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A penitential life, one of restraint in the areas of food and drink, of rest and sleep, of contacts with one's family and the outside world, this pattern of self-denial prepares one for a spiritual flourishing that is fed at the table of the Word of God and the table of the Eucharist. Self-fulfillment and self-actualization, such high priorities in contemporary culture, must be re-directed to the true "flourishing" of the self in God.

Dominic 'who while he lived in the flesh, walked in the spirit, not merely by refusing to satisfy the desires of the flesh, but by extinguishing them,' the nuns should exercise the virtue of penance The renunciation of attachments to created things, to relationships and to one's own plans and desires, purifies the interior and makes one all the more vulnerable to the action of the Holy Spirit in the liturgy.

Discipline and order prepare one to listen more intently and ponder in a deeper manner than is possible in a life ruled by personal needs and desires. Self-fulfillment must become, in Christ, self-transcendence and spiritual martyrdom. Penance and renunciation are part of the mighty current of the river of life, the sacred liturgy. The discussion of these matters can easily become defensive of current practice or sidetracked with the rehearsal of the history of how changes and accommodations were made.

In the business of clarifying our vision of Dominican contemplative life it is counterproductive to assess blame or to defend the process of change and adaptation. The challenge of the twenty- first century is to take a fresh look at our vocation in order to come to a clear vision of what we are about, and consider again the best means to achieve the end we seek to attain.

Our interest is not moral evaluation, but the recognition of the principle that all the elements of monastic life bear upon the life of worship, the celebration of the sacred liturgy. The sacramental liturgy of the Church comes from above, from the pierced side of Christ, risen and glorious, and comes to us here on earth to envelop us and begin our journey into heaven. Like the swiftly moving river, it catches up into its momentum everything in its path and sweeps it along to the great sea of love and mercy, the Trinity of Persons: Father, Son and Holy Spirit.

The glorified humanity of Christ meets each of us in our humanity and continues the work of transformation begun in baptism. Father Corbon tells us that: "The mystical realism of our divinization is the fruit of the sacramental realism of the liturgy. The transformation of the human person into the image of Christ Crucified takes place within the flow of the wellspring of worship. Sacramental baptism will find its fulfillment in the communion of the soul with Christ in the ongoing ritual celebration of his passion, death and resurrection.

The longing for God and the conviction that one is compelled to spend one's whole life attending to him - that passion at the core of so many vocations to the cloister - can only find adequate expression and fulfillment in the infallible means of God's self-communication and God's self-revelation: the liturgical rites of the Church. The monastic heart is shaped into an inner sanctuary at the sacramental altar, at the lectern, and at the psalter.

It is this truth that so influenced the elaboration of monastic celebration over the centuries and is the inspiration of Dominican traditions of liturgical texts, expressions of reverence, ritual action, sacred song, and the whole panoply of details that go to make up the Dominican manner of celebration and liturgical action.

Several other aspects of Dominican liturgical life might be considered as part of this re- appropriation of a vision of the contemplative life. In the first instance there is the question of the decidedly monastic quality of our liturgical celebrations. What does that mean? It can seem elusive, but in reality is not. It has to do with a certain spirit of prayer, recollection, transcendence, the reality of heaven breaking into earthly realms, with the numinous, the mysterium tremendum, as Rudolf Otto put it.

These elements go together to produce an atmosphere, a certain creative tension where heaven and earth encounter one another, where time and eternity penetrate one another. There is a certain other-worldly spirit about monastic liturgical worship that is unlike the cathedral or parish celebration. LCM 83 states, "Since the liturgy is an action of the whole people of God, participation of the faithful in our celebrations is to be encouraged, while their monastic character, as well as the law of enclosure, should be maintained.

Observing the cloister is a necessary help to that end. This brings us to the somewhat delicate issue of the participation of the lay faithful in the liturgical celebrations of the monastic community. As you may know, the meaning of "full, active participation," a loose translation of participatio actuosa, has become the subject of discussion and re-examination in the liturgical world today.

Just a week or so ago a long article on this subject appeared in the English edition of The Roman Observer, in the recent past whole issues of La Maison-Dieu and Ephemerides Liturgicae have been devoted to this topic; in , The Society for Catholic Liturgy held its annual general conference on the topic "Active Participation Revisited," with Francis Cardinal Arinze as the keynote speaker. The rather simplistic and graphic way in which we tended to interpret participation in the mid and late twentieth century is being re-examined.

Since true liturgical participation is ultimately of the heart, some authors 17 the river of life flows into the monastic community, obfuscate that dynamic movement? Could some of our notions of participation For some observers it is remarkable that many contemplative communities have lost their acquaintance with the textual and musical tradition of the Church. The loss of familiarity with Latin as a liturgical language, the failure to maintain the tradition of Gregorian Chant, and the employment of inferior music are seen as symptomatic of a lack of clear identity.

I must reiterate, this is not a question of making changes but of coming to a vision of the contemplative monastic life that is deeply rooted in a tradition and searching for possible ways to make that tradition more vital, more hospitable to young men and women who are searching for communities where their concern for tradition and continuity will not be tolerated as oddities that they will eventually have to outgrow.

Orthodox theologian David Rose has recently analyzed some differences between the practice of religion in the "New World," particularly the United States, with the "Old World" of Europe. He adduces the demographic evidence of an almost non-existent birth rate as symptomatic of this reluctance to go into the future.

Americans continue to bring children into the world and statistically the birth rate is highest among Catholics and Evangelical Protestants. While ours is a secular and pragmatic culture, obviously hedonistic, there is yet this strong religious element as well.

We must go into the future with the confidence of a vision that can be handed on to the next generation. In the midst of the Church their growth in charity is mysteriously fruitful for the people of God. By their hidden life they proclaim prophetically that in Christ alone is true happiness to be found, here by grace and afterwards in glory" LCM1:V.

The strength and quality of this vision, its enthusiastic embrace by all the members of the community, and their fidelity to it in spite of the cost to individual desires and preferences is very much the challenge of our time. God will make all things new if we surrender ourselves to the action of his grace. Press, Huntington, Who Are We? Fiorina et al. Martin's Press, ; Cheryl L.

Hinnebusch, O. Vladimir's Seminary Press, Corbon , Wellspring, 1 49 Corbon, Corbon, See Note 4 above. It's still, the entire Buddha- realm in a hair's breadth, mind-depths all bottomless clarity, in which vast kalpas begin and end out of nowhere. We don't really know.

We only know that he had been brought low, had arrived at the end of something, without any assurance that anything new would come to birth in him. Long ago he had heard a voice calling to him to live within a great immensity, had set out full of hope and longing into its luminous beauty. Now he was moving through that immensity in silence, darkness and doubt.

He felt like he was dying. Then, without any warning, he sensed something: the touch of a word whispering in the silence, light pushing against the shadows, a presence. Perhaps he was not alone after all. Perhaps he could imagine beginning again, setting out along the way.

Perhaps he could yet learn to live in that great immensity, without fear, with joy. This is how Athanasius's fourth century biography describes the experience of the monk Antony waking to the birth of the word in his soul. It is a strikingly honest account of human struggle with doubt and loneliness, one that has had an immense influence on the subsequent history of Christian spiritual experience and practice.

Part of what has given this narrative its lasting power is the subtlety and care with which it depicts the struggle to know the self. There is no doubt about the depth of the monk's struggle to survive in the immensity of that solitude. We sense the psychological terror that comes from having layer after layer of the self stripped away without any assurance of what will take its place.

Yet, we also witness an extraordinary rebirth in the midst of that terrifying struggle. It is precisely in the place of naked abandonment that the rebirth takes place, mediated by the appearance of Christ, the Logos, the Word. Yet one should not imagine that the story ends there. The birth of the Word in Antony's soul ushered him across a threshold, into a new world. Not long after this experience, he removed himself to a wild and remote corner of the Egyptian desert, at the foot of a mountain range not far from the Red Sea.

It was here, in an even more intense solitude than he had known before, that he would live out his days, digging ever deeper into the mystery of the emptiness. Antony's deepening encounter with the Word in that wild place would eventually come to encompass everything— his own increasingly transparent self, the community from which he had emerged and to which he remained committed even in the midst of his solitude, the other living beings he encountered in that place, the throbbing stars of the desert night, everything.

The Word continued to beckon him, to call him toward the center of things, to live in God. It is a question the early Christian monastics responded to with remarkable boldness. It is not easy to know why they did so. But one senses from the stories that they found the touch of the Word so compelling, even irresistible, that they must have recognized in such moments the presence of something for which they had long been waiting perhaps without knowing it.

To open themselves to this birth was utterly alluring, for it held within it the promise of returning them to themselves, of rekindling their awareness of God living within them. And yet there is little doubt that they also understood, if not at first, then little by little, that doing so would be immensely costly, requiring them to let go of so much-clearing a space amidst the endless claims on their affections, on their attention, for the sake of the one thing necessary.

They understood that it meant dying to everything they thought they knew about themselves-the self, reality, God— and being reborn into a place of unknowing. It meant disappearing into an unknown country. The birth of the Word in the soul takes place in the desert. That is the clear testimony of the early monks. It is also the conviction of the great German Dominican mystic, Meister Eckhart, from whom we have received this beautiful image of the Word coming to birth in the soul.

I want to consider the meaning and significance of this image, by exploring how Eckhart understood this mysterious process and by asking what his teaching on the birth of the Word in the soul might have to offer us. Eckhart is in many ways the heir of those men and women who entered into the silence of the Egyptian desert and who experienced there the transforming touch of the Word in their souls.

Although he himself never lived in a desert, he understood, in a way his monastic predecessors surely would have appreciated, the importance of entering into a place of emptiness before God. His understanding of the desert almost entirely metaphorical; he radically interiorized a reality that for the monks had also been physical and spatial.

Invoking this bare, empty place enabled him to articulate his understanding of the quality of the soul and of human consciousness that makes possible the birth of God within us. First, I will examine his vision of the soul as desert place, that is, his understanding of who we are at the root of our being. To grasp his remarkable vision of the soul is to begin understanding how the Word, the manifestation of God, can come to dwell there.

Second, I will explore the issue of practice , that is how Eckhart understood the process of actually opening oneself to the birth of the Word in the soul. It is one thing to have a sense that the soul is capable of receiving God. It is quite another to experience it, to cultivate the kind of consciousness which makes it possible.

How did Eckhart understand this process? What does it mean to open oneself to such emptiness? Third, I want to ask: what kind of fruit does this mysterious experience yield? Or to use Eckhart's own language, what are the signs by which one can tell that the birth of the Word in the soul has taken place? That is, how is one's life changed?

And by extension, how is the life of the world changed by this remarkable event? This text from the book of Wisdom is the seed out of which one of Eckhart's remarkable explorations of the mystery of God's birth in the ground of the soul emerges. It arises within 21 a cycle of Christmas sermons in which he considers from nearly every possible angle the meaning of God's self-revelation in the incarnation of the Word in Christ.

The feast of the nativity provides an opportunity for reflecting on and celebrating the mystery of the Incarnation. But in typical fashion, Eckhart immediately moves toward a consideration of the mystical heart of this mystery, the "eternal birth" which is not and cannot be circumscribed by time or place, but which God "bore and bears unceasingly in eternity.

It is outside of time, although we experience it in our temporal existence as part of time and history. But where in the soul does God utter this word? Where does the birth take place and where is the soul receptive to this act? These are the questions Eckhart considers next, employing his own distinctive imagery to "locate" the mysterious outpouring of God's word in our experience.

Here God enters the soul with His all, not merely with a part. God enters here the ground of the soul. None can touch the ground of the soul but God alone" 3. Here we see a simple and direct albeit astonishing expression of Eckhart's main themes, his vision of who God is and what it means for human beings to come to know God.

This vision can be usefully separated into two main images or ideas— the birth of the Word and the ground of the soul-although in reality they are inseparable and Eckhart always joins them. The birth of the Word is how Eckhart articulates his understanding of who God is and how God comes to us.

In this, he draws upon the classic Christian understanding of the Logos found in the prologue of John's Gospel, which formed the basis for so much subsequent theological reflection on the divinity of Christ. The crucial idea here is the eternal and divine character of the Word.

The Word is first and foremost an expression of God, God present in the world as utterance. In the classic articulation of this idea from the early Church, "there never was a time when the Word was not. The ground of the soul is the term one of many Eckhart employs to describe the soul's capacity to receive and live in God.

Because the Word is divine, and the birth is eternal, without beginning or end, the soul must, if she is to embrace and take in this divine mystery, have comparable qualities. She must, that is, have the capacity to live in God. Eckhart is convinced that the soul does indeed have these qualities, does possess this capacity. Virtually everything Eckhart has to say about the practice of the spiritual life and the fruits arising from that practice depends on the fundamental truths articulated in this vision of the birth of the Word in the ground of the soul.

One of the lessons here is that it matters what kind of vision of God and the soul one has. It matters deeply. What is the birth of the Word in the soul? What does it mean? Why does it matter? Even before Eckhart gives an account of how he understands this mysterious process, he makes it clear that there is nothing more important: "await this birth within you," he says, "and you shall experience all good and comfort, all happiness, all being and all truth.

If you miss it, you will miss all good and blessedness. This alone gives being— all else perishes" There is something stark and unyielding in these words, an almost Buddhist reminder to his hearers of the impermanence of all being, and of the need therefore to detach ourselves from everything that is not God. It is God after all that is at the heart of this experience, the gift of God present at the center of one's life.

It is a revelation of what, until that moment, had been unknown, hidden. It revealed itself to me and shone forth before me, declaring something to me and making God known to me, and therefore it is called a word. There is a profound theological intuition at the heart of Eckhart's vision, and that is that everything God pours forth into the Word— the very essence of divinity— is also being poured forth into our lives.

Here God's ground is my ground and my ground is God's ground. Here I live from my own as God lives from [God's] own" Here one encounters an intimation of the radical fusion of identity between God and us that is one of the hallmarks of Eckhart's vision. It is a staggering claim, one that is alternately thrilling and appalling. It feels audacious, even arrogant to suggest that we live out of the same source or ground as God.

It is dizzying, as though one suddenly emerged from a fog and found oneself standing at the edge of a great precipice that you did not know was there. And yet for Eckhart, this vision of God pouring out everything into the ground of our souls is ultimately a source of comfort and delight. I except nothing, neither union nor holiness of the Godhead nor anything else.

All that [God] ever gave [the Son] in human nature is no more alien or distant from me than from him, for God cannot give a little: [God] must give either everything or nothing. Be assured of this as I live: if we are to receive thus from [God], we must be raised up in eternity, above time. In eternity all things are present" So: to open oneself to the birth of the Word in the soul is to recognize that everything has been given to us, is being given to us through the gift of the Word, that we are alive in God, in eternity.

It is an utterly simple and encompassing vision of reality, breathtaking in its sweep, deeply consoling and thrilling in what it suggests about who we are and what our lives mean at the ground of our existence. Still, one might well ask: is this really possible? Do we really possess this capacity? We know only too well from our experience of ourselves how thin and weak we feel our souls to be, how far from God we often feel ourselves to be. How can it really be that God is present to us in this way?

Eckhart understands and anticipates these concerns and addresses them in part by inviting his listeners to consider the true nature of the soul. What makes the birth of the Word in the soul possible is not only God's generosity, but something in us: "There is a power in the soul," he claims "which touches neither time nor flesh, flowing from the spirit, remaining in the spirit, altogether spiritual.

In this power, God is ever verdant and flowering in all the joy and all the glory that He is in Himself. There is such heartfelt delight, such inconceivably deep joy as none can fully tell of, for in this power the eternal Father is ever begetting His eternal Son without pause. Eckhart uses a variety of terms to describe this power or place— sometimes he calls it the ground, sometimes the spark, still other times the apex of the soul.

Whatever the name, the reality is that here in this secret place the soul is "free of all names and void of all forms, entirely exempt and free, as God is exempt and free in Himself. It is as completely one and simple as God is one and simple, so that no [one] can in any way glimpse it. This same power. In the birth of the Word in the 23 soul, says Eckhart, "it is only the ground of the soul that is stirred" There is a paradox here, or at least the appearance of one: we have something in us that is identical or nearly identical to God--a radical simplicity and freedom.

It is this that makes possible God's birth in the soul. And yet, this place, this dimension of the soul and of God, is so deep, so far beyond anything that language can encompass or the mind can grasp that "no [one] can in any way glimpse it. Here we must leave behind all names and forms, everything, that is, that we previously depended on to say who God is in our experience.

Such names and forms, suggests Eckhart, actually obscure God, prevent us from breaking through to a true and honest encounter with God. For the sake of God we need to detach ourselves from everything less than God. Practice: Entering the Desert Here we encounter a delicate but important tension in Eckhart's thought. He claims that our capacity for God— the ground or apex of the soul-- is fundamental to who we are. It is our true identity. There is nothing we can do to achieve or manufacture this.

It is a gift. And yet, we do not always live out of this truth. Our consciousness, far from reflecting this simple and free awareness of God alive in the ground of our being, is instead divided and scattered. We are hostage to a thousand distractions and fears and anxieties. We are anything but free. In our anxiety, we cling to images and ideas of God rather than to the reality of God.

But we can learn to become free. We can open ourselves to the birth of the Word in the ground of the soul. We must. Here, Eckhart's vision leads to a consideration of the meaning of practice — in particular the practice of detachment, the willing relinquishment of everything that is less than God. For Eckhart, this means above all discovering the courage to enter the bare and empty place within us where the Word comes to life in the soul.

It means entering the desert. Eckhart employs a range of image— nakedness, emptiness, darkness, unknowing, barrenness-to get at this central idea, namely that we must be free to receive God, that there must be space within us if we are to respond to and live in God.

Eckhart is commenting here on one of the great New Testament texts of renunciation, where Jesus warns his followers: "Whoever loves anything but me, whoever loves father and mother or many other things is not worthy of me" Mk. Like the early Christian monks, whose single-minded response to these "hard sayings" earned them the name apotaktikoi , or "renunciants," Eckhart gives sustained and pointed attention to these texts of renunciation.

He recognizes, as the desert monastics did, that a willingness to let go of everything that is less than God must exist at the very foundation of the soul. It is the posture of openness that makes everything else possible. It is precisely this openness that can and often does trigger the sudden upwelling of God in the soul. Let this eternal voice cry out in you as it listeth, 24 and be a desert in respect of yourself in all things.

For Eckhart, this is a way of speaking of the immense space that opens up within us when we let go of things, become "bereft of all possessions. This is what it means to enter the desert. It means risking losing everything for the sake of God. The desert is that empty, that stark. Anyone who has ever moved through such an empty space knows the strange exhilaration that comes from recognizing that here, perhaps for the first time ever, you can see clearly, breathe deeply.

There is nothing obscuring the horizon. There is only endlessness. And the more barren you are of self and unwitting of all things, the nearer you are to him. Of this barrenness it is said in Jeremiah: 'I will lead my beloved into the wilderness and will speak to her in her heart' [Hos ].

The language in this passage is suggestive of the immense shift in self-awareness that Eckhart believes is necessary if we are to make room for God in our lives: keep yourself empty and bare; follow and track this darkness without turning back; become barren of self, unwitting of all things; become a desert, alien to yourself. It sounds like self-annihilation.

This is not far from the truth. It is here, after all, where the carefully constructed and managed self confronts the endless horizon of the desert, that a real dying begins to occur. For this constructed self cannot easily let go of the images and ideas— whether of the self or of God— that form the basis of what we understand to be our identity.

We recoil at the prospect of "following and tracking" the darkness, of acknowledging how unwitting we truly are. And it is not difficult to understand why. What, after all, will come to live in place of this carefully constructed identity? Who will I be once I have let go of this identity? There is real terror in these questions. We are not inclined to relinquish the hard won creations of our conscious mind, to allow ourselves to enter a free fall into what can only feel to us like a bottomless abyss.

Still, we long for this. We long to live in a larger universe, to cast ourselves out over this ocean, to be swallowed up in God. This is precisely what Eckhart invites us to do, not to serve some abstract ideal of pure spiritual experience, but so that we may come to know God.

The only way for this to happen, though, is for us to disappear completely. So, when I am able to establish myself in Nothing and Nothing in myself, uprooting and casting out what is in me, then I can pass into the naked being of God, which is the naked being of the spirit" Here we find ourselves confronting a vision of the self in God that is at once compelling and frightening.

Do we really wish to become "nothing," even in God? It is a notion that challenges every category we possess for understanding ourselves and for understanding God. Like the child who begins to grasp the idea of infinity, and feels herself both thrilled and horrified at the idea of time and space endlessly receding before her, we may find ourselves pausing long and hard over this idea of becoming nothing, of passing into the naked being of God.

What can it possibly mean to do this? How does it happen? What does it feel like? And while he does not provide step-by-step instructions, Eckhart does suggest ways of preparing ourselves for God's mysterious birth in the ground of the soul. Three related themes comprise the central focus of Eckhart's understanding of "how it happens," that is, how we come to know and experience God in the ground of the soul.

They are stillness, passivity, and unknowing. Eckhart's insistence on the need for stillness, passivity and unknowing reflect his acute awareness of the human tendency to want to manage or control our search for God. We do this, he claims, even with our spiritual practices. These practices do have their place; there is no question about their efficacy. But Eckhart recognizes too that such practices, however worthy they may be, have their limits. They can become distractions, evasions, from the central work, which is attending simply and purely to God's mysterious presence in the ground of the soul.

It is because of this that Eckhart claims that "if a [person] knows herself to be well trained in true inwardness, then let [her] boldly drop all outward disciplines. Such counsel might well appear reckless, even dangerous. However, it should be noted that Eckhart does not recommend such a path for everyone, but only for the one "well trained in true inwardness.

It was from his immeasurable love that God set our happiness in suffering, for we undergo more than we act, and receive incomparably more than we give. When God undertakes the work It is important to understand that by "suffering" Eckhart means here not the experience of loss or pain that this word usually suggests, but rather the willing acceptance of something, in this case God's active presence in our souls. So too passivity, which can conjure up an image of listlessness or lack of engagement, here means something quite different— it suggests an attitude of humility and openness before God, rooted in the recognition that God indeed is everything and our own being and identity exists entirely in God.

Thus, to speak of being "passive" before God, or of "suffering" God to enter our souls, are ways of expressing how we disappear and become nothing so that God can fill us completely. We must increasingly relinquish, Eckhart suggests, the sense that our activity, our thought, our ideas of God and the self are what really matters. To the contrary, what matters is letting go of our attachment to such ideas, allowing ourselves to be empty and still and attentive.

Such stillness is necessary if one is to enter the desert and become alien to oneself for the sake of God. There must be a stillness and a silence for this word to make itself heard. We cannot serve this word better than in stillness and in silence: there we can hear it, and there too we will understand it aright— in the unknowing.

To [the one] who knows nothing it appears and reveals itself" We should not pretend, and certainly Eckhart does not pretend, that adopting such a posture of stillness, passivity and unknowing can happen without a deep sense of disorientation. Eckhart describes a feeling of "desolate self-estrangement," of "exile," a sense of having been left without support from God that arises and pervades one's consciousness in such moments This seems to be an inevitable consequence of 26 going deeper, of leaving behind images and ideas, of finding oneself moving through an immense and mysterious darkness.

Understandably, it can create a sense of bewilderment, even panic, a feeling that one must do something, anything, to reorient oneself, even if one does not know what that something ought to be. Eckhart acknowledges this, giving voice to a question from one of his hearers.

Absolute stillness for as long as possible is best of all for you. Earlier in the same sermon Eckhart records an exchange that captures the pathos of this situation, the longing to stand in the place of safety and the awareness that one cannot do so. The questioner asks: "Am I supposed to be in total darkness? You cannot do better than to place yourself in darkness and unknowing. It is difficult not to feel for the questioner here, not to share the sense of bewilderment at the news that "there is no returning.

But such a way does not exist. There is nothing we can do to soften the sense of estrangement that comes from having entered such a space of openness before God. We know this. There is even a sense, something Eckhart recognizes and builds upon in his sermons, that we do not want to soften it. We do not want to go back. We want to live in this space of honesty, openness, truth, even if doing so means abandoning everything we thought we knew about ourselves and about God.

And so, if we can summon the courage, we can learn to remain in that place of stillness, full of expectancy for what is to come. Eckhart is clear about how much must be relinquished if we are to live this way. His sense of what it means to live in darkness and unknowing, to transcend images and ideas of God for the sake of God, is stark and even forbidding. It is not a vision of life that everyone warms to easily or quickly. Yet, there can come a time when the experience of loss or relinquishment or the sense of needing to break through to a deeper more honest place in one's life almost seems to require something this strong, this radical.

Then, the prospect of letting go of everything less than God for the sake of God will seem not onerous or painful, but necessary and liberating. Fruit: "Living without a Why" To be free, in oneself, in God. To live from a deep place of freedom and to see the fruit of this freedom born in every dimension of one's life and the life of the world.

Is it really possible? One of the things that make Eckhart's vision so compelling and encouraging for us is his sense that it is indeed possible. This is ultimately what the birth of the Word in the soul means for him: to live from a deep place of freedom and to know God as the source and ground of this freedom. Eckhart has a memorable and delightful way of describing this: he calls it "living without a why.

This is not far from what he means. But there is a beautiful and astonishing theological intuition that underlies this idea, an intuition that gives it depth and power and lasting significance for us. It is this: when we disappear, become 27 nothing, enter the desert, open ourselves to the birth of the Word in the soul, we become a pure pouring forth of divinity.

Everything we do, everything we think, every expression of who we are becomes a simple expression of God. This helps to account for Eckhart's deeply integrated sense of how the essentially contemplative awareness of God in the ground of the soul flows forth without ceasing into our life and into the life of the world.

There is no simple division for Eckhart between contemplation and action, no sense at least no simple, causal sense that fruitful action is a "result" of contemplative awareness. Rather, his sense of the transformation that occurs through the birth of the Word in the soul is so radical, so all-encompassing that any sense of a boundary that distinguishes the self who resides in the ground of the soul and the self who acts from that ground dissolves.

It is a meaningless distinction. In this place of radical transformation there is only one reality, God. Every thought, every action, every moment of living and breathing happens in God. It is a dizzying vision of life, one in which inside and outside, up and down, now and then, seem to flow forth together as part of a single "now" that is also "eternity.

For Eckhart, we live now in eternity. That is what it means to open ourselves to the mystery of the birth of the Word in the soul. It means living simply and deeply in God. Which means living without a why. To arrive at this essentially simple awareness involves, claims Eckhart, both a capacity to dwell deeply within the truth of God in the ground of the soul and a yearning to keep "breaking through" every idea, every image, every name that we associate with God.

This notion of "break-through," a favorite of Eckhart's, brings us close to one of the most disturbing but important elements of his spiritual vision, the need to "break through" to the "God beyond God. Nor does it want God, as He is God. There He has a name, and if there were a thousand Gods it would go on breaking through, it wants to have Him there where He has no name: it wants a nobler, better thing than God as having a name. Not only do we want this marrow, this kernel, this root, this vein, suggests Eckhart, but we can actually experience it, know it, taste it.

We can live from the heart of this mystery. Eckhart testifies to this truth in different ways. In one place he says: "The child is fully born when a [person's] heart grieves for nothing: then a [person] has the essence and the nature and the substance and the wisdom and the joy and all that God has.

Then the very being and the Son of God is ours and in us and we attain to the very essence of God" What does it mean, to grieve for nothing? For Eckhart, it seems to be one of the key signs that the "breakthrough" or birth has really happened, an indication that one's identity is now so deeply bound up in God that it is no longer possible to make any distinction between God and the self.

One now lives completely and utterly in God. This sense of living from one's deepest center, from the deepest center of God, has practical consequences. For example, no longer is one concerned to detach oneself from "creatures" or "images" or other things that are less than God. This posture of renunciation, necessary at an earlier time when the self was still inordinately attached to all manner of things and blind to God, is no longer necessary.

Eckhart says, ". All things become simply God to you, for in all things you notice only God. It gives us a way of understanding, as clearly and forcefully stated as anywhere in the Christian tradition, what it really means to "live in God. And this is not merely an idea; it is an experience.

To live so that "all things become simply God to you," means that one no longer thinks about the "self" as something distinct from God, or from anything else for that matter. The "self" such as it is, is so deeply identified with, so firmly rooted in God that one can see or feel or know nothing but God.

Nothing but God exists. If this is so, then how is one to live? Eckhart answers this question with astonishing simplicity and directness: one should live without a why. I say truly, as long as you do works for the sake of heaven or God or eternal bliss, from without, you are at fault. But whoever seeks God without any special way gets Him as He is in Himself, and that [person] lives with the Son, and he is life itself" To "get the way and miss God"— how aptly this sums up our persistent and tenacious tendency to mistake the center, the essence for the secondary, the peripheral.

It is difficult to avoid this. We cling, often without recognizing it, to an instrumental understanding of the spiritual life. We act for the sake of heaven or eternal bliss or even for the sake of God and in so doing miss God. For God is beyond all ways, all means. And it is God we seek, not the means. This is why Eckhart insists again and again that we must let ourselves go completely.

Only in this way will we come to live not for the sake of this or that, but simply and deeply in God. Only then will we understand what it means to "live without a why. This for Eckhart is who we are, most deeply, when we open ourselves to the birth of the Word in the soul.

Go right out of yourself for God's sake and God will go right out of Himself for your sake! When these two have gone out, what is left is one and simple. In this One the Father bears his Son in the inmost source" Conclusion: What are we to make of this astonishing vision of spiritual transformation that Meister Eckhart lays before us?

Is it possible for us to make sense of it, in the midst of the ordinary challenges of our everyday lives? Or is this vision, rare and beautiful as it is, too stark, too radical to even consider adopting as our own? I raise these questions because I think they reflect the kind of struggle we face when confronted with a vision of God this simple, this deep. It is almost more than we can absorb or imagine living into.

And this is understandable. Who among us, after all, really feels prepared to open up this completely to the presence of the divine at the heart of our lives? Intuitively, we sense right from the beginning that this is not a game, that to open ourselves even a little is to be invited to open up more and more until finally we are left standing naked before God, and before ourselves.

But we fear the vulnerability that it asks of us. It may be that the prospect of opening ourselves to God in this way will only begin to seem viable to us when we find ourselves broken and bereft and at a loss about how to proceed. That is, only when entering into a place of emptiness and vulnerability before God becomes not one possibility among others, but the only possible way of proceeding, when all our usual means of constructing meaning have collapsed and we are left naked and empty and alone.

In a desert place. In such moments, Eckhart's radical vision of emptiness before God will seem not stark and forbidding but bracing and welcome. A relief. As if someone had helped you finally let go of your fear and anxiety and plunge straight into the depths. Where you feel yourself being reborn in God.

I wish to thank Sr. I wish to thank the members of the Conference in attendance for their warm hospitality and their lively and engaged response to the paper. Athanasius of Alexandria, The Life of Antony, trans. Tim Vivian and Apostolos N. Athanassakis Kalamazoo, Ml: Citations from Eckhart's work are from Vol I, trans, and ed. Walshe Longmead: Element, I, Joseph I would like to start by making a few observations about Dominican Monastic Life. Dominican Nuns are Dominicans. The word "Dominican" signals a concern about "talk" - talk about God.

Dominic is known for speaking only about God or to God to his brethren. And this focus on God rather than on talk about our talk about God or talk about our experience of God surely is the most characteristic dimension of the Dominican theological tradition. The grain of our tradition therefore lies more in the turn to the object and less in the turn to the subject. This does not tell the whole story.

They are monastics. Monastic life, the life of the monk, the life of the nun, in some way actually does signal the turn to the subject. Because monastics leave the world in order to see the face of God. That is why they go. They go into the desert with their brothers and sisters precisely to experience God.

They go in order to be purified, to see the face of God, to experience the Lord in some way, to "taste and see that the Lord is good. It would be a most intimate sharing in the cross of the Lord - which is, precisely, the experience of apparent abandonment by God. Therese of Lisieux had that experience, but at the end of her life not as the whole of her life.

The point of the long darkness is not the destruction but the purification of the very reason one goes to the desert to begin with - to know the living God, to taste him. And that is a kind of turn to the subject. So we have the turn to the object. We have the turn to the subject. We also have the turn to the Sister. Dominican monastic life is of its essence cenobitic rather than eremitical.

This means that the search for God's truth, the search for God is essentially concerned also with the search for your sister. Bo Baily had the a. Mass at St. Vincent Ferrer's on the day they first instituted the sign of peace. There was only one person besides himself in attendance- a little old lady who was seated where else?

The moment came for the sign of peace. Should he just wave? No, he walked all the way to the back of the Church- only to be greeted with "It's optional, Father. For cenobites making the peace between brothers and sisters is not optional. It is the very heart of this tradition. I remember wanting to be a Trappist for some years before I ended up with the Dominicans. I thought that the Trappists spent their nights and days in silent ecstasy. But it wasn't true. It turned out that it is really the brother, the person they are next to, who is their way of purification.

The brother is the "hair shirt. If you have a cenobite vocation, God has made you to find God through each other. That is not optional. That is essential to Dominican monastic tradition - your tradition. So having talked about Dominican monastic life a bit, now we go back to the first part of the title which is Holiness, Simplicity and Communio.

We will talk first of all about holiness, simplicity and communio in God, because we are Dominican and we are more interested in God than we are in ourselves. Then we will see if we can make some applications of these notions to our own form of religious life - and if we can see how what in God is holiness, simplicity and communio, works itself into our own lives. I have three theses to suggest. The first is that talk of God's simplicity is really talk about God's holiness. The second thesis is that God's holiness is manifested which is called "glory" in effected communio.

And thirdly, God's holiness is mirrored in our own lives by simplicity which is purity of heart , and by peacemaking and reconciliation in our own communities. The last thesis is considerably less controversial than the first one. The first thesis: that talk of God's simplicity is really talk of God's holiness, or to put it the other way, talk of God's holiness is really talk of God's simplicity. This thesis looks unpromising because of the problem of equivocation.

It seems to equivocate between God's simplicity and human simplicity and it seems to confuse a metaphysical property with a moral or a religious experience. It seems to make a sort of analogy between God's simplicity and the personality of a Forrest Gump. And that is surely counter-intuitive. Now, let's explore this difficulty and see if there is any light that can be shed on it. The first question to be asked in any medieval scientific treatise is "an sit?

So Thomas at the outset of his sacra doctrina must establish God's existence. Thomas points to motion or change, and he says that the phenomenon of change requires us to affirm the existence of an unchanged changer. Now what Thomas will say is that an unchanged changer can have no potentiality. An unchanged changer is pure act and can only be what it is, it cannot be anything different. There is no movement, no change in God. So God for Thomas is unchanged. This is a negative term.

It does not say anything positive about him, it says what he is not - he is not the subject of change. In the course of demonstrating this Thomas makes the more general point that our knowledge of God begins with the via negativa which is the establishment of our knowledge of what God is not and how God is not.

In ST. He is not made up of parts. You have all heard this before in one form or another, so there is no need to labor it but to run through the steps Thomas goes through: Thomas begins by showing that God cannot be a body since, having no potentiality, He is not divisible into parts.

It follows from this that God is not composed of form and matter. Furthermore, there is no distinction between God and the divine nature or between God and the act by which God is. God's essence is his unlimited act of existence. God is the unlimited, unconstrained act of "to be.

Since God is not a body our knowing of him does not have a foothold in the senses and so we can form no direct idea of him. In addition our judgments about him must fail at least in that all our judgments about reality suppose the elementary distinction 32 between subject and predicate in the act of judgment. It is important that Thomas establishes this at the outset because his later discussions of analogy in which Thomas provides an account of our positive and truthful speech about God presuppose the impossibility of the unaided knowing of the divine nature in itself.

Thomas has described what God is not. This is where Thomas begins- in describing what God is not. Now, this is key for Thomas because it controls the metaphysical distinction between God and his creation. Have you ever thought about that? What makes God to be God?

One of the things that make God to be God is the fact that God is uncomposed. Everything else in creation is a composition. Nothing else is pure simplicity, only God. This, metaphysically, is a strong place to begin the discussion of God's uniqueness. This is the place in which God is displayed as incomparable to everything else. It is his simplicity. And this is important it is this simplicity in God, this undividedness, which controls subsequent discussion of the Trinity.

Now you know that in the Eastern and the Western traditions and this is an oversimplified thesis but it has enough truth to still bear repeating without blushing there is a classical difference between the approaches to the Trinity on this question. The East typically begins with the three who are God, Father, Son and Spirit, and starts the discussion with the monarchy of the Father; and then discusses the Son and the Spirit as variously proceeding from the Father.

And then when they discuss the Father and the Son and the Holy Spirit, they set themselves the problem of figuring out how we don't have three Gods. Then their theologians get to work and show how the three are nevertheless one. But they start with the three.

Now the West and Aquinas is a perfect instance of the Western tradition , takes the opposite tack. The Western theologians start with the fact that there is only the one God. That conviction controls the subsequent discussion of the three persons. Given that there is only one God, how can God nonetheless be three persons?

Well, for Thomas, there are three in God only by virtue of relative opposition. There are processions in God of knowledge and love. It is the relative opposition between the origin and the terminal point of these processions in God, that grounds Divine Persons.

For Thomas, persons in God are relatively real. They are real precisely by virtue of their relation. In fact, a person in God just is, for St. Thomas, a subsistent relation. This is important because it means the persons in God, the subsistent relationships in God, are real precisely in virtue of the unity of God, the undividedness of God, the incomparability of God.

Do we know what that is? Is there any pre-made templates for this type?. Is there any way you can remove people from that service? Appreciate it! I want to share a message that has been spreading all over the internet that concerns the times we are living in. Whether you believe in God or not, this is a must read message! We can see throughout time how we have been slowly conditioned to come to this point where we are on the verge of a cashless society.

Would it surprise you to know that the Bible foretold of this event? This may be the most imporant message you will read in these times…please do not ignore this! This messsage reveals what the Mark of the Beast is, and the meaning behind counting a number people have been pondering for centuries, This message also shares why Barack Obama is the Antichrist. This is truly a message from God! Here is wisdom. Referring to the last generation, this could only be speaking of a cashless society.

Revelation tells us that we cannot buy or sell unless we receive the mark of the beast. If physical money was still in use, we could buy or sell with one another without receiving the mark. This would contradict scripture that says we must have the mark to buy or sell. So, it deduces itself to this conclusion.

It once again deduces itself to this conclusion. Also, how could you determine who truly has a spiritual mark so that they may buy or sell? And, as you will read further in this article, to have the mark of the beast is the same to have the name of the beast, or the number of its name. You will begin to see even more clearly why this mark cannot be something purely spiritual.

Here is where it really starts to come together. The government commissioned Carl Sanders to design a microchip for identifying and controlling the peoples of the world—a microchip that could be inserted under the skin with a hypodermic needle a quick, convenient method that would be gradually accepted by society.

Carl Sanders, with a team of engineers behind him, with U. Without the knowledge of the Bible Brother Sanders was not a Christian at the time , these engineers spent one-and-a-half-million dollars doing research on the best and most convenient place to have the microchip inserted.

Guess what? These researchers found that the forehead and the back of the hand the two places Revelation says the mark will go are not just the most convenient places, but are also the only viable places for rapid, consistent temperature changes in the skin to recharge the lithium battery.

The microchip is approximately seven millimeters in length,. It is capable of storing pages upon pages of information about you. All your general history, work history, crime record, health history, and financial data can be stored on this chip. Sanders asked a Boston Medical Center doctor what would happen if the lithium contained within the RFID microchip leaked into the body.

The doctor responded that if the microchip broke inside a human body, the lithium would cause a severe and painful wound filled with pus. This is what the book of Revelation says:. What I first want to mention, before I share what the Holy Spirit has revealed to me concerning the number of the beast, is that God confirms in threes.

We can see this throughout scripture:. Examining Revelation ,17,18, the first group of three I would like to point out is that the mark of the beast is described in three separate verses, 16, 17 and Throughout the centuries there have been people trying to calculate numbers based on titles and names that come up to the number to identify one person, the Antichrist; but from Revelation , I do not see where God is telling us to count up to , but rather to count the number of the beast.

This number is identified as So the verse is telling us to count the number What does it mean to count? It means to add up. So how could we add up ? Remember my previous point about God confirming in threes is key to unlocking the number So logically, what would be the best way to count the number ? To count it equally by using the rule of three based off the number.

What is interesting is that the verse that reveals for us to count the number itself is verse 18 there a total of 18 verses in Revelation Chapter Why the number is worth our attention is because the verse following Revelation is the first time in the Bible where the , are being described in detail:.

What is compelling about the number , is, if you divide , by , you get The name of Jesus in Greek gematria adds up to The New Testament was originally written in the Greek language. Revelation not only mentions the ,, but also the Lamb who is Jesus. Why the number 24? Revelation chapter 4 tells us there are 24 elders seated around the throne of God. This is the same throne where Jesus sits. Remember that this was the same exact formula we used to count the number that ultimately brought forth the number Here is a quick recap to demonstrate how this formula confirms itself as being the true way to count As you can see, it is perpetual.

And remember that we consistently used a formula that worked in threes being the number that God uses for confirmation. Here is another mathematical confirmation: , divided by 6, divided by 6, divided by 6 6,6,6 equals So what could this mean? Well we know in this world we are identified by numbers in various forms. From our birth certificate to social security, as well as our drivers license; being identified based on a system of ruler ship. Could the number of the beast apply to all mankind?

We can know the number of the beast cannot be to identify products like a new barcode to buy or sell because scripture says we cannot buy or sell without the number of the beast. What am I getting at? But for this number to be in our chips, that is where it must be to conclude ultimately that we cannot buy or sell without having the number of the beast. Truly a great division is taking place between good and evil—both spiritually and physically riots, unrest, politics.

If you take the current year and divide it by the number known for its satanic implications you will get the number This number happens to be the number used to vote for Joe Biden and Kamala Harris. And one thing is certain, is truly being divided by Satan.

He is the master deceiver and spreader of chaos. Jesus calls him the father of lies. Obama has used this phrase in the past on his twitter and people believe it is a subliminal message to receive the mark of the beast, that is to say the implantable RFID microCHIP that will go IN our body.

Jesus says that we must be born again to enter the kingdom of God in the Gospel of John chapter 3. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. In the Islamic religion they have man called the Mahdi who is known as their messiah of whom they are waiting to take the stage. There are many testimonies from people online who believe this man will be Barack Obama who is to be the biblical Antichrist based off dreams they have received.

I myself have had strange dreams about him like no other person. So much so that I decided to share this information. The meaning of someones name can say a lot about a person. God throughout history has given names to people that have a specific meaning tied to their lives. How about the name Barack Obama? Let us take a look at what may be hiding beneath the surface…. From Strongs H; lightning; by analogy a gleam; concretely a flashing sword: — bright, glitter -ing, sword , lightning.

From an unused root meaning to be high ; an elevation: — height, high place, wave. These are just a few of many evidences why Barack Obama is the Antichrist. Jesus stands alone among the other religions who say to rightly weigh the scales of good and evil, and to make sure you have done more good than bad in this life.

Is this how we conduct ourselves justly in a court of law? Bearing the image of God, is this how we project this image into our reality? Our good works cannot save us. If we step before a judge, being guilty of a crime, the judge will not judge us by the good that we have done, but rather the crimes we have committed. These laws were not given so we may be justified, rather that we may see the need for a savior.

We can try and follow the moral laws of the 10 commandments, but we will never catch up to them to be justified before a Holy God. That same word of the law given to Moses became flesh over years ago in the body of Jesus Christ. The gap between us and the law can never be reconciled by our own merit, but the arm of Jesus is stretched out by the grace and mercy of God.

And if we are to grab on, through faith in Him, He will pull us up being the one to justify us. As in the court of law, if someone steps in and pays our fine, even though we are guilty, the judge can do what is legal and just and let us go free. That is what Jesus did almost years ago on the cross. It was a legal transaction being fulfilled in the spiritual realm by the shedding of His blood.

Because God is Holy and just, the wrath that we deserve could not go unnoticed. For God takes no pleasure in the death of the wicked Ezekiel This is why in Isaiah chapter 53, where it speaks of the coming Messiah and His soul being a sacrifice for our sins, why it says it pleased God to crush His only begotten Son. This is because the wrath that we deserve was justified by being poured out upon His Son. If that wrath was poured out on us, we would all die and go to hell.

God created a way of escape by pouring it out on His Son whose soul could not be left in Hades, but was raised to life on the third day and seated at the right hand of God in power. So now when we put on the Lord Jesus Christ Romans , God no longer sees the person who deserves His wrath, but rather the glorious image of His perfect Son dwelling in us, justifying us as if we received the wrath we deserve, making a way of escape from the curse of death.

Now what we must do is repent and put our trust and faith in the savior, confessing and forsaking our sins. This is not just a head knowledge of believing in Jesus, but rather receiving His words, taking them to heart, so that we may truly be transformed into the image of God. Where we no longer live to practice sin, but rather turn from our sins and practice righteousness through faith in Him.

That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Come before the Lord with a contrite spirit, humble yourself, ask Him for His forgiveness, to receive the free gift of His salvation, to receive His Holy Spirit, so that you may be transformed into a new creature, into a child of the living God.

There is a reason why the words of Jesus have been translated in to over languages, and nothing comes remotely close the Quran just over , because there is a God in heaven who desires to have a relationship with you, to know Him through His word, as that is how we personally get to know anybody. There is a reason why it is the year , because Jesus came to earth about years ago fulfilling major prophecy causing a divide in our timeline. Jesus loves you! Seek Him while He may be found!

We must repent and turn from practicing sin…for if we are not following Jesus, we are following the devil. There is no neatural ground. We are either living in the lie, or the truth. God bless you! Thanks for another informative website. Where else could I get that kind of info written in such a perfect way? You can put it on top of other panel items. Leave your comments below. Fruity Labs is pleased to present its latest mood music from The Dark Ages.

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Bart Somers over zijn miraculeus herstel van een genetische afwijking in diens belgische samenlevingsconstructie:. Vlaanderen wordt hersteld als vorstendom en de Vlaamse graaf wordt vrijgelaten, echter op voorwaarde van een zware herstelbetaling. Als waarborg worden ook de kasselrijen van Dowaai, Orchies en Rijsel naar Frankrijk overgeheveld.

De doorsnee Vlaming die tijdens het zgn. We kunnen de gebruikelijke redenen benoemen: eerstens natuurlijk de inherente voetbalgekte waar men dan niets anders achter zou zoeken en tweedens het vorige malen ook aangehaalde onbetwistbare belgicisme van een groot deel van de bevolking. Nu dient echter de aandacht gevestigd op het feit dat, verdacht ineens, heel wat versoepelingen mogelijk werden, die in deze voetbal-tijd pasten.

En de duidelijke focus dat een belangrijk deel van de bevolking, ondanks alle mens-vijandelijke maatregelen van dit regime toch weer voor hen staan te juichen!!! Want vergis u niet: het beeld werd vrijgegeven van de regeringsploeg, vermomd als supporters van de Rode Duivels, vol tricolores en sommigen occulte handtekens makend. Al wat in dit land aan de machtsuitoefening zit, vnl. Men moet dan ook vaststellen dat, gepaard aan de slaafse opvolging van de stilaan absurde corona-regels bv.

In dit artikel wil ik het boek aanprijzen van de Vlaming Walter J. Hij haalt in dit boek gefundeerd en met vele verwijzingen voetnoten zijn stellingen aan, die we ook hier sinds maart , telkens weer de wereld insturen. Hij doet vele onthullingen, waaronder op blz. Deze Frank Vandenbroucke pleit nu, schijnbaar alleen, maar schijn bedriegt, voor het voortzetten van corona-dictatuur, zoals de mondmaskers. In de U. Kort vertaald: US-wetenschapper wijst Gates aan als de planner van de meest moorddadige aanslag op onze beschaving in de geschiedenis der mensheid.

Dat we met een bevolking zitten in ons land, die nog zeker voor drie-vierde de leugens van de media gelooft, en er naar handelt, is tragisch. Want vergis u niet: de toelating van de betoging in Mechelen Ik nam niet deel nam aan alle grote betogingen vroeger deel in de Voer, Schaarbeek, de taalgrens , omdat men moest schikken naar de muilkorven-plicht.

Ik bevind me, net als ettelijke decennia daarvoor, in de spits van de Vlaamse beweging. Over een aantal vrijheidsberovingen, die ook voor Nederland, permanent dreigen te zijn, hoor ik hen NIET. Het tricoloor tijdperk is vooral een oefening om de staatsburgers nog meer als slachtvee te kunnen klasseren. Hoe kunnen de Vlamingen daarover in alle talen zwijgen, als het gaat om een staat, die ons al van bij de aanvang als tweederangsburgers behandelt?

Dit ziet men best aan onze situatie in Brussel en aan de taalgrens. Additionally, the CM has generally only been recognized at Christian and Gospel awards shows such as the Dove Awards or Stellar Awards [2] as opposed to hip hop-only award shows such as the Source Awards or the Vibe Awards. He has also served as the president of the non-profit organization Cross Movement Ministries and ministered the gospel through rap and preaching for nearly 15 years.

With a passionate commitment to the kingdom of Christ as well as a firm belief that faith must integrate with culture, The Ambassador has become known for his devotion to proclaiming Jesus Christ to urban contexts, and through urban mediums. Following the single "Gimme Dat! From Wikipedia, the free encyclopedia.

American hip hop group. Main article: The Ambassador William Branch. Main article: The Cross Movement discography. Archived from the original on September 19, Retrieved April 2, Authority control. United States. MusicBrainz artist. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file.

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