Sophia Blog for April 9, 2019
The Sun— just touched the Morning—
The Morning—Happy thing—
Supposed that He had come to dwell—
And Life would all be Spring!
Emily Dickinson’s words express the reality of these April days in mid-eastern Canada. After one brief sunlit day of warmth, the frozen earth, snug under her fresh coverlet of snow, seems set to sleep forever. As the Festival of Easter draws very near, I understand at a deeper level than before, how the Earth is the primary teacher of hope, the first manifestation of love, the earliest image of the divine. In her rising each year from the death of winter, she restores our joy, our trust in her all-encompassing love. And so, we wait in hope for the snow to melt, for the solid ice to become flowing streams, for that first emergence of green life, of flowering beauty.
Paul, the first Christian mystic, understood this primacy of the earth, though over the millennia we have misconstrued his words, as Richard Rohr points out in The Universal Christ (Convergent Books, New York, 2019):
Paul writes, “If there is no resurrection from death, Christ himself cannot have been raised” (1 Corinthians 15:13). He presents “resurrection” as a universal principle, but most of us only remember the following verse: “If Christ has not been raised, our preaching is useless, and your faith is useless.” (15, 14)….the reason we can trust Jesus’s resurrection is that we can already see resurrection happening everywhere else.(169-70)
Seeing the earth as the first Incarnation of God, Rohr writes:
In the mythic imagination…Mary intuitively symbolizes the first Incarnation—or Mother Earth…( I am not saying Mary is the first incarnation, only that she became the natural archetype and symbol for it, particularly in art, which is perhaps why the Madonna is still the most painted subject in Western art.) I believe that Mary is the major feminine archetype for the Christ Mystery. This archetype had already shown herself as Sophia or Holy Wisdom (see Proverbs 8:1 ff., Wisdom 7:7 ff.), and again in the book of Revelation (12:1-17) in the cosmic symbol of “a Woman clothed with the sun and standing on the moon.” Neither Sophia nor the Woman of Revelation is precisely Mary of Nazareth, yet in so many ways, both are – and each broadens our understanding of the Divine Feminine.” (123)
Rohr reflects further upon the images of Madonna and Child in Western art:
The first incarnation (creation) is symbolized by Sophia- Incarnate, a beautiful, feminine, multicolored, graceful Mary. She is invariably offering us Jesus, God incarnated into vulnerability and nakedness.
Mary became the Symbol of the First Universal Incarnation. She then hands the Second Incarnation to us, while remaining in the background; the focus is always on the child. (124)
Thomas Berry, the great eco-theologian wrote extensively on the universe as the incarnation of the Sacred. In this excerpt from his writings, Berry invites us to reflect on our experience of wonder.
“What do you see? What do you see when you look up at the sky at night, at the blazing stars against the midnight heavens?
What do you see when the dawn breaks over the eastern horizon? What are your thoughts in the fading days of summer as the birds depart on their southward journey, or in the autumn when the leaves turn brown and are blown away? What are your thoughts as you look out over the ocean in the evening? What do you see?
Many earlier peoples saw in these natural phenomena a world beyond ephemeral appearance, an abiding world, a world imaged forth in the wonders of the sun and clouds by day and the stars and planets by night, a world that enfolded the human in some profound manner. The other world was guardian, teacher, healer―the source from which humans were born, nourished, protected, guided, and the destiny to which we returned.
Above all, this world provided the psychic power we humans needed in our moments of crisis. Together with the visible world and the cosmic world, the human world formed a meaningful threefold community of existence. This was most clearly expressed in Confucian thought, where the human was seen as part of a triad with Heaven and Earth…
We need to awaken… to the wilderness itself as a source of new vitality for its own existence. For it is the wild that is creative. As we are told by Henry David Thoreau, “In wildness is the preservation of the world.” The communion that comes through these experiences of the wild, where we sense something present and daunting, stunning in its beauty, is beyond comprehension in its reality, but it points to the holy, the sacred.
The universe is the supreme manifestation of the sacred. This notion is fundamental to establishing a cosmos, an intelligible manner of understanding the universe or even any part of the universe. That is why the story of the origin of things was experienced as a supremely nourishing principle, as a primordial maternal principle, or as the Great Mother, in the earliest phases of human consciousness…
We must remember that it is not only the human world that is held securely in this sacred enfoldment but the entire planet. We need this security, this presence throughout our lives. The sacred is that which evokes the depths of wonder. We may know some things, but really we know only the shadows of things.
We go to the sea at night and stand along the shore. We listen to the urgent roll of the waves reaching ever higher until they reach their limits and can go no farther, then return to an inward peace until the moon calls again for their presence on these shores.
So it is with a fulfilling vision that we may attain―for a brief moment. Then it is gone, only to return again in the deepening awareness of a presence that holds all things together.”