June 24, 2018
Hagia Sophia is a prose poem that celebrates divine Wisdom as the feminine manifestation of God.Structured in four parts based on the canonical hours of prayer, it is Merton’s most lyrical expression of “Christ being born into the whole world,”especially in that which is most “poor” and “hidden.” It is a hymn of peace.
(Christopher Pramuk in Sophia: the Hidden Christ of Thomas Merton Liturgical Press, Collegeville, Minnesota, 2009 )
III. High Morning. The Hour of Terce.
The Sun burns in the sky like the Face of God, but we do not know his countenance as terrible.
His light is diffused in the air, and the light of God is diffused by Hagia Sophia.
We do not see the Blinding One in black emptiness. He speaks to us gently in ten thousand things, in which His light is one fullness and one Wisdom.
Thus He shines not on them but from within them. Such is the loving kindness of Wisdom.
All the perfections of created things are also in God; and therefore He is at once Father and Mother.
As Father He stands in solitary might surrounded by darkness.
As Mother His shining is diffused, embracing all his creatures with merciful tenderness and light. The Diffuse Shining of God is Hagia Sophia.
We call her “glory.” In Sophia His power is experienced only as mercy and as love.
(When the recluses of fourteenth century England heard their Church Bells and looked out upon the wolds and fens under a kind sky, they spoke in their hearts to “Jesus our Mother.” It was Sophia that had awakened their childlike hearts.)
Perhaps in a certain very primitive aspect Sophia is the unknown, the dark, the nameless Ousia.
Perhaps she is even the Divine Nature, One in Father, Son and Holy Ghost.
And perhaps she is infinite light unmanifest, not even waiting to be known as Light. This I do not know.
Out of the silence Light is spoken. We do not hear it or see it until it is spoken.
In the Nameless Beginning, without Beginning, was the Light. We have not seen this Beginning.
I do not know where she is, in this Beginning. I do not speak of her as a Beginning, but as a manifestation.
Now the Wisdom of God, Sophia, comes forth, reaching from “end to end mightily.”
She wills to be also the unseen pivot of all nature, the center and significance of all the light that is in all and for all.
That which is poorest and humblest, that which is most hidden in all things is nevertheless most obvious in them,and quite manifest, for it is their own self that stands before us, naked and without care.
Sophia, the feminine child, is playing in the world, obvious and unseen, playing at all times before the Creator. Her delights are to be with the children of men.
She is their sister. The core of life that exists in all things is tenderness, mercy, virginity, the Light, the Life considered as passive, as received,as given, as taken, as inexhaustibly renewed by the Gift of God.
Sophia is Gift, is Spirit, Donum Dei. She is God-given and God Himself as Gift.
God as all, and God reduced to Nothing: inexhaustible nothingness…. Humility as the source of unfailing light.
Hagia Sophia in all things is the Divine Life reflected in them, considered as a spontaneous participation, as their invitation to the Wedding Feast.
Sophia is God’s sharing of Himself with creatures. His outpouring, and the Love by which He is given, and known, held and loved.
She is in all things like the air receiving the sunlight. In her they prosper. In her they glorify God. In her they rejoice to reflect Him.
In her they are united with him. She is the union between them. She is the Love that unites them.
She is life as communion, life as thanksgiving, life as praise, life as festival, life as glory.
Because she receives perfectly there is in her no stain. She is love without blemish, and gratitude without self-complacency.
All things praise her by being themselves and by sharing in the Wedding Feast. She is the Bride and the Feast and the Wedding.
The feminine principle in the world is the inexhaustible source of creative realizations of the Father’s glory.
She is His manifestation in radiant splendor! But she remains unseen, glimpsed only by a few. Sometimes there are none who know her at all.
Sophia is the mercy of God in us.
She is the tenderness with which the infinitely mysterious power of pardon turns the darkness of our sins into the light of grace.
She is the inexhaustible fountain of kindness, and would almost seem to be, in herself, all mercy.
So she does in us a greater work than that of Creation: the work of new being in grace, the work of pardon, the work of transformation from brightness to brightness….
She is in us the yielding and tender counterpart of the power, justice, and creative dynamism of the Father.
When you have read through Merton’s reflective prayer for the Hour of Terce, I invite you to re- read it from your own heart.
Seek an image or a phrase or a line that draws you. See how it resonates with your experience.
Spend time with just the small piece of the poem that chose you. You may wish to paint or draw or write of this afterwards.
IV. Sunset. The Hour of Compline. Salve Regina.
Now the Blessed Virgin Mary is the one created being who enacts and shows forth in her life all that is hidden in Sophia.
Because of this she can be said to be a personal manifestation of Sophia, Who in God is Ousia rather than Person.
Natura in Mary becomes pure Mother. In her, Natura is as she was from the origin from her divine birth.
In Mary Natura is all wise and is manifested as an all-prudent, all-loving, all-pure person: not a Creator, and not a Redeemer, but perfect Creature, perfectly Redeemed, the fruit of all God’s great power, the perfect expression of wisdom in mercy.
It is she, it is Mary, Sophia, who in sadness and joy, with the full awareness of what she is doing, sets upon the Second Person, the Logos, a crown which is His Human Nature. Thus her consent opens the door of created nature, of time, of history, to the Word of God.
God enters into His creation. Through her wise answer, through her obedient understanding, through the sweet yielding consent of Sophia,
God enters without publicity into the city of rapacious men.
She crowns Him not with what is glorious, but with what is greater than glory: the one thing greater than glory is weakness, nothingness, poverty.
She sends the infinitely Rich and Powerful One forth as poor and helpless, in His mission of inexpressible mercy, to die for us on the Cross.
The shadows fall. The stars appear. The birds begin to sleep. Night embraces the silent half of the earth.
A vagrant, a destitute wanderer with dusty feet,finds his way down a new road. A homeless God, lost in the night, without papers, without identification, without even a number, a frail expendable exile lies down in desolation under the sweet stars of the world and entrusts Himself to sleep.
(Thomas Merton 1962)