Emmaus Hermitage

Emmaus Hermitage The Emmaus Hermitage Mission is under the care of the Ecumenical Franciscan Order , NSW Australia. Jesus did not discriminate and neither do we.

We are a mission chapel of the Ecumenical Franciscan Order, NSW Australia. We are sacramental, with open arms, open minds, open hearts and an open table.

11/05/2026

Richard Rohr's Daily Meditation:
An Anchor-Hold of Love

Monday, May 11, 2026

Father Richard recounts the circumstances of Julian’s mystical experience:

Ever since I discovered Julian of Norwich so many decades ago, I have considered her one of my favorite mystics. Each time I return to her writings, I always find something new. Julian experienced her sixteen visions, or “showings” as she called them, all on one May night in 1373 when she was very sick and near death. As a priest held a crucifix in front of her, Julian saw Jesus suffering on the cross and heard him speaking to her for several hours. Like all mystics, she realized that what Jesus was saying about himself, he was simultaneously saying about all of reality. That is what unitive consciousness allows us to see.

Afterwards, Julian felt the need to go apart and reflect on her profound experience. She asked the bishop to enclose her in an anchor-hold, built against the side of St. Julian’s Church in Norwich, England. Julian was later named after that church. We do not know her real name, since she never signed her writing. (Talk about loss of ego!) The anchor-hold had a window into the church that allowed Julian to attend Mass and another window so she could counsel and pray over people who came to visit her. Such anchor-holds were found all over 13th- and 14th-century Europe.

Julian first wrote a short text about the showings, but then she patiently spent twenty years in contemplation and prayer, trusting God to help her discern the deeper meanings to be found in the visions. Finally, she wrote a longer text, titled Revelations of Divine Love. Julian’s interpretation of her God-experience is unlike the religious views common for most of history up to her time. It is not based in sin, shame, guilt, fear of God or hell. Instead, it is full of delight, freedom, intimacy, and cosmic hope. How did she retain such freedom? Maybe because she was not a priest, ordained to speak the party line?

As I read her words lately, what strikes me is the similarity between Julian’s time and our own. Here is how Episcopal priest and scholar Mary Earle describes Julian’s fourteenth-century context:

Julian lived at a time of vast social, [religious,] and political upheaval, incessant wars, and sweeping epidemics. Norwich, with a population of around 25,000 by 1330 … was struck viciously by the plague known as the Black Death. At its peak in the late 1340s in England, it killed approximately three-fourths of the population of Norwich. A young girl at this time, Julian was certainly affected in untold ways by this devastation. When the plague returned, she was about nineteen. [1]

In her anchor-hold, Julian certainly would have recognized the spiritual benefits of contemplation, such as the awakened ability through solitude to be personally present to divine love. Yet we must remember that she also let God’s love flow right through her to those on the street requesting her counsel, and to us through her writings.

11/05/2026

Richard Rohr's Daily Meditations
Motherhood of God
Sunday, May 10, 2026
Father Richard Rohr praises the wisdom of the mystic Julian of Norwich (1342–ca. 1416), who experienced the motherhood of God and Jesus.
Translator and dear friend of mine Mirabai Starr offers these words from the medieval mystic Julian of Norwich: “This beautiful word ‘mother’ is so sweet and kind in itself that it cannot be attributed to anyone but God.” [1] With these words, Julian offers us an amazing and foundational statement. She is not saying that the most beloved attributes of motherhood can analogously be applied to God, although I am sure she would agree they could. She is saying much more—that the very word mother is so definitive and beautiful in most people’s experience (not everybody’s, I must add) that it evokes, at its best, what we mean by God. This perspective is not what most of the world’s religions have taught or believed up to now—except for the mystics. Among these, Julian of Norwich stands as pivotal.
The concept and human experience of mother is so primal, so big, deep, universal, and wide that to apply it only to our own mothers is far too small a container. It can only be applied to God. This is revolutionary! Mother is, for Julian, the best descriptor for God Herself! I use this to illustrate the courageous, original, and yet fully orthodox character of Julian’s teaching.
Father Richard considers the archetypal human need for maternal care:
Julian helps me finally understand one major aspect of my own Catholic culture: why in heaven’s name, for centuries, did both the Eastern and Western Churches attribute so many beautiful and beloved places, shrines, hills, cathedrals, and works of religious art in the Middle East and Europe, not usually to Jesus, or even to God, but to some iteration of Mother Mary? Many people in Julian’s time didn’t have access to scripture—in fact, most couldn’t read at all. They interpreted at the level of archetype and symbol. The “word” or logos was quite good, but a feminine image for God was even better.
The soul needs a Mother Savior and a God Nurturer! God is, in essence, like a good mother—so compassionate that there is no need to compete with a Father God—as we see in Julian’s always balanced teachings. [2]
Mirabai Starr translates one of Julian’s teachings on God as Mother:
Only [God] who is our true Mother and source of all life may rightfully be called by this name. Nature, love, wisdom, and knowledge are all attributes of the Mother, which is God. Even though our earthly birth is low and humble … [God] is the one responsible for the birth of all babies that are born to their physical mothers.
The kind, loving mother, aware of the needs of her child, protects the child with great tenderness. This is the nature of motherhood…. Whenever a human mother nurtures her child with all that is beautiful and good, it is God-the-Mother who is acting through her. [3]

11/05/2026

Monday, 11th May 2026:
An Australian Lectionary: Acts 16: 11-15; Ps 149; John 15:26-16;4

Reflection: Do I testify to the truth at home and at work?
Prayer: Risen Lord, give the Church the courage to be true to your words despite obstacles and suffering.

21/07/2025

Monday, July 21st 2025
Prayer of The Day:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.

21/07/2025

Monday, 21st July 2025
An Australian Lectionary: Exodus 14:5-18; Ps 24:7-10; Matthew 12:38-42

Meditation: Do I need to see evidence to have faith in Jesus?
Prayer: Lord Jesus, help me to see you in the everyday circumstances of my life.

21/07/2025

Richard Rohr's Daily Meditation
Week Thirty: Wisdom in an Age of Outrage
Monday, July 21, 2025

Sikh activist Valarie Kaur traveled to Guatemala to learn about the 20th-century genocide of Mayan Indigenous peoples. While there, she joined CAC teachers in an online event to explore how we might honor and learn from our anger.

I’m speaking to you all from Guatemala City. I have been here for a week to study the state-sponsored genocide of Mayan Indigenous peoples that happened in Guatemala between 1960 and 1996. It was important to me to be here at a moment when the United States is undergoing such catastrophic crisis. I’ve gone from gravesite to gravesite. I’ve looked at so many skeletons…. I’ve been reeling, I’ve been feeling grief, I have been feeling rage.

The U.S. government was complicit in carrying out the genocide that happened here, and I was taught by an elder Mayan woman, a sage elder, Rosalina, who was still searching for her father and her husband. As I held fast to her, I realized that the world has ended many times before and the world has been rebirthed many times before. This is simply our turn in the cycle. In every turn through human history, people have been thrown into the darkness, and we have a choice: Do we retreat into our despair, into the smallest parts of our hearts, or do we dare to lift our gaze and reach out through the dark, holding fast to one another and standing in love?

What I learned from these Mayan women, as I’ve learned from so many Indigenous elders, is that in order to show up with our whole hearts, we must not be ashamed of any part of ourselves. Oh, my grief! Oh, my anger! Oh, my rage! You are a part of me I do not yet know. You have information to teach me.

This brings me to why I use the word rage in my work. I want us to be able to confront the fiercest and perhaps most terrifying parts of our own hearts, to feel angry about something. To feel rage is the fiercest form of anger and I didn’t want to shy away from that. I use rage as both a noun and a verb. To rage is how we can process that vital fiery energy inside of us just like our wisest ancestors did.

The solution is not to suppress our rage or to let it explode. The solution is to process our rage in safe containers like the Mayan elders I’ve been with all week, dancing and drumming, singing, screaming, wailing, shaking. We have to move those energies. Once we rage, once we move that energy through our body, we can ask ourselves: What information does my rage carry? What does it say about what’s important to me? What does it say about what I love and what I wish to fight for? How do I wish to harness this energy for what I do in the world? I call that harnessed energy divine rage. The aim of divine rage is not vengeance; its aim is to reorder the world.

Reference:
Adapted from Valarie Kaur, with Richard Rohr and Brian McLaren, “What Do I Do with My Anger?” Center for Action and Contemplation, virtual event, March 14, 2025. Unavailable.

Image Credit and inspiration: Ricardo IV Tamayo, untitled (detail), 2021, photo, Cuba, Unsplash. Click here to enlarge image. Together, we hold the flowering of compassionate action, remembering our shared humanity and deep connection to one another and all of creation.

21/07/2025

Richard Rohr's Daily Meditation
Week Thirty: Wisdom in an Age of Outrage
Sunday, July 20, 2025

Father Richard Rohr explores how getting in touch with our grief allows us to transform our anger:

Anybody who’s on the edge, disadvantaged in some way, or barred from a position of hegemony or power will naturally understand the tears of the prophets, with their gut-level knowledge of systemic evil, cultural sin, and group illusion. Black Americans might have seen white people act nice or speak of human equality, for example, but they knew we lived behind a collective lie. Collective greed is killing America today. We make everything about money—everything—and injustices like these will naturally leave us exasperated and ultimately sad. How can we look at the suffering taking place in Gaza, Ukraine, or Sudan and be anything but sad? It’s sad beyond words or concepts. Only the body can know.

I recently turned eighty and the older I get, the more it feels like I must forgive almost everything for not being perfect, or as I first wanted or needed it to be. This is true of Christianity, the United States, politics in general, and most of all myself. Remember, if we do not transform our pain and egoic anger, we will always transmit it in another form. This transformation is the supreme work of all true spirituality and spiritual communities. Those communities offer us a place where our sadness and rage can be refined into human sympathy and active compassion.

Forgiveness of reality—including tragic reality—is the heart of the matter. All things cry for forgiveness in their imperfection, their incompleteness, their woundedness, their constant movement toward death. Mere rage or resentment will not change any of these realities. Tears often will, though: first by changing the one who weeps, and then by moving any who draw near to the weeping. Somehow, the prophets knew, the soul must weep to be a soul at all. [1]

Spiritual teacher Mirabai Starr describes the compassion that can arise as we experience both our anger and our grief:

Anger is a natural response when we let the pain of the world into our hearts. It is not the only appropriate response, of course. However, when we can welcome the fire of the Prophets into our own lives, we tap into the true nature of righteousness and draw the vigor necessary to step up in service to that which is greater than ourselves. We remember our essential interconnectedness with all that is and we are motivated to act on the impulse to protect the web of inter-being with all our might.

Personal and planetary grief are inextricable. Our encounter with the manifold losses that characterize the human experience can till the soil of our hearts so that we are more available to the suffering of other beings and the earth we share. When we have been broken, we recognize the brokenness around us and compassion naturally grows. Sorrow can be paralyzing at first, but compassion, which can sometimes take the form of anger, is a wellspring that offers infinite sustenance. [2]

References:
[1] Adapted from Richard Rohr, The Tears of Things: Prophetic Wisdom for an Age of Outrage (Convergent, 2025), 6.

[2] Mirabai Starr, “The Second Sacred Gate: Grief, Anger, and Transformation,” ONEING 6, no. 1, Anger (2018): 81–82. Available in PDF download.

Image Credit and inspiration: Ricardo IV Tamayo, untitled (detail), 2021, photo, Cuba, Unsplash. Click here to enlarge image. Together, we hold the flowering of compassionate action, remembering our shared humanity and deep connection to one another and all of creation.

01/04/2025

Tuesday, April 1st 2025
Prayer of The Day.

By our Lenten prayer and observance, Lord,
prepare our hearts to welcome the mystery of Easter
and to proclaim the good news of salvation.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God, for ever and ever.
Amen.

01/04/2025

Tuesday,April 1st 2025
An Australian Lectionary: Ezekiel 47:1-9(10-11)12; Ps 46:1-7; John 5:1-3(4)5-16

Meditation: In what ways do I need to "rise and walk" this Lent?
Prayer: Lord Jesus, heal me of everything that makes me unable to “stand in your grace” (Rom 5:2)

31/03/2025

Monday, March 31st 2025:
Prayer of the Day

Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ's sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Amen.

31/03/2025

Monday, March 31st 2025:
An Australian Lectionary: Isaiah 65:17-21; Ps 30:8-12; John 4:43-54

Meditation: Have I responded to Jesus' invitation to follow him?
Prayer: Lord Jesus, help me to overcome my doubts as I come to you.

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