In his opening address to the Second Vatican Council in 1962, Pope John XXIII expressed his optimistic belief that in the present order of things Divine Providence is leading us to a new order of human relations. I am struck by the parallel between the Pope's belief that our human journey is made within a Providential Disposition, and Edmund's view that Providence is our Inheritance. Pope John could have had no idea just what that "new order of human relations" would prove to be, no idea of just where "Divine Providence" would lead us. Nor could Edmund. When I reflect on my own life journey, and that of our Congregation as I have experienced it, I recognise an extraordinary Exodus. My perception is that we have been led on a wonderful journey, taken out of the slavery of an Egypt to the glorious freedom of a Promised Land. Now, forty years after the commencement of that Vatican Council, it seems appropriate to ask what evidence there is today of an emerging "new order of human relations"? I see much evidence.

I observe a dramatic and on-going movement away from the religious structures and institutional authority which once defined the meaning of life, and which managed social and religious behaviours. It served me well in my youth. At the same time I recognise the emergence of a contemporary spirituality which seeks to respond to life out of a deepening experience of human relationships and growing sense of integral belonging to the cosmos. Defined meaning and proclaimed moral norms, coming from an institutional authority, are taken less and less seriously today. And are given no credence by most young people. Persons seeking to live life to the full are searching together for the truth which will set them free, and they are following the principle of Pope Paul VI in Evangelii Nuntiandi of always taking the person as ones starting point. It was no coincidence that our recent Congregation Chapter in Rome found its soul and discovered The Heart of Being Brotherthrough the Emmaus experience of sharing personal story... Hearts burned within. And, as with every Exodus, all of this is not a journey without its struggles and pain and the risk of losing hope.

The Catholic Church, the cultural and religious institution which nurtured my generation, has understandably struggled with transition, paradoxically with the direction in which Divine Providence is leading it! The seductive temptations which Jesus faced in the wilderness, to power and wealth and privilege, remain subversive. And the institution may well die in the wilderness, and never see the Promised Land. But in spite of its own institutional turmoil, it has continued to provide invaluable signposts for the journey of the People of God. In his Evangelii Nuntiandi of the post Vatican decade Pope Paul VI redefined the "Good News" and "salvation" for us: As the kernel and centre of his Good News Christ proclaims salvation, this great gift of God which is liberation from everything which oppresses man (Paul VI, 1975). More recently, if already two decades ago, in Dives et Misericordia Pope John Paul II defined the mission of the Church as the program of mercy (John Paul II, 1980). We need have no doubt about our contemporary mission.

Our current rediscovery of what is at the heart of Eucharist is integral with the search for deepening relationships and a commitment to "liberation" and "mercy". A former focus on the bread of Eucharist is shifting to a rediscovery of Paul's insistent teaching that the Christian community is the only "Body of Christ" You together are Christ's body (1 Cor. 12: 27). And consequently the This is my body (life) given for you (Luke 22: 16) of consecration is seen again to be not about bread eaten, precious as this sacred symbolic meal continues to be, but about life given in commitment and service and totality. It is life given that is undertaken and celebrated in Eucharist. Terry Laidler used refer to the Eucharist as a "dangerous meal", because of the implicit commitment of one's life which is made by sharing in the breaking of the bread.

And today we are slowly rediscovering the Scriptures, as myth and not literally. Robert Johnson invites us to embrace the Scriptures as our core western myth, as the "voice of God" for us, and as our source of meaning. We now do not take fright when a contemporary theologian says to us: Everything that can be said about Jesus can be said about each of us! We are deepening our understanding of the profound truth of the myth.

One of the obvious aspects of the "new order of human relations" is the progressive disappearance of the traditional priest. Some priests have journeyed into the new order, and remained relevant to the People of God. But the form of priesthood which served the old order is in terminal decline. "Divine Providence is leading us to a new order", and I believe that this new order invites us to discover and exercise a new form of priesthood in our various communities, whether they be local community, or school community, or parish community, or community of persons gathering to mutually support life and ministry. The letter to the Hebrews is instructive: If Jesus were on earth today he would not be a priest at all! And Peter is encouraging: You are a chosen people, a royal priesthood, a consecrated nation, a people set apart! Every community is graced with priesthood.

It seems to me very evident that we are being brought by Divine Providence into a "new order of human relations", and I rejoice in that. I frequently recall the song of Frank Andersen, "Strong and Constant is My Love", and Frank's insistent Eucharistic question "Whose love?". I experience a sense of awe in facing the answer "mine". And likewise to Frank?s question of "I am Yahweh who walks with you": "Who is Yahweh?". How awesome to answer "I am".

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