The real force of evangelisation
The real force of evangelisation is not us but the Holy Spirit. And it isn’t our job to convert people.
Director of The World Community for Christian Meditation
Bonnevaux
With Irish and English roots, Laurence Freeman was educated by the Benedictines and studied English Literature at New College, Oxford University. Before entering monastic life, he worked with the United Nations in New York, in Banking and Journalism. He is Director of The World Community for Christian Meditation (WCCM) a global, inclusive contemplative community.
Fr. Laurence Freeman is a monk of the Benedictine Congregation of Monte Oliveto Maggiore. His is the director and spiritual guide of the World Community for Christian Meditation. John Main was his teacher and Fr. Laurence assisted him in establishing the foundations of the Community. Fr. Laurence is the author of a number of books on Christian Meditation. He travels extensively giving presentations and leading Christian Meditation Retreats.
The real force of evangelisation is not us but the Holy Spirit. And it isn’t our job to convert people.
Choosing the word is important, because we stay with the same word all the way through the meditation, and from
The simplicity of meditation begins with our posture, the way we sit, because meditation is not just about a head,
Happy Easter. And finally, we can say Alleluia again! One word says it all.
For some time death remains very hypothetical in the human panorama of life. After the brief immortality of youth, and with our first experience of losing someone we love, death seems an increasing possibility.
From childhood, the gospel descriptions of the last days and hours of Jesus’ life have gripped and fascinated me as something of supreme importance and meaning. Each part of the story is part of me.
The idea of sacrifice leads us deep into how human beings live and understand life. We are prepared to renounce ourselves for the sake of our children, country, cause or friends we love. Parenthood is a sacrificial offering extending over many years.
Aren’t these two of the kind of experiences which we can’t create or control but only undergo and, to some extent, perhaps, share with others whom we trust?
The plot thickens and quickens in John’s description of the Last Supper. Jesus is reclining at the dinner, surrounded by his close companions. He again feels deeply troubled, knowing he will be betrayed and tells them so. When he dips a piece of bread into the dish and hands it to Judas, ‘Satan enters Judas’ and, when Jesus tells him to do what he has to do, Judas leaves the table to go and tell the authorities where they can arrest Jesus later that night. None of the others understand what is happening.
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