Just search vid932008 on www.google.ca to see it come up first in the list.
On this site there are almost all the blog posts in an easily accessible non-linear format, as well as all the animation dating back to 2008, and most of the other artwork and poetry.
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Since I get such a kick, still, out of blathering on about this stuff, here's the continuation of the discussion of HESUS JOY CHRIST / Matthew's Two !
Verse 21
21 So he got up, took the child and his mother and went to the land of Israel.
from the Gospel of Matthew, Chapter Two, New International Version
Verse 21
21 So he got up and with the other took the One to church.
from the text of the animation HESUS JOY CHRIST / Matthew's Two
written by R David Foster
Verse 21 Discussion
This is a simple verse. But let's open it up and discuss it fully.
Joseph got up, took the child Jesus, and his mother Mary, and went to the land of Israel. In the animation text, the masculine participant in this sacred One relationship, gets up, and with the other participant in this specific incidence of the sacred One relationship, takes the sacred One relationship to church.
This is very common – couples taking their relationship to church to 
acknowledge it, as well as present and affirm their relationship. There is a sort of comfort in acknowledging a beloved relationship in one's place of worship. One may not even worship in a church or any other building, but whatever they do worship will witness their beloved relationship, as the participants will want to share their relationship with whatever and whomever they honour. So just as Joseph and Mary would have wanted to take their son to Israel, to share their faith and culture with him, the couple wants to share their relationship with the members of their faith, in the place where they worship and practice their culture and faith.
acknowledge it, as well as present and affirm their relationship. There is a sort of comfort in acknowledging a beloved relationship in one's place of worship. One may not even worship in a church or any other building, but whatever they do worship will witness their beloved relationship, as the participants will want to share their relationship with whatever and whomever they honour. So just as Joseph and Mary would have wanted to take their son to Israel, to share their faith and culture with him, the couple wants to share their relationship with the members of their faith, in the place where they worship and practice their culture and faith. Now on to the “other”. This is not to imply that the masculine is primary and anything else is other, but rather that whether one is masculine or feminine, there is an “other”. This generally goes overlooked, that there is an other out there, rather than everyone being the same. Everyone is the same . .. … .. . but different. This is the problem of the one and the many, from Plato's Philebus. If there is one, then how can there be many, and if there is many, how can there be one? Since I am constantly referring to a balance of whole and part, female and male, one and many, wholistic and reductionistic, and communion and agency, I intend to write out how all this works, beyond the introduction to the discussion of Matthew's Three Fold , and with references, likely after the discussion of Matthew's Foretold is written. Suffice it to say for now, that existence is a dynamic balance of whole and part, female and male, and this balance is progressing through imbalance to greater stability.
In a relationship, the acknowledgement of an other is a source of great joy. The other accepts one and overlooks one's shortcomings, gently nurturing the growth of the one into the greater knowledge of the other. And the one does the same for the other, accepting, overlooking shortcomings, and gently nurturing the other's growth into the greater knowledge of the one. It is common for this relationship to be considered sacred and a priority above all else, or at least close to it.
But nevertheless, the other is other, and conflicts are bound to arise, as the other is inclined toward their affections and the one is inclined toward their affections, and these are different in that one is wholistic and the other is partial. This is the irony, that the greatest joy is a result of the differences that are capable of the greatest condemnation and enmity. So without forgiveness there is not any One sacred balance of whole and part. And any endeavour that does not employ a balance of whole and part, is by definition, evil and destructive. This is why it is important to take a sacred One relationship, whether of a couple or of an individual, to church or one's place of worship, because such a relationship can be volatile if not treated with forgiveness, and directed toward the infinite.
In the past, the idea that I should attend a seminary or become a priest, was put forth by a friend at least twice in my life. I reject the idea because I have not found an institution that I can be obedient to, since I have not found an institution that worships the Lord as a balance of whole and part, holding marriage in the highest esteem. Even the Roman Catholic faith, that I vote for with my feet, is only beginning to recognize the sacred and important nature of marriage as put forth in the late Pope John Paul II's Man and Woman He Created Them : A Theology of the Body . So I am taking a risk by labouring outside of institutions that I may loose my way and be lost for not gathering together with others. I have chosen rather, to be a voice crying in the wilderness, that is true to myself and my relationship with my God, and not hindered by the institutions of man, if not nurtured by the institutions of God. Nevertheless I am a practicing Roman Catholic, needing the Sacrament of Reconciliation, as I try to put forth a faith in marriage as the application of christianity.
Furthermore, a more intense faith of christianity may unite the denominations, and even the religions as well as secular society under one infinite person, with many possibilities. Even an evolutionist can see value in marriage.
But when a balance of whole and part, whether the child Jesus, or a sacred One relationship, is taken to those who intercede on behalf of the infinite, will the intercessors be capable of guiding such a powerful, potentially volatile, union? I would suggest that only the infinite itself is capable of housing the infinite sacred One relationship, whether Jesus or a marriage. Nevertheless, the participants must play out before the infinite and the infinite's intercessors to witness to the truth they have encountered. This is part of what Jesus did, and this is what the apostles, martyrs and saints have done, and this is what participants in marriage, the sacred One relationship of whole and part, are to do, both to and for their spouse as well as the community in which they find themselves to be members.
Finally, as discussed in the Theology of the Body stuff, a person may engage the infinite as an individual, and this is a valid expression of their spiritual life, if taken up freely in response to a calling. Nevertheless participants in a sacred One relationship likewise have a responsibility when each of them acts as an individual, to witness to their encounter with the infinite.
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Passion Sunday, April 1st, 2012
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