Sunday, April 20, 2008

Penciptaan dan Akhir Zaman

Alpha and Omega
Interrelationship between Creation and Eschatology

“Where did we come from?” and “Where is our final destination in this world?” are the eternal questions that every human quests. The answer to those questions will lead human beings to understand the meaning of their existence in this world that urges them to act in order to arrive at their destinations. This paper will also describe the meaning of the beginning, creation, and the end, eschatology that relates to the questions above, and will reflect on the meaning of creation and eschatology for our life today.

A. Creation is Unending Action of God

Genesis 1:1-23 is the most famous reflection about the cosmogony redacted according to the Priestly tradition. The historical background of this story is the experience of the exile in Babylon in the sixth BC. Israel was questioning how God would save them, because they lived in a foreign land. Some of them still believed that God was faithful in his covenant; He would not forsake his beloved people: “Those who survived the trauma reasserted their belief in God’s power over chaos. They did this by developing their own creation narrative.”[1] This story is not intended to report historical facts, but it expresses their belief in God as creator and savior of Israel who will bring them back to the Promised Land.
The second story of creation, Genesis 2-3, is produced by the Jahwist tradition. It reflects on the royal ideology and the identity of Israel as the chosen people of God, and also describes the reasons for the current condition in Israel. [2] Genesis 2-3 focuses on the intimate relationship between Israel and Yahweh. God gives the Promised Land to Israel, just as God placed Adam and Eve in the garden. The sin, however, destroys their relationship and causes human beings to lose their access to God. Thus, the suffering and death in the world was a consequence of this human sinfulness (Gen 3, 4:1-16, 6:5-6).
The story of creation describes how God intends to share his divinity with human beings by giving them the authority and power to master the other creatures (Gen 2:15-20). Moreover, “He takes the initiative and freely entered into relationship, both in creation and in the covenant with Israel.” He created the world, but he does not leave it; He enters into the world and lives with the world, as God.[3] Therefore the creation story is related always with the story of Israel’s identity - that God has been chosen them as the holy nation - and it becomes the foundation of the narrative story of their faith in God
God’s unending action in the world is also shown when he recreates the world after the flood (Gen. 9:1-17). The flood happens because of human sin destroyed their relation with God, others and the environment. God, however, takes the initiative to restore the world again. The chaos of the water (Gen.7:11) and the spirit (Gen. 8:1) refer to the story of Genesis 1 that God is working to create new world as he did before.[4] His promise to Noah portrays his commitment to the world that he is faithful to his covenant. God’s promises will stand forever, if human beings also keep his covenant.

B. The Correlation between Creation and Eschatology

What the bible says about the beginning is to reflect on God’s action in human history. Our history becomes the history of salvation because God involved in our world, and the human life and environment are the places where God is continuing his work. He is not outside the world, but he is in the world and beyond the world. The story of creation, moreover, emphasizes that God had a purpose when he created the universe and his purpose was to save the human being and all the creatures. His salvation occurs from the beginning, when he created the universe, until the end of time when he will create new heaven and a new earth (Rev. 21).
The story of creation in the deutero Isaiah (40-50) provides an understanding of how creation and redemption relate to each other. The prophet Isaiah consoles Israel to hope that after the exile from the Babylon; God will renew his people as a new creation (Isaiah 44:24-45:13). In these passages “creation is not simply an act of God in the beginning, but rather God’s continual involvement throughout history.”[5] God will create a new life as he did in the Genesis’ story because he is God as creator and savior.
The relationship between creation and redemption is portrayed also in some New Testament passages focusing on the significance of Jesus’ agency in the creation and redemption (Colossians 1:15-20, John 1: 1-10). The letter to the Colossians stresses Christ’s agency in the creation: “For in him were created all things in heaven and on earth” (Col. 1:16). This hymn also emphasis that Christ is the redeemer of creation: “And through him to reconcile all things to himself.” (Col. 1: 20). God reconciles himself and the creation though the death and the resurrection of Christ. Christ’s redemption means that God renews the original creation which was destroyed because of sin.[6]
The book of Revelation states clearly about the relationship between the beginning and the end: “I am the Alpha and the Omega, says the lord God, who is and who was and who is to come, the Almighty” (Rev. 1:8); “I am the Alpha and the Omega, the first and the last, the beginning and the end” (Rev. 22:13). These verses provide a framework for how human beings should reflect about this world and their lives. The world has its own purpose that is going back to God because “God not only causes the beginning and the end, but is himself beginning and end.”[7]
In short, what is the significance of beginning and end in the bible? The beginning and the end have the same content in that they tell the story of salvation, and they share similar language and motifs.[8] The creation, the calling of Abraham and the Jesus’ event portray God’s action on behalf of this world. The central message is that God renews the universe though the redemption of Christ.

C. Creation, Eschatology, and Our Hope

The discussion about creation and eschatology provides an understanding that the creator will bring this world to its fulfillment in the future. Human salvation has happened already but it is not fully realized yet, so the Christians live in the tension between “already and not yet” receiving the fullness of God’s salvation.[9] From that perspective, the Christians built their hope, hope for God’s salvation in the final reality, eschata.
Hope is always related to the idea of a new condition that demands Christians to participate in God’s plan to renew the world. Karl Rahner emphasizes that Christian hope for the future fulfillment only can be placed in what has already occurred in the Christ’s event: his life, suffering, death and resurrection.[10] Every Christian’s participation in God’s plan, therefore, should follow what Christ did to bring the kingdom of God in this world. Genuine hope will lead everyone to create justice and peace, as Jesus said in his Sermon on the plain (Luke 6:20-29).
Creating justice and peace also connect with the actual issues of the environment. The problems of our environment happen because human beings are manipulating nature without respect and love. People abuse the land because they regard it as a commodity that belongs to them, and they do not consider that our land represents a global community to which they belong. For many years they have treated nature unjustly, and now nature has become unfriendly and no longer “a sweet home” for everyone to live in. Therefore, we should have a new way and paradigm that can show us how to treat the land and nature with respect.
Christians’ participation in God’s plan is to participate in recreating the new world. Therefore, the issue of ecology is the Christians’ problem because they who are baptized in his name have a responsibility to become Christ’s coworkers in renewing the world and protecting the natural world that God created. Therefore, the Christians’ hope is always a communal hope, our hope, not only an individual hope, as the community of believers work together to make the hope become real in our life today.
In summary, creation and eschatology provide a framework for how Christians should reflect on their life in the world. Moreover, the message of the beginning and the end calls for every human person to participate in the God’s unending action in this world until the end time comes as the fulfillment of God’s salvation.

[1] Anne M. Clifford, Creation, in “The Systematic Theology”, Francis S. Fiorenza and John P. Galvin (ed), (Minneapolis: Fortress Press, 1991), 199.
[2] Ibid., 201.
[3] Terence E. Fretheim, God and World in the Old Testament, (Nashville: Abingdon Press, 2005), 22-23.
[4] Ibid., 81.
[5] Anne M. Clifford, Ibid., 204.
[6] Barth, Marcus and Blanke, Hemut., Colossians, Anchor Bible (New York: A Division of Bantam Doubleday Dell Publishing, 1994), 113.
[7] Clause Westermann, Beginning and End in the Bible, (Philadelphia: Fortress Press, 1973), 36.
[8]Richard J. Clifford and John R. Sachs, Theses for a Theology and Eschatology, (WJST: handout, 2008), 1.
[9] Ibid., 2.
[10]Anthony Kelly, Eschatology and Hope, (New York: Orbis Book, 2006), 31.

Thursday, April 3, 2008

Renungan Minggu

Emaus:Tempat Mengingat dan Bersaksi

Adalah dua orang pengikut Yesus, Simon dan Kleopas, meninggalkan Yerusalem dengan penuh kesedihan. Mereka pulang ke Emaus, sebuah desa kecil yang berjarak 11 Km dari Yerusalem. Tak ingin lagi mereka mengingat dan menginjakkan kaki di Yerusalem, tempat Yesus dihukum mati oleh para pemuka agama.
Semua itu bagaikan mimpi amat buruk dan menguncangkan jiwa, meruntuhkan harapan akan seorang mesias yang segera membebaskan Israel dari Roma. “Lupakan semua itu! Mari hidup wajar lagi seperti biasa” inilah kata-kata yang bergema di hati mereka.
Dalam perjalanan mereka makin terpukul karena harus membuka luka lama, menerangkan kisah sengsara Yesus pada seorang asing yang berjalan bersama. Namun dua murid tadi tersentak ketika orang asing itu berkata, “Bukankah Mesias harus menderita semuanya itu untuk masuk dalam kemulianNya?” (Luk 24:26)
Mereka makin tertarik pada ide si orang asing, dan mengajaknya makan. Sampai akhirnya mereka tersadarkan bahwa si orang asing adalah Sang Mesias sendiri saat Dia memecahkan roti, persis seperti yang dia lakukan malam hari sebelum penangkapannya. Namun tiba-tiba Dia lenyap. Tanpa membuang waktu mereka kembali ke Yerusalem untuk mengisahkan pada murid lain bahwa Yesus tidak mati, Dia hidup, dan berjalan bersama ke Emaus.
Kisah Emaus dibuka dan ditutup dengan tindakan yang berkebalikan : “pergi dari Yerusalem” dan “kembali ke Yerusalem”. Kisah kebangkitan hanya dapat dipahami ketika orang berani untuk menatap lagi kisah-kisah masa lampau, mengingat dan memasukinya. Inilah yang sering kali dihindari. Orang enggan menatap peristiwa lampau, apalagi yang menyedihkan, mencekam dan membuat trahuma. Lebih baik dilupakan dan membuka lembaran baru. Padahal hanya lewat itulah, orang bisa memaknai derita dan kebangkitan.
Elliot dalam karyanya Little Gidding menulis, “A people without history, Is not redemmed from time.” Dengan kata lain, orang yang melupakan sejarahnya, tak akan pernah terbebaskan dari keadaan lampau yang membelenggu.” (To lose one’s history is to be condemned to an “unredeemed” condition). Dalam lingkup yang lebih luas, ketika komunitas melupakan sejarah hidup dan dinamikanya, mereka akan kehilangan akar dan identitasnya.
Secara pribadi kita boleh bertanya, “Pengalaman apa yang ingin kulupakan, dan enggan kuingat? Mengapa? Atau dalam hidup komunitas Gereja, kelompok unio, paroki dan lainnya: “Kisah apa yang “ditutup” tak perlu diingat dan dilenyapkan?” Bisa jadi ini semua membebaskan kita sejenak, tapi tidak membuat kita terbangkitkan dan tertebus karenanya.

Mengingat, Berharap, dan Bersaksi

Kisah kebangkitan dalam injil sinoptik juga berpola sama seperti Emaus, “kembali mengingat”. Para perempuan mendapat pesan dari malaikat, “Ia mendahului kamu ke Galilea” (Mat 28:7, Mark 16:7). “Kembali ke Galilea” mengajak para murid untuk melihat kembali pengalaman awal hidup bersama Yesus, panggilan dan kisah-kisah perjalanan kemuridan. Kebangkitan membawa pemaknaan baru atas peristiwa lampau di Galilea.
Cerita tentang penampakan Yesus pada Petrus dan para murid lain yang sedang membakar ikan di tepi pantai, mengingatkan Petrus akan pengingkaran dirinya. Yesus yang bertanya 3x:” Apakah engkau mencintai Aku?” (Yoh 21:15) sama persis, namun berkebalikan ketika Petrus berdiang dekat tungku api, dia berkata 3x juga: “Aku tidak kenal orang itu” (Yoh 18:26). Pertanyaan Yesus itu menyudutkan dan membuat Petrus malu akan kelemahan dirinya. Namun, ketika dia berani mengingat semua itu, mengakui kelemahan dan peristiwa kejatuhannya, Ia menjadi kuat, dan dipilih Yesus menjadi pemimpin Gereja.
John Baptist Metz, teolog Jerman, mengatakan bahwa mengingat adalah proses dari jalan menuju keselamatan dan harapan. Mengingat kisah derita, ketidakadilan dan kematian, dalam kaca mata kebangkitan, berarti membawa kisah pribadi dan sosial untuk diperbaharui dan disatukan dalam penderitaan dan kematian serta kebangkitan Yesus. Orang baru bisa berharap ketika ada ingatan akan masa lalu dan ada kerinduan untuk memperbaiki di masa depan. Tanpa ada proses mengingat, mengharap masa depan hanyalah seperti impian. Dengan begitu, berharap berarti bertindak aktif untuk keluar dari masa lalu yang membelenggu.
Kisah kebangkitan juga selalu berhubungan dengan tugas perutusan. Setiap murid yang mengalami kebangkitan Yesus punya perutusan yang sama,”Kamu adalah saksi dari semua peristiwa ini” (Mat. 28, Mar.16, dan Luk. 24). Mereka diutus untuk mengajari orang lain bagaimana mengingat masa lalu, membangun masa depan dan meletakkan kisah hidup dalam kaca mata kebangkitan Tuhan.
Kalau malam ini kita merayakan Misa paska, setiap umat diajak untuk mengingat kembali bagaimana awal dunia kita (kisah penciptaan), kisah penderitaan dan ketidakadilan (penindasan Mesir), serta puncak kisah penyelamatan dalam pribadi Yesus Kristus lewat wafat dan kebangkitannya.
Proses mengingat itu menuntut setiap orang juga mengingat pengalaman pribadi dan hidup sosialnya, agar nantinya bisa berharap akan masa depan.
Akhirnya semua orang yang keluar dari Gereja pada malam Paska ini, punya tugas yang sama, “Kamu adalah saksi dari semuanya ini”. Mari kita membangun masa depan, karena kita sudah bebas, tidak terbelenggu masa lalu yang menyakitkan dan melumpuhkan.

Wednesday, April 2, 2008

Bagaimana Yesus menjadi Tuhan?

How on Earth did Jesus become a God?

Satu pertanyaan provokatif yang mencoba mencari tahu bagaimana awal mula
orang berdevosi pada Jesus sebagai Lord.
Selama ini banyak ahli (Wilhelm Bousset, Dunn dan Casey), terutama Bousset berpendapat bahwa ide kealahan Yesus bersifat evolutif,artinya berkembang di komunitas diaspora luar Israel seperti antiokia, serta dipengaruhi lingkungan
pemikiran filosofis Yunani-romawi. Sebutan Kyrios, Crystos muncul dari pengaruh dan model agama pagan sekitar Syria
yang memuja demigods (seperti dewa) dan mendewakan pahlawan (divined heroes).
Maurice Casey berpendapat kalau bukti pertama kealahan Yesus itu ada pada injil Yohanes dengan prolognya! Injil ini ditulis sekitar tahun 80 M. 50 tahun setelah kristianitas tersebar di berbagai daerah diaspora dan dipengaruh oleh pemikiran politheisme.

Hutado, profesor perjanjian baru dari Edinburgh, menyanggah pendapat di atas. Dalam researchnya lebih dari 20 tahun, dia menyatakan bahwa ide tentang kealahan Yesus tidak bersifat evolutif, namun tiba-tiba seperti volcano eruption! Tulisan kisah pemujaan Yesus sebagai divine lord sudah muncul awal sekali pada komunitas murid di lingkungan Yahudi, bukan diaspora. Dalam pemujaan pada Yesus, ada berbagai istilah yang dengan jelas memujaNya: memanggil nama Yesus untuk pengusiran setan, doa pada Allah lewat dan dalam Yesus, perjamuan makan bersama dalam nama Yesus dan panggilan nama Yesus dalam baptisan. Ritus-ritus ini men jadi embrio bagi sebuah mutasi kristianitas dari Yahudi.

Dua tulisan awal soal divine Yesus adalah dari Galatia 1:15, Paulus menyebut Yesus sebagai God's unique son, serta 1 Cor 16:22, Marana tha" O lord, come". "Marana tha" adalah istilah dalam bahasa Aram. Kenapa Paulus tidak membahasakan ulang kata itu dalam bahasa Yunani? Padahal 1 Korintus ditulis untuk umat yang hidup dalam budaya helenis. Pengandaiannya, istilah Marana tha sudah umum dipakai dan orang tahu apa maksudnya! Berarti kultis itu sudah ada lama, jauh sebelum paul menulis surat ke Korintus sekitar tahun 50-an.

Penyembahan pada diri Yesus menjadi sangat khas dan unik karena tidak ada padanannya dalam tradisi Yahudi. "None of the principal agent figure in the relevant Jewish texts functions in the way that Jesus does in the devotional practice of earliest Christian." Tradis Yahudi punya istilah perantara bagi Allah seperti "Wisdom, Logos, para nabi dan malaikat", tapi semua itu tak bisa dipadankan dengan pribadi Yesus sebagai pengantara.

Hutado mengistilahkan Binitarian Monotheism bagi peran khas Yesus sebagai pengantara. Binitarian berusaha menghindari pemahaman bahwa Yesus adalah Allah kedua setelah GOD. Gereja awal sungguh-sungguh menghayati monoteisme sebagaimana ada dalam 1 Cor 8:5-6: Hanya ada satu Tuhan sebagai pencipta dan kepada siapa kita percaya serta satu Lord yang lewat dan dalam dia segala diciptakan. Ada ketegasan pemisahan antara peran Yesus yang subordinat dari ALLAH sebagai pencipta, serta peran Nya sebagai perantara ciptaan dan penebusan.

catatan :
Saya sendiri pernah kesulitan bagiamana memahami dogma trinitas dan menjelaskannya pada umat dalam kotbah. Namun ketka kita kembali ke KS dan menelusurinya, saya jadi lebih bisa mengerti, sejarah awalnya bagaimana.
semoga berguna untuk anda semua

Theology of the body

Glorify God in Your Body![1]

In chapters five to seven the first letter to the Corinthians letter portrays the Corinthian community struggling with the sexual problems, such as prostitution, homosexuality, and adulterer. This congregation is a young community living in the Graeco-Roman culture that claims the personal freedom to have a sexual relationship with everyone. Inevitably, that culture influences the way of life of the Christians who are absorbing the new Christian values. Therefore Paul proposes the ethical teaching regarding those problems. He reflects the meaning of the “body” in order to give a fundamental understanding of the Christian life.
Paul’s reflection about the body of Christ also inspires the diocesan priests to develop spirituality: the diocesan priest as a man of communion. Therefore, first, I will describe in this paper the meaning of the “body” in the Pauline theology, and after that, I will reflect on my life as a diocesan priest, based on the theology of the body.

A. Theology of the Body
Paul uses the word “body” eight times in this passage (1 Cor.6:12-20). What does this word mean? In the modern understanding, body means physical body, the appearance of a human being or corpse. However, Paul uses this word in a more nuanced way. In Romans 12:1 He writes: “I appeal to you therefore, brothers and sisters by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.”
The phrase “To present your bodies” refers to the whole self; body means the man’s real self, not only his physical body. When he speaks, “Your bodies are member of Christ”, the concept of the body is larger than a physical body. Paul describes a person as a being “bodies”, one whole self. When he continues discussion about the sexual relationship with a prostitute (1 Cor. 6:13, 18), the meaning of the “body” is the physical body. Therefore the meaning of the word “body” should be interpreted based on the context what Paul talks about.

1. The Body is the Member of Christ
The word “body” belongs to the second person plural (your body) and it describes that the Corinthian themselves are members of Christ. As a church the community is symbolized by the body. It has also another meaning that every single person who involves in the congregation is a member of Christ. After baptism is received, everyone is tied Christ; and when people come together to pray in the name of Jesus Christ, they will present and build a Church, a body of Christ (1Cor. 12:27).
The phrase “body of Christ” stresses the church as a living organism. The church is not only a building, but also a lively community interacting with one another. Every member contributes his charism to develop the congregation (1 Cor. 12:26-27). Therefore, the concept “body” implies that every person relates to other and interacts with the environment where the community is living. The “body”, moreover, also relates to its head, Christ. The body does not belong to one’s own self, but Christ is the owner of the body: “The body is for the lord and the lord for the body” (1 Cor. 6:13).

2. The Body is the Temple of the Holy Spirit
Paul goes farther in describing the relationship between the Corinthians and Christ by saying, “Your body is the temple of the Holy Spirit” (1 Cor. 6: 19). One grace of baptism is the receiving the Holy Spirit for a Christian, and it leads the believer to develop his intimate relationship with Christ. His body has become the residence of the Holy Spirit and the Spirit transforms the body to be dedicated to God.
The metaphor of the body as the temple urges the community to grow in holiness. Paul relates the holiness, the temple and the body by saying: “For God’s temple is holy, and that temple are your.” (1 Cor. 3:17). He reminds the believers that by baptism they are washed and sanctified. They should be different from others who do not believe in Christ, such as idolaters, adulterers, thieves and robbers (1 Cor. 6:9-10).
In short, Paul’s theology of the body has personal, social and ecclesiological dimensions. “Body” does not only focus on an individual matters, but it relates also with other believers who interact in the community, and also with Christ who is the head of the body. When one person pollutes his body because of sins, he will affect the whole congregation.

3. How Do We Treat Our Body?
Based on his teaching about the body, Paul gives directions about how people should treat their body. He is against the maxim followed by some Christians: “All things are permissible for me”; therefore they can do anything to satisfy their sexual desire. Paul says, “Not all are helpful” and “But I will not be mastered by anything” (1 Cor. 6:12), because only Christ is our master (1 Cor. 6:12). He criticizes also people who go to the prostitutes (1 Cor. 6:16), because when they have a sexual relationship with the prostitute, their body becomes one with her or him, and their immoral sin destroys their relationship with Christ and others. They pollute their body as the temple of the Holy Spirit. Paul is contra to the Corinthians’ understanding that “All sin which a person does is outside the body”; he gives a new maxim: “The immoral sins against the body itself.” Therefore, everyone should have self-control in order to treat his body properly.
Paul’s understanding of human nature integrates with the intimate relationship between human and God. He places the immoral sin in the larger context, as not only an individual problem, but one that is also the concern of the community. In addition, it is not only the immoral sin breaking the relationship, but also other sins, such as those of the idolater, reviler, drunkard, and robber, will break “the temple” and destroy its holiness. Therefore, when a Christian maintains “his temple” and keeps it in sanctity, he glorifies God who is the master of the body (1 Cor. 6: 20).

B. The Diocesan Priest: a Man of the Communion
One specific character of the diocesan Priest is that he dedicates his life for a local church, a diocese. His ministry belongs to a local diocesan community, in union with his bishop and the parishioners where he is working. His identity as a diocesan priest is integrated to his bishop, as the sign and agent of the communion between the local church and the universal church. Therefore, every priest is called to be a sign and instrument of communion, as an extension and representation of his bishop in a parish.
John Paul II urges priests to develop their ability of how to relate to others. “This is truly fundamental for a person who is called to be responsible for a community and to be a “man of communion”. This demands that the priest not be arrogant and quarrelsome...” (Pastores Dabo Vobis no. 43). The diocesan priest devotes his priesthood to the body of Christ; his life is to reconcile many parts of the one body, and to gather them together in the single shepherd, Jesus Christ. Therefore, he should know his flocks, and be immersed in the actual situation where the parishioners are, and be acculturated in a local geographical area and in the local culture, in order to be a sign of communion.
This calling to be a man of the communion is not without challenges and difficulties. The priest should be develop his own life integrally, keep his own life to be a witness of holiness and unity between Christ and the church. Just as Paul says that our body is not ours but belongs to Christ, the life of a diocesan priest does not belong to himself, but it is for God, and is dedicated to serve the community. In many cases, when a priest has a scandal and it becomes public, his priesthood as the agent of communion turns out to be ineffective. There are many scandals that may happen, such as having an exclusive and unhealthy relationship with a woman, sexual problems, and conflict with other priests and parishioners, and so on. These scandals will break his relationship with the community and Christ, and will create division in the church. The scandals also will destroy the credibility of the priest as a pastor, who unites the community. On the contrary, the priest will be more effective in his agency, when his own life shows a dedication and integrity to others, because the people will not only hear what the priest says, but they will evaluate also what the priest does.
Paul’s teaching about “the body” reminds diocesan priests as the witness and instrument of communion with God and of unity among the Christians. Our ministry is directed toward building community with Christ as its foundation, and should embrace differences of race, sex, power, social class, and also differences in spiritual gifts in the parish. Therefore for the reflection, these are the critical questions that should be answered: “How do we build our personal life to be a man of communion?”, and “Do we improve our relationship with God and others in order to empower our agency?”
The meaning of the body in Pauline theology is contras with our individualistic society and culture. In our society every person focus only on his own body, his right and his life, and every one only responsible for himself, but Paul gives new horizon that “You are not your own” (1 Cor. 6:19). The option how we treat our body should be based on the value of our personal relationship with God who is the master of our body, and our connection with others. Therefore, glorify God in your body, because he is the master of your body.
[1] This paper will be presented to the Young Diocesan Priests, one to five years in priesthood. In my diocese we have meetings for young priests four times a year for ongoing formation. This paper will reflect about the diocesan Priest’s spirituality based on the theology of the body in 1 Cor. 6:12-20.