Reflection for December 24, 2019
On this Christmas eve, only a mystic or a poet might find words to offer us. Tonight we have such a gift from both John O’donohue and from Teilhard de Chardin
John O’donohue opens to our imagination Mary’s experience on this sacred night: “Nativity”
No man reaches where the moon touches a woman.
Even the moon leaves her when she opens
Deeper into the ripple in her womb
That encircles dark to become flesh and bone.
Someone is coming ashore inside her.
A face deciphers itself from water
And she curves around the gathering wave,
Opening to offer the life it craves.
In a corner stall of pilgrim strangers,
She falls and heaves, holding a tide of tears.
A red wire of pain feeds through every vein
Until night unweaves and the child reaches dawn.
Outside each other now, she sees him first.
Flesh of her flesh, her dreamt son safe on earth.
John O’Donohue, Connemara Blues Doubleday, Great Britain, 2000
Gazing into the mind, heart, and mystical, poetic soul of Pierre Teilhard de Chardin, I wonder how he would mark the celebration of Christmas. As a brilliant scientist, creative thinker, man of faith, Teilhard brings into harmony recent discoveries about an evolving universe. His faith in the Christic presence is at the heart of it all.
Christmas for Teilhard is a celebration of the eruption of divine love into space-time.
But how would Teilhard himself speak about the mystery of Incarnation? Let’s bend space-time imaginally to place ourselves in a small Jesuit Chapel somewhere in France, just after the Second World War. Father Pierre Teilhard de Chardin walks to the pulpit to give the Christmas homily. At first, his words sound like an overture to the symphony we have come to hear.
I shall allow … (a) picture to emerge — at first in apparent opposition to the dreams of the Earth, but in reality to complete and correct them — that of the inexpressible Cosmos of matter and of the new life, the Body of Christ, real and mystical, unity and multiplicity, monad and Pleiad. And, like a man who surrenders himself to a succession of different melodies, I shall let the song of my life drift now here, now there — sink down to the depths, rise to the heights above us, turn back to the ether from which all things came, reach out to the more-than-man, and culminate in the incarnate God-man.” (1)
The Incarnation is a making new, a restoration, of all the universe’s forces and powers; Christ is the Instrument, the Centre, the End, of the whole of animate and material creation; through Him, everything is created, sanctified and vivified. This is the constant and general teaching of St. John and St. Paul (that most “cosmic” of sacred writers), and it has passed into the most solemn formulas of the Liturgy: and yet we repeat it, and generations to come will go on repeating it, without ever being able to grasp or appreciate its profound and mysterious significance, bound up as it is with understanding of the universe.
With the origin of all things, there began an advent of recollection and work in the course of which the forces of determinism, obediently and lovingly, lent themselves and directed themselves in the preparation of a Fruit that exceeded all hope and yet was awaited. The world’s energies and substances – so harmoniously adapted and controlled that the supreme Transcendent would seem to germinate entirely from their immanence—concentrated and were purified in the stock of Jesse; from their accumulated and distilled treasures, they produced the glittering gem of matter, the Pearl of the Cosmos, and the link with the incarnate personal Absolute—the Blessed Virgin Mary, Queen and Mother of all things, the true Demeter… and when the day of the Virgin came to pass, then the final purpose of the universe, deep-rooted and gratuitous, was suddenly made clear: since the days when the first breath of individualization passed over the expanse of the Supreme Centre here below so that in it could be seen the ripple of the smile of the original monads, all things were moving towards the Child born of Woman.
And since Christ was born and ceased to grow, and died, everything has continued in motion because he has not yet attained the fullness of his form. He has not gathered about him the last folds of the garment of flesh and love woven for him by his faithful. The Mystical Christ has not reached the peak of his growth…and it is in the continuation of this engendering that there lies the ultimate driving force behind all created activity…Christ is the term of even the natural evolution of living beings. (2)
We leave the little chapel, our hearts ablaze. Now we truly have something to celebrate at Christmas. Now too we have a task: co-creating, and through our own embodied lives bringing divine love more fully into every aspect of life on our planet. This could take some time. At the very least, it could take the rest of our lives!
(1)– Teilhard de Chardin, Writings in Time of War, pp. 15-16
(2)Pierre Teilhard de Chardin in The Future of Man translated from “L’Avenir de l’Homme (1959) by Norman Denny p.; William Collins Pub. London and Harper & Row Pub. New York, 1964