The place where the light and dark begin to touch is where miracles arise.
Robert A. Johnson
Robert A. Johnson
John 1:1 “In the beginning was the word and the word was with God.”
Christmas Day is not half over and already many people are exhibiting symptoms of the “post-nativity” depression! Needles are dropping from trees that were cut in July and put up at Thanksgiving. Scraps of wrapping paper and ribbon peep out from under furniture. Our clothing is tighter around the waistline and we are almost sick from the excess of the Christmas feast. We are like the little boy who unwrapped package after package on Christmas morning. Finally sitting up to his chin in wrapping paper and bows asked, “Is this all?”
The Third Proper (sets of readings) for Christmas are not of mangers and shepherds, but the cosmic hymn of the mysteriously glorious origin of the Son of God recorded in prologue to St. John’s Gospel. To see what John is up to here we need to go back to the beginning of the Hebrew Scriptures. Genesis 1:1 is usually translated from the Hebrew into English as, “In the beginning God created the heavens and the earth.” A more descriptive English translation can be found in Everett Fox’s brilliant translation of the Five Books of Moses. Here Genesis 1:1 goes like this, “At the beginning of God’s creating of the heavens and the earth.” Here the emphasis in on process and the sense is more verb than noun. The Hebrew word is “Dabhar,” which can be legitimately be translated, “creative energy.”
It is no accident that this is the very language that John uses in the prologue to his Gospel. “In the beginning was the WORD,” says John. Here word is not a noun so much as verb. We could accurately say, “In the beginning was the Creative Energy: the Creative Energy was with God and the Creative Energy was God. The creative energy was with God in the beginning. Through the Creative Energy all things came to be, not one thing had its being but through the Creative Energy. Through the Creative Energy all things came to be, not one thing had its being but through the Creative Energy. All that came to be had life in the Creative Energy and that life was the light of humanity . . .. The Creative Energy was made flesh, it pitched its tent among us, and we saw its glory, the glory as is his as the only Son of God, full of grace and full of truth.”
Here is the deepest mystery of the Christian faith! How can this be? How is it possible that God has come among us becoming authentically human? Yet this is the core belief of our faith. We have been thinking, reflecting and fighting about how this is so ever since.
H. Richard Niebuhr spoke to this mystery when he said, “Jesus Christ is not a median figure, half-God, half-man; He is a single person wholly directed as man toward God and wholly directed in his unity with the Father toward man. He mediatorial not median!”
1. Jesus is fully human, wholly directed as a human man toward God. There was no alienation, no sin, between Jesus as a man and God as creator and Father. The alienation that has existed between humanity and God since Eden is overcome in the person of Jesus, the Son of God. It is essential to realize that all that Jesus accomplished as a human on earth was not accomplished through his divinity! The acts of Jesus, his preaching, his teaching, and his healing were done through his human obedience to God NOT because he was God! Thus he demonstrates for us what we are intended to be, authentically human.
2. Jesus is wholly directed in his unity with the father toward humanity. The important thing to say here is not that Jesus is like God, but rather to say that God is like Jesus. God, of course, is totally outside the realm of our understanding. As John says, “No one has ever seen God.” God is not playing hide and sick with us, it is just not possible to experience God the creator directly. Traces of transcendence are revealed in creation, but that is not enough to intuit God adequately. So in the fullness of time God’s son appeared, so that we believe we can now know who God is. So when someone asks, “what is God like?” The answer for Christians is, “God is like Jesus.”
The incarnation is good news because by the coming of God’s son in the flesh heaven and earth are joined and the alienation between God and humanity is overcome. Our God has acted! Alienation is overcome by LOVE! The incarnation changes everything. There is nothing so broken; nothing so jaded; nothing so twisted that it cannot be made new.”
We are to go from here to be for those in world what this Word become flesh is for us. That is what it means to be the Church, the Body of Christ. The creative energy of God has come and dwelt among us and behold all things shall be made new! The Ideal and the Real here unite in the Actual. Is this all there is? Yes, and it is sufficient.
Merry Christmas! Amen.
“Look, there’s a lot of reasons why I hate myself — being Jewish isn’t one of them,” Stewart told the reporter. “So when someone starts throwing that around, or throwing around you’re pro-terrorist, it’s more just disappointing than anything else. I’ve made a living for 16 years criticizing certain policies that I think are not good for America. That doesn’t make me anti-American. And if I do the same with Israel, that doesn’t make me anti-Israel.
You can’t outsmart dogma!
If there is something constructive in what they’re saying, hopefully I’m still open enough … to take it in and let it further inform my position. But I’m pretty impermeable to yelling. As soon as they go to, ‘Your real name is Leibowitz!’ that’s when I change the channel.”
— Josh Marshall (via Talking Points Memo)
This is the overwhelming issue facing any thinking person (mental activity is not proof of thinking). How do you deal with the “dogma” of others without resorting to ideological dogma yourself?” i ask myself that question daily (several times most days). Here my best hope lies in what my teacher Ed Friedman (Rabbi by the way) taught many through Family Systems (Bowen) Theory. The best contribution a thinking person can do is focus on their own their own functioning, working to maintain a “non-anxious presence” in the face of the dogma of chronic anxiety. How to “do” the non-anxious presence gig?
Begin by reading and inwardly digesting Richard Rohr’s teaching on Non-dual thinking. It can be found on his website https://cac.org/ More about non-dual thinking soon.
In hope, in spite of the facts.
The Mystery of Confession is important because on it constitutes the cure of spiritual illness. Since the true Christian life is transformation in Christ, with the emptying-out of the corrupt and diseased fallen self, rendering up our own lives, so that Christ can dwell within us, it must begin with the death of the ego. We humble ourselves before the priest, when we confess our sins, for it is not just that Christ hears us. Christ hears us because of our act of humility in baring our souls in front of another person. Thus, Scripture establishes confession, recounts Christ’s gift of authority to the Apostles and their successors to bestow forgiveness to penitents, and exhorts us to confess even to one another (James 5:16), since through one another we achieve humility and, mystically, this joins us to Christ.
“Emotions are not right or wrong, good or bad. They are merely indicators of what is happening, and must be listened to, usually in the body. People who do not feel deeply finally do not know or love deeply either. It is the price we pay for loving. Like Job we must be willing to feel our emotions and come to grips with the mystery in our head, our heart, and, yes, our body too. To be honest, that takes our entire life. My emotions are still a mystery to me, and without contemplation they would control me.”
Adapted from Job and the Mystery of Suffering: Spiritual Reflections, pp. 54-55