Tag Archives: cosmic Christ

First Sunday of Advent (Nov. 29) in Year B (Ormseth11)

We Await the Transformation of the Cosmos. Dennis Ormseth reflects on an orientation to God’s Creation in the season of Advent.

Care for Creation Commentary on the Common Lectionary 

Readings for the First Sunday of Advent, Year B (2011, 2014, 2017, 2020, 2023)

Isaiah 64:1-9
Psalm 80:1-7, 17-19
I Corinthians 1:3-9
Mark 13:24-37

As heavenly powers fall, the scattered people of God will be gathered to witness the dawn of a new world.

A new church year begins as the last ended, waiting and watching, in hope for the coming of God’s future kingdom. Appropriately for the beginning of a new year, the readings for this Sunday are significantly cosmological. “O that you would tear open the heavens and come down,” begins the first reading from Isaiah 64. “You who are enthroned upon the cherubim, shine forth,” prays the psalmist. And with the Gospel reading we are directed to the vision of the “Son of Man coming in clouds with great power and glory” (Mark 13:26). However, the contrast with the beginning of the secular New Year to come a month from now couldn’t be clearer: instead of the eternal return of the natural world, marked is it is in this season by the fading strength of the sun, we are oriented towards the future which God will bring the cosmos. Although in either perspective we find ourselves waiting in darkness, these texts invite us to look forward in time to when all things now darkened by human sinfulness will be restored. As heavenly powers fall, the scattered people of God will be gathered to witness the dawn of a new world.

Temple is the heart of the cosmos and Israel’s social order.

In his Holy Ground: A Liturgical Cosmology, Gordon Lathrop alerts us to the importance of cosmology for interpreting the Gospel of Mark. Mark, he points out, is very “interested in ‘heaven’ (e.g., 1:11; 6:41; 8:11; 13:25; 14:62).” This interest, according to Lathrop, is driven in significant measure by Mark’s concern to break open the cosmic myths of the ancient world. “A hole in the heavens, a tear in the perfect fabric of the perfect sphere” of Plato’s Timaeus, for instance, opens the way for Mark’s own cosmology of “the Spirit descending like a dove at the end of the flood and a voice coming from the heaven.” Similarly, in Mark 4:30-32, the ancient cosmic image of the great tree of life “that holds all things in order” is broken open to reveal new meaning as an annual bush, still with room for all things in its branches, which is the cross. Most significant in our view, however, relative to our concern for creation in these Advent readings, is Mark’s treatment of “the Jerusalem Temple, that ancient symbol of the heart of the cosmos, the navel of all things.” “The temple is cleansed (11:25-19) and then held under the threat of destruction (13:2). But the cornerstone of a new temple (12:10-11) or its architect and builder (14:58; 15:29; compare 6:3) is the Crucified One” (Holy Ground, pp. 34-35).

Why does the temple hold this importance for us? First, because of its place at “the heart of the Jewish nation,” as Ched Myers puts it. “It was where God dwelt, and in it the whole ideological order was anchored and legitimated. It was the one holy place universal to all Jews, toward which all pilgrimages and contributions were directed.” Because the temple was the center of Jewish political, economic and social as well as religious organization, its existence and meaning were matters to which “every Jewish social group and strategy had to take an ideological stance” (Ched Myers, Binding the Strong Man; A Political Reading of Mark’s Story of Jesus, p. 78-79). The destruction by the Roman army in 70 C.E. was a cataclysmic event which some scholars have regarded as giving occasion to the composition of Mark’s Gospel. While Myers argues otherwise (See Binding the Strong Man, pp. 417-21), he nonetheless maintains that for Mark “the temple state and its political economy represented the heart of what was wrong with the dominant system.” What distinguished Mark’s agenda over against the others who also rejected the control of the temple by the religious and political elite, the rebels leading the Jewish revolt and the Essenes who withdrew to the desert, Myers argues, was that Mark “had no wish for greater access to, or control over, the cultus—only its demise. In the same breath, he was at pains to reassure his Palestinian readers that God’s existence was not tied to the temple” (Ibid. p. 80).

God breaks out of the Temple to be present everywhere

Understanding what Lathrop describes as the “breaking of the myth” of the temple is therefore crucial to appropriating the Gospel’s message. One commentator has insightfully captured what’s at stake in framing the question that is “first and foremost” in Mark’s theology as “where do we find God?” She answers: “Not in the glorious temple but on the cross. Not in the city proper but outside the city walls. Not in the center of power and authority but in the wilderness.” Which leads her to pose a great question for Advent: “Where will we look for God this Advent season?” (Karoline Lewis, “Where Are We?” Commentary on the Gospel for First Sunday of Advent, Mark 13:24-37 at www.workingpreacher.org).

Where in the church’s scriptures for this season can we find God’s creation? 

While we appreciate this perspective, what concerns us here is the possible displacement from the story of Mark, along with the temple, what more the temple represented in Jewish cosmology, besides the locus of God’s presence. Myers calls attention to “four elements of the ‘primordial landscape’” appropriated by Israel from ancient Near Eastern temple traditions: “the cosmic mountain; (2) the primordial hillock that first emerged from the waters of creation; (3) the spring waters of life, symbolizing both chaos and salvation; (4) the tree of life” (Myers, p. 79; he cites J. Lundquist, “The Legitimizing Role of the Temple in the Origin of the State,” in SBL Seminary Papers 1982, p. 171ff.). Clearly, the temple was the sacred space in and through which the people experienced the presence of God in creation, and by means of the stories of creation that incorporated these elements, were given their orientation, not only to God, but also to creation. What, we are asking, are the consequences of the relocation of God’s presence from the temple to the person of Jesus? What happens to the mountain, the hillock, the waters, and the tree of life when the sanctuary in which they are located is vacated? Are these elements of the “primordial landscape” relocated to the story of Jesus, and, if so, where do we find them? Does Mark find a place for them in his story of Jesus? Or are the readers of Mark’s Gospel, on account of Mark’s opposition to the temple state and its economy, possibly left without any orientation to creation whatsoever? This is our question for Advent:  Where in the church’s scriptures for this season can we find God’s creation?

Mark displaces creation: Temple, fig tree, and mountain

Our search in Mark’s Gospel is at first rather discouraging. In the chapters leading up to this Sunday’s reading, Jesus enters Jerusalem and takes a first, quick look around the temple. This visit is followed “on the following day” by the strange action involving a fig tree. “He was hungry,” Mark tells us, so “seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it.” Finding “nothing but leaves, for it was not the season for figs,” he cursed it, saying, “May no one ever eat fruit from you again” (Mark 11:12-13). His cleansing of the temple follows immediately; and the next day, having gone out of the city with his disciples again, they discover that the fig tree has “withered away to its roots.” When Peter points this out, Jesus responds rather obliquely, “Have faith in God. Truly I tell you, if you say to this mountain, ‘Be taken up and thrown into the sea’ and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you” (Mark 11:20-23).

In explaining the significance of the cursing of the fig tree, Myers cites William Telford’s argument in his Barren Temple and the Withered Tree, in which he points out that “the Old Testament literature on the whole knows very little of nonsymbolical trees.” After examining several texts, Telford concludes:

The fig tree was an emblem of peace, security, and prosperity and is prominent when descriptions of the Golden Ages of Israel’s history, past, present, and future are given. . . . The blossoming of the fig tree and its giving of its fruits is a descriptive element in passages which depict Yahweh’s visiting his people with blessing, while the withering of the fig-tree, the destruction or withholding of its fruit, figures in imagery describing Yahweh’s judgment upon his people or their enemies . . . (Ibid. pp. 297-98).

So much for the cosmic tree, it appears, and the beneficial orientation to the creation that it symbolized: Jesus’ curse has killed it!

And there is much more to discourage any hope of reorientation to creation from him.  Faith in God, his response to Peter might suggest, will dispatch not just the cosmic tree, but also “this mountain” before them. Which mountain he means is not spelled out, but obviously he intends the sacred mount Zion, location of the temple. Indeed, the mountain will “be taken up and thrown into the sea,” thus rhetorically returning cosmic tree, temple, and mountain into the waters of chaos from which it arose! It would appear that Jesus’ followers have no need of any of these things. The temple and its primordial elements are rendered meaningless. As he says, “whatever you ask for in prayer, believe that you have received it, and it will be yours.” The central concern will not be one’s relation to the temple and its correlated orientation to the cosmos, but rather one’s relationship with other human beings, as verse 25 shows us: Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.”

So will the religion of the temple with its socially and politically important orientation to creation be wholly displaced by a religion of personal forgiveness? It seems so! And isn’t it largely so in contemporary Christianity in America? In any case, when we arrive at the exchange between Jesus and his disciples just prior to our reading, we cannot be too surprised that Jesus foretells the destruction of the temple. In what Karoline Lewis delightfully calls the disciples’ “Little Red Riding Hood” moment (“Look, Teacher, what large stones and what large buildings!”), Jesus assures them that “not one stone will be left here upon another; all will be thrown down.” (Mark 13:2). If this is true—and by the time most readers come to the Gospel, it has of course long been true as a matter of historical fact—what will replace it? Taking a seat on the Mount of Olives “opposite the temple,” Jesus has a stern word of warning for his disciple, and for us: “False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible the elect. But be alert; I have already told you everything.” It is a definitive moment. As Myers notes,

With this dramatic action, Jesus utterly repudiates the temple state, which is to say the entire socio-symbolic order of Judaism. His objections have been consistently based upon one criterion: the system’s exploitation of the poor. He now sets about warning his disciples against joining those who would wage a messianic war in defense of the temple (13:14). The “mountain” must be “moved,” not restored.

Mark envisions a new world free of domination

And with that, Jesus offers them “a vision of the end of the temple-based world,” but also, fortunately, “the dawn of a new one in which the powers of domination have been toppled” (Myers, p. 323). What that vision of a new world is we shall have ample opportunity to discover in the year to come, but already the readings for this first Sunday of Advent point the way.

It is, after all, the creation itself that will alert the disciples to the coming of the Son of Man:  “the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken.” Reorientation in both space and time is part of the expected action to come: the elect will be gathered from the four directions of the winds, and from the depths of the earth as well as the heights of heaven. The Son of Man comes in the center of the cosmos! Upon seeing the “desolating sacrilege” that violates the holiness of the temple, as Jesus anticipates earlier in his warning (Mark 13:14-15), they will have fled from the city to the mountains. There they will be extremely vulnerable to conditions in the wilderness, having no time to fetch a coat or provide for nursing mothers. But for the sake of the elect, God will cut short that time of exposure. The main thing is to be alert to the signs in both the heavens and on earth that announce the arrival: “keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly. And what I say to you I say to all: Keep awake.”

Given the assumptions of popular apocalyptic in our culture, combined with broad familiarity of the second law of thermodynamics, it is easily assumed that these signs point to the destruction of creation: the sun burning out, the moon losing its light, and stars falling from the sky.  But as Myers points out, “[c]osmic portents symbolic of judgment are common in apocalyptic literature.” The darkening of the sun and moon are the creation’s sympathetic participation in the wrath of God against human sinfulness, which is systemically connected to the “desolation” of the earth, drawing on Isaiah 13:10. The falling stars allude to the “fall” of the highest structures of power in history, which, Myers suggests, refers to the Jewish and Roman elites who will shortly assemble to watch Jesus’ execution (Myers, p. 343; cf. Carol J. Dempsey, Hope Amid the Ruins:  The Ethics of Israel’s Prophets, pp. 78-79).  As this morning’s reading from Isaiah 64 reminds us, creation acts in concert with the actions and purposes of God.  The heavens are torn, the mountains quake. It is like “when fire kindles brushwood and fire causes water to boil,” moments in which recent science has located seemingly chaotic and intractable changes which nonetheless result in a new ordering of nature: creation explodes with great energy when God comes suddenly out of hiding (Isaiah 64:1-2, 7).

Mark envisions the renewal of everything in the universe

Out of the temple, God goes, and into the cosmos, from where the powers in opposition to God are falling; off the temple mount go the elect, into the mountain wilderness, from which the winds blow freely to gather them up before the Son of Man; the withered tree bursts into flame as the temple tumbles into the turbulent waters over which the Spirit of God moves: so, it seems, God’s departure from the temple means the re-engagement of all creation in God’s purposes. Is this the end? No, says Myers: The scope of the ingathering is from one end of creation to another; Mark envisions the renewal of everything in the universe, the dawn of a new world now that the powers have been toppled” (Myers, p. 344). And the most telling sign of this renewal of creation in God is the greening of the fig tree, which Jesus now gives to his disciples in parabolic form (Mark 13:28). All these things, Mark says, are like the greening of the fig tree: when you see it happening, you know that summer is near. So also, with these things, you will know that the Son of Man and the renewal of life that the Son of Man brings is near, indeed, is “at the gates” (13:28-30).

The leafing of the tree, Myers notes, implied for William Telford a blessing for the Christian community “as a counterpoint to its withering in 11:20 and against the curse of Jerusalem.” On the contrary, Myers argues, the narrative relationship between the two trees does not in fact suggest contrast, but continuity. Mark’s reader “must once and for all learn the lesson of the fig tree. Which was:  the world of the temple-based social order must come to an end (11:20-26) in order for the new order to dawn” (Ibid. p. 345).  The parable of the fig tree actually summarizes the teaching of Jesus’ earlier parables:

The leafy fig tree symbolized “not the kairos for fruit”; the “bad soil” (cf. the sower parable, 4:16f.) symbolizes the oppressive temple state, which causes fruit to “wither’ (11:21). Similarly, the leafy fig tree means that “summer” (or “harvest,” to theros, 13:28) is imminent. . . This was already spelled out in the seed parable of 4:26-29: the kingdom seed grows unseen, but when it yields fruit the “sickle” is sent (apostellei) for “the harvest” (ho therismos). The war means that the “moment of truth” is “at the door” for the community” (13:29) (Ibid.).

The teaching of Jesus is full of new life, not only metaphorically and spiritually, but also existentially and materially. But one must remain alert to see its blossom.

What, then, can we conclude thus far with respect to an orientation to creation in the season of Advent? Yes, to be sure, the “heaven and earth” of the social order of the temple state is passing away, and soon; but the new creation will rise in the Garden of Gethsemane toward which Mark’s story now proceeds. Even as the disciples will fail in their struggle to stay awake in that garden, the reader of the Gospel is alerted to the birthing of a new heaven and a new earth in the life and death of Jesus. What Jesus encourages here, Myers suggests, is “a mythic moment of watching, however eerie and uncorporeal it may seem to us,” that was widely understood by the early Christians:

It was the cornerstone of the primitive church’s understanding of eschatological existence on the edge of history, and perhaps the most strongly attested of all New Testament catechetical/parenetic traditions (cf. Mt 24:43-51; Lk 21:34-36; 1 Thes 5:2-8; Rom 13:11-13; Col 4:2; 1 Pt 5:8; Rv 3:2). For Mark, it is the culmination of Jesus’ sermon on revolutionary patience. The discipleship community is exhorted to embrace the world as Gethsemane: to stay awake in the darkness of history, to refuse to compromise the politics of the cross. (Ibid., p. 347)

We await a new ecological and developmental cosmology of life, according to which all things can work together to create and sustain the awesome diversity and beauty of the created universe.

This is indeed a new orientation to the creation for us. Perhaps there is no better way to begin a new year. Whether or not it will make a difference for the well being of Earth, perhaps only time will tell. “Heaven and earth”—cosmologies, that is to say—come and go, as the history of science shows us; and some are more fruitful than others. One could argue that currently we are caught up in the struggle between, on the one hand, the mechanistic cosmology favored by the construction of the world according to the fossil fuel industry, which along with its deeply entrenched commercial, political, and military powers, is killing life on earth, and on the other hand, a new ecological and developmental cosmology of life, according to which all things can work together to create and sustain the awesome diversity and beauty of the created universe. Which of these Mark’s Jesus would applaud is surely clear, if it true that his Word, like a fig tree, endures. We shall indeed keep awake this Advent season, to see what’s coming.

As heavenly powers fall, the scattered people of God will be gathered to witness the dawn of a new world.

Temple is the heart of the cosmos and Israel’s social order.

God breaks out of the Temple to be present everywhere

Where in the church’s scriptures for this season can we find God’s creation? 

Mark displaces creation: Temple, fig tree, and mountain

Mark envisions the renewal of everything in the universe

We await a new ecological and developmental cosmology of life, according to which all things can work together to create and sustain the awesome diversity and beauty of the created universe.

Originally written by Dennis Ormseth in 2011.
dennisormseth@gmail.com

Resurrection of Our Lord (Easter Day) in Year A (Schade)

How does creation participate in this new life? Leah Schade reflects on Christ’s passion and resurrection through an ecological hermeneutic.

Care for Creation Commentary on the Common Lectionary 

Readings for Easter Day, Year A (2014, 2017, 2020, 2023)

Jeremiah 31:1-6
Psalm 118:102, 14-24
Acts 10:34-43
Matthew 38:1-10

What a wonderful coincidence that the celebration of Easter is the same week as the secular celebration of Earth Day this year. Peter reminded the Gentiles in Cornelius’ house: “Jesus’ commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead” (Acts 10:42). Thus the preacher might consider taking a cue from St. Francis of Assisi, preacher of sermons to his Brothers and Sisters in Creation, and address the “congregation” of the other-than-human members of God’s Earth-cathedral.[1] The Earth-congregation can be directly addressed and the humans told that they can “listen in.” Thus anthropocentrism would be de-centered from the outset.

Moreover, the members of the other-than-human community could be identified by their role within the Passion and Resurrection narratives. The ecological hermeneutic can be woven throughout the sermon by seeing the events from the nature characters’ points-of-view. They were, in fact, witnesses to the events from Palm Sunday through Good Friday and were co-sufferers in Jesus’ crucifixion. The voice of the stones echoed the ringing “hosannas” along the road to Jerusalem. The Palm leaves waved from trees and human hands as the donkey’s hooves carried Jesus into the city. Olive Grove stood sentry over Jesus as he prayed at Gethsemane. The sun hid its face during the torturous hours Jesus hung on the cross, as Nephesh, the Breath of Life, was forced from his lungs with each passing hour. And two Trees—both felled in the prime of their lives after having housed countless birds, insects, and children’s playtimes—were lashed together and forced to become the scaffolding of death for Jesus. Even the Rocks trembled and shook, fractured and split as Jesus breathed his last.

By the same token, Creation witnessed the resurrection. Earth essentially took Jesus’ body into herself and birthed him from her womb as the Resurrected One, the earthquake reminiscent of the “labor pangs” Paul mentions in Romans 8:22. Imagine the elements of Creation providing a unique witness to the resurrection, allowing us to see that morning from a fly’s eye, stone’s eye, and birds’ eye view of the risen Christ. The Greek chorus of Creation is set in relief against the reaction of the women at the tomb on Easter morning. The description of what they see is echoed by Catherine Keller’s description of an ecological resurrection:

Only by locating the renewed body within the larger ecologies in which it dwells—of which it is a shifting configural space—do we allow renewed powers of desire and of healing to release themselves into feedback loops large enough to ’embrace’ us, to feed us back to ourselves more animate. . . [T]he old creation will remain, marred and scarred, to be mourned, healed, teased, its lonely phallic signifiers danced around like ancient maypoles (Catherine Keller, Apocalypse Now and Then: A Feminist Guide to the End of the World, Boston: Beacon Press, 1996, pp. 179, 180).

Thus the sermon, through both its form and content, could enact a creative actualization of the biblical story from Earth’s perspective and situate the other-than-human characters as equals in the theo-drama of the Passion and Resurrection.

The sermon might remind Creation of its continued suffering of ecological-crucifixions such as clear-cutting and deforestation, oil and gas drilling, air pollution and children’s asthma, global warming and climate change. Mark Wallace makes the connection between the cruciform Spirit and “the continual debasement of the earth and its inhabitants . . . [T]he Spirit bears the cross of a planet under siege as she lives under the burden of humankind’s ecological sin” (Mark I. Wallace, Finding God in the Singing River: Christianity, Spirit, Nature; Philadelphia: Fortress, 2005, pp. 23-4).

But even while recognizing that we are in the midst of “an environmental Good Friday,” the sermon proclaims the Cosmic Christ resurrected and Earth’s creatures as witnesses to the miracle. In this way, the Lutheran concept of Deus Absconditus, the hiddenness of God under the form of opposites, can be invoked and listeners given hope in the midst of the darkest hour of our modern-day Easter vigil. Further, the sermon must emphasize that Christ appears to us and calms our fears: “Do not be afraid” (Matthew 28:10). At the same time we are given instruction to “go” and announce to the world the one whom we have seen, the miracle of the resurrection that Creation itself announces to us. Concretizations of Earth-renewal and community restoration would be helpful in enabling the congregation to visualize what eco-resurrection might look like. What are examples of the local community “preaching” that Christ’s resurrection is for the whole Earth? Where are waterways being cleaned up, brownfields being reclaimed, churches being revived by their attention to Earth-care, conservation, and investments in renewable energy?

When, like the women on Easter morning, we stand at the tomb of the crucified Earth looking at the enormous stone blocking our way, might we look forward to the Resurrected One surprising us by calling our name and opening our eyes to Creation transformed to new life? Even as we do all we can to resist evil and teach our children to cherish and protect Earth, speak out against eco-injustice, and change hearts, minds, practices and laws, sometimes it seems all we see is Earth’s crucified body crumpled and dead all around us. An ecological homiletic urges us to return again and again to the biblical accounts of the resurrection to recover sacred memory and thus to renew hope.

What can we learn about resurrection from the biblical texts? The key is in how Jesus appeared: the same, yet different; transformed, yet with scars remaining. So, too, will be the resurrected Earth, which also bears the scars. Nevertheless, new life will emerge in ways that are sure to surprise us with God’s grace.

Originally written by Leah Schade in 2014. Read more by Leah Schade at www.patheos.com/blogs/ecopreacher/


[1] Francis’ first biographer, Thomas of Celano (1229) wrote: “When he found an abundance of flowers, he preached to them and invited them to praise the Lord as though they were endowed with reason. In the same way he exhorted with the sincerest purity cornfields and vineyards, stones and forests and all the beautiful things of the fields, fountains of water and the green things of the gardens, earth and fire, air and wind, to love God and serve him willingly. Finally, he called all creatures brother, and in a most extraordinary manner, a manner never experienced by others, he discerned the hidden things of nature with his sensitive heart, as one who had already escaped into the freedom of the glory of the sons of God.” (1 Celano, 81-82) [as cited in Leonardo Boff, Cry of the Earth, Cry of the Poor (Maryknoll, N.Y.: Orbis Books, 1997). p. 210].)

Christ the King Sunday (November 24, 2019) in Year C

It is the cosmic vulnerability that we have to honor if we want to worship the true king, the Cosmic Christ. – Leah Schade reflects on the readings for Christ the King Sunday.

Care for Creation Commentary on the Common Lectionary

Readings for Christ the King Sunday (Last Sunday after Pentecost), Year C (2013, 2016, 2019, 2022)

Jeremiah 23:1-6
Psalm 46
Colossians 1:11-20
Luke 23:33-43

Christ the King Sunday has always been a difficult holy day for me to appreciate. I have never been comfortable with the kind of language we use on this day. There is something about using words like “throne,” “scepter,” “footstool,” and “exalted” that strike me as being very patristic and hierarchical. I have learned that I am not the only one who struggles with this kind of imagery. One of my Confirmation students once asked a question in her sermon outline: “If God is our King and reigns over us, could he ever take over or become a dictator? Does God control us?”

What a big question from a 7th grader! Even our children are sensitive to the patriarchal baggage in our liturgical language. Just consider this word “Lord” we use. It comes from the English feudal system, “lording over” someone—it’s a loaded word that carries with it a lot of negative baggage. But the Greek word for “lord” is kyrios, and refers to something much bigger than an earthly kingdom. The passage from Colossians is a statement of faith that God is the lord over the entire universe.

The Cosmic Christ archetype in all its fullness and diversity is about the mystery of life, death and resurrection in the universe. And Christians are not the only ones who have this motif. The wisdom traditions of other faiths have similar archetypes: the Buddha nature, the Jewish Messiah, the Tao, the Dance of Shiva. Not that there aren’t distinctions between these concepts, nor should we collapse them into one Christianized conglomerate of mystery.

Rather, as the mystic Meister Eckhardt said, God is a great underground river of flowing, rushing, living water of wisdom that no one can stop and no one can dam up. There are wells going down to that river. There is a Buddhist well, a Native American well, a Wiccan well, a Muslim well, a Christian well. We have to be willing to go down into that well, make the journey, descend into the depths, and use the mystic tradition within our context to get us to that River of Wisdom common to all traditions. As Thomas Aquinas says, “All truth, whoever utters it, comes from the Holy Spirit.”

And this is all fine and good, but it still does not address the young student’s original question—what is to keep this Divine Power from becoming abusive, dominating, all-consuming. This is where the Cosmic Christ archetype becomes so important—because the Cosmic Christ is not just about Divine Glory. It is about suffering as well. Jesus says that when we feed the hungry, clothe the naked, and visit those who are sick and in prison, we are doing this to him! He is directly identifying with the brokenness and vulnerability of this world, of our human society. So the Cosmic Christ is not just about the light in all things, it is about the wounds in all things, says Matthew Fox.

It is important to help people understand that coming to church and being a Christian is not just about being comforted and pious. It is about encountering the Cosmic Christ in those places where injustice is happening, in those places where domination and death are happening. When the soldiers mock Jesus, demanding, “If you are the King of the Jews, save yourself!” they are alluding to the question that all the powers and principalities are asking. It’s the question we’re all asking. We want to know—who is lord of the universe? Is it the land developers and the corporate executives? They are certainly acting like they are. Is it the military machine or the heads of Wall Street? We certainly act like they are.

But what Jeremiah is saying is that, no—the Shepherd is the one who looks out for and protects those most vulnerable. Sheep are some of the most vulnerable animals, which is why they are so often used as a symbol for the nation of Israel. And it is always the vulnerable sheep who are slain by imperialism, by war, by domestic abuse, by any form of arrogance and domination. It is always the lambs, those most vulnerable, who suffer when some other entity or person take it upon themselves to say that they are the ruler of the universe. It is the sheep we have to guard and protect in ourselves—it is the cosmic vulnerability that we have to honor if we want to worship the true king, the Cosmic Christ.

That’s why we cannot sing about the “feast of victory for our God,” without also remembering that at Good Friday, we sing about the “sacred head now wounded.” The crucifixion story is about how Christ became yet another victim of state-sanctioned murder, and the sun became dark and the whole earth shook. It is a cosmic experience! The temple curtain is rent in two. It is an ancient Jewish teaching that when a just person is killed unjustly, the whole earth trembles. Expanding the concept of “person” to our Earth-kin, when another species becomes extinct, the whole universe is rent in two. When a woman is raped in a refugee camp, the whole universe shudders. When a child is shot on the streets of Philadelphia, the entire cosmos shakes. God suffers and dies every time another crucifixion happens in our world.

But after the dust settles and the gravestone is in place, and the only sound is the weeping in the garden we recall the words of Psalm 46:10—“Be still and know that I am God.” In the midst of suffering, that is when the Risen Christ appears. Notice that after the resurrection, no one says, “we have seen Jesus.” They say, “We have seen the Lord.” The Lord has risen. The Cosmic Christ is very much alive and gathers in all those who have suffered and died as well, including the woman in the refugee camp, the child in Philadelphia, and the last bird of the species.

Christ the King Sunday is truly Cosmic Christ Sunday. The birth of the Earth; the suffering of Earth; the renewal and resurrection of Earth all happen within and through the Cosmic Christ—this radiant, vulnerable, suffering, resurrected one. The Cosmic Christ is who we trust, the One who we worship.

For additional care for creation reflections on the overall themes of the lectionary lessons for the month by Trisha K Tull, Professor Emerita of Old Testament, Louisville Presbyterian Theological Seminary and columnist for The Working Preacher, visit: http://www.workingpreacher.org/columnist_home.aspx?author_id=288

Season of Creation 2019: Sunday September 29 in Year C (Universe Sunday)

There is one Wisdom, one Beauty, one Mind that flows through the universe. – Leah Schade reflects on the Fourth Sunday in the Season of Creation.

Season of Creation Commentary on Wisdom in Creation

Readings for Fourth Sunday (Universe), Year C (2013, 2016, 2019, 2022)

Proverbs 8:22-31
Psalm 148
Colossians 1:15-20
John 6:41-51

The passages for this Sunday can provide a platform where science and mysticism can come together. Erich Jantsch, in his book The Self-Organizing Universe (Pergamon; 1st edition, 1980), said that God is the mind of the universe—the self-organizing principal of cohesion and organization that evolves as the universe evolves. It is the mind in all things, in the fire, in the ecosystem, in the amoeba, in the galaxies, and in us.

The passages in the scripture readings echo this concept of the wisdom/mind of the universe. The creation story in Proverbs and Colossians is a cosmic story that goes back to the very beginning of the universe. Remember Big Bang theory taught in science class? That supernova had a life, death, and resurrection, in that it birthed the elements of the universe as it exploded. Its death brought new life—helium, hydrogen, the beginning of galaxies. This means that Nature itself contains this imprint of the crucified and resurrected Christ. It is in every place, in every creature. That’s the revelatory power of Nature.

The image of the Cosmic Christ stresses that Christ’s lordship is an eternal presence through time and space encompassing all of Creation in the ultimate fulfillment and consummation of God’s will for the cosmos. Joseph Sittler’s interpretation contains seeds of an early ecofeminism, in that he identifies nature as “God’s sister”:

We must not fail to see the nature and size of this issue that Paul confronts and encloses in this vast Christology. In propositional form it is simply this: a doctrine of redemption is meaningful only when it swings within the larger orbit of a doctrine of creation. For God’s creation of earth cannot be redeemed in any intelligible sense of the word apart from a doctrine of the cosmos which is God’s home, God’s definite place, the theatre of God’s selfhood, in cooperation with God’s neighbour, and in a caring relationship with nature, God’s sister (Joseph Sittler, “Called to Unity:  Redemption within Creation,” in World Council of Churches Meeting. New Delhi, India: 1961, reprinted 1985, p. 3).

While the ontological implications of such a relationship between God and nature (i.e., if they are siblings, who is their parent?) are worth exploration at another time, what the preacher may wish to highlight is the way in which Sittler expands a salvific Christology to be inclusive of nature.

The matter might be put another way: the address of Christian thought is most weak precisely where human ache is most strong. We have had, and have, a christology of the moral soul, a christology of history, affirmations so huge as to fill the space marked out by ontological questions. But we do not have, at least not in such effective force as to have engaged the thought of the common life, a daring, penetrating, life-affirming christology of nature. The theological magnificence of cosmic christology lies, for the most part, still tightly folded in the Church’s innermost heart and memory. Its power is nascent among us all in our several styles of teaching, preaching, worship; its waiting potency is available for release in kerygmatic theology, in moral theology, in liturgical theology, in sacramental theology (Sittler, p. 9).

With this in mind, a sermon for this Sunday should take its time with Proverbs and Psalm 148 to trace the contours of the story of the Cosmos’ and Earth’s ancient, primordial history in order to provide the memory of God’s steadfastness and love through the unfathomable reaches of time.

Wisdom again is found at the heart of this poem in Proverbs, explaining her origins as being with Yahweh at the very beginning of creation, intimately forming every aspect of earth, water, plants and animals. As Dianne Bergant observes: “From the pathways of human society, she transports her hearers to the primordial arena of creation.” (Dianne Bergant, Israel’s Wisdom Literature : A Liberation-Critical Reading. Minneapolis, MN: Fortress Press, 1997, p. 83). The preacher may even want to expand the lectionary reading to the end of the poem, where Wisdom beckons people to follow her. “It seems Wisdom goes out into the marketplace in order to invite the simple into her home” (Bergant, p. 84). Bergant sees an interesting connection here “between the insights garnered in the marketplace and the very structures of creation. This leads one to conclude that the various kinds of wisdom delineated above are not so much separate realities as they are different aspects of the same reality” (Bergant, p. 84). Thus the marketplace, which tends to see itself as independent and apart from, lording over, and in control of creation, is, in reality, completely reliant on Creation, and thus Wisdom, for its very existence.

What implications does this have for the Church in its task of public theology? If the Church follows Wisdom’s lead, we will also locate ourselves at the busiest corners and crossroads where the public gathers for business and social meetings. The Church will issue invitations on behalf of Wisdom to become disciples of her teachings. And the Church will not mince words about the consequences of turning away from her instruction. The Church will invite disciples of Wisdom to enter her house, her oikos, the very Creation-home itself. This is where they will learn from her the most profound and life-giving teachings.

The Gospel text from John illustrates the sensuous particularity of Sophia-Christ’s teachings. “The Bread of Life” motif is one that is so tangible, so earthy, so incarnational. A children’s sermon could unveil a loaf of freshly baked bread and ask the young ones to smell it and share what memories are evoked for them. Grandma’s kitchen, a favorite corner bakery, an aunt’s house at the holidays, all remind us that love is often expressed by the labor of our hands meant for the hunger of our mouths and bodies.

Nowhere is this more real than at the Eucharist, where the cosmic and the particular come together. Think of the doxology we sing or speak at the time of Holy Communion. Doxa means glory, radiance, beauty—it is a cosmic word; it is the radiance that permeates all things. Hildegard of Bingham says that there is no creature that does not have a radiance—tiny single-celled sea creature, an elephant, a redwood, a baby. Even the atoms of the universe contains photons—radiance, light rays! The glory of God, the radiance of the Cosmic Christ is, literally, in all things!

Every person is a unique expression of that radiance—there is no one else in the history of the universe who was you, or is you, or ever will be you. You, too, are the Alpha and the Omega. You are the first and last you. And there is but one Wisdom, one Beauty, one Mind that flows through it all.

For additional care for creation reflections on the overall themes of the lectionary lessons for the month by Trisha K Tull, Professor Emerita of Old Testament, Louisville Presbyterian Theological Seminary and columnist for The Working Preacher, visit: http://www.workingpreacher.org/columnist_home.aspx?author_id=288