The first eighteen verses of the Gospel of John, known as the Prologue, have been near and dear to my heart for a long time. They were the first sentences I ever translated from Greek into English, way back in high school. They are so full of meaning, so mystical, that if I spend the rest of my life studying them I will still only have begun to plumb their depths.
They always show up on the first Sunday after Christmas, and fittingly so. Once the cultural frenzy of Christmas itself has passed, there is time for people of faith to stop and reflect on what it all means. That’s what John does for us. He places a particular birth in a particular time within the context of eternity, and so helps us place our own particular place and time within God’s unending time.
“In the beginning” – right back to the first words of the Bible, John takes us, before creation itself. “Was” – the Greek verb expresses ongoing time, continuing action. “The Word” – all of the multivalent meanings of “Logos” in Greek are brought to bear: thought, reason, what goes on inwardly as well as the outward expression of inner thought through speech. God’s thought is God’s speech is God’s action. That’s what the doctrine of the Trinity is all about. God the Father speaks through God the Son in the power of God the Holy Spirit. John gets all of that meaning in just the first few verses.
Because the Word arises from the heart of God, speaking what God thinks, I am used to saying that Jesus Christ is God’s most complete self-revelation to humanity. That’s part of what makes me a Christian. But the fourteenth-century mystic Johannes Tauler takes that concept even further. In uttering the Word, Tauler says, God also comprehends himself. The implication is that without begetting the eternal Word, God the Father would not be able to know himself.
Yet the Prologue doesn’t remain in the realm of the eternal. John soon switches to punctiliar verbs, ones that place an action at a particular point in time. John the Baptist is born (“happened” in the Greek). And remarkably enough, so was the eternal Word, born in the flesh.
Every time I get to the verse, “And the Word became flesh and dwelt among us,” my spine starts tingling. If I’m reading it out loud, I have to stop and collect myself. That’s the absolute center of our faith. God in all of God’s fullness, the eternal Word through whom all things came into being, emptied himself and became a finite human being. “God became human that humans might become God,” as St. Athanasius put it. The enormity of that, the utter grace of it, gets me every time.
Through Jesus Christ, who is the Word become flesh, we all receive grace upon grace, grace freely given to us out of the fullness of the eternal God. It is a grace that is totally unmerited. By many it is not even accepted, as John well knew. Yet God offers it nonetheless. How could God do anything else? For it is the very nature of God to speak the Word, to reveal God’s self, to enter the particularity of time and place so that we, too, might witness to that eternal conversation of love that is God.
Christmas 1: John 1:1-18. For those who keep track of such things, the actual quotation from Tauler is: “In this pure act of self-comprehension [the Father] utters Himself completely by a Word; and the Word is His Son. And the act whereby He knows Himself is the generation of the Son in eternity.” Johannes Tauler: Sermons, p. 36 (Paulist Press).
Thursday, December 23, 2010
Wednesday, December 15, 2010
Christmas Bird Count
This Saturday I will be going on my first Christmas Bird Count in many years. Except for the Christmas part, it’s just what it sounds like: a count of birds over a 24-hour period within a 15-mile-diameter area. The National Audubon Society has been sponsoring Christmas Bird Counts nationwide since 1900. In spite of the vagaries of weather and variation in observers, CBCs have actually provided useful long-term data about changes in bird populations.
I last participated in a count when I was in graduate school at Duke. For a while I was the compiler for the Durham CBC – organizing groups of birders, collecting the numbers, investigating unusual sightings, sending it all on to the Audubon Society. I was young enough to get up in the middle of the night to listen for owls and then wander around the North Carolina woods all day with my birding buddies. Fortunately for me (and for R, who still remembers the alarm clock going off at 3 a.m.), Saturday’s meeting time is a more civilized 7:00.
Do Christmas Bird Counts have any theological significance? Probably not. Yet I do enjoy spending hours outdoors in the midst of creation, searching distant shores for eagles perched in tall trees, listening for the high pitch of chickadees or cedar waxwings. Our first assignment upon gathering will be to find the peregrine falcon that frequents a Mississippi River bridge. Birding is like that: you look for things where you have seen them in the past while keeping your eyes and ears open for the unusual.
That kind of expectant anticipation makes birding a bit like Advent. Like Advent, we think we know what or who is coming. But do we really? Jesus never seemed to do what was expected, even before he was born. Joseph certainly didn’t know what he was getting into when he decided to quietly divorce his suddenly pregnant fiancée. The only assurance he had was from dreams, and how can one be sure that a dream has come from God? Righteous and faithful, Joseph did believe, and accepted this Child that was not really his, naming him as his own, naming him Jesus, for he would be one who saves.
Names are important. Even bird names. There’s actually an organization that gives birds their official English names, changing them from time to time for various reasons. I expect that I will show my birding rustiness by not calling something its new name – saying marsh hawk instead of northern harrier, for instance. I hope I am amused when I’m corrected. Now that I no longer teach, I don’t have to be right any more, at least about names. One thing I am still sure about, however. Thanks to that baby of Mary and Joseph, that Immanu-el, God is with us and will remain with us now and always. It doesn’t take a pair of binoculars to see that.
Advent 4: Matthew 1:18-25.
I last participated in a count when I was in graduate school at Duke. For a while I was the compiler for the Durham CBC – organizing groups of birders, collecting the numbers, investigating unusual sightings, sending it all on to the Audubon Society. I was young enough to get up in the middle of the night to listen for owls and then wander around the North Carolina woods all day with my birding buddies. Fortunately for me (and for R, who still remembers the alarm clock going off at 3 a.m.), Saturday’s meeting time is a more civilized 7:00.
Do Christmas Bird Counts have any theological significance? Probably not. Yet I do enjoy spending hours outdoors in the midst of creation, searching distant shores for eagles perched in tall trees, listening for the high pitch of chickadees or cedar waxwings. Our first assignment upon gathering will be to find the peregrine falcon that frequents a Mississippi River bridge. Birding is like that: you look for things where you have seen them in the past while keeping your eyes and ears open for the unusual.
That kind of expectant anticipation makes birding a bit like Advent. Like Advent, we think we know what or who is coming. But do we really? Jesus never seemed to do what was expected, even before he was born. Joseph certainly didn’t know what he was getting into when he decided to quietly divorce his suddenly pregnant fiancée. The only assurance he had was from dreams, and how can one be sure that a dream has come from God? Righteous and faithful, Joseph did believe, and accepted this Child that was not really his, naming him as his own, naming him Jesus, for he would be one who saves.
Names are important. Even bird names. There’s actually an organization that gives birds their official English names, changing them from time to time for various reasons. I expect that I will show my birding rustiness by not calling something its new name – saying marsh hawk instead of northern harrier, for instance. I hope I am amused when I’m corrected. Now that I no longer teach, I don’t have to be right any more, at least about names. One thing I am still sure about, however. Thanks to that baby of Mary and Joseph, that Immanu-el, God is with us and will remain with us now and always. It doesn’t take a pair of binoculars to see that.
Advent 4: Matthew 1:18-25.
Monday, December 6, 2010
The Desert Shall Rejoice and Blossom
When I first started teaching at St. Ambrose University, a colleague and I spent a term break at Big Bend National Park in southern Texas. It was my first experience in a desert, and I shall never forget it. Big Bend covers a huge area where the Rio Grande River makes a wide arc as it separates the U.S. and Mexico. The park is large enough to contain the entire Chisos Mountain range as well as a good deal of the Chihuahuan Desert.
Like most real deserts, Big Bend is stony, not sandy, and trackless. What look like paths are actually dry watercourses. If you follow one, you are likely to end up in a canyon with high walls – not the place to be if there’s a thunderstorm nearby. The water will come rushing down in a torrent, as large stones washed onto high ledges attest.
Deserts are usually dry places, of course. In some areas it may not rain for years. But when it does rain, really rain, the plants are ready. Some have waited as seeds; others as dry branches surviving under the scorching sun. When the rain finally comes, they burst into bloom. The seeds sprout, grow, flower, and create new seeds within a few weeks.
“The wilderness and the dry land shall be glad,” Isaiah writes,” the desert shall rejoice and blossom; like the crocus it shall blossom abundantly, and rejoice with joy and singing.” To see a dry desert break forth into blossom is like watching a miracle unfold – as miraculous as the eyes of the blind being opened, the ears of the deaf unstopped, and the lame leaping like a deer.
For millennia, people have gone to the desert to encounter God. John the Baptist was one of them. Yet the God John encountered was not the one he was expecting. He didn’t think that God’s chosen one would turn out to be his younger cousin, Jesus. “Are you the one who is to come, or are we to wait for another?” John asked through his disciples. In reply, Jesus told them, look at what I am doing. See what happens to the people who come to me. Then remember what the desert is like when the rains come, and you will know the finger of God when you see it.
It was a chilly January when I went to Big Bend, so I didn’t see any rain or flowers. But I did get to hear the remarkable silence, like the "sound of sheer silence" as one translator described God’s appearance to Elijah on Mount Horeb. It is a silence one can almost touch. Out of that desert silence, that midnight silence, God speaks. Out of that silence one winter’s night God spoke in the cry of a newborn baby, a baby who became a man that caused the desert to rejoice and the lame to leap for joy. Thanks be to God for the gift of that Child.
Like most real deserts, Big Bend is stony, not sandy, and trackless. What look like paths are actually dry watercourses. If you follow one, you are likely to end up in a canyon with high walls – not the place to be if there’s a thunderstorm nearby. The water will come rushing down in a torrent, as large stones washed onto high ledges attest.
Deserts are usually dry places, of course. In some areas it may not rain for years. But when it does rain, really rain, the plants are ready. Some have waited as seeds; others as dry branches surviving under the scorching sun. When the rain finally comes, they burst into bloom. The seeds sprout, grow, flower, and create new seeds within a few weeks.
“The wilderness and the dry land shall be glad,” Isaiah writes,” the desert shall rejoice and blossom; like the crocus it shall blossom abundantly, and rejoice with joy and singing.” To see a dry desert break forth into blossom is like watching a miracle unfold – as miraculous as the eyes of the blind being opened, the ears of the deaf unstopped, and the lame leaping like a deer.
For millennia, people have gone to the desert to encounter God. John the Baptist was one of them. Yet the God John encountered was not the one he was expecting. He didn’t think that God’s chosen one would turn out to be his younger cousin, Jesus. “Are you the one who is to come, or are we to wait for another?” John asked through his disciples. In reply, Jesus told them, look at what I am doing. See what happens to the people who come to me. Then remember what the desert is like when the rains come, and you will know the finger of God when you see it.
It was a chilly January when I went to Big Bend, so I didn’t see any rain or flowers. But I did get to hear the remarkable silence, like the "sound of sheer silence" as one translator described God’s appearance to Elijah on Mount Horeb. It is a silence one can almost touch. Out of that desert silence, that midnight silence, God speaks. Out of that silence one winter’s night God spoke in the cry of a newborn baby, a baby who became a man that caused the desert to rejoice and the lame to leap for joy. Thanks be to God for the gift of that Child.
Subscribe to:
Posts (Atom)
