The gospel lesson today, particularly the opening verse, is steeped in philosophical symbolism: "In the beginning was the Word, and the Word was with God, and the Word was God." (John 1:1) But what exactly is this "Word"? To elucidate this cryptic term, the following block quote succinctly delves into its usage:
Logos operates both in individuals and in the universe as a whole. In individuals it is the faculty of reason. On a cosmic level it is the rational principle that governs the organization of the universe. In this sense it is synonymous with “nature,” “Providence,” or “God” (When the author of John’s Gospel tells us that “the Word”--logos–was with God and is to be identified with God, he is borrowing Stoic terminology.)...But the logos is not simply an impersonal power that governs and directs the world. It is also an actual substance that pervades that world, not in a metaphorical sense but in a form as concrete as oxygen or carbon. In its physical embodiment, the logos exists as pneuma, a substance imagined by the earliest Stoics as pure fire, and by Chrysippus as a mixture of fire and air. Pneuma is the power–the vital breath–that animates animals and humans. It is, in Dylan Thomas’s phrase, “the force that through the green fuse drives the flower,” and is present even in lifeless materials like stone or metal as the energy that holds the object together–the internal tension that makes a stone a stone. All objects are thus a compound of lifeless substance and vital force. (Aurelius, M. and Hays, G. (2002) in Meditations: A new translation, with an introduction, by Gregory Hays. New York: Modern Library. pp. xx-xxi) St. John further explores this notion of logos, linking it to life and light: "What has come into being in him was life, and the life was the light of all people." (John 1:4) Contemplating today’s gospel lesson with Hays’ insightful philosophical background, we acknowledge that the world adheres to the order of the logos on both individual and cosmic scales. However, the essence of the gospel lesson lies in the advent of Christ, the "true light" whose purpose is to "enlighten everyone." (John 1:9) Where do we find this light? St. John asserts that this light enters "into the world." The world, in this context, is not the external realm but our internal one. Through our senses, we actively shape our world. We do not perceive the external world as it is, but as we are. This fundamental truth elucidates why individuals may perceive the same painting differently. The coming of Christ, therefore, signifies the light infiltrating the world we internally construct—a realization akin to "The kingdom of God is within you." This contemplative practice encourages us to recognize how we shape our world. Imagine creating a pond. Upon initial observation, the water may seem clouded, stirred by the antics of playful monkeys. The sight of unclear water might evoke a sense of discouragement, yet, in the practice of contemplation, we begin to perceive these monkeys at play. The crucial insight lies in resisting the urge to fixate on their actions; instead, let them play. In time, with sustained practice, the water in your pond becomes clearer, unveiling the gentle and wise radiance of the moon reflected on its surface. As the Collect for this first Sunday after Christmas beautifully expresses, the "new light of your incarnate Word" is poured upon the pond of your mind—an illumination extended to the world in which we engage and interact with others. |
Paul"...life up your love to that cloud [of unknowing]...let God draw your love up to that cloud...through the help of his grace, to forget every other thing." Archives
January 2025
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