on earth as in heaven. Give us today our daily bread.
Forgive us our sins as we forgive those who sin against us. Lead us when in temptation and deliver us from evil.
For the Kingdom, the power and the glory are Yours forever.

Amen.

Recently, listening to the radio, I heard about the Kindness Foundation, who run a 'Kindness Week', which, I believe, runs 1 - 8 August this year. What they ask is that everyone does at least one extra ordinary act of kindness during this time. As the radio commentator said, it should be kindness week every week of the year, but the answer was that it is worth periodically reminding everyone to focus on how worthwhile kindness is.

The other thing the Kindness Foundation does is collect "Random Acts of Kindness". They have a phone number to ring to register any 'random act of kindness' you have seen happen or that has happened to you. They expect to be publishing a book titled "Random acts of kindness". Apparently these booklets have been published in many other countries already. I have the phone number if anyone is interested in finding out more about the Kindness Foundation or register a 'Kindness'.

Veronika will conclude today's service for us. So I will wish you all a lovely Sunday now and thank everyone who helped with today's service, especially Veronika and Anne.

Renate Beilharz

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Saal in Boronia 11 July 1999

Elder: Alfred Klink

Start 10:15

Prelude, Monika Frank

Grüss Gott. Zu Beginn singen wir das Lied, "Großer Gott wir loben dich". Verse 1 & 5 im grünen Handbuch.

Willkommen heute in unserer Boronia Halle. Nirgendwo in unserer Gesellschaft finden wir Gemeindegut so reich an lebendiger Geschichte, an Templer Historie, wie diese Halle. Hier herrscht eine erdverbundene Atmosphäre von Schubkarren und Schaufel, frischgesägtem Holz, Zement und Farbe. Wenn die Wände Zungen hätten würden sie erzählen von Festlichkeiten, von Hochzeiten, Darstellung und Konfirmation; würden lachen über die lustigen Spiele die sie gesehen haben und weinen mit den Trauernden bei Beerdigungen. Viele von euch waren an diesem Halle Bau beteiligt oder haben sonstwie zu ihrer Konstruktion beigetragen; sind hier in die Samstags und Sonntagsschule gegangen, wurden hier konfirmiert, oder haben, wie ich, sich den Segen für ihr Eheleben hier geholt. Dankbar gedenken wir der vorgegangenen Generation die in selbstbewußter Sicherheit die Opfer an Zeit und Material dafür gaben. Die Halle wurde am 7 September 1957 eingeweiht. Hier wurde mehr als ein Gebäude errichtet, hier liegt der Grundstein auf dem die Temple Society Australia aufgebaut wurde. Sie war das Muster, ein Beispiel, sie war der Beweis, daß hier-zulande tatsächlich der Templer Gemeindesinn wachsen kann - wenn er bewußt gepflegt wird. Über 40 Jahre sind das her, und für Australien ist 40 Jahre Geschichte ein guter Teil der neuzeitlichen Vergangenheit. Aber noch mehr als das, sie sind ein wesentlicher Teil der Templer Entwicklung. Ich habe es schon einmal betont: Für die Tempel Gesellschaft ist der nahezu 50jährige Bestand in Australien eine der längsten stabilen Perioden die sie in ihrer turbulenten Geschichte erleben durfte. Das ist das Vermächtnis, ist der Schatz, der für mich in diesen Mauern verborgen liegt, ein Tempel von lebenden Bausteinen Gottes erbaut.

Lebende Bausteine. Der Begriff sollte wohl etwas Freundliches sein, aber tief in mir erregt der Ausdruck einen Grusel, ein Angstgefühl, eine Beklemmung. Die Angst eingeengt zu sein, in Atemnot, vor dem lebendigen Tod. Unwillkürlich kommt mir Theodor Storms Novelle "der Schimmelreiter" in den Sinn, vom Menschenopfer im Deich, das als lebender Geist in abergläubiger Scheu die wütenden Elemente sollte beschwichten. - Mit aller Kraft wehre ich mich, wo ich kann, instinktiv dagegen Teil einer unbeugsamen Struktur zu sein, egal ob intellektuell oder physikalisch, in bürokratischer Ordnung oder in religiöser Formalität. Jegliche Art dogmatischer Kontrolle scheint mir naturwidrig. Oft habe ich mich gefragt ob es anderen Menschen wohl auch so geht? Ob sie wirklich genugsam, wie ein Baustein auf vier Seiten eingemauert, freudig in der Last des Gebäudes ihre Lebens-Aufgabe sehen? Wohl kaum! Vielleicht hat deshalb niemand außer den Templern je die Idee der lebendigen Bausteine aufgegriffen. Im 19 Jahrhundert war noch Schicksal, wie man sich geduldig (oder ungeduldig) in eine Lebensbahn "schicken" muß, sehr aktuell. Unaufhaltsam schien man seinem Los geweiht, in hoffnungsloser Hingabe, sowohl beruflich als auch im sozialen Lebensstatus. Das war einmal. Indem Hoffmann die Dogmen beseitigte brach er für uns die Schranken und gab der Gesellschaft den Weg frei zum sich Entwickeln. - Selbst das Sühneopfer Jesus, denke ich, die vorbestimmte Todessuche als Opfer zur Beseitigung der dozierten Ungnade Gottes sollte nicht mehr verherrlicht werden. In vollem Bewußtsein heutigen Wissens kann man unmöglich dulden daß solche Grauen noch als unvermeidlich glorifiziert werden. Ich komme nachher nochmals darauf zurück.

Im Vermächtnis dieser Mauern liegt die Verantwortung, das Templertum zu pflegen. Dazu müssen wir uns fragen, was heißt es heute, ein Templer zu sein? Diese Frage scheint uns, die wir im Schoße der Tempelgesellschaft geborgen sind, vielleicht unwichtig. Wir wissen doch was wir damit meinen. Templer sein ist - eben so sein wie wir sind! Oder nicht? Versuch aber mal, das einem Fremden zu erklären und schon sind wir in Trouble. Wir probieren es wohl zuerst mit den üblichen Schlagwörtern wie, Trachtet nach dem Reich Gottes, Liebe deinen Nächsten. Was mache ich aber wenn er dann fragt, wie trachtest du denn nach dem Reich Gottes; und wo verwirklicht sich deine Liebe zum Nächsten? - Vielleicht denkt ihr nun, jemand der das nicht von selber weiß ist sowieso kein rechter Christ - warum sollen wir uns mit Dem abgeben. Damit kommen wir aber zum Kern des Argumentes: Soll die Tempel Gesellschaft dauern sind wir auf Zuwachs von außen angewiesen, und die - da draußen - leben ganz gut, thank you very much, auch ohne uns und unsere Templer Philosophie.

Ohne Zuwachs von außen ist es zweifelhaft ob wir uns auf die Dauer als lebensfähige Organisation behaupten können. Etwas Lebendiges muß wachsen, muss zum Wachstum befähigt sein. Das verlangt die Natur, sie verlangt es von allem was da Lebensraum einnimmt. Die Idee des Tempels sollte nicht, wie im Ruhestand, nur vegetieren - und, gleich einer Altenfürsorge, auf staatliche Unterstützung angewiesen sein. Sie muss aktiv wirken, muss vorbildlich da stehen und für jedermann verständlich sein. So tut es Not, deshalb müssen wir zu-sehen daß wir Anderen begreiflich machen warum es gut ist ein Templer zu sein. Sie sollen sehen daß der Templer Glaube, die Templer Lebensphilosophie anstrebenswert ist und zur Besserung der Zustände auf Erden führen kann. Solange wir immer nur inwärts schauen, werden wir die Schranken nicht los die unser Wachstum hemmen. Laßt uns auch hier die ererbten Dogmas abwerfen, den Stacheldraht beseitigen und den Blick in die Zukunft richten. Ich sage es immer, für mich sind alle Menschen Templer, nur wissen die andern das noch nicht. Laßt es uns ihnen sagen! - Aber wie?Somit zurück zur kritischen Selbstbetrachtung:

In dem Templer Handbuch, herausgegeben von Peter Lange, ist unter "Wer wir sind" eine Kurz-Beschreibung der Tempelgesellschaft in zehn Punkten: (hier dem Sinne nach wiedergegeben)

Wir sind eine frei-christlich-religiöse Gemeinschaft
Das Wort Tempel in unserem Nahmen bezieht sich auf Stellen des Neuen Testaments, in denen vom Bau eines geistigen Tempels die Rede ist...
Unser Leitwort heißt: "Trachtet nach dem Reich Gottes und nach seiner Gerechtigkeit"

Unser Glaube lebt in der Gewißheit daß alle Menschen zu diesem Reich berufen sind.
Mitglied wird man in persönlicher Willensentscheidung
Als Bekenntnis verlangen wir nichts als Zustimmung zu dem im Leitwort gewiesenen Ziel.

Wir berufen uns auf Jesus von Nazareth und sein Vertrauen zu Gott, verwirklicht in grenzenloser Nächstenliebe.
Wir betrachten die Bibel als eine Fundgrube menschlicher Erkenntnis.

Unser 'Streben miteinander und Wirken füreinander' kann sich am besten im Sinne eines geistigen oder materiellen Gemeindelebens bewähren.
Unsere Gemeinschaft ist seit ihrem Ursprung um 1850 in steter Entwicklung und wird sich auch weiterhin herausbilden.
Unser Gottesdienst ist eine Zeit der Andacht und der geistigen Erfrischung. Es gibt keine Kulthandlungen von sakraler Bedeutung.

Die geistige Führung der Gemeinde wird von Mitgliedern der Gemeinde im Ältestendienst betreut.

Ist unsere Religion vollständig? Messen wir richtig die Güter der Erde? - Religion, wie auch alle anderen Felder der Wissenschaft, hat kein absolutes Maß. Ich hörte unlängst einer Debatte zu, wo über Health Care gesprochen wurde. Der Vorsitzende legte die Frage auf, 'seit Jahrzehnten wird über dies oder das Care System gestritten, Millionen von Dollars investiert in Änderungen und immer noch beklagen sich die Leute; wenn werden wir endlich einmal eine perfekte Lebensführsorge haben die uns allen paßt?' Die Antwort die er bekam war verblüffend, nie! Kurz und bündig, never! - Es gibt keinen Heiligen Gral hier, sagte der Vertreter vom Department, keine absolute Wertung die allen Ansprüchen, auf alle Zeit gerecht sein kann. - Ganz gleich sehe ich auch die Religion. Was vor hundert Jahren sonnenklare Tatsache war, ist heute bestenfalls umstritten oder gar als falsch abgelehnt. Das heißt, es gibt keine absolute Religion, keine perfekte Religion die für alle Zeiten paßt, es sei den sie wird künstlich bewacht, steht unter Natur- oder historischem Schutz, oder sie macht sich ihren eigenen Maßstab, wie es die Katholische Kirche eine Zeit lang getan hat.

Im Vergleich zum Fortschritt in der Wissenschaft und der Technik sind wir Templer stehen geblieben, während andere Religionen, insbesondere die Umgangs-Katholische, ihren Mitgliedern heute große Konzessionen macht. Und so fürchte ich, daß wir Templer nicht mehr an fortschrittlich-führenden Stelle stehen wie einst. Vor 150 Jahren war Hoffmann ein Rebell in religiösen Kreisen, heute wäre er es, mit seiner damaligen Gesinnung nicht mehr. Das ist was ich damit sagen will. Wir sind bei seiner Anschauung stehen geblieben. Bei seiner damalig visionären Auslegung der biblischen Offenbarung von dem neuen Jerusalem, indem es keine Kirchen und keine Tempelgebäude mehr geben wird, weil die Menschen die Tempel sind, und der Geist Gottes im Menschen wohnt.

Dieser Botschaft haben wir wohl oberflächlich Folge geleistet, aber sie nie in ihrer vollen Auslegung, mit allen Implikationen angenommen. Unsere Folgeleistung hat sich eingebürgert in der Art wie und wo wir unsere Gottesdienste abhalten. Das ist nicht genug. Gottes Geist müssen wir verwirklicht sehen in jedem Menschen. Nicht nur in denen die guten Willens sind! Jeder Mensch ist ein Tempel Gottes. Unser Nachbar ist das Gottes-Ähnlichste das wir in unserem ganzen Leben je erleben werden. Auf Gott bauen heißt nichts anderes, es kann nichts anders heißen, als deinem Nächsten trauen. Wer da sagt er liebe Gott doch traut nicht seinem Nachbarn, spricht Unsinn. Es ist untrennbar das selbe. Gott ist gegenwärtig wo-immer Menschen zusammenkommen und wird sie nach Besserem streben lassen. Deshalb brauchen wir dazu keine speziellen Räume oder Heiligtümer, wie Jesu so schön sagt in Matthias 18:20, 'sowie zwei oder drei Leute in meinem Namen zusammen kommen werde ich unter ihnen sein'. Und wo wir Gebäude errichten zu diesem Zweck ist es lediglich zum Schutz vor den Elementen. Es ist der Geist der Gemeinschaft der diese Stätte heiligt, so wie hier in Boronia, und nicht die Abbilder von biblischen Figuren oder dem Leiden Jesu.

Wir Templer haben wohl Jesu als Mensch akzeptiert. Seine Auferstehung als bildlich anstatt wörtlich und seine Wunder als natürlich ausgelegt. Doch noch 1978 sagt Richard Hoffmann daß er befürchte, "in der neuerdings propagierten Vermenschlichung Jesus spiele menschliche Arroganz mit, sowohl als ein Mangel an kritischer Selbstbeurteilung". (Siehe Peter Langes Templer Handbuch, Seite 131.) Ja, bestimmt laufen wir Gefahr, Jesus als Mensch auch, sozusagen menschlich zu kritisieren. Aber, sehen wir das heute noch als überheblich an? Jesus, als Mensch seiner Zeit betrachtet, konnte unmöglich wissen was die heutige Forschung als Tatsache in der Schule lehrt. Das ist nicht Arroganz, und soll in keiner Weise den Einfluß den Jesus auf seine damalige Zeit hatte, unterschätzen. Das heißt, damals. Wir wissen heute daß 6,000 Millionen Menschen die Erde bevölkern, die in Gottes Natur alle die selben Rechte haben, wir wissen wie unscheinbar klein die Erde ist - mitsamt ihrer billionenfachen lebendigen Last - im Verhältnis zum Universum. Menschen haben den Erdball im Weltraum gesehen, wie er, ein Planet der Sonne im Weltall schwebt, frei von Himmel und Hölle nur von der Schwerkraft der Natur in seiner Kreis-Bahn geführt. Astronauten sind auf dem Mond gestanden und haben die Erde am Himmel bestaunt, in ihrer ganzen Schönheit photographiert und unsere Schulkinder damit begeistert.

Jesus wußte das nicht. Deshalb sollten auch seine anderen Auslegungen im Lichte ihrer Zeit gesehen sein. Wir müssen uns daran erinnern, daß zum Beispiel der Zweck des Blutkreislaufs im Menschen erst im Zeitalter der Chemie entdeckt wurde, und die Vererbungslehre erst in 1865. Noch vor hundert Jahren wurde allen Ernstes debattiert ob Heiden eine Seele besitzen. So spricht Jesus oft in Parabeln die heute entweder nicht mehr aktuell sind oder gar mit technischer Erkenntnis einfach falsch. Wir müssen lernen sie weniger als Tatsachen anzuschauen sondern als Geschichten, erzählt vom Schriftsteller seinerzeit um Jesus lebensnah zu schildern.

Wenn ich im Folgenden zeigen will wie Jesu (oder der Erzähler) oft, wörtlich und - im Englischen gibt es hier den passenden Ausdruck - "out of Kontext' genommen, falsch sein kann, so ist das nicht gedacht seiner phänomenalen Leistung oder seiner Einsicht Abbruch zu tun. Es soll ein Hinweis sein wie sich die Lebensverhältnisse in den 2,000 Jahren seit seiner Zeit drastisch geändert haben. Wir haben uns und unser Vorstellungsvermögen im Wandel der Zeit der neuen Umwelt angepaßt.

Wenn Paulus zum Gelähmten sagt: nimm dein Bett auf und wandle, und der Lahme, der zeit seines Lebens nicht gelaufen ist, steht auf und geht heim, so wissen wir heute daß so etwas biologisch unmöglich ist. Ebenso zeigt die heutige Erkenntnis daß Sehen nicht nur eine Sache des Auges ist. Jemand der seit Geburt blind ist, wie in der Johannesgeschichte Kapitel 9 erzählt wird, kann nicht sehen. Ein ausgewachsener Verstand hat nicht mehr die Fähigkeit Sehen von Grund auf zu erlernen, auch wenn das Auge geöffnet würde. Das menschliche Gehirn formiert sich in der Kindheit für unsere fünf Sinne. Ist innerhalb einer gewissen Zeitspanne nach der Geburt kein Gebrauch von einem der Sinne gemacht, durch Verletzung des Sinnorgans oder erbliche Belastung, so wird die ihm von Natur an-ermessene Mentalität von anderen Organen übernommen, und für immer verwachsen. Deshalb ist oft einer der überbleibenden Sinne weit besser als normal ausgebildet. Beim Sehen soll die Zeitspanne weniger als zwei Jahre sein. Bei Tieren oft nur Tage. Sogar die Fähigkeit die erste Sprache und Grammatik zu erlernen verliert man nach dem zehnten Lebensjahr.

Wir Templer stützen unsere Lebensphilosophie nicht auf die wörtliche Wahrheit biblischer Überlieferung. Sie hat wenig damit zu tun. Wir kennen das heilige Land, wir kennen seine Bevölkerung. Wir kennen ihre Neigung zum Phantastischen. Seit nahezu 150 Jahren sagen wir uns vor, daß Religion, unser Templerglauben, in jeder Beziehung mit den Erkenntnissen der Wissenschaft zu vereinbaren sein muß. Christoph Hoffmann sagt es uns schon in Occident und Orient, unsere Vorväter lebten es in Palästina. Nur wir, von der lebendigen Realität des heiligen Landes getrennt, laufen Gefahr wieder der übertrieben einseitigen Sentimentalität der biblischen Schriften zu verfallen. Ob war oder erdichtet für Effekt, ist letzten Endes belanglos. Was sich mit den heutigen Verhältnissen, heutigem Wissen und heutiger Sozialphilosophie nicht vereinbaren läßt ist für uns schädlich. Eine Religion die blinden Glauben verlangt, das heißt glauben müssen was nicht mehr glaubhaft ist, gefährdet die Entwicklung einer Gemeinschaft.

Ein einfaches Beispiel wie man aufpassen muß. Im letzten Templer Record, in der Children Section, wird beschrieben wie der Gott Moses mit den Ägyptern rechtete. Wir alle kennen die Geschichte, wie durch göttliche Heimsuchung von Land und Leuten die Israeliten zu guter Letzt ihre Freiheit von Pharao erzwangen. So etwas muß man ab und zu bewußt lesen, muß sich das Geschehen verbildlichen in seinem ganzen Grauen: Pharao ist eigensinnig, er läßt die Israelischen Sklaven nicht gehen. Ein Allmächtiger Gott ist nicht im Stande, oder nicht gewillt, Pharaos Sinn selbst zu ändern. Warum nicht? Wie kommt es daß keiner fragt, warum denn nicht? So wird Geschichte gemacht. Die Parallele dazu findet man wieder und wieder in der Entwicklung der Menschheit, bis in die jüngste Vergangenheit. Lieber wird das Land verwüstet, die Tiere müssen elendig sterben, das Wasser und die Fische verseucht, die Umwelt verschmutzt, schuldlose Kinder werden ermordet. All das um eines einzigen Menschen Willen zu brechen? Läßt sich das mit unserer heutigen Weltanschauung vereinbaren? Ist das eines gütigen, allmächtigen Schöpfers Wille? Wird so Gottes Liebe und Gerechtigkeit unseren Kindern beigebracht und unter den Menschen verbreitet?

Ich weiß, es ist eine Kindergeschichte, mit kindlichen Bildern für kindliche Vorstellungen. Und das ist genau was ich mit dem Beispiel zeigen wollte. Laßt uns die biblischen Geschichten sehen als das was sie wirklich sind: alte Erzählungen, die sehr oft nicht in unsere Zeit der sozialen Verantwortung, des Umweltschutzes, menschlichen Mitgefühls und technischem Wissens passen. Anstatt daß wir uns den Kopf zerbrechen wie es nun möglich war, daß Wasser zu Blut wurde, oder Stäbe sich in Schlangen verwandelten, lasset uns lieber planen wie wir alle die Wunder der neuen Wissenschaft und Technik für das Wohl der Menschheit, und insbesondere für die Weiterentwicklung unserer Tempelgesellschaft nützen können. Unser Wissen bring eine Verpflichtung mit sich, dieses Wissen weiterzugeben und nutzbringend anzuwenden..

Im Vergleich zu Dem was in Jesus Zeiten technisch möglich war, mit Stock, Stiefel und Esel, leben wir heute hier im Lande der unbegrenzten Möglichkeiten, im Schlaraffenland. Wir essen und trinken nach Belieben. Nachrichten fliegen in Sekunden um die Welt. Tatsächlich sind es oft im wahren Sinne des Wortes gar keine "Nach"-richten mehr sondern, wie sie auch oft richtig benannt werden "life news". - Die Wissenschaft wird heute öfters beschuldigt sie würde den Menschen die Ehrfurcht vor Gott und der Natur nehmen. - Indem sie uns wundervolles technisch erklärt und begreiflich macht beraube man uns des Zaubers und der Romantik die wir an der Natur lieben. Der kontroverselle Autor Richard Dawkins hat tatsächlich ein Buch diesem Thema gewidmet indem er versucht zu zeigen, daß das Wunderbare an der Natur unendlich ist. Wenn die Wissenschaft uns das Natürliche in einem Wunder zeigt wird unser Horizont durch diese Einsicht vergrößert. Anstatt daß wir den ererbten Verlust bejammern sollten wir unsere Erkenntnisse erweitern und weitere, weit größere Wunder darüber hinaus sehen. Das Buch heißt auf Englisch "Unweaving the Rainbow" , soviel wie den Regenbogen erklären. - Wer hat nicht schon an einem frischen Regentag in Andacht vor einem tieffarbigen Regenbogen gestanden, seine satten Farben und seine übernatürliche Vollendung bewundert. In majestätischem Schwung bekränzt er Berg und Tal, verbindet Himmel und Erde und ist doch wie ein Hauch, unbeständig und ungreifbar. In der Schönheit seines Gewebes lockt uns die Natur zu einem Blick in ihre mathematische Struktur. Descartes löste im 17ten Jahrhundert das Rätsel der Struktur und Newton erklärte uns die Farben. Das Licht der Sonne zerfällt im Regentropfen in seine Bestandteile. Uns sichtbar sind Rot, Gelb, Grün, Blau und Violett. Hat dieses Verständnis dem Regenbogen etwas an Schönheit abgetan? Natürlich nicht! Und in dem Spektrum des Lichts finden wir heute Information die uns die Wunder der Sterne Millionen Lichtjahre entfernt lesen lassen. - Wenn uns im Konzert ein Mozart oder Beethovens adagio zu Tränen rührt, stört es uns in unserer Andacht zu wissen wie Musik gemacht oder übertragen wird? - Freuen wir uns über die Grazie einer Kathedrale oder einer schön geschwungenen Brücke weniger weil wir wissen sie wurden mit Hilfe eines Baugerüsts erstellt? Natürlich nicht! Im Gegenteil, wir bestaunen neben der Kunst im Bau noch die Gottesgabe in der Kunstfertigkeit der menschlichen Meister. -

Indem wir Religion und Natur als natürlich ansehen, wird jede technologische Erklärung eines wundervollen Geheimnisses zu einer Tür in eine noch geheimnisvollere Welt. In jeder Antwort die wir finden ist zugleich eine Challenge an unseren Intellekt neue Fragen zu schaffen. So wachsen Wissen und Religion Hand in Hand in Gottes Nahmen.

Wir haben heutzutage genug zum Leben, wir brauchen uns nicht für den morgigen Tag zu sorgen und wir leben in Frieden mit unserem Nachbarn. Ist dies nicht das Reich Gottes auf Erden? Weshalb ist dann unser Bewußtsein mit all dem nicht zufrieden?

Jesus spricht einmal mit einem reichen Mann der guten Willens ist, (Matthäus 19:16) der zeitlebens die Gebote alle befolgt hat und doch fühlt daß noch etwas fehlt seinem Leben Sinn zu geben. Er sagt zu Jesus, ich bin ein wahrer Mann, mir ist die Ehe und das Leben heilig, ich stehle nicht, ich ehre Vater und Mutter. Herr, was mehr muss ich tun um Glückseligkeit zu erlangen?

Die Antwort die Jesus ihm gibt ist enttäuschend und ist nicht mit irdischer Realität vereinbar: Gib alles was du hast her, verteile es unter den Armen und folge mir nach! - Zu oft schon, denke ich, ist dieser Spruch als Allheilmittel angepriesen worden für Erdenverdruss und Ideenarmut und verlockt immer wieder Menschen zu verantwortlosem Nichtstun: 'Wenn ich nichts hab bin ich für nichts verantwortlich', sagt sich der, 'und wenn es mir dann nicht gut geht so sind andere daran schuld'. Aber Seligkeit, nein das erlangt man dadurch nicht. Seligkeit kann man nicht erkaufen, weder mit Spenden noch mit Opfer, noch mit Nichtstun, sie muss verdient sein, jeden Tag auf's Neue. Der Mensch findet seine Seligkeit in Arbeit, in der Verwirklichung seiner Ideen, in dem was er tut, für seinen Mitmenschen, für die Gemeinde, für die Umwelt. Egal wie reich oder wie arm er ist. - Dieselbe Begebung findet sich, nota bene, auch - mit kleinen Änderungen - in den Evangelien von Markus und Lukas.

Hier sehen wir wieder wie Jesus ein Mensch seiner Zeit war und wir müssen uns entscheiden, ob wir mit ihm die Erde und unsere herrliche Welt des Lebens, der Liebe und der Freude, nur als eine Art Probezeit der Selbstverneinung für das Jenseits ansehen wollen, oder ob wir in einer Verwirklichung besserer Zustände auf Erden teilnehmen können. Ich denke, Ich hoffe, wir Templer haben diese Entscheidung längst getroffen in dem wir den obigen Leitspruch von Christoph Hoffmann aufgegriffen haben. Aber weit mehr aktiv könnten wir sein, müßten wir sein, individuell und als Gesellschaft, in der Verpflichtung die mit diesem Wissen kommt. Ob die biblische Auferstehung bildlich oder wörtlich zu nehmen ist, mag uns wohl keine Kopfzerbrechen bereiten. Ich gehe so weit zu sagen, sie wird heut-zu-tage - nicht nur bei uns sondern an vielen Stellen - mehr als eine greifbare Darstellung vom Fortleben einer Idee angesehen; ein Beweis wie der Sinn einer Idee körperlos weiterexistieren kann, sich unbewußt verbreitet und dann in artverwandten Menschengedanken wieder Fuß faßt. Richard Dawkins, der neben dem obengenannten "Unweaving of the Rainbow" auch die Bücher "the blind Watchmaker", "the Selfish Gene", und andere schrieb, hat das Wort "Meme" geprägt für eben solche Gedanken-Fragmente, - wohl in Anlehnung an das Wort Gene, das für körperliche Erbanlagen steht. Daß solche Gedanken Fragmente tatsächlich unabhängig von ihrem Kreator leben können, sich sogar vermehren, ist wie ein Wunder, eine Art geistiger Fortpflanzung. So ist die Auferstehung als ein Erwachen der Idee Jesus in seinen Jüngern zu sehen, wie die Apostel auf einmal selbst zu der Gewißheit seiner Lebensphilosophie kamen, und von seiner Richtigkeit überzeugt waren. Solche neue Einsichten, solche Tatsachen sollten mehr verbreitet werden und in dieser Aufgabe zeigen wir in der Tempelgesellschaft die Trägheit die in Jahren geistiger Zufriedenheit die Entschlußkräfte lähmt.

Leben ist nicht ein Hände-in-den Schoß legen und geduldig der damals prophezeiten Erlösung warten. In Hoffmanns Aufruf "Trachtet" liegt meines Erachtens mehr als eine Mahnung daran zu denken, das Wort enthält eine Challenge zur freudigen Arbeit an einer besseren Society. - Mir fällt da eine Geschichte ein die wohl nicht aus der Bibel stammt, aber es sein könnte:

Ein alter Vater hatte zwei Söhne und einen Weinberg. Die Söhne hatten den Sinn von Arbeit in ihrem jugendlichen Leichtsinn noch nicht erfasst. Sie arbeiteten wenn sie unbedingt mußten. Der Vater sorgte für das tägliche Brot und bewahrte sie vom Übel. Doch mit der Zeit wurde er altersschwach und kam der vielen Arbeit in seinem Weinberg alleine nicht mehr nach. Der Acker vergraste, der Boden wurde steinhart und die Trauben verkümmerten. Als dann eines Tages der Vater am Sterben lag, rief er seine beiden Söhne zu sich und sagte, alles was ich euch zu vermachen habe ist der Weinberg, teilt ihn unter euch brüderlich. Der Weinberg? Riefen die beiden Söhne, der trägt doch nichts und ist ohnehin verschuldet! Mit seinen letzten Atemzügen flüsterte der Vater, aber in unserem Weinberg liegt ein Schatz. Wo, Vater, wo, riefen die Söhne miteinander, wo im Weinberg ist der Schatz vergraben? Grabt nur, grabt... war alles was der alte Greis noch sagen konnte und dann starb er.

Mit Hacke und Schaufel gingen die Beiden sofort daran und gruben und gruben. Sie gruben im Acker zwischen jeder Traubenstockreihe auf und ab. Sie gruben wochenlang, und sie fanden - nichts. Kein Gold, kein Silber und keine Juwelen. Der Ältere warf schließlich die Schaufel weg und sagte ärgerlich, ich hab mir's doch gleich gedacht, es ist nichts da, an der Nase hat der Alte uns herumgeführt. Mach was du willst, der Acker und die Schulden sind dein, ich gehe in die weite Welt. Der Junge aber sah traurig sich den verwüsteten Acker an und began ihn sorgfältig und liebevoll wieder zu ebnen. Mit Tränen in den Augen und Schweiß auf der Stirne häufte er alle die Stöcke an, so wie er es den Vater hatte tun sehen. Er arbeitete und arbeitete und er fand Freude in der Arbeit. Und siehe da, im nächsten Frühling sprossen die alten Weinstöcke mit neuer Lebenskraft die sie in dem bearbeiteten lockeren Boden in Hülle und Fülle fanden. Eine reiche Ernte brachte der Herbst, und vom Erlös konnte der junge Sohn alle Schulden abzahlen. Jetzt erst verstand er seines Vaters letzte Worte: In dem Weinberg liegt ein Schatz.

Trachtet, sagte Christoph Hoffmann. Suchen wir vergeblich nach einem verstecken Schatz, wo er doch klar und offen vor uns liegt? Fragen wir nach einer Erklärung - verlangen eine Garantie ehe wir etwas tun - wenn nur wagende Zuversicht Erlösung bringt? Christoph Hoffmann legte den Grundstein unseres Tempels. Er hat uns nicht einen fertigen Tempel gegeben, sondern er hat uns gezeigte wie man baut. Im Bauen, im Ändern, im Schaffen, im Geben von dem Besten zu dem wir fähig sind, liegt unsere Befriedigung und die Seligkeit. Er gab uns den Schlüssel der das Tor zum Unbegreiflichen öffnet, und uns die Freiheit des Denkens und des Glaubens gewährt. Durch ihn ist unser Glaube heute nicht mehr ein blindes Glauben an eine absolute Seligkeit. Doch diese Freiheit des Denkens bringt, wie jede andere Freiheit das auch tut, mit sich die Selbstverantwortung, die Aufgabe sie nutzbringend zu verwenden. Freiheit verpflichtet. Die Freiheit des Denkens verpflichtet uns zum Denken.

Es gibt keine Freiheit die absolut ist. Freiheit ändert nicht das was zu tun ist, sie ändert nur das - Müssen - zum - Wollen. Wir haben die Freiheit zum Trachten und zum Streben. Und hier werden wir uns des ganzen tiefen Konflikts bewußt der in der Geschichte der Menschheit verkörpert ist, der immer wieder zum Vorschein kommt, auf dem die meisten Argumente fußen: Weiß ich eigentlich was ich will, nach was ich strebe?

Laßt uns beten.

Laßt uns beten, im Vertrauen zu Gott dessen Geist in uns und in unserem Nachbar lebt und der uns zu Tempel Gottes, zu Templer, macht:

Lieber Gott wir danken dir, daß wir uns des Lichts des Tages freuen dürfen.

Wir danken dir für die Sonne die uns wärmt
und die Nacht die uns kühlt und uns die Ruhe bringt,
für den Regen der die Erde erfrischt
und den Wind der die Wolken vertreibt.

Hilf uns erkennen daß Liebe und Leid, Freude und Schmerz, Tag und Nacht
Stufen natürlicher Entwicklung sind,
die unserem Streben nach Wahrheit und Klarheit,
und nach deiner Gerechtigkeit
die nötige Einsicht schaffen.


Amen

Wir enden die heutige Sonntagsfeier mit unserem Losungslied: "Trachtet ruft mit erstem Worte" Verse 1 & 9 (nach dem hohen Ziele richte). Bitte bleiben sie danach noch und hören Monika Frank zu.

Abschluß Musik

Ende

SAAL Bentleigh: 27-06-99, Founding Day

Elder: Dr Rolf Beilharz

Hymn: Trachtet, ruft mit ernstem Worte, verses 1, 2, 9 and 10.

Today is founding day. We commemorate the founding of the Temple Society at a meeting in the Kirschenhardthof, near Stuttgart in Germany, on 19th and 20th of June 1861. The original name of the society was German Temple. What the original founders bound themselves to, by their signature, has been translated into English as follows:

"In view of the general disorientation of mankind caused by the fact that none of the existing Churches aspires to making man into a Temple of God and to establish the sanctum at Jerusalem for all nations, we, the undersigned, dissociate ourselves from Babylon, that is to say from the existing Churches and Sects, and unite to establish the German Temple, to carry out the Law, the Gospel and the Prophesy."

Today I want to honour the founders by pointing out the significance of the step they took in founding what is now the Temple Society, not just for us Templers but for mankind as a whole. I'll do this by telling you about a book important to me, recently published by an American bishop of the Episcopal church (the American arm of the Church of England). Its name is "Liberating the Gospels" and it has the subtitle "Reading the bible with Jewish eyes". Its author is Bishop John Shelby Spong and the publisher is Harper Collins. Copyright year is 1996. I have already referred very positively in earlier Saals to a previous book from the same Bishop Spong, "Rescuing the Bible from Fundamentalism". The present book reflects further research the author has done into how the bible came to be. This new book and others help me to show you just how far ahead of others our founders were. They also show what the founders meant when they wrote that "none of the existing churches aspires to making man into a Temple of God".

Christoph Hoffmann was the spiritual founder of our society. In his book "Occident and Orient", from which, since 1995, we have the English translation of the first part "The Temple Society and its Settlements in the Holy Land", he wrote the following very important pair of paragraphs, in the chapter on "What Templers Believe".

"The way to ensure that the right philosophy of life is preserved in a religious society is not by teaching and recommending to the members the doctrines which try to express this philosophy. It is far better to make sure that the religious leadership is placed in the hands of people who possess a mature religious understanding. More of that later when the question of Christian priesthood is discussed.

"It follows that the Temple Society does not stipulate a particular creed which one must accept in order to become a member. Much less do we wish to restrict free research in science or history through articles of faith. On the contrary, it is the Temple Society's wish that its members carry out thorough research, in order to progress towards greater enlightenment and become proficient in all the gifts of the Spirit."

These paragraphs explain why the Temple Society has such freedom to use all sources of true knowledge, and why it is impossible for Templers to have conflicts between e.g. science and our spirituality. I particularly like this emphasis on complete honesty in what Templers are to believe, and the encouragement to search for the truth in all fields of knowledge. Let's start today by reading the text, chosen according to the table of lessons drawn up by Christoph Hoffmann, with the aim of covering at least the important parts of the bible in a 7-year cycle.

From this source, our text for today is Luke 17: verses 1 to 4. Read text.

The last part of the text, about continuing to forgive people, however often they do you harm, is consistent with what I believe Jesus would have taught his disciples. Quite apart from anything to do with loving others, it does us good to truly forgive others. While I remain angry about someone, my anger keeps my blood pressure higher than it should be for my own good, and in other ways eats away at my long term health. For my own good health, physical as well as spiritual, I should forgive. And much more so for the benefit of society around me. I should do whatever is necessary to diffuse a possible escalation of a quarrel between two people or two small groups. Otherwise this little quarrel may inflame a much larger group of people into big quarrels, perhaps feuds that continue for generations between families or religious factions, or possibly starting World War 3.

The first bit of our text causes me problems. It is about a person being better off drowning with a millstone around his neck, if he had been responsible for causing stumbling, presumably of people in their faith in God, or Jesus. You may recall that when I spoke here in Bentleigh in October last year about verses in Matthew Chapter 24, I said the same thing. Here the gospel of Matthew has Jesus predicting his second coming to his disciples while he was still alive. Yet, the vision of big cosmic signs and the terrible judgments meted out to the enemies of Jesus is quite foreign to what I think Jesus actually taught his disciples. What Matthew describes in Chapters 24 and 25 is not the Kingdom of God as explained by Jesus. Why then do parts of the gospels bring apocalyptic visions, or other sayings that seem to remind us of the Old Testament rather than of the God-filled teacher Jesus, who was the inspiration for the New Testament? This is where Bishop Spong's new book comes in. It had a powerful, exhilarating effect on me. You might say it caused the scales to fall from my eyes and allowed me to see the gospel stories in a new light.

What Bishop Spong says is that the gospels were not written to be historically true. Anyone who takes them as literally true history is making a huge mistake. We Christians often make this mistake because we think in a Western cultural way, where we automatically look for accurate descriptions of how the world works and how history happened. Description in this western cultural way of understanding has become very much more precise, and also more universally applied, as we have advanced in scientific understanding of how things work. Ever since Christianity moved from being a Jewish variant to becoming a new religion among Greeks and other non-Jewish nationalities, the Jewish way of writing sacred scripture has become less and less understood until it is now completely foreign to persons raised in the prevailing western world shaped by Christianity.

Bishop Spong had his eyes opened to the possibility that the gospels were essentially Jewish writings by a scholar at the University of Birmingham, Michael Goulder. What he learnt there and read made sense to him and his book is trying to let us see also the change in thinking he went through. First, a few historical facts as background.

1. Jesus was a Jew who had a large effect on the people who met and listened to him.

2. The original followers of Jesus were also Jews.

3. The holy land was governed by Romans, foreigners, who were often disliked by the Jews. Only the Romans executed people by crucifixion. So Jesus was definitely executed by the Romans.

4. The Jews fought a war against the Romans from the year 66 C.E. and were defeated comprehensively in the year 70, after which there was no Jewish nation anywhere in the world until the State of Israel was formed in 1948. The Temple in Jerusalem and the orthodox Jewish priesthood were destroyed in this defeat.

5. The apostle Paul died in 64. All his authentic writings know nothing about the disastrous war.

6. The first gospel, Mark, was written probably just before year 70.

7. The gospels of Matthew, Luke and John were written probably in the late 70s, the late 80s, and in the 90s, respectively. As far as these dates are concerned, I was quoting what I read in Spong. Last week, Geoff McCallum, in his Saal in Bayswater, indicated that the gospels were written even later. Neither of us are experts in this area, and we must rely on what we read from the theologians and historians more intimately involved with the study of this historical period.

8. Between the year when Jesus was crucified, about year 30, and the year 70, Jewish synagogues contained orthodox Jewish persons relying on the Torah as well as those who believed that God had revealed himself in recent Jewish history in the person of Jesus, the Christ. After the year 70, when the Jewish remnants relied more and more on their sacred scriptures just to keep Jewishness alive, the tension between the orthodox Jews with their heritage from Moses and the earlier prophets, and the Jews claiming that Jesus was a new revelation of God, became severe. The new Jesus version tended to be excluded from traditional Jewish communities. In any case, more and more gentiles (non-Jews) became attracted to the Jesus community. These trends and tendencies associated with the historical facts can be seen if one reads the gospels in their historical sequence.

9. In Palestine itself, and generally in the Roman empire, after year 70, being a Jew was a disadvantage. There came about a trend among followers of Jesus, also visible in the historical reading of the gospels, to exonerate the Romans from the death of Jesus and to blame it on the Jews.

These facts are all just background for the much more important proposition that now follows.

Spong tells us that the Jews had traditionally taught their holy scriptures, the Torah, during Sabbath, in an annual cycle, in which events appropriate to particular festivals were discussed at the time of those festivals. Spong calls the parts to be read in the synagogue on any Sabbath the lection for that day. The 5 books of Moses are a set of lections to cover the roughly 50 Sabbaths in the Jewish year. According to Spong, what is taught in these lections is the feeling of the magnitude of God, particularly in the specific times, celebrated in the holy days of the Jews, when God has greatly helped the people of Israel, during their long history. The events are described to display the glory of God, rather than to present a historical record. In any case, the events being described are prehistoric, long before anyone wrote history. So they are stories that have been told for many generations by storytellers whose aim was to demonstrate the magnificent goodness God had handed out to his chosen people. As the realization grew that God, the source of everything was so great and complex that one could not make any image of him, when even the pronouncing of his name was not allowed, symbols were used, such as God spoke on mountains, out of clouds. People who had God in them glowed with extremely white light, and so on. Such symbols are found also in the New Testament in relation to Jesus. What Spong tells us is that the Jews who were the first followers of Jesus also explained their growing conviction that they had experienced God in Jesus in the same symbols as Jews had always done for their experiences of God, and hence the gospels have much similarity in use of symbols to what one finds in the Old Testament.

Mark was the first attempt to write lections to teach on Sabbaths the experience of God in Jesus in those communities of Jews who believed that God had been in Jesus. He covers several of the Jewish festivals, but apparently not the whole year. Spong describes how Matthew, in a mostly Jewish community, and later Luke, in a less Jewish, more Gentile community, each used the lections already available in Mark to expand the set of lections to a complete year of Sabbaths. The more you know of the bible the more you will be able to appreciate the details he provides. To me what he says seems convincing. I would be very pleased if you also read the book and told me whether you accept what Spong claims. It tells me why, as I asked above, the new Testament has so many passages which remind me of the Old Testament.

Spong says several times that the gospels report events about Jesus "according to the scriptures". What this means is that the text has been written in the symbolism of, and by reference to, the scriptures. It does not mean what we usually conclude from a literal reading, that e.g. Jesus did certain things because they were foretold by prophet X in the Old Testament. It's hard for me to try to summarize all the many interesting things Spong has written. So let me now read some passages from the end of the book, rather than keep trying to condense the vast detail that Spong has presented. The passages below are all from the Epilogue, headed Entering the God presence of the Bible and Jesus. I have condensed paragraphs by leaving out sentences.

"To journey into the content of this book is to entertain some unusual ideas and possibilities. A literal view of the gospels becomes untenable. There might well have been no such person in history called Joseph, the spouse of Mary, the earthly father of Jesus, who was said to have guarded the manger when Jesus was born. There were also no literal shepherds, no angels, no guiding star, no magi, and no flight into Egypt. There was not even a journey to Bethlehem by one who was "great with child." But to dismiss these parts of the biblical tradition as nonhistorical legends is not particularly radical. ... That has become almost tolerable, even among religious conservatives. The birth narratives are not the heart of the Gospel.

"But my studies, shared in this book, point out far more startling conclusions than these. I have also suggested that there was no Temptation during forty days in the wilderness; nor did Jesus ever preach the Sermon on the Mount. Both of these narratives were designed, I have suggested, to portray Jesus reliving the life experiences of Moses. There was no literal raising of Lazarus from the dead. This was a Johannine attempt to turn a Lucan parable into history. There was no miraculous feeding of the multitudes. This was part of the early Christian effort to bring Elijah and Elisha material into the story of Jesus, blending it with the manna in the wilderness story of Moses. I have also suggested that in all probability Jesus did not himself either create or deliver such parables as the prodigal son, the good Samaritan, the Pharisee and the publican, or even the judgment day account of the sheep and the goats. These were the creations of the early Church as it tried to relate Jesus first to the Book of Deuteronomy and later to parables found in the Latter Prophets. Even that story of Jesus' visit to the home of Mary and Martha is not a remembrance of history but is rather a story designed to illustrate the Torah text that human beings "do not live by bread alone, but by every word that proceeds out of the mouth of God."

"I have also argued that there was no literal triumphal entry of Jesus into Jerusalem just a week before his death. That part of the tradition was shaped by the work of the prophet Zechariah. There was also no betrayal by Judas, because the character called Judas Iscariot was, in all probability, as I have suggested, created by the early Christians in order to shift the blame for Jesus' death from the Romans to the Jews. Thus Judas may not have been a person of history at all.

"I have even posed the possibility that, though the crucifixion was real, most of the narrative events of Holy Week, including the last supper and the words from the cross, were creations of an interpretive liturgical process and not literal acts that Jesus did or literal words that Jesus ever spoke. ..."

"If this were not enough, I have also argued that though Easter was a powerful and life-changing experience, there were no literal Jerusalem resurrection appearances, in an upper room or elsewhere, no Emmaus road episode, no invitation to touch the wounds in the hands or side of the risen Christ. Each of these accounts was a late-developing legend that arose long after the fact of Easter in an attempt to give content to the experience of Easter that was beyond the early Christian's capacity to doubt.

"My studies have also concluded that there was no cosmic ascension of Jesus that began its flight from a spot just outside Jerusalem and carried him into the heaven of a Ptolemaic universe. There was also no literal Pentecost appearance of wind and fire in which people spoke in a variety of foreign languages. These were rather expansions of the Elijah cycle of stories, combined with a throwback to the Tower of Babel story in Genesis."

These were quotes of what Spong has shown to be different from what we have long assumed. I should add that Spong wrote this book because he realized that modern people no longer believe that such events as recorded in the gospels did occur. What worries him is that the people who no longer believe that the bible incidents are credible, then give up on Christianity altogether, because Christianity still claims that the bible is important. What he is saying is that if you understand the bible properly, you know that what is written is symbolic and expressed in a language used 2000 and more years ago. You should not treat the stories as facts. In their way they tell you something, but the one thing this is not is literal historical truth. Here follow some quotes of what Spong himself now believes about Jesus and Christianity.

"Was there, some might wonder, a real person named Jesus of Nazareth? Of course there was. ...

"Not only was Jesus real, but he was an insightful and inspiring teacher. Those moved by his words applied the teachings of the holy Jews of the ages to his life. They came to believe that he had fulfilled all that was anticipated and called sacred in the Jewish past, and more than that, he had opened to them the reality of God so that all people could journey into that sense of holiness."

"This Jesus also broke barriers for them. He overcame sickness and separation. He called people into wholeness and oneness. He opened the ultimate sign of human finitude, the reality of death, and transformed it with a resurrection power that human beings found themselves incapable of doubting, but neither did they know what words to use to speak about it. So resurrection tales were designed to fill that vacuum. ..." As an aside, can I just remind you that at Templer funerals we often say that we cannot know what happens after death, when we use our reason. But we can have faith that there is a different reality on the other side of death. I ask you: are we saying the same thing as Spong? Several pages later Spong becomes more personal about his own faith.

"Jesus is for me the life of God being lived out in the human arena. ...This divine life had but one purpose, namely, to invite you and me into the fullness of our own lives. A disciple of Jesus will thus live with zest.

"Jesus is also for me the conduit through which the love of God was loosed into human history. ... That love of God which Christians believe they meet in Jesus has one purpose: It is to invite us to be and to love us into loving people. A disciple of Jesus will be known by his or her love."

"The life that is touched by Jesus does not become pious, righteous, or defensive about God. Rather, true discipleship is seen when we imitate this God presence by living fully, loving totally, and having the courage to be all that God has created each of us to be. ..."

"... I am one who believes that it is by living fully, loving wastefully, and daring to be all that I can be that I act out the meaning of Christian discipleship.

"Yet beyond this, Jesus calls me and all others who constitute "the body of Christ" to take one additional step. "Feed my sheep" was Jesus' command, according to the Fourth Gospel. Ultimately, the role of the Christian is to build a world in which all people might be given the strength that would enable them to live, to love, and to be all that God created them to be. So disciples of Jesus must finally live for others."

The book ends two paragraphs later. There are many things about the book which suggest to me that Bishop Spong would make a good Templer. What do you think? But, did you notice that after demolishing the wrong way to read the gospels (taking the words literally) and then showing us how they were put together in the form of Jewish teachings about Jesus, Bishop Spong continues to see the main task of a Christian as to live fully, love totally, and have the courage to be all that God has created each of us to be. The focus is on a person's relationship to Jesus and how this person will follow the example to make him- or herself live more fully. It seemed almost an afterthought that disciples of Jesus must finally live for others. And where in the book is there a discussion of what Jesus actually taught when he was being such an inspiring teacher? I did not find any discussion of it.

This is what I meant at the start of this service when I pointed to the clause in the foundation statute of the Temple Society: "none of the existing Churches aspires to making man into a Temple of God and to establish the sanctum at Jerusalem for all nations". Templers have always seen their task as "Striving above all for the Kingdom of God and his justice (here on earth, of course) as then all other things will come to us as well." In the process we as individuals recognize that we are temples in which God dwells, and the community living in this kingdom of God is God's temple in which each member is a living building stone. Templers see this as the task given us by the teacher Jesus. Bishop Spong's "body of Christ", or the Christian Church, is as close as he gets to our Temple of God. Is Bishop Spong's one additional step: "Feed my sheep" and that "disciples of Jesus must finally live for others" the same as making striving for the kingdom of God the major task of the followers of Jesus? I am not convinced.

When I spoke here last October, I told you about the book "Honest to Jesus" by Robert Funk, the director of a group of scholars trying to find out as much as possible about the historical Jesus. Here are some things I said then.

It is actually quite hard to get a clear picture of the historical Jesus, but an image is starting to form. Funk's book goes on to say quite clearly: "Scholars are universally agreed that the theme of Jesus' discourse was something he called "the kingdom of God".

The Temple Society sees in the Kingdom of God not just something different from the values held by ruling classes, be they church hierarchies or worldly lords. It is not enough to be a free spirit, or currently outcast or down trodden or marginalised by the establishment. People do actually have to do something to enter the Kingdom. What is it?

Christoph Hoffmann put it like this in "Occident and Orient". "The spiritual and physical perfecting of man is the goal and the task of every religion and thus the goal and the task of the Temple Society. Templers believe that human beings can come closer to perfection than they are at present, and are willing to take part as actively as they can in co-operative efforts to bring about this improvement."

You see, it is not enough to step out of current orthodox value systems. You have to do so for a purpose, and that is nothing less than to work on yourself to make yourself better. What is better? That is explained in many of the parables that Jesus left with us. Note that after reading Spong's book I now have to reconsider exactly what in the gospels can be taken to be teachings of Jesus. Funk's book has lists of biblical sayings that are considered by scholars to come directly from Jesus. This list is not very long. Personally, I believe that Jesus told his listeners to change themselves fundamentally, e.g. in that they should continue to forgive people rather than extract revenge. There is a consistent pattern of advice in the gospels which makes eminent sense, if you are prepared to undergo a fundamental change. If a group of people all join in living in a community where everyone changes him- or herself fundamentally towards loving others as oneself, and also behaves accordingly, then the conditions in which these people live will change for the better for all of them. We have to work to achieve these different values, not just recognize that different values exist. All people are called on to strive to achieve the new values. Members of the establishment are not excluded. It is just that members of establishments often do not want to change existing values.

It is this "striving" for better values that is the core of the teaching of Jesus, which I miss in Funk's book. I think that it is also missing in Spong's book, or at least it is only hinted at as an afterthought for disciples of Jesus.

To me, the true meaning of this striving is that every human should work hard at becoming more truly human. This means being aware of and using our animal urges, feelings and desires appropriately, but rising above these animal parts of our nature towards those things only humans possess. Humans can imagine what a truly better society is like. This can be achieved if each individual truly works towards making him- or herself better. The standard Jesus used seems to have been "treat others as you want them to treat you". Are you prepared to do this, and to make your own start towards this magnificent possibility. That is when you enter the kingdom of God. And having entered it, you must continue to work at it. If your example helps others to also do the same then you have a small group living in the kingdom. Our Templer communities have so far given us this opportunity and we have used this opportunity over the years. Particularly we who as children have grown up in such an unconstrained, positive and honest spiritual world have been very fortunate. Our task as a Temple Society in Australia now is to share with other Australians the full implications of this possibility for making mankind better. We will be successful when other Australians want to join us. They don't even have to join us; their striving in the same direction is enough. There is no need to stop until the whole world lives in God's kingdom.

It is the Templer founders, who acted on a vision like this, whom we are honouring today. They have left us with an outstandingly valuable idea, which does not seem to have been taken seriously as the main, and achievable, goal of true Christianity. It would be terribly sad if we, through indifference or laziness in our comfortable existence, allowed this Templer understanding to become lost. Let us not lose it. That is the challenge for all of us today. Do let your children and grandchildren know that this vision is worth sharing with other people also. May God bless you in your efforts.

Let us close with the Lord's prayer.

Our Father in heaven

Hallowed be your name,
Your kingdom come,

Your will be done on earth as in heaven.
Give us today our daily bread.
Forgive us our sins, as we forgive those who sin against us.
Lead us when in temptation and deliver us from evil.
For the kingdom, the power and the glory are yours forever.

Amen.

Let's finish in the spirit consistent with letting our Australian friends hear about our Templer vision. Let's sing an English hymn that is a joy to sing. The Lord is my shepherd. It is Nr. 28 in the little green booklet. We sing all 5 verses.

End, Rolf Beilharz

BAYSWATER SERVICE 20th JUNE

Elder Geoff McCallum

Music Sonia Glenk

I prepared this talk a week ago. As is often the case, before I sat down at the computer I really had no idea what I was going to talk about. But as I booted up the word-processing program, two recent events occurred to me. The first was a visit from an old patient who, seven years ago, had had a very dramatic birth; the second was that I had learned that the JG, our Templer youth group, was likely to fold due to lack of interest. In bringing these two apparently unrelated ideas together, I would like to look at the present state and fate of the Christian churches in general, and our Temple Society in particular.

Let us begin today's service with a hymn. Hymn number 7 in the little green hymn book, "Praise to the Lord..."; all 5 verses.

The previous service which I conducted was in Bentleigh on Palm Sunday. I read then the story about Jesus entering Jerusalem on the donkey at the peak of his mission and ministry. Jesus' entry into Jerusalem was, of course, just one week before his crucifixion.

Today, I would like to read to you know an account from Matthew of what followed his crucifixion and burial.

Matthew 28: 16-20

There is a slightly more elaborate version of the disciples seeing Jesus after his crucifixion in some versions of Mark which I will not read. The account in Luke and John is more elaborate and I will read briefly from John.

John 20: 24-29

My family and I were recently invited to the Christening of my cousin's first baby. It was at a Catholic church. In fact, it was the Catholic Church in Boronia Road, Boronia; the one which used, for years, to be hidden from view behind a fence. Although the fence has been gone for a couple of years, I really had no idea what was in there until the other day.

Like many modern Catholic churches, the church is light and airy and fairly informal in its design. Catholics, I learned, have special services for Christening babies and since there were no other candidates, little Luke James McCallum was the only baby being Christened.

Like the Church itself, the young priest who took the service was warm and friendly and engaging. But the thing which struck me most was that, after making mention of the resurrection in the formal liturgy for Christening, he went on explain his view of the meaning of the resurrection. In his view, the resurrection ought not to be viewed as the resuscitation of a corpse, the corpse of Jesus, but as the resurrection of his teachings. In other words, the resurrection was not of Christ the man, but of the spirit of his teachings which his followers had abandoned in despair following his crucifixion.

Considering that the bible actually says in the verses which I quoted a few moments ago, that the body of Jesus did rise complete with nail holes in the hands and feet, I found this interpretation quite interesting. I wondered what the conservative Archbishop of Melbourne, George Pell, would make of this theology or for that matter the Pope. But above all it pleased and excited me that a theology could be found even in the Catholic Church which was acceptable to the modern mind; that it was the spirit of Jesus teachings which was resurrected, not the body of Jesus the man.

I make no apology for favouring an interpretation which is in contradiction with the literal text of the bible. This is only my view, of course. And as you all know, Templers and Templer Elders have a variety of views on such matters. Standing here and frankly expressing those various views is intended to stimulate the mind of the listener and help in his or her spiritual development whether or not he should agree.

I feel however that, to make meaningful use of the bible in one's religious development, it is important to understand that the bible cannot be assumed to provide an accurate account of Jesus life in a factual or historical sense.

If one compares the four gospels, there are contradictions and omissions. This relates to the fact that the stories of Jesus life circulated throughout the early Christian churches as an oral tradition. It was only at the time when the generation of early Christians who had known the apostles as old men was dying out, that the stories were committed to paper, or should I say papyrus and parchment. It would be surprising then if the stories had not become somewhat varied and even embellished in the retelling.

For several hundred years after they were written down, there were various versions of the gospels which we now have within our New Testament as well as many other holy or religious writings of the early Christian Church in circulation.

The discussion as to which writings the early church would accept as authentic canon took place over many years. It was finally resolved in the 4^th century by an authoritative Bishop of Alexandria and it was at that time the 27 books we now refer to as the New Testament, were grouped as a whole with the exclusion of numerous other works. Amongst books excluded is the Gospel of Thomas which consists of sayings attributed to Jesus which was important to the Gnostics; a group which the mainstream or Orthodox Church regarded as heretics and sought to crush.

In the early Church, the gospels and other works were adapted to fit the circumstances of particular religious communities. Notwithstanding the fact that they are today published in nicely bound Bibles, the scriptures are, in my opinion, as open to interpretation today as they ever were.

Some of you may not know, but back in 1971 I taught for a year in a Catholic school. The brilliant T.V. series, Brides of Christ, is set during that era and I was reminded by the series very much of those days. I suppose it was the end of the era when the Catholic church, or any other church, was able to have much influence on life and thought in Western countries. I know I certainly perceived Catholic theology as offering a fairly narrow and specific interpretation of Christ's teaching at that time. In those days Catholics were still told by the church which passages of the Bible they could and could not read. But although in many ways those days are gone, conservative churchman such as Archbishop Pell are still very much into trying to control what people think even today.

On the question of the resurrection, I suspect that there are probably many older Catholics and even Protestants who still believe literally in the resurrection. Perhaps there are even those here today who believe it likely that Jesus rose physically from the dead; though I suspect that the majority, like me, would not.

But returning to little Luke's Christening: As I congratulated the young parents and admired their baby I was, all the while, thinking about the statement which this priest had made about resurrection and its implications. It seemed to me that, if a Catholic priest can concede that the resurrection was of the spirit of the teachings and not the body of the man, then he can probably also concede that the virgin birth was a fable, just as the resurrection of the dead on the day of judgement doesn't refer to the a whole lot of corpses getting up and renewing old acquaintances. In short, I was very excited to find that a Catholic priest might feel the same way as I did about these beliefs which, on paper at least, seem to remain central to Christian orthodoxy.

Why, you may ask, is all this important? It is important because one of the reasons for the weakness and some might say irrelevance of the churches, not just the Catholic church, is that the people of the Western World have reached a point where people will no longer submit themselves to a religious institution which insists that they believe things about which common sense, let alone an educated mind, would be very sceptical if not frankly disbelieving. Having the choice, they choose not to participate in religious organisations.

But where do we as Templers fit into this picture? Well as it is common to say, there is good news and there is bad news so far as we Templers are concerned. I will give you the good news first. The good news is that from the outset the Temple Society has been dedicated to the idea that you should never be expected to, and you should not allow yourself to, believe or profess to believe something which your logical mind or your observations tells you is wrong.

In his book, Occident and Orient, our founder, Christoph Hoffmann was very strong on this point. Hoffmann was a man of his times and he no doubt believed many things which nobody today would believe. But that is not important. What is important is that a central theme of the Temple Society is that you should feel free to believe what you believe unfettered by dogma. You may search for truth with an open mind.

As my Theosophical Society bookmark states, "There is no higher religion that truth". But how does on search for truth?

When I was a boy, and in fact until recently, intelligence as assessed by tests such as an I.Q. test was thought to be the main form or the only important form of intelligence. Although it seems absurd now, an organization called MENSA was formed in the hope and expectation that those with higher I.Q.s could form a think tank to direct and save the world.

Well, it's now recognised that there are a number of different but very valid forms of intelligence. This explains the observation which most of you will have made at some time or another, that some of those with the highest I.Q.s can seem the most stupid of imperceptive in some situations.

When I say that Hoffmann urges us to seek the truth with out minds unfettered by dogma, I would urge you to use not only the powers of pure conscious logic, but also your emotional intelligence to do so. To approach religion with nothing more than intellectual intelligence may not take you very far.

I said a little while ago that there was good news and bad news. The good news for us as Templers that we are not wedded to literal interpretations of the Bible. Although narrow literal interpretation of biblical text may draw some people to fundamentalist churches, the rejection of ideas considered to be unbelievable has caused people to leave the mainstream churches in droves.

The bad news for us as Templers is that young people are also leaving the Temple Society or, if not actually leaving, then failing to participate. The possible demise of the JG is an example of this. Of course since you are all here you are not in that category. But since we all know many more Templers, both active and passive who are not here than are here, it is worth considering why it is that even Templers, who are not expected to believe anything which good science or good sense would contradict, are not here today.

To some extent it is a fulfillment or consequence of the reformation. In the reformation, when the Protestant churches were first formed, radical churchmen such as Martin Luther, rejected the view that it was necessary to have a priest offering mediation between man and God and giving spiritual guidance. Luther believed that every man should relate directly to his God.

I would put it to you that people today, even people who are by their nature very religious or spiritual, see no need not only for priests but also for the church to stand between them and their concept of spirituality or of God or of the deeper meaning of life. We are living in an age where most spiritually inclined members of our society regard the churches as an irrelevance.

Most of you know that I am a doctor. I had a patient come in to see me last week who I remembered very well. I had delivered her last baby some seven years ago. After the birth she had had a large haemorrhage and her heart had stopped. It is not the sort of thing one could forget. I remember how I performed cardiac massage after her heart stopped and brought her back to life. Afterwards she told me that two of her relatives, an aunt and her grandmother I think it was, had died, and remained dead I might add, in similar circumstances.

In those days, seven years ago, I was fairly sceptical about near death experiences and favoured a simple physical explanation for any unusual experiences people who nearly died subsequently reported. But my view has changed in the intervening years. I would say that I have allowed my emotional intelligence to be more influential than I used to and have grown in understanding as a result. And so I decided to ask her, since I had seen with my own medical eyes that she had been dead for a brief time, whether she had had any near death experience.

'Well', she said, 'I don't usually discuss it much but it was the most wonderful and life- changing experience.' She then went on to describe looking down as if from the ceiling and seeing me working on her body. In the corner on the room was a beautiful person whom she took to be the personification of God. "Will you come with me now," asked the figure. 'No," she replied, "I want to see my grandchildren". She then returned to her body and woke up.

That is what she describes having experienced, but the most significant aspect of the experience for her was that she felt that she was being invited home in the most profound sense imaginable. In her brief time of death she felt completely at peace and not afraid at all.

That experience was seven years ago but she remains a changed person. To me she seemed more mature, more calm and more articulate than the woman I remembered. She has become one who does not fear death but at the same time she cherishes life in a way she never did before and spends her life much more purposefully and happily than previously. The other thing which she told me, quite spontaneously, is that she feels no need or desire to become involved in any form of organised religion.

I hope you agree however that this is a very interesting and valuable story which has implications for our understanding of death. Another aspect of the story is that, despite having a most profound religious experience, this lady was not at all drawn to organised religions.

It is a fact of our age that the organised religions, even our own Temple Society which demands nothing more than an honest commitment to the pursuit of spiritual truth, seem to be in a state of decline, some would say terminal decline. So what can we do? What should we do? I would say that we who are here today, should continue to be intellectually honest and sincere in our search for spiritual truth.

Whether the Temple Society will survive the next fifty or one hundred years I do not know. But I do believe that religiosity, the ability to perceive with ones emotional intelligence a spiritual dimension to life is a characteristic of the human being which will not be lost even if Christianity as an organised religion founders.

The potential for spiritual awareness, is an aspect of human nature which may appear to lose its relevance for a time in the face of more obvious distractions of the temporal world, but it will never be lost, although it may lie dormant. The decline of organised religion has been a significant aspect of the twentieth century but who knows from which faintly flickering flame a new and more relevant form of religious organisation and popular religion may grow.

But there is not just one flame, there are many. I like to think that our Temple Society is a small flame in the temporal world. But there are many more just as there are many people out there whose spiritual consciousness is alive and well and directs their fires. Perhaps into conservation, or work with the underprivileged or it may simply colour and enrich their interactions with others. And whilst such people may not be filling the pews in the churches, they are not spiritually dead by any means.

None of us can foretell the future. And although I was sad to hear that the JG seems likely to cease soon, I don't think the Temple Society should be written off just yet. But whatever the future holds, we are living in the present and I believe there is great value in the fact that we are here today participating in this Templer service. Celebrating together our belief that there is another way to look at things; a spiritual dimension which is revealed in the bible and through Jesus teaching and which you can discover for yourself in your own life.

Let us join together in singing the Templer Hymn: "Seek ye first the Kingdom of God", Hymn No 1 in the little green hymn books.

Hymn: Trachted ruft mit ernstem Worte

At the beginning of this service, I recounted how a young Catholic priest at a Christening had said that, for him, the so-called resurrection was not the resuscitation of Jesus body, but the re-experiencing of his teachings. As this service draws to a close, I would like to remind you of one of Jesus' most significant teachings. It occurs in Matthew 22, versus 34-36, Jesus is asked by the Pharisees, who want to trap him, 'which is the greatest of the Commandments?'

Jesus reply is, 'Love the Lord your God with all you heart, with an your soul and with all your mind.' But then he continues, 'the second most important Commandment is to "love your neighbour as yourself."' By citing these two together, Jesus shows us how his teaching differs from the emphasis previously given to Moses Commandments within the Jewish community. Here and elsewhere Jesus clearly elevates love above all the teachings and commandments which he as a Jew had inherited from the Old Testament. Love was to him of paramount importance. And so it should be for us.

It has been a pleasure talking to you today and sharing a few thoughts. Before we close, I would like to invite any comments or questions which anybody might wish to put.

I would leave you with the blessing of St Paul: May the peace which passes all understanding keep your hearts and minds through Jesus Christ.

Geoff McCallum

THA SUNDAY SERVICE

13 June 1999 , 10:45 a.m.

Templer Elder : Dietrich Ruff

Musical Accompaniment : Meta Beilharz

Hymne : Alles ist an Gottes Segen --- ( No. 90 ) In allen meinen Taten --- ( No. 95 ) Danket dem Herrn, der den Himmel --- ( No. 125)

Lesson : Matthew 13 : 53 - 58 ( Jesus is rejected at Nazareth)

Liebe Freunde,

Ihnen allen biete ich einen freundlichen Gutenmorgengruß und heiße Sie herzlich willkommen zum Sonntags-Gottesdienst. Es freut mich, heute eine kurze Stunde gläubiger Besinnung mit Ihnen teilen zu können.

Wir beginnen unsere Andacht mit einer musikalischen Einleitung, die Frau Meta Beilharz auf dem Klavier spielen wird.

MUSIKALISCHE EINLEITUNG

Im Gebet wollen wir nun Sammlung finden und in einer anschliessenden kurzen Pause der Stille die Stimmung der Andacht vertiefen.

Bitte bleiben Sie sitzen.

Gütiger Gott,

Als Kinder Deiner Schöpfung wenden wir uns Dir zu mit vertrauenden Herzen Dank bringen wir Dir für die Fülle des Lebens, in das wir eingebettet sind. Dank sei Dir für Deine stete Güte und für das Schöne und Gute, dessen wir mit offenen Sinnen auch im hohen Alter teilhaftig sein dürfen.

Dankbar sind wir für liebe Mitmenschen, die frohe Stunden mit uns teilen und uns auch das Schwere tragen helfen. Wir bitten Dich, Gott, schenke uns Zuversicht und gib uns die Kraft, auch unsererseits da zu sein für den Nächsten, der unserer Zuwendung bedarf.

Führe uns auf der Suche nach Dir. Lasse uns Dich finden und von Deinem Geist in uns tragen. Segne unser Trachten nach Deinem Reich der Liebe auf Erden unter Menschen.

Amen

STILLE PAUSE

Laßt uns nun gemeinsam den Choral Nr. 90 singen. "Alles ist an Gottes Segen und an seiner Gnad gelegen Verse 1 - 4.

CHORAL Nr. 90

Heute Vormittag möchte ich mit Ihnen Gedanken teilen über den Losungstext, der dem 13. Kapitel des Matthäus-Evangeliums entnommen ist und über die Verwerfung Jesu in Nazareth berichtet.

Der Text steht am Ende des Kapitels in dem Matthäus eine Reihe der Gleichnisse Jesu über das Reich Gottes zusammengefaßt hat, wie z.B. die Gleichnisse vom Sämann, vom Unkraut unter dem Weizen, vom Senfkorn und vom Sauerteig. Dieses Kapitel wird daher mitunter auch als Kapitel von Gleichnissen bezeichnet.

Doch zurück zum Text, den Isolde jetzt vorliest ( Matthäus 13 : 53 - 58)

Und es begab sich, als Jesus diese Gleichnisse vollendet hatte, dass er davonging und kam in seine Vaterstadt und lehrte sie in ihrer Synagoge, so dass sie sich entsetzten und fragten: Woher hat dieser solche Weisheit und solche Taten ? Ist er nicht der Sohn des Zimmermanns ? Heißt nicht seine Mutter Maria ? und seine Bruder Jäkobus und Josef und Simon und Judas ? Und seine Schwestern, sind sie nicht alle bei uns ? Woher kommt ihm denn das alles ?

Und sie aergerten sich an ihm. Jesus aber sprach zu ihnen: Ein Prophet gilt nirgends weniger als in seinem Vaterland und in seinem Hause. Und er tat dort nicht viele Zeichen wegen ihres Unglaubens.

Der vorgelesene Abschnitt beschreibt eine Begebenheit, die ganz menschliche Züge aufweist und beim raschen Überlesen nichts Auffälliges an sich haben mag. Und doch sind es gerade jene menschlichen Züge, die zu näherem Überdenken anregen und vielleicht auch eine nicht unbekannte Saite in uns anklängen lassen.

Kann uns diese Begebenheit etwas sagen ? Kann sie uns etwas mitgeben ? Vielleicht so etwas wie eine besinnliche Wegzehrung für den Alltag der Woche? Nun, ich denke, dass diesem Textabschnitt schon etwas abgewonnen werden kann , wie es bei den Schriften der Bibel allgemein der Fall ist.

Damals war Nazareth nur eine kleine Stadt, oder sogar nur ein größeres Dorf Wie es in kleinen Bürgergemeinden heute noch üblich ist, kannte jeder jeden anderen Mitbewohner und wußte Bescheid über dessen Familienverhältnisse und Tätigkeiten. So war es auch bei Jesus und seinen Angehörigen. Schließlich war Jesus in Nazareth aufgewachsen , hatte dort etwa 30 Jahre lang gelebt und höchst wahrscheinlich das Handwerk seines Vaters als Zimmermann erlernt und ausgeübt.

Der Ton der Schilderung spricht dafür, dass die Nazarener in vergangenen Jahren weder an Jesus noch an seiner Familie etwas Bemerkenswertes entdeckt hatten , das Aufsehen erregte. Eben weil sie ihn und seine bescheidenen Herkunftsverhältnisse von früher her gut kannten, trauten sie ihm nichts Außergewöhnliches zu. Da Jesus ihres Wissens keine höhere Bildung genossen hatte, konnten sie sich gar nicht vorstellen, dass seine geistigen Erkenntnisse und seine Lebenssicht in kurzer Zeit sich ungemein geweitet haben sollten und seiner öffentlichen Tätigkeit wahre Wirkungskraft verliehen. Die Leute verschlossen sich ihm oder hörten nur mit halbem Ohr zu. So konnten sie auch nicht begreifen was der neugebackene Wanderprediger eigentlich wollte und warum er sich mit dem traditionellen religiösen Denken nicht zufrieden gab.

In seinem Heimatort fiel also die Botschaft Jesu auf taube Ohren. Nicht weil die Botschaft mangelhaft war, sondern wegen der ablehnenden Haltung der versammelten Gemeindemitglieder, die es nicht über sich brachten, umzudenken. Jene ablehnende Haltung der Ortsbewohner, die Matthäus einen Unglauben nennt, hatte zur Folge, dass Jesus in Nazareth die wirksame Anwendung seiner heilenden Kräfte so gut wie versagt blieb.

Hatten Jesu Zeitgenossen in seinem Heimatort Vorurteile? Oder war es aus Bequemlichkeit, dass sie die ungewohnte geistige Nahrung und das andersartige Denken scheuten ? Oder spielte eine gewisse Trägheit mit, die es vorzieht, sich der großen Menge anzuschließen anstatt auf eine mahnende innere Stimme zu hören und entsprechend selbständig zu handeln Waren es eventuell unterschwellige Minderwertigkeitskomplexe, die durch sichtbare Empörung getarnt werden sollten? Oder war es gar Neid? Neid, der nicht wahr haben wollte, dass der unscheinbare Nachbarsbub der Jugendjahre seine Gefährten an Einsicht und Weisheit weit überholt hatte?

Es mag wohl eine Mischung von verschiedenen solcher allzu-menschlichen Regungen gewesen sein, die damals die Bewohner von Nazareth ihre Scheuklappen aufsetzten und sich so kritisch und ablehnend verhalten lies.

Nun , wie steht es damit in unserer Zeit ? Hat sich etwas merkbar geändert? Sind wir heutzutage nicht fast ausnahmslos und in unterschiedlichem Maß ebenso anfällig gegen menschliche Schwächen und Tendenzen jener Art? Persönlich zähle ich mich keineswegs zu etwaigen löblichen Ausnahmen. Öfter als mir lieb ist wird mir klar wie unvollkommen ich bin und wie weit der Weg ist, den ich in Richtung der Fehlerüberwindung noch zu gehen habe.

Das, liebe Freunde, ist ernüchternd und verhindert, dass die Bäume in den Himmel wachsen. Gleichzeitig spornt es an zum Bessermachen und mahnt zum Versuch, bei Gelegenheit dem Nachbar freundlich unter die Arme zu greifen, denn er ist ja auch in der gleichen Richtung unterwegs.

Im Zusammenhang mit der Bemerkung Jesu, dass der Prophet zuhause nichts gilt, möchte ich Ihnen hier als alltägliches Beispiel eine kleine Begebenheit aus meinem eigenen Kontaktbereich erzählen:

Etwa zweieinhalb Jahre nach der Wiedervereinigung zwischen Ost- und Westdeutschland waren meine Frau und ich auf einem Deutschlandbesuch. Wir nahmen die Gelegenheit wahr, mit Verwandten eine mehrtägige Autofahrt durch die ehemalige DDR zu unternehmen. In einer ländlichen Gegend südlich von Berlin kamen wir mit einem Landwirt ins Gespräch, der unter anderem Kartoffeln anbaute. Auf unsere Frage, ob Kartoffelbau hierzu land ein lohnendes Unternehmen sei, meinte er: "nicht immer" .

Dann erzählte er uns von seiner Erfahrung kurz nach der wende als die Bewohner der Ostgebiete dachten im Westen müsse alles besser sein . Damals hätte er, so erzählte der Landwirt, seine Kartoffeln in Berlin kaum mehr verkaufen können. Den Leuten sei das lokale Produkt nicht mehr gut genug gewesen. Sie wären vorzugsweise in den Westen gefahren, um sich dort mit Kartoffeln einzudecken, obwohl diese nicht besser aber merkbar teurer waren als die heimischen, die sie billiger und wesentlich einfacher vor der eigenen Haustür hätten kaufen können.

Seither hat sich gewiß auch dort einiges verändert. Das einfache Beispiel mag jedoch bestätigen, dass auch in jüngster Zeit das Gras auf der anderen Seite des Zaunes immer noch grüner erscheint als das vor den eigenen Füßen. Die Ähnlichkeit mit dem Fall der Verkennung und Verwerfung von Jesus in seinem Heimatort Nazareth ist kaum zu übersehen .

Noch auf eine anders ausgerichtete Betrachtungsweise des Losungstextes möchte ich hier gerne eingehen. Doch zuvor singen wir den Choral "In allen meinen Taten" . Nr. 95 Im Gesangbuch. Verse 1 und 2.

CHORAL Nr. 95

In der vorhergegangenen Betrachtung versuchte ich aufzuzeigen, wie menschliche Fehlbarkeit die Sicht für den wahren Stand der Dinge verzerren oder gar ganz blockieren kann. In ihrer Verblendung war es den Bewohnern von Nazareth nicht möglich, die geistigen Fähigkeiten des Sohnes der Stadt zu erspüren und gelten zu lassen. Die Gaben Jesu, Menschenherzen zu berühren, ihnen erweiterte Horizonte zugänglich zu machen, in ihnen ungeahnte Kräfte zu wecken für eine vollere und vertiefte Bewältigung der Licht- und Schattenseiten ihres Lebens , blieben ungenutzt. Er, der die Nöte von Menschen verstand wie kaum ein anderer, der ihrem Leben neuen Inhalt zu geben und sie dem Reich Gottes näher zu führen vermochte, kam nicht zum Zug.

Trotz seiner negativen Seite kann jedoch meines Erachtens jener Hang, der dem heimischen Kreis nichts zutrauen will und den Weg zur Erleuchtung, zum Erfolg und zum Glück in der Ferne sucht, auch als ein positiver Anstoß dienen. Ein Anstoß , der uns fordert, unsere Sicht hinauswachsen zu lassen über die so unwirtliche Landschaft der Begebenheit in Nazareth. Hinauswachsen zu einer Wahrheit auf einer anderen Ebene. Der Ebene auf der Gott uns begegnet.

So wie tüchtige, herzensgute Mitmenschen und Lebensweisheit in vertrauter Nähe nicht weniger auffindbar sind als in fernen Orten, so sind auch Gott und sein Wirken nicht nur in weiter Ferne zu suchen und zu finden, sondern zu forderst in uns selbst. Wer Gott nicht in seinem eigenen Inneren begegnen kann, sucht ihn vergebens in der Weite des Alls.

Hierbei ist zu beachten, dass Gottesvorstellung von einer Person zur anderen zumeist verschieden ist. Für zahlreiche Frauen und Männer ist Gott ein persönliches Gegenüber, zugänglich und jederzeit offen für Zwiesprache über alles was sie bewegt. Für andere ist er die unvorstellbare Urkraft allen Lebens, entrückt, unnahbar, und doch gütig und allgegenwärtig wirkend.

Persönlich verstehe ich Gott als den Urquell des Lebens und die Mitte allen Seins als eine übergreifende geistige Realität, die in dieser Welt und darüber hinaus wirkt . Für mich ist Gott auch persönlich insofern als ich als Einzelner ihm verantwortlich bin, mich ihm vertrauend mitteilen kann und mich von ihm angenommen weiß .

Dabei ist mir klar, dass Gottes Wesen für uns Menschen unfaßbar und unerforschlich ist und dass alle menschlichen Versuche, Gott zu erklären , lediglich Stückwerk sind. Deshalb sind alle ernsthaften Gottesvorstellungen zu respektieren, so auseinandergehend sie auch sein mögen.

In seinem Gedicht mit dem Titel "Gott" hat Rainer Maria Rilke in poetischer Sprache Gedanken ausgedrückt, die dem Sinn des oben Gesagten nahe kommen und es gewissermassen abrunden. Isolde wird diese Gedanken vortragen.

GOTT

Ich kreise um Gott, um den uralten Turm,
Und ich kreise jahrhundertelang;
Und ich weiß noch nicht: bin ich ein Falke, ein Sturm
Oder ein großer Gesang.

Wir bauen an Dir mit zitternden Haenden,
Und wir türmen Atom auf Atom
Aber wer kann Dich vollenden, Du Dom ?

Alle, welche Dich suchen, versuchen Dich.
Und die, so Dich finden, binden Dich
An Bild und Gebärde.

Ich aber will Dich begreifen,
Wie Dich die Erde begreift;
Mit meinem Reifen

reift Dein Reich.


Tu mir kein Wunder zulieb.
Gib Deinen Gesetzen recht,

Die von Geschlecht zu Geschlecht
Sichtbarer sind.

Mögen auch wir für Gottes Gesetze sehender werden. Und möge es uns gegeben sei, Gott tief innerlich zu begegnen und seine Wirklichkeit in gläubigem Vertrauen begreifen zu lernen, so dass auch unser Reifen zu dem Reifen seines ganzen Reiches beitrage.

In diesem Sinne wollen wir jetzt den Choral singen "Danket dem Herrn, der den Himmel, die Erde gebauet". Nr. 125 im Gesangbuch. Verse 1 - 3. Es geht nach der bekannten Melodie von " Lobe den Herren, den mächtigen König

CHORAL Nr. 125

Ehe Meta Beilharz unsere kurze Stunde der Andacht mit einem musikalischen Beitrag ausklingen läßt, wollen wir uns nochmals im Gebet bewußt Gott zuwenden .

Bitte bleiben Sie sitzen. Jeder ist willkommen, das abschließende Vaterunser mit-zu-beten .

Gütiger Gott,

Laß uns Zeit haben für Dich .
Zeit um Dir zu danken.
Laß uns Zeit haben für uns selbst -- und für all die andern,
die mit uns des Weges wandern.
Laß uns Zeit haben um Freude zu teilen und Humor zu kosten.

Zeit um als ganze Menschen Deinem Reich zu dienen
in vertrauendem Glauben.

Höre uns, Gott, wenn wir solchen Glauben in die Bitte des Vaterunser

fassen.

Vater unser im Himmel!

Geheiligt werde Dein Name.
Dein Reich komme.
Dein Wille geschehe,
wie im Himmel so auf Erden .
Unser tägliches Brot gib uns heute,
und vergib uns unsere Schuld,
wie auch wir vergeben unsern Schuldigern.
Führe uns, wenn wir in Versuchung sind,
und erlöse uns von dem Bösen.
Denn Dein ist das Reich und die Kraft und die Herrlichkeit
in Ewigkeit.

AMEN

MUSIKALISCHER AUSKLANG

Im Namen der Anwesenden danke ich Meta für ihre musikalische Unterstützung. Und Ihnen allen wünsche ich einen frohen Sonntag.

Dietrich Ruff

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Country Service Creswick - 14 March 1999

Elder: Dr Rolf Beilharz

Good morning to you all and welcome to our Service on this fine Sunday.

It would appear that our Lord is smiling on us today as he blesses us with a day as beautiful as this. Let us begin our service with the hymn that proclaims our love and devotion to God in the most humble and meaningful way - "The Lord is my Shepherd" We will sing the first three verses.

Our text today is taken from Luke 6, verses 12:19, and covers the very early part of Christ's ministry in the region surrounding the Seas of Galilee. At this time, Jesus was slowly building his reputation as a teacher and a healer, and, wherever he went, he attracted great crowds of people. Most came to see this phenomenon that they had heard about - the man who called himself the Son of God - but more importantly, they came to hear his words and to be healed by his touch

The message Jesus spoke was simple - open your hearts to God, let him in, and see the difference that comes of your life.

As with all new prophets, Jesus attracted his share of non-believers, and, throughout this period, we see him constantly challenging, and being challenged, by the leaders of the established church. Uncannily, it was through an incident just prior to our time, that Jesus so incurred the wrath of these detractors, that they decided to plot toward what would eventually became the greatest event in Christendom - the death of Jesus Christ.

As we lead up to our text, we see Jesus on the Sabbath day, in a synagogue teaching. A man was present who had a deformed right hand. The teachers of the Law and the Pharisees were present, and were watching closely to see whether Jesus would heal on that day - they were eager to find some charge that they could press against him.

Jesus knew what they were thinking, but he said to the man with the deformed hand to stand at the front where he could be seen by all. 1 will let the Bible take up the story.

'Then Jesus said to the Pharisees and teachers of the Law, "I have a question for you. Is it right to do good on the Sabbath day, or to do harm? To save life, or to destroy it?" He looked around at them one by one and then said to the man, "Reach out your hand." And as he did, it became completely normal again. At this, the enemies of Jesus were wild with rage and began to plot his murder.'

It is interesting to see that Jesus saw, as part of his mission, open confrontation with the leaders of the existing church and all that it represented. He could have been less blatant; seeking, through subterfuge, the slow dawning of the word of God on the, common man through carefully orchestrated and precipitant teaching. Instead, he chose to convey his message in a very 'in your face' style of preaching, openly challenging the known world. In a way, his could be seen as a form of terrorism of the establishment, although it is prudent to note that his style was always conveyed in peace.

It was through his message - the very simplicity of the call to God - that he drew people to him, eventually to form a group of followers. Among these people were people who had been touched by Jesus' words, and who had chosen to follow him so that they could hear more, and become more like this man.

Our text takes off at the point where Jesus has called this group around him:

'One day soon afterwards he went out into the mountains to pray, and prayed all night. At daybreak he called together his followers and chose twelve of them to be the inner circle of his disciples. (They were appointed as his 'apostles', or 'missionaries'.) Here are their names:

Simon (he also called him Peter), Andrew (Simon's brother), James, John, Philip, Bartholomew, Matthew, Thomas, James (the son of Alphaeus), Simon (a member of the Zealots, a subversive political party), Judas (son of James), Judas Iscariot (who later betrayed him).

When they came down the slopes of the mountain, they stood on a large, level area, surrounded by the crowds. For people from all over Judea and Jerusalem and from as far north as the sea coasts of Tyre and Sidon had come to hear him or to be healed. And he cast out many demons.

Everyone was trying to touch him, for when they did, healing power went out from him and they were cured.'

On this same day, Jesus turned to the crowd and delivered the oratory that we have come to know as the Sermon on the Mount.

I have chosen three texts to be used as our readings today: Matthew 5, 3-9; Luke 6, 37-38; and Luke 17, 20-21.

What an incredible feeling of power it must have been to be selected as one of the twelve chosen from all of those who followed Jesus Christ. Surely this would be the accolade of their lives - to have come first as humble followers and then graduated to the exalted status of 'chosen' - by what must have been the most unique man in the experience of men at this time.

How would the Apostles have felt? What joy did they experience? What fears did they have? Why me out of all the others? What can I do? Am I worthy?

Why were they chosen out of the great many? What special skills could they bring? What experience did they have, beyond that learned in their previous lives? How could they assist? What knowledge would they need to help this amazing man spread his message?

What incredible journey would lay before them? What trials would this position bring? What was in store for them? Where were they going? What would they do? What would become of them?

The questions would toss and tumble in their minds as they saw themselves appointed to the task of serving God through his son Jesus.

It would be interesting to see how history records the achievements of these twelve men, but before we do, it would seem remiss not to ask, why twelve disciples? Many Scholars believe that Jesus selected twelve to follow him, as a representation of the original twelve tribes of Israel as listed in Numbers 1, 2-15, they being Reuben, Simeon, Judah, Issachar, Zebulun, Ephdam, Mannasseh, Benjamin, Dan, Asher, Gad and Naphtali. It is widely believed that by doing so, Jesus was confirming that the Christian community was God's new Israel, which would inherit all of the privileges of ancient Israel. The disciples were to become the embodiment and binding physical representation of the ancient spiritual bond that held the Israelites to God.

Matthew was the author of the First Gospel. Not a lot is known about him except that he is recorded as having originally been a tax collector at the town of Capernaum. In Mark 2, 1416 we read, 'As he was walking up the beach he saw Matthew, sitting at his tax collection booth. "Come with me," Jesus told him. "Come be my disciple."

Being a tax collector made Matthew a member of the class publicly branded as "sinners", and having him as a disciple brought great scorn on Jesus from the Jewish leaders. Jesus' retort was simple - "... I haven't come to tell the good people to repent, but the bad ones."

Matthew is not prominent in any of the gospels, and where he is mentioned, it is more to portray the grace of Jesus Christ rather than to highlight Matthew's work. Perhaps the most enduring tribute is that he was made the patron saint of tax collectors and bankers.

Andrew was the brother of Simon (Peter). He was the first of Jesus' disciples. After Jesus' death, little is known of Andrew except that he was crucified at Patmos on an X-shaped cross. The St Andrew's cross is named after him

John the Evangelist was originally a disciple of John the Baptist before Jesus made him an apostle. John, together with James and Peter, made up the group of disciples who witnessed Jesus' transfiguration and were present during the agony in Gethsemane. Next to Peter, John was the most active of the apostles in organising the early church in Palestine and, later, throughout Asia Minor.

After Christ's Death, and during a period of intense persecution of Christians by the Romans, John was banished to Patmos, where it is believed he wrote the Book of Revelation. Later he went to Ephesus, where he wrote three Epistles and the fourth Gospel. He died in about AD101.

Peter is considered to be the most prominent of all the apostles. He was an active leader and missionary in the early church, and is traditionally remembered as the first bishop of Rome.

After his calling by Jesus to be a disciple, he became prominent among the Twelve and often served as their spokesman. Peter is the most mentioned apostle in the Gospels, primarily for his confession that Jesus was the Messiah for which he was subsequently rebuked and praised by Jesus. After Jesus' arrest, Peter denied being associated with him and suffered enormously from self-reproach for having done so. Interestingly, however, the first appearance of Jesus after his resurrection was to Peter.

After Jesus' death, Peter played an important role in the early Christian church by preaching the gospel to his fellow Jews. Later, he spread this message further by including the Gentiles in his mission. Peter travelled extensively in his missionary activity, always accompanied by his wife, and finally died a martyr in Rome in about AD 64.

Very little is known of Bartholomew, except that he was a native of Galilee. After Jesus' death, it is believed that he travelled extensively as a missionary in many countries and preached the gospel in Arabia.

James (known as James the Great) was one of the three disciples who witnessed the transfiguration of Jesus and his agony in the garden of Gethsemane. He was beheaded by Herod Agrippa 1, the ruler in Judea, about AD 44, thus becoming the first of the apostles to be martyred.

James (known as James the Less) died in obscurity - nothing is known about him.

Philip was born in Bethsaida. Prior to being chosen by Jesus as a disciple, he was a follower of John the Baptist. Very little is known of Philip beyond the belief that he died on the cross.

Thomas is little remembered apart from the incident of the second sighting of Jesus after his resurrection. He was not with the others when Jesus first appeared to the apostles he doubted their accounts of the event. When Jesus appeared a second time, he invited Thomas to inspect his wounds to prove that it was he. What an ignominious ending, to be most remembered by the phrase "doubting Thomas" which stems from this account.

Judas (the son of James) is little remembered although it is believed that he wrote the Epistle of St Jude.

Judas Iscariot is believed to have been born in Judea. He is the apostle who betrayed Jesus Christ to the Jewish leaders and, seeing the consequences of his guilt, was filled with despair and killed himself.

Who really were these people - a doctor, a fisherman, a tax collector. Followers of many different persuasions - a subversive Zealot, two of John the Baptist. In our class structured world today, most of theses people would not ever have come together, would not have dropped everything they owned and knew, to follow someone who represented such a radical departure from the existing norm. They were unique, in that they heard a message words spoken and actions taken, that represented a new way, a new order in the scheme of life at that time.

What interesting historical epitaphs written about the twelve chosen, those men selected by Jesus to carry on his name. Of the twelve, only four are remembered with any consequence - Matthew, Luke and John for their Gospels, and Peter as the first Bishop of Rome. Think back to the words of our text, those heady days when Jesus selected them out of all the other followers to become his twelve chosen. In the fickleness of historical memory, it would seem that eight of the tribes of Israel failed in their mission to impact and contribute to the spread of Gods word.

To say this however, would be to demean the contribution of each member of that group. In their time, irrespective of the size of their contribution, they were mighty warriors singing words of praise for God and Jesus with an earthly ring. Irrespective of their historical success, each apostle contributed in their own way to the success in Gods grand plan - to open the channels of communication that re-established the link between himself and mankind.

Surely the greatest success these twelve could have enjoyed was to know that they too had contributed, despite their oft seen blindness to his meanings, as Jesus, in that last fateful moment, hanging from the cross on Golgotha, dismissed his spirit. At that precise time the curtain in the Temple in Jerusalem, in the room known to all as the Holy of the Holies, was split from floor to ceiling, forever baring the inner sanctum to the re-awakening of the spirit that brought mankind to their God. For this moment, in that great tragedy, they lived their lives.

Jesus knew that his apostles were a mixed lot. He knew that in their time together, and in the time after his death, they would walk blindly and falter. He knew that the power that emanated from his body and his words was all that held them together, and that each would travel their own road after his passing. That mix may not have been too good, but each of the twelve in their own way contributed to the power and the majesty that became the mystery and the life of Jesus. That he chose correctly is evidenced in the fact that we sit here in his name today.

The last line of our text is best repeated as explanation. "Everyone was trying to touch him, for when they did, healing power went out from him and they were cured."

Jesus had that charisma, the ability to draw people together with his simple message - love one another, and above all, love your God. People tried to touch him, to experience that power that emanated from him, because it did not just bring physical healing, it brought spiritual healing as well. His bread was not food for the body, but rather nourishment for the spirit and that is what drew them to him. For a people long starved of spiritual guidance, blocked from its essence by leaders who spoke only of ritual and tradition, his was a welcome message.

For each of us, removed by so many generations, the message Jesus spoke still carries the same power. We sit here today, drawn by the same bond that put those twelve unlikely people together - the knowledge that we can all help each other to find our own place in Gods Kingdom. It doesn't matter our persuasion, it doesn't matter our individual belief. What counts is that we can draw from our mutual understanding of how things are, and can build on our own experience by sharing in the group experience that makes up the whole that is Gods understanding.

The passing of time has perhaps softened the need to blatantly and openly challenge what in Jesus' days was the closed shop attitude of the Church. We are able to choose our belief and have at our fingers a broad spectrum of religions that allow us to worship him. We are doubly blessed to know that through Jesus' death, the physical barrier between man and God has been destroyed forever, to be replaced by a direct path to his ear through worship and prayer.

What is our challenge is to unhinge ourselves from the frantically paced, material attitude of our modem world, and to re-establish within our own psyche, the harmonic balance that comes with a spirit in tune with God, nature and other men.

It is so easy to become self-centred and vain in our attitude toward holy communion. The attitude of our day has seen a turn from 'us' to 'I', with a great deal of attention devoted to the expression and finding of self. Therein lies a dangerous path in that we may become 'experts', the definition being "one who knows more and more about less and less to the point where one knows absolutely everything about nothing at all." Similarly. if we seek ourselves too effectively, we risk knowing everything about our self and stand lonely in a world that has passed us by, unknown. As with all terms of expression, balance is the key. To understand oneself is a blessing, but not at the cost of excluding all else.

Our challenge is to open our hearts, not only to ourselves, but to all mankind. We must seek our own self, we must search to expand our horizons - these are positives in the development of our spirit, but, in doing so, we need to accept and actively participate in the greater community around us. After family and friends, our next closest kin is our community. We are truly fortunate that we can count on its support in times of doubt and trouble, its ability to provide friendship and acquaintance, its ability to share the load. In turn, we owe it the debt of our support, of our input and of our endless love. Just as we turn to it to reap its benefit, so it turns to us to provide its longevity. The true expression of the value of our gift comes to us in the words we heard in our reading today from Luke 6 - "your gift will be returned to you in full and overflowing measure, pressed down, shaken together to make room for more, and running over."

Today we are gathered as members of the further reaches of our community. To see so many in one place, having travelled so far to be here, encourages the heart and feeds the spirit. Despite the small size of our Templer community, it bodes well that we can call on the substance of our earlier acquaintances, of times shared together, of common knowledge and belief, these elements enabling us to come together today so that we may share our thoughts, feed our souls, and enjoy ourselves in our community. Truly we are blessed in our common worship.

Let us pray the Lords Prayer

We will finish our service with the last two verses of "The Lord is my Shepherd"

Sunday Service

13 March 1999 Boronia

Elder: Renate Beilharz

Pianist: Sonja Glenk

Welcome to today's Sunday Service.

I'd like to start with two simple songs about friends and friendship. They are on page 2 of the black songbook. The Sunday School children know them well and will join in with you.

The Christian Church has a special calendar of its own. It includes special celebrations like Christmas and Easter. The time before Easter is called Lent. Today is the fourth Sunday in the season of Lent. Lent is the time when we start thinking about Easter. I'd like to read you a story for Lent called Azazel. It is about friendship and sharing.

Story

Jesus was Azazel's friend, he shared things with him, making him feel less lonely, It is important to remember to try to be friends with all people, to help them and share with them.

(Sunday school children leave).

The season of Lent lasts for forty days. Its name comes from an old word for 'spring' because, of course, Easter is a springtime festival in the Northern Hemisphere. Lent is observed differently by different people and different churches. Some Christians fast during Lent and go without certain foods, for example meat or avoid fats, or wine or sweet things. Others deliberately go without something-they normally enjoy. They believe this helps them to understand the suffering Jesus experienced during his forty days in the wilderness, and during the time of his passion, death and resurrection. Lent is often considered as a time for recognising ones own sing and imperfections and asking for forgiveness.

The story Azazel really appealed to me, because it showed me a different way of interpreting the traditional Christian Easter message: that Jesus took away our sins through his death and resurrection. I'd like to share my ideas with you.

I believe every person is responsible for his or her own actions, for his or her own misdeeds and good deeds, and must be prepared to accept the consequences of ones action. No one, I believe, can take the consequences of your actions away from you, it is yours. You must, in the end, deal with it yourself, change your behaviour. No one can do it for you. As a teacher, I see this every day. At school we can only do so much to make students behave, to make them do their work to the best of their ability. We can encourage, make work relevant, explain why certain rules are in place, we can punish in various forms. But, in the end, it is up to the student to choose to do his or her work, to behave appropriately in the classroom and school yard. It is up to the individual student to want to learn and make the most of the benefit offered to them at school.

Because of this, I, personally, cannot accept that Jesus, like the Scape-goat Azazel in the story, is able to take away our wickedness, is able to magically remove all our misdeeds, through 1Es death on the cross. But the conclusion of the story holds a more important message for me. Jesus is able to share our problems, we don't have to feel lonely out in the wilderness on our own. Jesus and God are there with us. They are there within each of us, there within our family and friends, there within the wonderful world we live in.

While each of us is responsible for our own actions, it doesn't mean that we are alone, that we have to cope on our own. We can and should share problems with others, talk about it, let others know how you feel. This always helps when you feel bad. Talking to friends and family always helps when you feel guilty about something or have a problem or are feeling unhappy about life.

This need for someone to talk to, someone to share concerns with has been recognised in many schools through programs such as 'Peer support' and 'Supportive friends'. These programs use students as mentors or guides for other students. At the school where my children go each prep students is given a grade five 'Buddy' who helps them settle into the school environment. Where I teach, year 10 students run sessions designed to develop co-operation and self esteem for small groups of year 7s' In the senior classes, some students are trained as mediators to help sort out differences between students and sometimes between students and staff. Other senior students are 'supportive friends' who help others to cope with the rigors of the VCE.

We all need to be prepared to be the listener, the friend who helps share the concerns and problems of others, and we don't need training to do it. We, as Temples of God, are able to take on a Christ-like role, in taking time to listen to others, to help others to be there when they need us.

Brother let me be your servant, let me be as Christ to you... is the first line of 'The Servant Song'. It goes on:

Pray that I may have the grace to let you be my servant, too.

We are pilgrims on a journey, we are brothers on the road,.

We are here to help each other walk the mile and bear the load-

We can help each other on life's journey, support each other, give and gain comfort.

You will find the words of the song on page 9 of the black songbook. As we sing it, please take note of the words. It expresses what I have been trying to say in a very beautiful way.

This is the Lent message that I'd like to remember this year as we head towards Easter. I would like to see this time as one of remembering the importance of friendship and of sharing with others.

Today's text also reflects this message.

It comes from Luke chapter 6, verses 12-19. While Lent focuses on the later part of Jesus' earthly ministry, our text comes just before he delivers his "Sermon on the Mount', which is one of the highlights of his life on earth.

Text

Jesus was 'in touch' with God, he was able to speak to him and gain comfort and support through prayer, as shown in the first part of the text. He also had special friends with whom to 'share' his load, to share his work, to support him.

The text implies that he had many disciples. Disciples meaning pupils, learners, and in this context it seems to mean all who responded to his message. Jesus needed more than just a huge crowd of pupils or followers. He felt the need for special friends, special helpers, and to this end chose the 12 apostles as listed in today's text.

These friends were the ones who were given the authority to heal and to preach along side Jesus. They were to continue spreading Jesus' message after his death, and to help share the load Jesus had been given, the task of bringing the Kingdom of God to the world. I can also imagine Jesus using his special friends to 'bounce ideas off', help him refine the concepts that he was grappling with.

Jesus received the support he needed from his special friends, from his followers and from God. But he had the greatest gift for sharing his power, his ability, and his love. Jesus was everyone's friend, even if they considered him his enemy. We can find many examples of this in the Bible, his life was dedicated to the love of others. In today's text the last line read "because power went out from him and cured them all." Jesus, with his ability to share his love and compassion with all he met, even large crowds, is our example. We all have a bit of the Christ in us, we too can make a difference to other's lives by being there when they need us, by being the 'supportive friend'.

I have asked various people to read out some short quotes about friends and friendship. Could you please read them out one at a time?

Let us pray:

God,

During this time of Lent, we want to thank you for our friends, and for the ability to be friends. We know that by sharing and supporting each other, by being a friend to others we can help build a better world, we can create the Kingdom of God here amongst us.

Vater unser im Himmel!

Geheiligt werde dein Name.
Dein Reich komme.
Dein Wille geschehe, wie im Himmel, so auf Erden.
Unser tägliches Brot gib uns heute.

Und vergib uns unsere Schuld, wie auch wir vergeben unseren Schuldigen.
Und führe uns nicht in Versuchung, sondern erlöse uns von den Bösen.
Den dein ist das Reich und die Kraft und die Herrlichkeit in Ewigkeit,

Amen.

Wir beenden unseren 'Saal' mit dem Lied 'O Gott du frommer Gott'. Lied Nummer elf im grünen Büchlein, Verse 1, 2 und 5.

We will finish the service with 'O God thou faithful God' song number 11 in the green booklet verses 1, 2 & 5.

Concluding music.

Thank you Sonja. I wish you all a lovely Sunday.

Renate.

TEMPLER SERVICE on PALM SUNDAY,

28^th MARCH 1999, in BENTLEIGH

Elder Geoff McCallum

Musical Prelude

Thank you Monika for the musical introduction to this Palm Sunday service. I would like to welcome you all here.

I will begin by reading to you from Mark's Gospel, Chapter 11, verses 1to 11.

(Reading Mark 11, 1-11)

This reading recounts Jesus entry into Jerusalem on a donkey. Those of you who were born in Palestine, will probably recall having seen people riding donkeys. My own father-in-law, Hans Kirchner, tells a humorous story from his childhood in Jerusalem. He is 92 years old and, in those days the streets of Jerusalem were not paved and were very dusty. One day he was sitting in his garden when he saw the tall headdress of a Greek Orthodox Priest bobbing along above the fence. At the same time Kirchner's dog, a large half-wolf, saw the bobbing object and emitted an almighty bark. The priest's hat disappeared amidst a cloud of dust and many curses and, as little Hans climbed onto the fence, he was able to watch the angry priest dusting off his robe before recounting his donkey and resuming his journey.

So perhaps you can imagine Jesus, at the height of his fame and in the midst of the fulfillment of his vocation, triumphantly entering Jerusalem on a donkey. Triumphant is the word used in the commentary in the bible which I am reading from but what kind of triumph and what kind of entry to Jerusalem was it? Had Jesus been entering as a dominating and victorious leader, he might have chosen a more fitting animal. Rather that entering on a humble donkey, docile and gentle, he might have entered on a glistening horse like a conquering king or, if you can imagine it, on an elephant like Hannibal or an Indian Raja or, to stretch your imagination a little further, perhaps a shining black Mercedes limousine.

Certainly the Jerusalem crowd were enthusiastic according to the biblical account. "Who is he?" some asked in the Matthew version. "The prophet Jesus from Nazareth was the reply." We have seen many grand spectacles and scenes of triumph in this century, perhaps none so dramatic as those of the Nazi era. 1 would remind you for a moment of the images or Hitler in Nurnberg as captured on film by Leni Riefenstahl. But when I think of those images and then back to the image of Jesus on the donkey, I can scarcely imagine a more dramatic contrast.

What Jesus was making was not so much a triumphant entry, as a visible but humble entry. He was not standing on the animal's back waving to the crowds like a victorious sports star or politicial, rather he was choosing a vehicle which rendered him at the same time visible and approachable. As he rode the donkey over the palm fronds and garments laid before him, the common people, the citizens of Jerusalem, could touch hhn and speak to hhn. The entry into Jerusalem of Jesus on a donkey, is the journey of a humble man. Not a man with a big ego to feed with public acclaim, but a humble man whose enormous strength of purpose comes from the state of oneness which he has achieved with God. A man who has overcome or transcended his ego and seeks to selflessly serve Godsvith no need or desire for personal reward.

If there was wild adulation, which there well may have been, then this was probably misplaced as many of those present probably hoped and supposed that he was a political figure who would materially change their lot. How predictable it perhaps was that a few short days later, events would turn and the same crowd would gather to watch, more with curiosity than compassion, as he was crucified.

But today is not Easter Friday but Palm Sunday and the Jesus we remember today is actively fulfilling his mission. But it is a spiritual not a material or political mission that he is engaged in.

I will continue the reading with Mark 11, verse 12 which describes events the following day when Jesus is returning from Bethany where he has spent the night.

(Mark 11, 12-14)

This section of Jesus' story, as depicted in the gospel of Mark, is liberally laced with miracles. Here we are to believe that Jesus curses a fig tree and it dies. What ever can you make of this? Firstly is it an accurate account of what the disciples saw? If it is, did Jesus really have the power to kill a fig tree with a curse? I suppose that if he had the power to heal the sick; to restore the sight of blind people and raise the dead, then killing a fig tree would seem to be a small thing; if rather pointless. But are these miracles performed by Jesus and those later performed by the apostles true or not?

I think the answer is that we do not know. If believing these things unquestioningly were a precondition to being a Templer or, for that matter an Elder, I would not be standing here now for I am, to say the least, quite sceptical regarding these miracles as they are literally reported. I am inclined to think that many or perhaps most are interpretations of events which are inaccurate or embellishments produced in order to try to validate the claims of Jesus followers that he was the supernatural son of God. They are in the same vein as the descriptions of Moses and his brother Aaron turning their staffs into serpents in the old Testament book of Exodus.

I think that it is a more worthwhile approach to Jesus life and teaching to set aside those aspects which don't ring true to the modern mind and look to those aspects which do. To me, the value of Jesus mission is in the teaching rather than the miracles.

Jesus teachings, as they are available to us, may be usefully thought of as being of two types. Teaching of morals and ethics on the one hand and providing insights as to the hidden reality which only an enlightened man like Jesus can see clearly on the other. I will leave the more mystical aspects of Jesus teaching for another time and concentrate today on some aspects of Jesus teachings on ethics and morality.

Many examples can be found of Jesus' teaching on morals and ethics in our New Testament gospels. In Matthew 22, 34-36 Jesus is asked by the Pharisees, which is the greatest of the Commandments. His reply is,

"Love the Lord your God with all you heart, with all your soul and with all your mind." Then he continues, "the second most important commandment is to love your neighbour as yourself" This second commandment, to love your neighbour as yourself, is not even one of Moses' Ten but Jesus puts it as second only to the love of God. By citing these two, Jesus elevates love above all the teachings and commandments which he as a Jew had inherited from the Old Testament.

The second example of Jesus moral and ethical teaching which I wish to mention, found in John 8, 3, is familiar to most of you. It is the incident where Jesus addresses the crowd about to stone a woman who has been caught in adultery and challenges those in the crowd to, "Let he who is without sin cast the first stone". In contrast to the very literal way in which the Jewish authorities of Jesus time dispensed justice according to the rule: an eye for an eye, a tooth for a tooth and death for adultery, here Jesus introduces forgiveness. Forgiveness thus comes down to us from Jesus as a higher moral principal than simple empirical justice.

What these teachings of Jesus show is compassion, a recognition of human frailty and an emphasis of the importance of loving God, ourselves and each other. If you manifest these aspects of love, forgiveness will naturally result, no matter how grave the sin or wrong.

For the purposes of our discussion, let us just accept that a sin is a wrong which you do to another person either deliberately or by carelessness. Unless you have the very unhealthy view that you should take with you through life like a rucksack full of lead, the guilt and shame for all the rotten things which you have done deliberately or accidently over the years to others, then you need to develop for yourself the ability to confess your shortcomings rather than try to deny them or cover them up.

So far as I know, Jesus never said anything about confessing to a priest and we Templers don't have priests and it is probably a good thing that we don't. But we do have the teachings of Jesus who thought that confession and forgiveness of sins was important. So how and to whom should we confess? Whether or not you believe in any concept of God, I would say to you that first and foremost each of us must confess to ourselves. It is the most important step although it may be the hardest. You must confess to yourself that you made a mistake, that you were selfish, that you let people down, that you exercised bad judgement. That it was your fault.

Of course, your inner self knows the truth already. But to be cured of the affliction caused by inner guilt at your shortcoming, your sin if you like, you must consciously acknowledge it to your self. Denial can be very tempting particularly if your fault was unintended and the consequence was extreme. Accepting the view that it wasn't your fault may be very appealing and well meaning friends may encourage you to do so by saying such things as: "It wasn't your fault", when, at least to some extent, it was. But I would put it to you that ultimately, it you wish to be healed, you must confess to yourself and confront your shortcomings. In so doing you will need to confront your humanity and your fallibility. We do not live in a world of bad people and good people. We live in a world of fallible people who sometimes do good and sometimes do bad. Even if you strive desperately to be good you will not always succeed. You must learn to accept your fallibility and to love yourself inspite of it.

So, having accepted your fallibility and your responsibility and confessed your guilt to yourself, what then? If you believe in a God which is external or separate to yourself, then I believe that you should confess to that God through prayer and seek forgiveness. If you do not believe in an external God, then you should confess to the god-nature within you and seek forgiveness from that essence of your own god nature. A deep confession to the inner-self if you like.

Whether you believe in an external God or an inner godliness within each of us, you can, if you are sincere, make a true and meaningful confession without the assistance of priests or psychologists, though also, of course, with their assistance, it you prefer. And if you are sincere, you will be forgiven and, being forgiven, you will find yourself substantially unburdened. You will be restored to spiritual health. However, as you are human, you will probably sin some more but hopefully not the same sin or so severely in future.

What follows from the confession to yourself, then depends very much on the circumstance. There are, I believe, many cases where the best course of action is to make a confession to the person you have injured. But there may be many reasons why this may be impossible, for example the injured person may be dead. There may be many other specific reasons why confession to the injured person may be impossible or even, when assessed with good conscience, inadvisable. But this is uncommon.

So much for confession; but how will it be received? Certainly there may be cases where you may feel that you have jumped out of the frying pan into the fire although I would say that it will usually ultimately be for the best. But I don't wait to get bogged down in 10 thousand specific situations where the consequence of confession may not be so smooth. Instead I would like to move on from confession and ask you to consider yourself in the role of the aggrieved or injured party. I want to look briefly at forgiveness.

As anybody who reads the newspaper or watches the television will know, forgiveness is a fairly unfashionable concept these days. It is difficult to go through your day without reading or hearing about somebody who is suing somebody else for damages for some alleged injury. Litigation for injury is an industry driven by the desire on the part of the solicitors for profit. It has nothing to do with a Christian concept of guilt or innocence and it is quite at odds with the Christian concept of forgiveness. Similarly, the way in which the media demonise or pillory all manner of wrong-doers; from Bill Clinton to Christopher Skase to Robert Bell to Phil Coles to Zig the clown is in absolute contrast to Christ's teachings; but few seem to notice the difference or care.

But you need look no further than the institution of the family to see the consequences of a failure to confess and/or a failure to forgive. How many families do you know where one member is not talking to another. Of course there are no doubt good reasons why the situation arose, but Jesus would recommend you to move beyond rejection to forgiveness. Forgiveness, and I do mean of the big misdemeanors, is an essential element of healthy family life.

What misdemeanors should one be prepared to forgive? Jesus taught that it is not the severity of the misdemeanor which matters. According to the Christian way, no misdemeanor is too severe to allow forgiveness. Of course it is easier to forgive someone who does confess, but I feel that it is also important to try to forgive even those who do not or cannot confess. I believe that this is the Christian way based on the teachings of Christ, but it is not the way of our society. And it is important that we all appreciate that fundamental difference.

Let us join together in the Lord's Prayer.

To recapitulate before we close: Confession does not require a priest or a psychologist or even a belief in an external God. But it is arguably the most important way to free yourself from the guilt which results from your shortcomings and enable you to restore meaningful relationships. It is not selfish to let go of your sins and shortcomings but it is a fundamental step in achieving sound psychological and spiritual health. In making yourself a better person for the benefit of yourself and of others.

Forgiveness is the best way to deal with those who have wronged you not only because it makes them feel better but because it makes you a better person. It nourishes your soul. In terms of popular culture, confession and forgiveness may seem mad but they are precepts which Jesus taught and which remain truths even today despite their unpopularity.

But the most important element in all this is love. Love is the principle which unites all and makes confession and forgiveness meaningful.

Let us sing the first two and the last two verses of the Templer Hymn. The first hymn in the little book..

Templer Hymn: Seek ye first the Kingdom of God

As this Palm Sunday Service draws to a close, let us remember again the humble carpenter of Nazareth who', having, achieved oneness with God, sought to share it with the people of Jerusalem and with you and with me and who, one day two thousand years ago, rode into Jerusalem on a donkey.

Closing music: Jesu Joy of Man's Desiring, by J.S. Bach

SAAL IN BENTLEIGH 23 May

Elder: Hermann R. Uhlherr

Hymn. Komm o komm du Geist des Lebens, No. 6 in Green Book, Verses 1, 2 & 5

Text. John 16-.16-24

Dear Friends, a warm welcome to you all to our community afternoon.

Today is Pentecost, in German Pfingsten, a very significant day in the church calendar, since it can be deemed as the founding date of the Christian Church. Pentecost is described in Acts 2: (1-16) - (Acts is the Apostelgeschichte, die Lukas geschrieben hat). At Pentecost'50 days after Passover, the Jews celebrated harvest festival so the disciples also came together, but for them it was 50 days since their beloved Master's passion and death Luke tells of many strange occurrences: a sound as of rushing wind, flames of fire over everyone's head, speaking in tongues, but the main event was that they were filled with the Holy Spirit, and this changed the disciples and their lives. The Christian Church was born. For it. a major outcome of Pentecost was to be the dogma of the Holy Trinity, arrived at after many years of bitter argument at one of their great Church Councils around the fourth century AD. A dogma is a church teaching, a law that must be believed and accepted and obeyed by its members. The Holy Trinity speaks of God the Father, God the Son and God the Holy Spirit, As being 3 separate 'persons', or entities, yet they are only one God.

The concept of the trinity is not only hard to understand and accept, but one must question the purpose of the church in creating such a concept. It has no foundation in any of the writings in the Bible and therefore seems rather artificial to us, and not an essential requirement for 'Following the path of Jesus.

The founders of the Temple Society rejected all dogmas of the church as unnecessary and unhelpful at best, and as a hindrance in following the teaching of Jesus at worst.

The dogma of the Holy Trinity was singled out for strong criticism because belief in it was seen by the Church as vital for being a Christian. In fact disbelief was still severely punished not all that long ago.

Christoph Hoffmann wrote the following about the Holy Trinity in his 2^nd Sendschreiben': I summarise:

"If one can understand or even picture mentally what is meant by the 'Holy Trinity' as described by the church then that would in itself be a miracle, because to put it bluntly, the dogma of the trinity is clearly the greatest nonsense ever formulated by man. It achieves in intelligent, good people the exact opposite of what was intended; it only causes confusion and disbelief and finally rejection."

So you may ask why do Templers think about Pentecost, maybe even celebrate it? Well, here in Australia it is not an official holy-day, or public holiday as it is in Germany and Europe; also we do not celebrate and enjoy the glorious change in nature, namely spring, which is in full swing there, with all the signs of rebirth, renewal and the miracle of the bursting life-force demonstrated in nature.

Nonetheless, it may be beneficial for us to at least be aware of what Pentecost is about, the potential connection with deeper meaning and significance for us, quite apart from any church dogma regarding the Holy Trinity. The people and Jesus' disciples gathered at that particular Pentecost described in Acts 2 experienced a curious Sensation, or feeling, of receiving a gift of awakening through the holy spirit, and being full-filled and nearly overwhelmed by it. It was apparently so strong that the disciples of Jesus, recently so afraid and downcast, became true apostles, i.e. the bearers of the "Good News", never again wavering in their convictions not even at their deaths as martyrs. It seems clear that something happened at that time to a large number of people, something out of the ordinary. God's spirit working through Jesus' life and work manifested itself in the disciples; they felt and became changed, one could say new persons, persons who had experienced something through strong and true faith; they truly believed!

Now I will read today's text from the gospel of John - John l6: V16-24 (which refers to a time before Jesus' death).

This passage deals with Jesus warning his disciples of his imminent death - leaving them, they will see him no more; but also about his resurrection - his return, when they will see him again; at a time when many things will have changed, indeed they, the disciples will have changed, John relates a number of statements which Jesus made to his disciples at the last supper, before that fateful Passover festival in Jerusalem. Our text is a part of those, where Jesus says farewell to his close followers, just before his trial, his death on Good Friday and his resurrection at Easter. Amongst other things he said:

"I have told you now, before it happens, so that when it does happen you may have faith". And - "I have spoken thus to you so that my joy may be in you, and your joy complete. This is my

commandment. Love one another, as I have loved you. There is no greater love than this that someone should lay down his life for his friends." (John 15:11-13)

And a little later once again:

"I have told you all this to guard you against the breakdown of your faith. (John 16: 1-4) 1 have told you all this so that when the times comes for it to happen, you may remember my warning. There is much more that I could say to you, but the burden would be too great for you now. However when the spirit of truth comes, he will guide you."

So, at the banquet table, Jesus is quite unambiguous although perhaps using a little veiled language, in trying to convey to the disciples the real significance of the fact he is about to be put to death - about to leave them. This means that the disciples will pass through a short time of deep sorrow, which will turn into eternal joy when they see Jesus again on his return.

He likens what they will feel 'to a woman who experiences pain and suffering when giving birth to her child, but then no longer remembers the suffering but rejoices once the child has been born and rests in her arms'.

Jesus speaks of the 'spirit of truth' coming and guiding and fulfilling the disciples. Now, what is this 'spirit of truth'?

Is that spirit synonymous with what is meant by the Holy Spirit of the Trinity? If that is the case, then one wonders why the church developed and established their complicated concept! In this chapter 16 of John's gospel, Jesus also said: "The Father loves you himself, because you have loved me and believed me that I came from God." And: "So far you have asked nothing in my name. Ask and you will receive."

Through what has been said and written, especially in the gospel of John, I personally see a connection between God - the thoughts, sayings and ways of Jesus and our own personal beliefs and faith in the power of God's spirit within us.

This in a nutshell was what the disciples experienced at that Pentecost and what changed them irrevocably from disciples, or followers, into apostles - or staunch carriers of an important message, leaders who defended their beliefs to the end.

Jesus warns his disciples of the amazing changes before them, both to their situation, but more importantly, the effect that will have on themselves, and that their true beliefs and faith in Jesus' deeds and his words will be severely tested - they will be first sad, or even shattered, but will, through their faith, triumph and rejoice in a newfound strength, doing the will of God. without misgivings or doubts, and thereby will find the real role for mankind in forming God's kingdom.

'When Jesus speaks of faith, he is speaking of a person's capacity to affirm life in spite of what it may bring even in the face of doubts.

It has little if anything to do with one's intellectual beliefs, or one's will, which may actually get in the way of a living faith; rather it has much more to do with an attitude, with our soul.

Jesus said.. "If you have faith everything you ask for in prayer you will receive."

The words of Jesus arose out of his belief in God and God's spirit within himself. So that we could say: The belief in the power of God's spirit within man is the source of a true understanding of the words and deeds of Jesus.

Now we may ask ourselves do we really need Jesus if we have God's spirit within ourselves? Can we not communicate directly with God, one to one without a middleman?

Of course direct communication can and does happen every time, when we pray, when we ask for guidance, and strength or help. I may add that nowhere in the Gospels has Jesus placed himself between God and the individual, or made himself the middleman or agent for us to get in touch with God.

Jesus, has never asked for or demanded, as a necessary requirement, his involvement for such a process of our communication with God. Rather he has always been an example, giving us a helping hand when asked, and as the master showing us the way, clearing our mind from the fog and misconceptions and doubts as to what is the right path to follow.

Wherever there are people, God is - so the question arises why should we listen to or follow Jesus, why not follow other great figures from other religions? One self-explanatory answer is, of course, because we see ourselves as Christians. So what is significant about that? We come back to what Jesus said: "Love God and love your neighbour i.e. all humans as yourself" This is a unique demand of a true Christian, and places not only full responsibility on the individual, but also urges and binds us to form like-minded communities in order to fulfil God's will, by using the power and spirit of God instilled in every individual, to form what we call the Kingdom of God - it is a living faith with a future.

That is what Jesus lived and died for and that is what he gave to his followers as a legacy. In our beliefs, in our faith, as Jesus has shown us there lies untapped, immense power which we can use for the good of humanity to find the way to live, develop, grow and thrive. everything is possible if we have faith and trust in the guidance, benevolence and purpose of God's will as Jesus demonstrated.

Remember God is spirit, God is love and we are free to experience that power of God's spirit within us, if we believe, have faith and let it guide us.

In the Temple Society we are free to believe and see religion, in our own personal way. we are Able to search and find, each one of us for ourselves what God, Jesus, Spirit, Faith and Soul mean to us. My personal faith, based on the faith of Jesus, is the belief that the highest, all enveloping, all fulfilling spirit, is the basis for our life and this reflects through God's spirit within man.

Our faith emerges directly out of our innermost experience and seems to be based on a truth which has nothing to do with intellectual proof or explanations. Our faith arises out of a desire, perhaps an inner urge to find meaning in our life through higher spiritual guidance.

The search leads us in the direction which Jesus showed us - to have faith in the powers of God's spirit within us, to follow his will and renew our efforts, our lives, our attitude to love, and our attitude towards our fellow human beings.

Even if everything seems to remain the same externally through God's spirit and Jesus'

guidance we can achieve an internal change - a change in attitude and perception - by having faith and thereby gain strength to overcome doubts and obstacles, but our mind must be open to recognising that this is necessary in order to be successful and have visible results.

I think it is clear that our faith; as demonstrated by Jesus, is not just an opinion or only a feeling or perception, but is a powerful living force in our soul, which enables us to overcome adversity, hardship and doubts in our lives and to fulfil our purpose here on earth - striving for God's kingdom together with our neighbours - our fellow humans.

So for us Pentecost does not have to be only associated with the Trinity dogma of the church, but rather it can remind us of the deeper meaning of the purpose and potential power of God's spirit within man.

In this connection the gospel of St. John appeals to many since it places emphasis on the "way we are", on ones "just-being", (the German Sein) making that the focus of our life, rather than our "straight out actions" and activities.

But attaining this "just-being" - this state of mind is only possible if we realise that it only comes to us with having faith in God's power and trust in his love and goodwill towards us.

Furthermore, it is evident that this state of consciousness cannot be transferred from one person to another. It is a very individual, personal experience. But the belief in the possibility of such an individual experience can be communicated and thereby transferred.

At this point I would like to point out the following . By saying I can't believe in the existence of God, because I don't know and nobody can give me any proof that he exists, is, in my opinion, not any more rational than us saying I believe in the existence of God. In both cases we are vulnerable and personally exposed to argument and contradiction without having proof or guaranties.

But having faith and believing in God involves risks, but I feel with potentially a more positive outcome, than denouncing the existence of God. So I think it comes down to our personal choice and decision regarding how we want to approach and live our life. And in this. we can receive guidance, receive direction in our life through the gospels and Jesus -through God's spirit within us.

We in the Temple Society can be very thankful that, through the wisdom, guidance and Achievements of our founders, we have the religious freedom to find the basic truth in the words of Jesus as they are conveyed through the gospels, particularly in St. John, especially when we are faced with vexed questions about the Holy 'Trinity' or the significance of Pentecost.

Our forefathers had strong beliefs, and had tremendous faith, risking everything to search for the true message of Jesus, sensing God's spirit within themselves. The fact that our community was small, and still is small and seemingly insignificant, does not diminish the task or the path we have taken. If our beliefs are true and our faith in them strong, then even small steps in the right path are not wasted but are positive, as an example of the right attitude which brings about changes in our approach to life and lifestyle, and our relationships with ,other human beings.

Important hereby is that this change in attitude especially towards our fellow humans, is something which we feel as an urge within us, not only as something which we consciously pursue and could therefore manipulate.

I think God's spirit can often be glimpsed in our community. This would be one perhaps small but positive sign of us being Temples of God, individually and as a community in which God's spirit lives and acts.

That is what we should not forget or belittle, when we are frustrated, severely tested or have to suffer pain and hardships in our daily life.

To conclude I would like to read a poem by Rudolf Steiner - it was translated into English by Helga Uhlherr.

Holy Spirit fill my soul,

Fill my soul and give me strength,

Give me strength, too, in my heart,
In my heart which yearns for You,
Yearns for You with deepest longing,
Deepest longing for well-being,
For well-being and for courage,
Courage flowing through my limbs,
Through my limbs as gift divine,
Gift divine, o Holy Spirit,
Holy Spirit, fill my soul.

(Rudolf Steiner - German Version)

Lord's Prayer

Hymn No. 15 V. 1, 2 & 3 (Green Book)

Hermann Uhlherr

Mothers Day Service Sunday, 9 May 1999

Elder: Theo Richter

Good morning to you all and welcome on this beautiful Sunday to our Mothers Day service. We are fortunate to be able to gather together on this day, in the presence of our families and friends, to rejoice in the day of celebration for one of the most important people in our collective lives - our mother.

When you think about it, being a mother is more than just about bearing children. The job encompasses so much more - parent, disciplinarian, economist, chef, chambermaid, cleaner, chauffeur, time manager, planner and mediator. The position of 'mother' carries with it an exhaustive curriculum vitae - one which encompasses more skills in a single vocation than you could find in the average job position description. Add to this the fact that the job is 24 hours, 7 days and we have a person who is more committed to their profession than that of even the highest profile professional in any business position.

This multi-faceted position of motherhood is further complicated in our modem world because mothers are also expected to join the outside workforce and become breadwinners as well.

The question that I am always drawn to ask is, "who would want to do this job?" A study competed in America recently put a tentative salary level of $US700,000 on the position. This was payment based on an hourly rate for hours worked in the average week in the position of 'mother'. They admitted though, that they had not allowed for consultancy fees paid for professional services such as Psychologist, Nutritionist and Financial Planner. With these included, the study group concluded that the average mother should be paid in the region of $US 1 million per annum, plus allowances.

And to think, most mothers do the job for nothing.

Let us commence our Mother's Day service with the words of my most favourite Hymn, 'Lobe Den Herren', 'Praise to the Lord' which is found on page 7 of the green Hymn-book. We shall sing the first three verses.

Our text today is taken from the Gospel of Luke 18: verses 15 to 17.

One day, some mothers brought their babies to him to touch and bless. But the disciples told them to go away. Then Jesus called the children over to him and said to the disciples, "Let the little children come to me! Never send them away! For the Kingdom of God belongs to all men who have hearts as trusting as these little children's. And anyone who doesn't have their kind of faith will never get within the Kingdom's gates."

Mother's Day is thought to have evolved from ancient times in the mythology of several civilisations. The 'Great Mother of the Gods' was a deity that originated in Asia-minor around 5BC and spread from there to the Greek and then the Roman territories. Known by a variety of local names, her full official Roman name was Mater Deum Magna Idaea which means Great Idaean Mother of the Gods.

Modern classical historians have closely linked the 'Great Mother of the Gods' to the Greek goddess Rhea, and most historical dialogue relating to the ancient origins of Mother's Day allude to this belief. Irrespective of her origins, the 'Great Mother' is essentially characterised by the same qualities, foremost of which is her universal motherhood. She was perceived to be the great parent, not only of gods, but also of human beings and beasts. In her latter entity, she was known as the Mountain Mother. In the art of these ancient times, she is often depicted wearing a mural crown and veil, seated on a throne or in a chariot, and accompanied by two lions.

From these ancient days, we are required to take a leap in time to the early 1850's. 1 can be accused of plagiarism on this occasion because during my research for this service, 1 spent considerable time in finding the origins of the modern Mother's Day celebration. Of great service was the Internet Web site run by Taylor County in West Virginia, USA. Here can be found the historical facts that relate to two great women in our time - Ann Marie Reeves Jarvis (mother) and Anna Jarvis (daughter). Both women are integral in what has become the reason for our celebration today - Mother's Day.

Firstly, let's discover the story behind Ann Marie Reeves Jarvis, who is the mother commemorated on Mother's Day.

Ann Marie Reeves came to West Virginia at age twelve when her father, the Rev. Josiah W. Reeves, a Methodist minister, Was transferred from Culpepper County, Virginia to Philippi in Barbour County. Seven years later, in 1850, at the age of seventeen, Ann Marie married Granville E. Jarvis, son of a Baptist minister. The couple lived in Philippi for a short time and then moved to Webster in Taylor County where Granville began his career as a merchant.

Ann was the mother of eleven children, but only four lived to adulthood. In spite of the large family and the tragedies that occurred, Mrs. Jarvis was active in church and civic affairs. Most remarkable was the work she did to combat the poor health and sanitation conditions that existed in Webster and in many other neighbourhoods, both of which attributed to the high mortality rate of children in the region. After eight years of marriage, at the age of twenty-six, the young housewife and mother sprang into action to combat these conditions and called on all women in Webster, Philippi, Pruntytown, Fetterman and Grafton to meet at local churches where she organised clubs, known as Mothers Day Work Clubs. She called on her brother, Dr. James Edmund Reeves and Dr. Amos Payne of Pruntytown to advise and lecture her organisations. These two eminent physicians charted the tasks for the clubs to undertake. Members were assigned certain duties to perform in a certain length of time, and the two doctors and official nurses from surrounding communities inspected their work. The clubs furnished women to care for families with ailing mothers, medicine was provided for the indigent, and milk for children was inspected. In time, the clubs were honoured for successfully carrying out their plans and solving a local community problem.

In 186 1, another need for the Mothers Day Work Clubs was pending. During the American Civil War, and after both General's Lee and McClellan gave orders to hold the Grafton railroad terminus at all costs, much of Taylor County, including the community of Webster, soon became an armed camp of both Union and Confederate soldiers. Mrs. Jarvis quickly sensed possible disruption in the clubs and called an urgent meeting, The group heard Mrs. Jarvis objectives: "To make a sworn-to agreement between members that friendship and good will should be maintained in the clubs for the duration and aftermath of the war. That all efforts to divide the churches and lodges should not only be frowned upon but prevented."

When an epidemic of typhoid fever and measles broke out among the military personnel, Mrs. Jarvis and her Mothers Day Work Clubs were called upon for help. Her answer was "You shall have it.... But there shall be no mistreatment of any of our members. We are composed of both the Blue and the Grey." The clubs subsequently received the highest commendations from officers and soldiers for the magnificent services rendered the sick soldiers.

After the Civil War, public officials sought a way to alleviate post-war strife and once more, Mrs. Jarvis was called upon to help. She rallied the members of her clubs to meet at the Pruntytown Courthouse, and there they planned a "Mothers Friendship Day" which was to be held in Pruntytown, the county seat. The members were to invite all soldiers, Blue and Grey, and their families to the festival and, on the designated day, an immense crowd arrived. When the program started, Mrs. Jarvis appeared dressed in grey, and another women appeared dressed in blue. Two teenage girls assembled with the Pruntytown band on the courthouse porch, and a bugler called the crowd to assemble. Mrs. Jarvis (in gray) explained the purpose of Mothers Friendship Day and asked the band to lead them in singing 'Way Down South in Dixie'. The lady in blue then asked the band to lead her and the audience in singing 'The Star Spangled Banner'. Cheering and laughter followed. The two young girls took the hands of Mrs. Jarvis and the lady in blue and asked them to shake hands and hug each other. They then called on the crowd to do the same thing while the band played 'Auld Lang Syne'. By the time the song was over, it seemed that everyone had begun to weep and shake hands.

In addition to her work with the Mothers Day Work Clubs, Mrs. Jarvis was active in her church. When the Andrews Methodist Episcopal Church was completed in 1873, Mrs. Jarvis was on hand to take over as assistant superintendent in the primary department of the church school. For over a quarter of a century, she taught young children and saw many of the children grow into manhood and womanhood and bring their own little ones to her class.

Mrs. Jarvis was not only an exceptional teacher, but also a talented, informed speaker. She lectured many times in well-filled churches on subjects such as "The Value of Literature as a Source of Culture and Refinement", "Importance of Supervised Recreational Centres for Boys and Girls", and "The Great Mothers of the Bible".

After the death of her husband, Granville E. Jarvis, in 1902, Ann Marie Reeves Jarvis and her daughters, Anna and Lillie, moved to Philadelphia to live with her son, Claude. Mrs. Jarvis died there on May 9, 1905, at the age of 72. On the day she was laid to rest, the bell of Andrews Methodist Episcopal Church in Grafton was tolled seventy two times in her honour.

And now we shall move on to the story of Anna Jarvis, the daughter of Anne Marie and the originator of the Mother's Day celebration.

Anna Jarvis, the founder of Mothers Day, was born in Webster, Taylor County, West Virginia, on May 1, 1864, the ninth of eleven children born to Ann Marie and Granville Jarvis. The family moved to Grafton, four miles south of Webster, when Anna was a year and a half old. It was here that the future founder of Mothers Day spent her childhood, receiving her early education in public schools. In 188 1, she enrolled at the Augusta Female Academy in Staunton, Virginia. Upon finishing, Miss Jarvis returned to Grafton where she taught school for seven years.

From childhood, Anna Jarvis often heard her mother say that she hoped that someone would one day establish a memorial for all mothers, living and dead. One incident in particular was a driving force in keeping this wish alive. At the age of twelve, Anna remembered a lesson given by her mother, which concluded with the prayer, "I hope that someone, sometime will found a memorial mothers day celebration, commemorating her for the matchless service she renders to humanity in every field of life. She is entitled to it." Anna never forgot that prayer, and at her mother's graveside service, Anna was heard to recall that prayer and say, "...by the grace of God, you shall have that Mothers Day."

After the death of her father in 1902, Anna Jarvis along with her mother and sister Lillie, moved to Philadelphia. After her mother's death on May 9, 1905, Miss Jarvis began an intense campaign of fulfill the wish of her mother.

On the first anniversary of her mother's death, May 9, 1906, Miss Jarvis, with some friends, reviewed the outstanding accomplishments of her mother brought about through her Mothers Day Work Clubs that were established prior to the Civil War. After this, Miss Jarvis wrote to Mr. Norman F. Kendall of Grafton asking him to organise a Mothers Day Memorial Committee from her mother's co-workers at the Andrews Church and asked them to pass a resolution favouring the founding of Mothers Day. Mr. Kendall carried out this request, and the resolution was passed. On the second anniversary of Mrs. Jar-vis' death, May 12, 1907, a memorial service was held for her at the Andrews church.

Miss Jarvis employed every means available to her to achieve her goal of establishing the observance of Mothers Day nationally. She wrote hundreds of letters to legislators, executives, and businessmen on both state and national levels. She was a fluent speaker and passed up no opportunity to promote her project. Most of her appeals fell on deaf ears. Her first real break came from her appeal to the great merchant and philanthropist, John Wanamaker of Philadelphia. With his influence and support, the movement gained momentum. On May 10, 1908, the third anniversary of her mother's death, fully prepared programs were held in churches in Grafton and in Philadelphia, launching the observance of a general Memorial Day for all mothers.

The Grafton service was planned and prepared by Miss Jarvis. On the day, she sent a telegram defining its purpose:

... To revive the dormant filial love and gratitude we owe to those who gave us birth. To be a home tie for the absent. To obliterate family estrangement. To create a bond of brotherhood through the wearing of a floral badge. To make us better children by getting us closer to the hearts of our good mothers. To brighten the lives of good mothers. To have them know we appreciate them, though we do not show it as often as we ought... Mothers Day is to remind us of our duty before it is too late.

This day is intended that we may make new resolutions for a more active thought to our dear mothers. By words, gifts, acts of affection, and in every way possible, give her pleasure, and make her heart glad every day. Constantly keep in memory Mothers Day when you made this resolution, lest you forget and neglect your dear mother. If absent from home, write her often and tell her of a few of her noble good qualities and how you love her.

She concluded with the observation, "A mother's love is new every day."

Following the service, a resolution was offered asking that the Andrews Church set aside the second Sunday of May each year as Mothers Day. The resolution was immediately adopted and from then on the Andrews Methodist Episcopal Church became the Mother Church of Mothers Day. In the following year, an official Mothers Day Committee was selected. The committee's role was to map out future plans for extending the Mothers Day institution on an international scale.

In 1909, forty-five states in America, Puerto Rico, Hawaii, Canada and Mexico observed the day by appropriate services and the wearing of white and red carnations. She remarked "where it will end must be left for the future to tell. That it will girdle the globe seems now certain."

The first Mothers Day proclamation was issued in West Virginia on April 26, 1910. In May 1914, a joint resolution was introduced to the Congress of the United States, naming the second Sunday in May as Mothers Day. The resolution was passed in both Houses. With the approval of President Woodrow Wilson, Mother's Day was proclaimed as an officially observed day.

Miss Jarvis spent many years and much of her fortune promoting the Mothers Day movement, however in her later years, she was confronted with a problem that required as much or more time and effort as the establishment of Mothers Day. This was her attempt to thwart commercialisation of the day, or otherwise exploiting it for extraneous purposes. She did not succeed in preventing such an outcome.

Miss Jarvis spent her later years caring for her invalid sister, Lillic, and attending flowers on her mother's grave. After her sister's death in 1944, Miss Jarvis was very much alone and because of her declining health, her many friends placed her in the Marshall Square Sanitarium in West Chester, Pennsylvania. It was here that Anna Jarvis died on November 24, 1948 at the age of 84. She is interred beside her mother in West Laurel Hill Cemetery in Philadelphia. On the day of her burial, she was remembered in Grafton when the bell on the Andrews Church was tolled eighty-four times in her honour.

The last issue left to us to resolve in this history is that of the humble carnation, the flower that is most often associated with Mother's Day. On the occasion of the first official Mothers Day service on May 10, 1908, Miss Anna

Jarvis sent 500 white carnations, chosen by herself, to the Andrews Methodist Episcopal Church, in Grafton, West Virginia. In a telegram to the congregation, Miss Jarvis stated that: "...Each one present will be given a white carnation. mothers will be given two, in memory of the day.

These five hundred carnations are given by a loyal, loving daughter in honour and sacred memory of her good and faithful mother, Mrs. Ann M. Jarvis, who worked faithfully and earnestly for twenty long years, as an earnest teacher in our Sunday School, who only a few years ago departed to that better world to reap the reward of her labours here. Every one is asked to wear this flower.

The white carnation is preferred because it may be thought to typify some of the virtues of motherhood; ... whiteness stands for purity. Its lasting qualities - faithfulness; its fragrance - love; its wide field of growth - charity; its form - its beauty..."

The following year she sent 700 carnations for the same purpose, and over the years, sent over 10,000 carnations as personal gifts to the Andrews Church. Carnations, red for living and white for deceased, are now worn worldwide as emblems of the purity, strength and endurance of motherhood.

It is from these humble beginnings, that we find ourselves in the year 1999, celebrating with or remembering our own mothers. From Anne Jervis' words, we find meaning, when she said, "A mother's love is new every day." So too, is that love which Jesus portrayed towards us all in his lifetime on earth.

In many ways, I see the role of motherhood linked, no matter how precariously, to the life that Jesus epitomised. It is a mother's tenuous hold on our early lives that elevates her to a similar level of adulation. As with Jesus, mothers are charged not only with the physical well being of their charges, but also with their spiritual well being. Perhaps it is the closeness of newborn life that binds them to their offspring, the utter helplessness and fragility, the dependence and the nurturing. Perhaps, too, it is the realisation that a new person has come into being, one for whom responsibility of care is totally entrusted unto its mother. As Jesus said, 'Let the little children come to me!' So too, do the little children return to their mothers, because that is where they first learned of love, of security and of contentment.

It doesn't matter how encapsulated we are in our own lives, the one person to whom we all tum, whether in times of great distress or in times of great joy, is our mother. Only she can restore in us the feeling of security and comfort that is so hard to find in everyday fife. Only she can offer the solace that is needed to strengthen our hearts and our souls to face what has to come. Only she can truly share the crowning achievements of our lives. The reason for this is simple, only our mothers can see through the layers of protection that we build around ourselves. Following Jung's philosophy of the persona, the person with whom we are most likely to share our great secrets is with our mothers. They are the people who knew us before we ventured out into the world, they are the people who stood by us when we faltered, and they are the people who see us as we really are.

Today, we rejoice in that relationship. Today we acknowledge the sacrifice, the hard work, the long hours and the patience that our mothers showed in guiding us in our lives. It is on the foundation stones of their undying belief in us that we have built our relationships with the world, and because of that belief, we are able to be who we are.

I don't have a million dollars to give my mother, but if I did, it would still never repay the time, the effort and the patience shown through all the years I have lived. To my mother, indeed, to all of our mothers, we offer our thanks and undying gratitude today.

Let us pray.

We will conclude today's service with the final two verses of 'Lobe Den Herren', 'Praise to the Lord

SAAL im AH am 16-5-99

Elder: Herta Uhlherr

Von Pfingsten und vom Heiligen Geist,

Vorspiel: Friede Steller

Guten Morgen und willkommen zu unserer Morgenandacht. Ich bin Herta Uhlherr und stehe im Ältestendienst der Tempelgesellschaft.

Zu Beginn singen wir Nr. 1, "Komm, o komm, du Geist des Lebens, Verse 1, 2, 4 u. 5.

In einer Woche ist Pfingstsonntag, wo traditionell in der christlichen Kirche die "Ausgießung des heiligen Geistes" gefeiert wird.

Mit dem kirchlichen Dogma, das aus dem "Heiligen Geist" ein eigenständiges Wesen, eine "Person" der Trinität oder Dreieinigkeit macht, können viele Templer nicht viel anfangen, das kommt uns wie ein unnötig kompliziertes Gedankengebäude vor. Jedoch, dass der Geist Gottes - eine Art göttliche Energie - alles durchströmt, und vielfach in den Menschen wirksam wird, und auch als tröstende Kraft erfahren werden kann - das, denke ich, leuchtet vielen Templern ein. Und dass man sich über das Wirken dieses göttlichen, bzw. Heiligen Geistes Gedanken macht, besonders um die Pfingstzeit, ist m. E. durchaus angebracht.

Wir wollen beten (bitte sitzen bleiben).

"Komm, o komm, du Geist des Lebens." öffne unsere Herzen und lass uns, o Herr, auf deinen Geist in uns hören. Gib uns die Kraft und die Weisheit, seinen Regungen und Anweisungen zu folgen. Amen.

Von den Pfingstgeschehnissen berichtet Lukas in der Apostelgeschichte, Kap. 2. Ich werde einiges daraus zitieren und ein paar Worte dazu sagen, dann auf unser Thema übergehen, nämlich: was heißt das, vom heiligen Geist erfüllt zu sein, und wie wirkt sich das in unserem Leben aus?

Apg. 2, V. 1 "Als nun der Tag der Pfingsten kam, waren alle einmütig beieinander."

Pfingsten, oder Pentekoste, fand am 50. Tag nach dem Passahfest statt und wurde von den Juden als Erntedankfest gefeiert. So hatten auch die Jünger sich versammelt. Wichtig ist vor allem, dass sie "einmütig beieinander" waren, wie es auch vorher in Apg. 1, 14 heißt: "alle verharrten einmütig im Gebet". Sie hatten so viel Enttäuschung und Leid erfahren wegen des schrecklichen Todes ihres geliebten Meisters - und Leid verbindet Herzen oft enger, als auch noch so erhebende Worte. Auch hatte Jesus (Matt. 18, 20) gesagt; wo zwei oder 3 in meinem Namen zusammen sind, da bin ich in ihrer Mitte gegenwärtig."

Und das erfahren die Jünger an Pfingsten nun ganz stark. Lukas berichtet von einem Brausen wie von einem starken Wind, und von Feuerzungen, die über jedem der Anwesenden erschienen. Dann heißt es: "Und sie wurden alle mit heiligem Geist erfüllt." Lukas beschreibt, wie sie in andern Zungen zu sprechen anfingen, und wie "gottesfürchtige Männer aus aller Herren Länder," die herbeigeströmt waren, das Gesagte verstehen konnten, obgleich jeder eine andere Sprache sprach. Alle verstanden sie das Zeugnis von den großen Taten und der Liebe Gottes, das spontan aus den Jüngern herausquoll. (Manche Hörer spotteten, die Galiläer "haben zu viel süßen Wein getrunken").

Auf alle Fälle ist klar, daß etwas Erstaunliches, äußerlich und innerlich, an diesem Tag geschah. - Ich finde es interessant, daß im Hebräischen wie im Griechischen Geist, Wind, Odem, Hauch durch dasselbe Wort bezeichnet werden. Schon in der Schöpfungsgeschichte heißt es, Gott habe dem Menschen den 'Lebensatem (oder- Odem) eingehaucht'. Was immer genau an jenem Pfingsttag geschah- hier haben die vorher so niedergeschlagenen Jünger Vollmacht und Beglaubigung empfangen durch das, was in ihnen erweckt wurde - ein neuer Impuls des Geistes ihres Meisters, ein neuer Geist des Vertrauens in Gottes Wirksamkeit und sie wurden nun Apostel, d.h. mit einer Botschaft Ausgesandte.

Ein völlig anderer Petrus als der, der wenige Wochen vorher im Hofe des Kaiphas der Dienstmagd gegenüber seinen Herrn verleugnet hatte, spricht nun freundlich und mit Autorität zu der großen Menge. Und ihm fallen sofort passende Stellen aus den Propheten ein, die er geschickt anwendet. Somit wird wahr, was Jesus versprochen hatte: "Es wird euch zur Stunde gegeben werden, was ihr reden sollt" (Matt. 10, 19) und "der Geist wird euch lehren und euch erinnern7' (Joh 14, 2). So spricht Petrus mächtig und überzeugend, u.a. dass die Verheißung Gottes allen Menschen gelte, - und "etwa 3,000 Seelen" bekehrten sich und ließen sich taufen. Die christliche Kirche war geboren. Sie teilten was sie hatten und kamen täglich "einmütig im Tempel zusammen und brachen das Brot in den Häusern... Sie lobten Gott und ließen Güte walten gegenüber dem ganzen Volk."

Somit haben wir schon einige Merkmale des "vom heiligen Geist erfüllten Menschen" : er hat etwas von der Kraft Gottes in sich erfahren; er kann ruhig, freundlich und dankbar über Gottes Liebe sprechen und darauf vertrauen, dass er im rechten Moment die rechten, erhebenden Worte finden wird- er lebt in Eintracht mit seinen Mitmenschen und teilt seine Gaben (inkl. Zeit, Interesse, Zuwendung) mit andern. Er läßt Güte walten gegenüber andern.

Für den so überaus "geistbegabten" Jesus von Nazareth kommt hierin Gottes Geist zum Ausdruck: "Für den andern dazusein, ihn genauso zu behandeln wie wir selbst behandelt sein wollen, ihn als gleichwertig zu betrachten und anzuerkennen, ihm seine Unzulänglichkeiten nicht anzurechnen und über dies sein Wohl zu fördern." Das sei unser Auftrag von Gott und der Sinn unseres Lebens. So fasst es Peter Lange in seinem Pfingstartikel in der Mai Warte des Tempels (S.78) zusammen.

Dieses Verhalten beschreibt tätige Liebe. Natürlich. Denn Gott ist Liebe, Jesus und sein Vater sind eins (also Liebe), und Gottes heiliger Geist ist freilich ebenso der Geist der Liebe das höchste Prinzip in der Schöpfung überhaupt.

Somit haben wir Menschen, als Kinder und Tempel Gottes, eindeutig die Aufgabe, täglich mehr Liebe zu üben. Das ist ja auch Jesu erstes Gebot.

Jedoch - anscheinend wissen wir Menschen nicht instinktiv, wie wir einander lieben sollen. Ein Seelsorger und Counsellor schreibt: in den 20 Jahren, in denen sich Leute mit mir über ihre Probleme unterhielten, war ihr häufigster Kummer die Unfähigkeit zu lieben und sich geliebt zu fühlen. Das ist also gar nicht selten. Viele fragten ihn: Warum wird uns nicht gelehrt, uns lieben zu lassen - die Zuwendung anderer anzunehmen? Denn irgendetwas annehmen fällt manchen sehr schwer - sie sind lieber die Gebenden.

Auf der andern Seite gibt es "Schwämma", Leute die viel mehr als ihnen zusteht aufsaugen und andere ausgedörrt zurücklassen.

Dann gibt es Menschen - und oft sind das einfache, oder gar einfältige Menschen, und vor allem Kinder - aus denen die Liebe wie Sonnenschein nur so heraus strahlt - und von solchen sagte Jesus, das Reich Gottes gehöre ihnen, eben weil sie so voller Liebe sind.

Paulus, der in seinem 1. Korintherbrief so schön über die Liebe schreibt, warnt ebenda: Wenn unser Leben die Qualität hingebender Zuwendung nicht ausdrückt, dann hat es weder Wert noch Bedeutung. Wenn das, was wir tun, nicht mit Liebe getan wird, sind wir nichts sozusagen tot, weil der heilige Gottesgeist der Liebe nicht belebend in uns wirkt.

Das kommt sehr anschaulich zum Ausdruck in vielen Schauspielen, wo das menschliche Verhalten so dargestellt wird, daß es jeder begreifen, und damit fertigwerden kann. In Komödien wie Tragödien fängt oft die dramatische Handlung mit Ärger oder Eifersucht an, da ist kaum ein Unterschied. Äußerst wichtig ist jedoch, wie sich die Figuren verhalten- wenn sie es nicht fertigbringen, im entscheidenden Moment selbst-überwindende Liebe - und Vergebung, die immer bei Liebe mitspielt - zu üben, dann folgt unvermeidlich eine menschliche Katastrophe, also Tragödie. In den Komödien sind in kritischen Augenblick Liebe und Vergebung da, und tragische Folgen werden vermieden. Eine Art Erlösung vom Übel findet statt. - Wie auch in unseren Verhältnissen mit andern Menschen - eben weil in Liebe und Vergebung der heilige Geist am Werk ist, und der Liebende das Wesen Gottes teilt, das Harmonie schaffen will.

Wie bringen wir es also fertig, unseren Mitmenschen gegenüber öfter Güte - Liebe und Vergebung - walten zu lassen?

Das ist bestimmt eher möglich, wenn wir:

ein Weltbild haben, das uns erlaubt, an einen Gott der Liebe, und an sein Reich der Liebe, das hier und jetzt erfahren werden kann, zu glauben; ein Weltbild das uns also erlaubt, der Liebe erstrangigen Wert zuzuschreiben.
Zweitens hilft es uns, wenn wir täglich die Verbindung mit dem Ursprung der Liebe, mit Gott, pflegen und erfahren, z.B. in stillen, besinnlichen Augenblicken, beim Beten oder Arbeiten, und in der bewussten Begegnung mit andern; auch bei der Andacht.
Drittens, wenn wir uns immer wieder daran erinnern, dass der Geist Gottes in unserem individuellen Tempel genauso in unseren Mitmenschen in ihrem Innersten weilt, dass es also nie berechtigt ist, auf einen andern Menschen herabzusehen oder über ihn zu spotten oder schimpfen. Wie oft vergessen wir das!

Das erinnert mich an einen Spruch, der etwa so geht:

Eine christliche Gemeinde ist kein Museum für Heilige, sondern eher eine Heilstätte für Menschen, die Fehler machen; ein Platz wo nicht kritisiert und verurteilt wird, denn Härte, Sarkasmus oder Spott rufen nie gütigeres Verhalten oder Erlösung hervor - eher Tragödien. Ein Platz wo Zuwendung, freundliches Interesse an des andern Wohlergehen, und die Entfaltung des Guten, Edlen und Schönen nach Möglichkeit gefördert werden. Denn Liebe, wie es in dem Lied heißt, "ist nicht nur ein Wort; Liebe, das sind Worte und Taten".

Ein wertvoller Liebesdienst ist, einem andern aufmerksam zuzuhören, ohne zu unterbrechen oder seine eigenen Anliegen dauernd einzumischen. Dazu gehören Geduld und Selbstdisziplin, und es ist gar nicht einfach. Ist aber wertvoll, weil es dem Sprecher erlaubt, von Tiefem, was seine Seele bewegt, zu reden. Der Zuhörer braucht weder Ratschläge, noch Lösungen für die offenbarten Probleme vorschlagen, noch darf er darüber weitererzählen. Schon über Probleme reden zu dürfen hilft dem Sprechenden, selbst klarer zu sehen. Es kann sein, dass wir in solcher Zuwendung die verwandelnde Kraft des heiligen Geistes erfahren dürfen, und dass etwas geschieht, das in und durch uns erlebt wird, das aber nicht von uns ausgeht.

Dagegen, wenn jemand bloß zum Zeitvertreiben schwätzt, dann darf der Hörer sich schon mal entschuldigen und gehen. Selbstlosigkeit bedeutet nicht, dass man sich von andern ausnützen lassen muss - man muss ihn nicht mehr lieben, wie sich selbst- denn auch die eigene Zeit und Nerven soll man respektieren. Leider ist es nicht immer leicht zu schätzen, wer in einem bestimmten Augenblick wichtiger ist, der andere oder ich. Versuchen wir eben, das uns von Gott gegebene Licht in uns möglichst viel leuchten zu lassen. Zum Beispiel auch Freunden gegenüber. Irgendwann war jeder von uns mal ein Außenseiter, ein Fremder; wir wissen also, wie weh das tun kann. Freundlichkeit lockt aus allen das Beste heraus und öffnet das Tor zum Reich Gottes. Wenn es uns schwer fällt, können wir um Mut und Hilfe bitten, und um die rechten Worte. Der heilige Geist der Liebe wird uns als heilende Kraft beistehen.

Hier paßt ein Gedicht von Rudolf Steiner: "O Gottes Geist erfülle mich".

O Gottes Geist erfülle mich,
Erfülle mich in meiner Seele,
Meiner Seel schenke Kraft,
Starke Kraft auch meinem Herzen.
Meinem Herzen, das dich sucht,
das dich sucht in tiefer Sehnsucht,
tiefer Sehnsucht nach Gesundheit,
nach Gesundheit und nach Starkmut,
Starkmut der in meine Glieder strömt,
strömt wie edles Gottgeschenk,
Gottgeschenk von dir, o Gottes Geist,
o Gottes Geist, erfülle mich.

Bald kommen wir zum Vaterunser, ein Gebet das Jesus seinen Jüngern lehrte. Es enthält seinen Glauben in Kurzform - nämlich dass wir alle zusammengehören. Es ist kein Gebet für mich allein, sondern für die Großfamilie der ganzen Menschheit. Unser - nicht mein - Vater, unser - nicht mein - tägliches Brot, Nahrung für Körper, Seele und Geist der menschlichen Familie. Vergebung für alle, denn wir alle fehlen, und werden leicht in Versuchung geführt. Es ist fast unmöglich dieses Gebet zu beten, ohne mitzukriegen, daß es uns alle angeht. Und dass ich den Vater nicht für etwas für mich allein bitten darf, ohne auch für andere zu bitten. Und das sollte ich dann auch irgendwie in eine Tat umsetzen, die einem Elenden aufwärts hilft. Dann wirkt der heilige Geist der Liebe, den wir an Pfingsten feiern, und der vor bald 2000 Jahren so freigebig 'ausgegossen' wurde, in unserm täglichen Leben weiter, zum Segen der Menschheit.

Wir beten das Vaterunser zusammen.

Zum Abschluss singen wir Nr. 4 'Geist des Glaubens, Geist der Stärke', Verse 1, 2 und 3.

Segen: 'Der Herr segne uns und behüte uns...'.

Nun wünsche ich einen schönen Sonntag.

Nachspiel.

GOOD FRIDAY SERVICE

02-04 Bayswater 10:15am.

Templer Elder: Dietrich Ruff

Musical contributions : Krista Imberger

Hymns:

O that I had a thousand voices
Tell me the old, old story
Easter hymn

Lesson Matthew 27 : 45 - 54 & 28 : 1 - 10

Children of the Sunday School class enter and sit in front

Dear friends,

A warm welcome to you all on this Good Friday morning. A special welcome to you , the children of the Sunday School class . It is nice to see your bright young faces among us here.

Today's service will be in English. During the opening part I want to share some thoughts with the youngest family members present. But first, let us quietly listen to the musical introduction Krista Imberger will play for us.

MUSICAL INTRODUCTION

In prayer we now turn to God. Following the prayer, I invite you to share with me a brief pause of contemplative silence. Please remain seated.

God,

Source of life and centre of all being..

Gratefully we acknowledge your presence, revealed in all of creation, in the depths of our own selves, and in the fulness of human experience.

Today, we once again remember the final phase in the life of Jesus. Exceptionally gifted and put to the severest of tests, he did find you in his heart sharing his experience with many in need.

In him and through his work, your creative power became manifest in a very special way. For this we give thanks.

And, as we trustingly seek to follow what Jesus taught, we pray that despite our many failings, we too, may be blessed to find you within us and in those with whom we share life.

Lord, be with us in our search, so that we may come to better understand the true meaning of the Easter events.

We pray for courage to put that better understanding to the test by daring to make new beginnings, to explore new opportunities, to be compassionate towards our fellow beings.

So help us, God, as temples in which your spirit dwells.

Amen.

SILENT PAUSE

From quiet contemplation we move to praising God by singing together verses 1 and 2 of the hymn "O that I had a thousand voices" , "O daß ich tausend Zungen hätte" . It is No. 10 in the small hymn book. Please feel free to use either the English or the German text, and please remain seated.

HYMN

Now, children, let me share a few thoughts with you about the Good Friday and Easter events which happened a long time ago.

Good Friday is the first of the festive days we Christians celebrate at Easter time. Over Easter many people visit each other and families get together at home or away from home. And, I am sure, you like the Easter bunny and the colourful Easter eggs, don't you ?

But, there is more to Good Friday and Easter than just having a good time among family and friends. We do remember a very special person. Do you know the name of that person?

Yes, it is Jesus. Sometimes also called Christ Jesus, or Jesus Christ, or Jesus of Nazareth .

What happened to him on the first Good Friday?

Yes, he was crucified. So Good Friday is the anniversary of the crucifixion and death of Jesus. For Christians this actually makes it a day of mourning, and you may wonder why it is called "Good" Friday.

Well, in the Old-EngIish language spoken long ago, the word "good" had the meaning of "holy" . And Jesus certainly was thought of as a specially good and kind of holy man. So Good Friday really means Holy Friday.

What, do you think, made Jesus so special?

Yes. Jesus also showed people how much better life can be made by being nice to one another, --by helping each other and working together,--instead of having fights and being angry.--He demonstrated how being understanding,--considerate and compassionate,-- can change people,--turning enemies into friends.

However, not all people liked Jesus. Some were envious and even hated him. So eventually he was put to death by his powerful enemies on the day we observe each year as Good Friday.

At first his supporters were frightened and lost all hope when they saw a good man like Jesus being put to death. But then they remembered what Jesus had taught them. They found new hope, --and fresh courage, --as they experienced their loved master Jesus coming so vividly to life again in their minds .

This important happening we celebrate as Easter. It marks a new beginning. The followers of Jesus now convincingly told others about their Easter experience, and about Jesus and his way. They thus helped a growing number of others to also become more friendly , and loving, and joyful. So the memory of Jesus and of his way to a happier life, did live on in people. And it continues to live on in our time, giving new hope, and encouragement, and joy to countless people.

Does not much the same happen when someone dies in your own family? Is not he or she remembered with love and thus remains alive in the hearts and minds of family members and friends? I am sure your parents will confirm this.

Because Jesus was such a special man, Christian people all over the world remember him every year at Easter time. We, too, remember him today. We joyfully celebrate his memory, -- which is alive in us, -- as we try to follow his. example by being more gentle, more caring and more loving, like he used to be.

Do you think it is worthwhile trying to be like that ?......................

Good. Perhaps a little later on, you can discuss with your Sunday school teacher how you could do this at home, at school and among your friends.

Let us now sing together the first verse of the hymn "Tell me the old old story" . No. 27 in the small hymn book.

HYMN

The events we commemorate each year at Easter time broadly encompass the triumphant entry into Jerusalem; the last, supper the betrayal and trial the crucifixion and death of Jesus; his burial and resurrection, and, finally the appearance of the risen Jesus to his disciples.

The lesson for today's Good Friday service covers the death of Jesus, and is taken from the Gospel according to Matthew, Chapter 27 , Verses 45 - 54. The lesson speaks of the agony of Jesus hanging on the cross , and of the cold sarcasm of some onlookers. It also describes phenomena like falling darkness, shaking of the earth and tearing of the curtain in the temple, which are said to have accompanied Jesus' dying moments. The lesson concludes with the awe - struck Roman guards' acknowledgement of Jesus as the son of God .

In today's service I do not wish to merely enlarge on the Good Friday theme of the crucifixion and death of Jesus. Rather, I want to look at the topic in the wider context of the Easter events. This approach I see not only as more challenging, but also as more rewarding.

In particular, I want to focus on the resurrection and subsequent appearance of Jesus, which I regard as a gateway to the proper understanding of the Christian faith .

In their different versions, the resurrection and subsequent appearance accounts are included in all the four Gospels of the New Testament. Are these accounts based on facts? Are they fiction? Do they convey a myth?

I believe these questions to be to the point. After all, the phenomenon of the raising of Jesus from the dead and his subsequent appearance has significantly influenced the fixing of the doctrine of faith of the early Christian Church .

In our Templer Communities we practise a non -dogmatic Christian faith. It is neither rigid nor constrained, but open, leaving room for honestly accommodating new knowledge, new insights and experiences, and allowing space for enriching growth. Firm in its direction, yet tolerant towards others professing a different conviction, I believe it to be a living faith. A faith oriented towards harmony with our conscience, and challenging us to seek God's kingdom of love on earth above all else.

It is against this background that I, personally, find myself being mentally stretched time and again by the Gospel narratives of the resurrection and subsequent appearance of Jesus. I am challenged to find a complementing balance between what I experience as life's reality, and the vision of my inner world, which soars beyond the horizon of my ordinary faculties. I know I am not alone in this quest for balance, and I ask you to bear with me as I seek to expand on this theme in relation to the Easter story .

From the Gospel of Matthew, Claudia and I will now read in German and English respectively, the passage that describes the experience of two women, Mary Magdalene and Mary the mother of the disciple James, as they visited the grave where the dead Jesus is said to have been laid.

And we quote from Matthew, Chapter 28, Verses 1 - 10

<< Als aber der Sabbat vorüber war und der erste Tag der Woche anbrach, kamen Maria von Magdala und die andere Maria, um nach dem Grab zu sehen. Und siehe es geschah ein großes Erdbeben. Denn der Engel des Herrn kam vom Himmel herab, trat hinzu und wälzte den Stein weg und setzte sich darauf. Seine Gestalt war wie der Blitz und sein Gewand weiß wie der Schnee. Die Wachen aber erschraken aus Furcht vor ihm und wurden, als wären sie tot.

Aber der Engel sprach zu den Frauen : Fürchtet euch nicht ! Ich weiß, daß ihr Jesus, den Gekreuzigten, sucht. Er ist nicht hier; er ist auferstanden, wie er gesagt hat. Kommt her und seht die Stätte, wo er gelegen hat; und geht eilends hin und sagt seinen Jüngern, daß er auferstanden ist von den Toten. Und siehe, er wird vor euch hingehen nach Galiläa; dort werdet ihr ihn sehen. Siehe, ich habe es euch gesagt.

Und sie gingen eilends weg vom Grab mit Furcht und großer Freude und liefen, um es seinen Jüngern zu verkündigen.

Und siehe, da begegnete ihnen Jesus und sprach : Seid gegrüßt! Und sie traten zu ihm und umfaßten seine Füße und fielen vor ihm nieder. Da sprach Jesus zu ihnen : Fürchtet euch nicht! Geht hin und verkündigt es meinen Brüdern, daß sie nach Galiläa -gehen: dort werden sie mich sehen.>>

Thank you, Claudia.

<< After the Sabbath, as Sunday morning was dawning, Mary Magdalene and the other Mary went to look at the tomb. Suddenly there was a violent earthquake; an angel of the Lord came down from heaven , rolled the stone away , and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid that they trembled and became like dead men .

The angel spoke to the women. "You must not be afraid, he said. I know you are looking for Jesus, who was crucified. He is not here; he has been raised, just as he said. Come here and see the place where he was lying. -- Go quickly now, and tell his disciples: 'He has been raised from death, and now he is going to Galilee ahead of you; there you will see him!' -- Remember what I have told you."

So they left the tomb in a hurry, afraid and yet filled with joy, and ran to tell his disciples .

Suddenly Jesus met them and said,

'Peace be with you'.

They came up to him, took hold of his feet and worshipped him.

'Do not be afraid' Jesus said to them .

'Go and tell my brothers to go to Galilee. There they will see me. >>

End of quote.

What is this narrative telling us? How can we interpret the phenomenon of the risen Jesus, and the promise that later his disciples will see him in Galilee?

Of course, we can relegate the New Testament stories of that phenomenon to the realm of fairy tales untenable as historical facts. On the other hand, we know from worldwide biblical research work that justice cannot be done to the Bible by taking all of it literally . Rather, the collection of diverse books we know as the Bible , needs to be seen more in the nature of a record of spiritual experiences, as an account of the wisdom of faith over time. Viewed this way, we meet in the books of the Bible a continuing chronicle of faith . The chronicle depicts a faith journey. A journey, I believe to be ongoing in our days. A journey, in which you and I take part.

Seen from this angle, the Easter events may reveal a different perspective, inviting us to explore anew their meaning with a heightened sense of awareness.

Reflecting on the sequence of the reported Easter events as a whole, we recognise a remarkably broad spectrum of human experience Jesus faced up to in the course of his undertaking to spread a new consciousness of the transcendent dimension, and to encourage his contemporaries to change their ways accordingly. We behold good and bad,- courage and fear,- trust and misgiving,- hope and despair.

On Good Friday a window opens on human failings, such as quarrel and hatred betrayal, maltreatment, scorn and cruelty. There opens an abyss of pain, of suffering, of rejection. But there also stands out a peak of unsurpassed dignity and commitment, of integrity, of good will and compassion.

And then, Easter reveals the measure of the man Jesus, who shows a saving way. A way of unlocking the potential for goodness, for inner growth and fulfilment. A way of reaching out towards a higher state of consciousness and the promise of peace of mind and heart.

At Easter we partake of the inspiring message of the indomitable power of life which death cannot contain. A message offering a glimpse of a realm of being which is greater than the life we know from ordinary experience.

All of this we may acknowledge. But still the question remains : What did happen in the days after Jesus' death on the cross? Can it be truly known after such a long time, -- or will it forever remain for us a mystery?

Something unusual must have happened , triggering the turnabout in the outlook and conduct of the women and men who had been close to Jesus. How else could the dejected and desperate band of his followers have changed into a courageous outspoken and purposeful group of believers able to convincingly spread their former master's teaching ? -- This does not answer the question about the mystery it merely underlines it.

An angel descending during an earthquake and rolling away a heavy stone to sit on it; guards, who for fear of the angel, fall to the ground as though dead; a man raised from the dead penetrating the blocked entrance of his grave and bodily appearing to give instructions to the two women who had come to visit the grave I find taxing to accept as anything other than legends. Legends, whose ancient meaning is no longer common knowledge in our time.

However, the story of the risen Jesus intent on appearing in Galilee to his assembled disciples, to me strongly suggests that below this surface image there is another layer indicative of some different kind of truth.

In the history of mankind many once famous and influential personalities are hardly remembered any longer. No legends have grown around them. With very few exceptions, their legacies do not radiate the power we sense coming from the work of Jesus to this day. In this context, the phenomenon of the resurrection with its ensuing events, in my view is a significant contributing factor.

How can we understand those long past happenings which condensed into a driving force that was to strongly influence the course of human history? -- Are we dealing here with transcendental experiences? -- Are we faced with interactions outside the reach of earthbound human sight? -- I believe that in the present state of development of our perceptive gifts, we cannot be certain. -- But, perhaps, at some future time , we may yet come to know.

The notion of Jesus' appearance among the disciples long after his death on the cross , I do understand in the sense of a spiritual resurrection , comparable to the overwhelming innermost experience of a brilliance rendering transparent the otherwise for us impenetrable curtain between life and death . I can imagine how in that brilliance, the power of the disciples' experience of Jesus' being, enabled their inner vision to reach beyond the earthbound domain. All of a ' sudden they became seeing. What previously they could not make out, became plain. Now they knew what Jesus had wanted to bring about, what he had tried to make them understand , and for what he ultimately sacrificed his life.

In a similar way I can also find meaning in the experience the Apostle Paul is said to have had on his way to Damascus.

Turning closer to home: can and do not we -- in greatly varying degrees, and perhaps on a much more modest scale -- have experiences pointing in the same direction when, for instance, a family member or friend we felt very close to, has passed a-way?

But back to the lesson. --- Why would the appearance of Jesus be in Galilee? Why not in Jerusalem?

Compared to Jerusalem, Galilee was an insignificant place, tranquil and a little backward, as it were. But it was a place where people knew each other, where meaning was still to be found in the simple chores of life, like tending sheep, growing crops, baking bread, or catching fish for the local market.

In Galilee the disciples had grown up and were at home. There, in familiar surroundings, would their tormented minds find rest would their grieving hearts begin to heal. Then would they grasp the meaning and the far -reaching consequences of the last phase in the life of Jesus. And then would they also comprehend the unshakeable loyalty of their master's love as a supreme parable of God's timeless, unconditional love.

There, in Galilee, among simple folk where small events and daily graces mattered, would it dawn upon the disciples that the spirit of Christ was to rise foremost inside themselves, and also in their neighbour, in the visitor from the next village. The spirit of the crucified Jesus would speak to them not from high heaven above, but would be reflected in their own decisions and actions. That spirit would show its hand in the conduct of ordinary people as they live day by day.

In Galilee were the disciples to be transformed. There, the impact of their enlightening spiritual experience would be heightened, leading them to the source within. From the depths of that inner source were they to draw the strength to go forward, and to become eloquent ambassadors of their master's vision of God's kingdom of love on earth.

It is these sorts of perceptions which for me provide the grounding for finding real meaning in the traditional Good Friday and Easter stories. In these ways can I comprehend why in Galilee the proverbial scales fell from the disciples' eyes, and how in their very personal, and profound spiritual experiences, the legacy of Jesus came to life as the risen Christ.

Having said and accepted this, it no longer seems surprising that such a decisive, intense and uplifting experience changed them from a dejected lot to an elated, vigorous brotherhood, growing into a movement and committed to spreading a new faith. A faith which, in time, was destined to bring about far reaching changes.

Viewed in this light, the Gospel reports of the sequence of events during Easter week, may open for us new avenues of understanding and insight, leading us anew to deeply moving experiences in our inner world. Experiences of enrichment, arching like rainbows of God's presence to touch us in the reality of our every-day life. Experiences, taking us another step forward in our ongoing faith journey, as we seek to give substance to God's kingdom of love in our conduct.

Today, as we remember the final act in the life and work of the man Jesus, and as we recall the time when the Christ spirit rose in the disciples to mark a new beginning, let us be grateful. Grateful for the fulness of life, for its Easter joys and triumphs , and its Good Friday hurts and failings . Grateful for the experience of God's presence in all we share with our family and friends , within our Community and also with strangers . Grateful for rainbows of the spiritual kind , balancing and expanding our hearts and minds , and beckoning us to put the gift of our life in the service of the love Jesus spoke about and demonstrated to the bitter end .

As we pray the Lord's Prayer, let us be mindful of such gratitude. In the words of that Prayer let us also together pray for God to be with us, as, step by step, our faith journey unfolds --- today, tomorrow and the day after.

I invite you to join me in praying. I will say the words in English. But, please, feel free to pray in German, if in doing so you feel more comfortable.

I ask those of you who can , to please stand .

Our Father in heaven
Hallowed be Your name,
Your Kingdom come,
Your will be done on earth as in heaven.  
Give us today our daily bread .
Forgive us our sins , as we forgive those who sin against us . 
Lead us when in temptation and deliver us from evil.
For the Kingdom, the power and the glory are Yours forever.

Amen

Please be seated .

Together we now sing an Australian Easter hymn. This hymn will be included in the new Templer Hymn-book expected to be published in the course of this year. The hymn is sung to the traditional German melody of "Es ist ein Ros entsprungen" . We sing all three verses, but before we commence singing, Krista Imberger will play the tune once on the piano, so that we get the hang of it.

HYMN

Before enjoying Krista's concluding musical item, I wish to thank you all for joining me for this morning's service. And on behalf of all present, I thank those who, in one way or another, have contributed to this community worship.

Let me also remind you of the notice in the March issue of the Templer Record advising that the offerings of today's service and of the Easter Sunday service in Bentleigh , will be donated to the Australian Red Cross. This charitable organisation's wide ranging work of providing much needed practical support in emergency situations at home and abroad , needs no further elucidation .

CONCLUDING MUSIC

With that we conclude our service.

May you all have a rewarding and enjoyable Easter time with your families and friends .

Saal at Sommerfest

14.2.99 Bayswater

Elder: Rolf Beilharz

Music:: Veronica Rutowicz

We start by singing our introductory hymn. It is really a song of thanks to God for all the many things on earth which we can celebrate at a festival like today's.

Hymn No. 5 in green booklet: Ich singe dir mit Herz und Mund (132 in black hymnbook) Verses 1,2,3,4,6,7,8. These are all the verses printed in the little booklet.

Zum Anfang ein herzliches Willkommen aller Freunde und Besucher aus weiter Ferne. Da wir oft Besuch aus Deutschland haben will ich alle Besucher aus Deutschland einladen, wenn es ihnen recht ist, kurz aufzustehen und uns ihren Namen nennen so dass wir sie nachher leichter finden und uns mit ihnen unterhalten können.

Ein herzliches Willkommen gilt natürlich auch unseren Besuchern aus anderen Ländern und anderen Gegenden in Australien. Wir grüssen auch Mitglieder und Freunde aus der Sydney Gemeinde und aus Süd Australien. A very hearty welcome to all friends and visitors that have joined us in our Sommerfest today.

The Temple Society in Australia has a very long tradition relating to the celebration of this summer festival, the Sommerfest.. Ever since it started, about fifty years ago, it has been organised for us by our to date very active Youth Group. In the current rapidly changing times, our youth group is also facing challenges. Nigel Gohl is the president of the youth group and he will speak to us first.

Nigel Gohl speaks.

One of the great success stories regarding young Templers in Germany and in Australia is the Templer Exchange scheme, through which young Templers from Germany can come to Australia and young Australian Templers can go to Germany to get to know language and culture of, and the way the Templer religion is practised in, the other country. Our most recently arrived exchange candidate from Germany, Claudia Mutschlechner from Stuttgart, arrived in Australia just after New Year, and she will introduce herself to all of us.

Claudia Mutschlechner speaks.

And now the Templer Choir makes its joyous contribution to the day by singing the song "Gemeinsam", which means "Together".

Choir sings.

There is an older tradition in the society than even the Sommerfest and its running by the Youth Group. This is that we generally introduce our gatherings by a period of spiritual contemplation, even those dealing purely with earthly matters such as our general meetings to conduct the business of the society, or festivals such as today's Sommerfest. So we will also start this Sommerfest with spiritual contemplation. Perhaps I can use this period to show you just how closely interwoven the religion of the Temple Society is with everyday life, including business and the celebration of festivals.

What does spiritual mean? Before we can answer this properly it may help to realise that in the times in which our three great western religions arose, the word spirit had some meanings quite different from those we now give it in our modern scientific time. Some modern meanings are the ghosts that haunt old houses or cemeteries, or the more polite society phenomenon of those non material forces claimed to be the voices of people long since dead that can be reached through the efforts of people with particular spiritual gifts, so called mediums. The western religions are Judaism, which is at least 3000 years old. Christianity grew out of this almost 2000 years ago. Islam arose among arab people about 1500 years ago. During those times spirit was the breath or air that entered the body and kept all known living things alive. This breath of God was the special requirement for life to occur. Spirit was also the invisible gases that were necessary for fire to burn. Living and burning thus had similarity, in the same way as we today say that living involves burning calories, or metabolising the food that keeps us alive and the taking in of oxygen to allow the gain of energy from food to occur. We still have remnants of the old meanings today in the words methylated spirits, a liquid which when it becomes a gas causes lamps to burn. Respiration and inspiration are two modern words that now express different parts of the original total meaning. Respiration is the taking in of the necessary oxygen gas that keeps us alive. Inspiration is the changing of how we think, feel and act because some person we admire, or God, starts off in us a new and better or higher process of thought, which we may then be strongly motivated to follow. In the old total sense of the meaning of spirit, both breathing and the uplifting of our thoughts were seen as being related aspects flowing from God, the ultimate cause of life.

This set of old ideas is perfectly reasonable, although we can also make a complete caricature of these ideas if we tranlate each word by itself and then combine these separate words into sentences. Thus, we can translate the idea that God inspired certain people to write the books of the bible like this: God pumped gases into the lungs of these people which caused them to write the words that came into their heads so that these words could then be collected into the bible stories. We could naturally ask the further question: What gas did God use? Was it Laughing Gas, or an emanation of a drug like cocaine? Such translation takes all the reverence out of the old ideas. Yet, the perhaps confused ideas behind those old explanations, did contain true reverence for things that were important. God, the ultimate cause of the Universe, and the fact that people can let themselves be motivated to the highest possible religious efforts by noble thoughts, are both important and valuable ideas.

This discussion has pointed out two important things. First, religious people, you could say all thoughtful people, have expressed their reverence for the universe and life, and the cause of all this, in the words they had available. Today, these ideas may still be sound and noble, even if the meaning of the individual words originally used has changed so that the old ideas seem completely wrong to us nowadays. Second, it must be very hard for us today to understand exactly what the people in the old days were trying to express. The same goes for understanding different language or religious cultures in our own times. You need only think about the difficulties we white Australians are having in understanding the values traditional elders are trying to preserve for aboriginal Australians. We should not just use words to laugh about the beliefs of others, but rather use patience and real effort to try to understand ideas in the way in which the original users of the ideas understand them.

Back to our question about spirituality. In light of the discussion so far, I use spirituality to mean noble thoughts and the practices that follow from them. The target of such thoughts lies above mere materialism. These thoughts are normally associated with religion, meditation, the betterment of life for the community as a whole, rather than selfishness, and so on. I don't mean supernatural events as such, although I accept that many people include in their spiritual thoughts the idea of God, the creator of the universe, existing in a realm beyond our understanding and hence by definition above what we call natural. I realise that some other people claim they can get messages from the dead. I don't share this belief, but humans differ and it is certainly true that different humans will accept different spiritual things as being true.

A little bit of thought should convince you that people must always express their thoughts in the explanations and values of their culture and time, if they want to be understood by their listeners or readers. When the gospels were written, the early christians found it easy to believe that Jesus had risen from the dead, or at least that he had overcome death and had gone to join his father in heaven, God. Today most of us find rising from the dead too unnatural for us to believe. Perhaps Jesus really was a true human, out of whom later legend made a God, or part of the trinity of God. From a modern point of view, such legendmaking is a perfectly understandable event.

From its inception, the Temple Society has been open to the idea that Jesus was a true human, who occurred in history and who had a great effect on his contemporaries. Whether he was God as well is an idea that may well also be a truth for some members, but it is not something that Templers must believe. In any case, if religion is supposed to be good for people, what did Jesus the human do to achieve his extraordinary effect? The Temple Society is open to any historical or archaeological information that bears on this question. We welcome the advances made by modern scholars of the manuscripts written during the times of origin and growth of Christianity. The Temple Society has also said from the time of its founding, that the true gospel of Jesus was for man to take up the kingdom of God. Is this so? I will now do what many other preachers do. I'll quote from the Bible.

These quotations are from near the beginnings of the three gospels, Matthew, Mark and Luke, the three gospels which attempt to tell a life story of Jesus as if it were history. In each case the quotes come from the point where what Jesus taught is first meantioned. In all three cases this was shortly after the baptism of Jesus by John the Baptist is described.

Matthew 4: 12 - 17: When he heard that John had been arrested, Jesus withdrew to Galilee; and leaving Nazareth he went and settled at Capernaum on the sea of Galilee, in the district of Zebulun and Napthali. This was to fulfil the words of the prophet Isaiah about 'the land of Zebulun, the land of Napthali, the road to the sea, the land beyond Jordan, Galilee of the Gentiles':

The people that lived in darkness have seen a great light; light has dawned on those who lived in the land of death's dark shadow.

From that day Jesus began to proclaim the message: 'Repent, for the kingdom of Heaven is upon you.'

Mark 1: 14 - 15: After John had been arrested, Jesus came into Galilee proclaiming the gospel of God: "The time has arrived; the kingdom of God is upon you. Repent, and believe the gospel.'

Luke 4: 42 - 44: When the day broke he went out and made his way to a remote spot. But the crowds went in search of him, and when they came to where he was they pressed him not to leave them. But he said, 'I must give the good news of the kingdom of God to the other towns also, for that is what I was sent to do.' So he proclaimed the gospel in the synagogues of Judaea.

The bible is clear that Jesus proclaimed that the kingdom of God was here, and that this was good news for the people alive at that time. Note that what one usually hears in churches today is that the kingdom of God will arrive at the end of time when Jesus will come back to judge the world. To me this shift of the kingdom of God to the end of time, or to heaven after death, is part of the legendmaking that has accompanied the elevation of Jesus into being part of God. I like the fact that the Temple Society has rediscovered that Jesus actually taught about a kingdom of God that people can achieve, and that is what their goal in life should be.

We can develop these ideas at length. They form the backbone of the Temple Society's individual understanding of Christianity. But let me finish today by telling you very simply what our religion means to us in this life.

1. We are certain that we are alive now. We cannot know what happens after death, for that we must have faith. So we should concentrate on what we can do now.

2. As we heard, Jesus wants us to take up the kingdom of God now, in this life.

3. As one can see in the bible, taking up the kingdom of God means to change one's attitude and behaviour from being selfish, to striving for the good of the larger society. We do this, e.g. by forgiving others rather than taking them to court to extract the penalty for their guilt. An excellent teaching by Jesus illustrating this is in Matthew 5 23 - 24: So if you are presenting your gift at the altar and suddenly remember that your brother has a grievance against you, leave your gift where it is before the altar. First go and make your peace with your brother; then come back and offer your gift. Note that making peace, forgiving, is more important than doing the religious ritual.

4. When individuals that change their behaviour in this radical way, do this in the company of other like-minded individuals, you have a small community of people living in the kingdom of God. There is no reason to limit this happier state of humanity to small communities, so strive to make the communities grow.

5. The ultimate vision is that the whole world should become like this, having accepted God's kingdom that Jesus taught. Truly this is a noble task for this world. As Jesus said, now I'm using my words: When people strive for such a behaviour change above everything else then all the material things in the world such as enough food to eat, appropriate economies, schooling and everything else will follow automatically.

This is what I think the religion of the Temple Society means in modern words. I will always be happy to discuss these things further. But for today let me close by the wish that you may be inspired by this vision of the prophet Jesus. The world can be better, if we as individuals succeed in making ourselves better and treat others as required by this vision. Let's start by celebrating our Sommerfest in this spirit.

We conclude our contemplation with the Lord's prayer.

Our Father in heaven,
Hallowed be Your name,
Your kingdom come,
Your will be done on earth as in heaven.
Give us today our daily bread.
Forgive us our sins, as we forgive those who sin against us.
Lead us when in temptation and deliver us from evil.
For the kingdom, the power and the glory are yours forever.
Amen.

To close we sing a hymn I have always enjoyed singing very much. I hope you do too. Psalm 23, Nr. 28 in the little booklet.

Music

I now wish all of you, members of the society, friends and visitors, a most enjoyable day.

Rolf Beilharz