Category Archives: Teilhard de Chardin

Sophia: Source of creative union

Kathleen Duffy, SSJ

This article was prepared for the Winter 2014 issue of LCWR Occasional Papers, published by The Leadership Conference of Women Religious, Silver Spring, MD, USA. It is reprinted with permission from the editor, Annmarie Sanders, IHM and the author, Kathleen Duffy, SSJ.

Although science continues to astound us with ever more detail about the cosmic story, we often miss its inner spiritual dimension. Cosmic processes happen slowly by our standards, making the emergence of novelty difficult to imagine. Despite the beauty of the story, we are often left wondering how to relate what we are learning about the cosmos to our daily lives, to the mission of our congregations and to the life of the world. Yet mystics who have contemplated Earth processes and spent time in intimate contact with Earth have been able to sense a parallel spiritual energy operating at the heart of matter.

Pierre Teilhard de Chardin

While searching for fossils, Pierre Teilhard de Chardin was often overwhelmed by the spiritual power at work within earth’s rocky layers. Within Earth’s crust, he was able not only to read Earth’s amazing story but also to sense the Divine Presence at the very heart of matter, a personal Presence that kept him aware of the mystery of the world around him and sustained him in his vocation.

Thomas Merton suggests that the art of seeing the inner dimension of things requires a spark of religious imagination: “Our faith ought to be capable of filling our hearts with a wonder and a wisdom which see beyond the surface of things and events, and grasp something of the inner… meaning of the cosmos which, in all its movements and all its aspects, sings the praises of its Creator.” (2) Since metaphor carries with it a raft of nuances and associations and provides connections between entities that otherwise seem paradoxical, mystics often rely on poetic expression to describe experiences that are unspeakable. For Teilhard and Merton, contemplation of Sophia, the wisdom of God so beautifully portrayed in scripture, integrated the beauty and power of the outer world with the beauty and power that reside within. (3) Sophia became a powerful personal image of God, one that suggests ways to co-operate with Divine Energy.

According to scripture, Sophia is the “breath of the power of God, a pure emanation of the glory of the Almighty… a reflection of eternal light, a spotless mirror of the working of God and an image of (God’s) goodness.” (Wisdom 7:25-27)

(Sophia) is the dynamic wisdom and life force…infused into every elementary particle…

She is the dynamic wisdom and life force that has been infused into every elementary particle from the beginning, the presence of God poured out in self-giving love. She is closer to us than we are to ourselves, ever arousing us to passion for the Divine. From the heart of matter, she gazes at us lovingly, urging us always towards greater union and deeper love

From the very beginning, when she first became immersed in the fiery plasma, she has been catalyzing a process that Teilhard calls Creative Union, a process that encourages union at every level of the cosmos, a process that creates novelty, beauty, and eventually, the ultimate form of union which is love. She begins by instilling into the protons a desire to become more. She urges them to open to the other, to overcome their resistance, to let down their repulsive barriers.  And when they do, they are transformed by the process of fusion into something greater than themselves without ever losing their identity. Their courageous response prepares the way for ever more diversity. Because fusion, like so many creative processes, is violent, Sophia remains close at hand to motivate the protons to persist despite inherent difficulties.

Encouraged by the fruitfulness of her initial attempt to foster union, Sophia searches for more ways to carry out her mission. Protons fuse, atoms form, then simple molecules. Sophia thrills to see the amazing variety developing as matter responds to her call for unification. Soon, her creative efforts become pervasive. She gathers in clumps the gas and dust scattered throughout space and whirls them in spirals. Eventually, the newly-formed galaxies are ablaze with the brilliance of star light. Satisfied that stars have learned to produce new elements, she moves on to the newly-forming planets to begin her next project.

life appears on planet Earth

After years of Sophia’s urging, life appears on planet Earth. Organisms take advantage of their potential for creativity by adapting to their changing environments and evolving into more and more conscious forms. Earth comes alive in a pattern of constant change. The brilliant greens of plant life, the delicate hues of flowers, and the graceful movements of animals are evidence for Sophia that her mission of Creative Union is being fulfilled. However, like the protons that struggle in their innate repulsion for other protons as they participate in the unification process, new life forms often find survival difficult. Crises such as earthquakes, volcanoes, and the bombardment of Earth by asteroids cause incredible changes in Earth’s environment making it difficult for some of them to adapt. However, under Sophia’s loving guidance, the extinction of some species often allows other species to flourish.

The emergence of human life is a special moment for Sophia. We are able to recognize her face and respond more fully to her impulses and her love. We appreciate her handiwork and delight in her beauty. Through the ages she has been with us as our inspiration and as the driving force of our developing consciousness.  

Sophia is “the fullness of participation in the life of God.”(4) To be aware of her presence, to experience her gracious smile, is to know that we are loved. When we are discouraged, she consoles us. When we encounter her, we are energized. She is always there at our fingertips ready to support us.

(Sophia) is at play in the splendour of a sunset

She is at play in the splendour of a sunset, in the gentle breeze, in the rustling leaves, in the songs of the birds. She shines out from the face of every human being, asking for love and mercy. Once we recognize her, we know that we are blessed. We want to be like her, to be with her, to work on her projects.

(Sophia) delights at the way humans participate more consciously and more creatively in her mission

As we contemplate her loving gaze and feel the pulsations of her creative energy, we realize that we too are called to effect union in whatever circumstances we find ourselves. To ready us for the profound and sometimes difficult work of union, Sophia draws us out of our ego self and into our broken world. She encourages the kind of creativity that will find ways to comfort others. She delights at the way humans participate more consciously and more creatively in her mission. Some respond to the needs of the homeless; others lobby for immigration reform; still others research cures for cancer; and many more care for those who live on the fringes of society. Artists and scientists, social workers and nurses, teachers and political leaders – the possibilities are endless.

As women religious, we are not alone in our efforts to transform the world. Sophia’s concern extends to all – from the most exquisite galaxy to the smallest bacterium, and to each and every person on Earth. Guided and urged forward by Sophia, we are impelled to respond by embracing all peoples of the world, by encouraging civil dialogue in the midst of hostility, and by caring for our beloved Earth. Sophia is particularly pleased with our efforts at reconciliation. When, like the protons, we are overwhelmed by resistance toward the other, she remains close to us and urges us forward. She focuses our activity on her next major task in the evolutionary process—to learn how to bear the burden of a greater consciousness, how to harness psychic energy, and how to transform this energy so that all may be one. She continues to draw the human family into freedom.

Coupling the story of our universe with an understanding of Sophia’s work in the world of matter provides “a way to gain our bearings in the inner world.” (5) We begin to sense the spiritual power alive at every level of the cosmos and to trust its guidance. As we continue to critique the present structure of religious life and to seek new ways to live the Gospel message, we find comfort and inspiration in Sophia’s presence in our lives. At this critical time in the history of religious life, Sophia seems to be asking us to look more deeply at the roots of our call, to rediscover the rediscover the purpose of religious life, to refashion our lives so that they respond more clearly to the needs of our world.

For almost 14 billion years, she has been faithfully accompanying the cosmos as it has been responding to the desire to become “the more” that she has instilled into all of creation.

We can rely on her help as we discern the way. Although some of our congregations may become extinct, others will flourish. In either case, Sophia will always guide us toward what will bring forth greater life.  As “the hidden wholeness in all visible things,”(6)  she is the constant and loving presence of God at the heart of the world. She is our hope. For almost 14 billion years, she has been faithfully accompanying the cosmos as it has been responding to the desire to become “the more” that she has instilled into all of creation. She will certainly be with us at this moment, to help us to discern our way, and to challenge us just as she continues to challenge the protons in the core of the stars. Her voice will awaken in us the desire and the creativity to move forward. And she will be by our sides as we struggle to respond to the needs of marginalized persons, to the needs of a church in crisis, and to the needs of a broken world. Now, more than ever, we need her inspiration, her support and her energizing presence.

Kathleen Duffy, SSJ, PhD, is professor emerita of physics at Chestnut Hill College where she directs  the Institute for Religion and Science. 

Endnotes

  1. Adapted from Kathleen Duffy, “Sophia: Catalyst for Creative Union and Divine Love,” in Ilia Delio, From Teilhard to Omega (Maryknoll, NY: Orbis Books, 2013). I became interested in this approach after reading Christopher Pramuk, Sophia: The Hidden Christ of Thomas Merton (Collegeville: Liturgical Press, 2009), especially Merton’s poem, “Hagai Sophia,” which Pramuk quotes at the end of his book (301-305). See John Dear’s critique of Pramuk’s book at http://teilhard.com/2013/10/20/stages-of-cosmic-consciousness/ (October 5, 2010)
  2. Patrick Hart, ed. The Literary Essays of Thomas Merton, New York, New Directions, 1981, p. 345
  3. See particularly Teilhard’s essay, “The Eternal Feminine” in Pierre Teilhard de Chardin, Writings in Time of War trans. Rene Hague, New York, Harper & Rowe, Publisher, 1965, pp. 191-202 and Merton’s  poem, “Hagai Sophia” in Pramuk, Sophia, pp. 301-305
  4.  Pramuk, Sophia, xxvi
  5. Mary Conrow Coelho, Awakening Universe, Emerging Personhood: The Power of Contemplation in an Evolving Universe, Lima, OH, Wyndam Hall Press, 2002
  6. Pramuk, Sophia, p. 301

Love at the heart of life: Teilhard’s insight

Sophia Awakens for June 5, 2019

Everything that is in heaven

on the earth

or under the earth

is penetrated with connectedness….

with relatedness

Hildegard von Bingen, 12th c. abbess/mystic

What Hildegard knew mystically, intuitively, would be proven scientifically nearly a thousand years after her: the interconnectedness of all life. 

Another mystic, the poet Francis Thompson,

would write in the 19th century:

Thou canst not stir a flower

Without troubling of a star

stir a flower…trouble a star

Teilhard de Chardin brought the heart of a mystic, the eyes and sensibilities of a poet, the rigorous training of a scientist to his observations, his intuitions, his deep knowing.  Kathleen Duffy, in “Teilhard’s Mysticism”  (Orbis Books, Maryknoll New York, 2014) writes that Teilhard’s vague intuition of universal unity became over time a rational and well-defined awareness of a presence…the presence of a radiant center that has all along been alluring the cosmos into deeper and deeper union…(p. 112)

When you and I turn to the sea, a beloved landscape, a mountain, a forest, a tree, to be nourished by beauty, comforted in loss, assured that we are at home on this planet, we are experiencing what poets and mystics experience.  Jean Houston would say we are calling on our inner poet, our inner mystic to enter that moment.

The Hildegards, the Teilhards, the great poets and mystics go further. Through writing of the experience, they offer us the key to the garden of delight that is our birthright as well as theirs.

Listen to Thomas Merton on a rainy night:

In this wilderness I have learned how to sleep again. I am not alien. The trees I know, the night I know, the rain I know. I close my eyes and instantly sink into the whole rainy world of which I am part, and the world goes on with me in it, for I am not alien to it.  (“When the Trees Say Nothing”: Thomas Merton Writings on Nature edited by Kathleen Deignan, Sorin Books, Notre Dame IN 2003)

When we hear the ancient stories, like the English folktale of Mother Moon or the Inuit tale of Bone Woman, we glimpse what Teilhard saw: the presence of that “radiant center…alluring the cosmos into deeper and deeper union”.

The ancient tale of the Seal Woman is found in many cultures, wherever there is a cold sea.  A wonderful film version, “The Secret of Roan Inish”, is set in Ireland. The version I know best comes from the Inuit of Northern Canada and is told by Clarissa Pinkola Estes in her book, “Women Who Run with the Wolves” (Ballantine Books, New York, 1992)

Perhaps you know the tale: a lonely man sees a group of beautiful women dancing on a rock in the moonlight at the edge of the sea. Beside them he sees a pile of sealskins. He tethers his kayak to the rock, climbs up, stealthily takes and hides one of the sealskins. When the others have donned their skins to leap joyously back into the sea, one woman remains alone, weeping. He comes into view, promising that if she will marry him, he will return her sealskin to her in seven years’ time. She agrees, having no other choice.

They have a boy child. As the years pass, Ooruk sees his mother failing, losing her lustrous colours, her eyesight dimming, her skin drying. She develops a limp. One night he hears her beg his father to return her sealskin. “I must have what belongs to me”, she cries. Though it is now the eighth year, the man refuses.

 Following the call of an old seal, Ooruk rushes out into the night, finds his mother’s sealskin and brings it to her. She puts it on, breathes into his mouth, and takes him with her as she dives into the deep sea, her homeplace. Ooruk meets his grandfather, the old seal who had called to him in the night. He watches his mother become whole, lithe, beautiful once more. Then mother and grandfather return to the boy to the topside world, leaving him on a rocky ledge in the moonlight. His mother promises: “I shall breathe into your lungs a wind for the singing of your songs”. Ooruk becomes a drummer, a singer and a storyteller. He is the embodiment of his mother’s spirit, her ensouled gift to the earth.†

Think about the Seal Woman, about her longing for her sealskin. She needed it for her return to the homeplace. She knew that if she did not return there, she would die. It is so with us as well.

There is a deep homeplace hidden in the depths of our soul where all that we are is held in love. We need to return there often, but most of all when our sight darkens, when we limp rather than dance. We learn to recognize these signs as calls to home. Then we go. We find our own true centre and allow ourselves to rest in the embrace of love. We know that this is a matter of life or death to us.

The child whom the woman returned to the shore was her own spirit, the part of herself she sends to the outer world as drummer, as dancer, as storyteller, as poet, as singer, as healer, as soul friend. But to do this, she must keep her own soul nourished by love in the inner homeplace. It requires of her a balance, a sacred dance, between the topside and underside worlds of her life.   

Where in this story is that radiant presence Teilhard knew ? Not in the fisherman who, within a woman’s psyche, always lurks, waiting for a chance to steal her Soulskin, driving her to overwork, demanding that she give until her soul and spirit are raw. The radiant presence of Love is in the Old One who calls her home when it is time; Love is in the Child within her who hears that call and answers, giving her what she needs to return home, if she will listen and receive. Love is within the Woman herself who cries out, “I must have what belongs to me”.

And yes, the radiant presence of Love is in the Sea, the homeplace, waiting to receive us, body, soul, mind and spirit, into the heart of love.

Teilhard and Sophia

Sophiawakens May 29, 2019

Born in 1881, Teilhard lived, studied, worked and wrote mainly in the first half of the twentieth century. As a scientist, he knew Darwin’s work in Evolution; as a paleontologist, he spent time excavating the story of evolution inscribed within the earth; as a mystic he was captivated with the wonder of an unfinished universe being drawn from within into a radiant future by a sacred presence of love.

Teilhard was convinced that until theology fully embraced the concept of an evolving universe, it would remain inadequate, crippled by its outdated worldview. He wrote: “Who will at last give evolution its own God?”   

In the sixty plus years since Teilhard’s death, science has taken massive leaps of understanding, and theology is only beginning to catch up. In From Teilhard to Omega (edited by Ilia Delio, Orbis Books, Maryknoll, New York 2014), thirteen scholars take up Teilhard’s challenge.

This week, we look at “Sophia: Catalyst for Creative Union and Divine Love” by Kathleen Duffy, SSJ. 

Though a dedicated scientist, Teilhard calls on his mystic and poetic gifts to describe divine love at work in the cosmos. In his book Writings in Time of War (translated by Rene Hague, London: Collins, and New York: Harper & Row, 1968), Teilhard writes of a feminine presence drawn from the wisdom literature of the Bible, particularly the Book of Proverbs, (8: 22-31).

Teilhard’s poem opens at the beginning of time, at the moment when Sophia is embedded into the primordial energy that is already expanding into the space-time of the early universe. Only half formed and still elusive, she emerges as from the mist, destined to grow in beauty and grace (WTW, 192). As soon as the first traces of her presence become apparent, she assumes her mandate to nurture creation, to challenge it, to unify it, to beautify it, and ultimately to lead the universe back to God. With this mission as her guide, she attends to her work of transforming the world, a world alive with potential. (Duffy p. 27)

 Duffy reweaves Teilhard’s poem, working through its shining threads new insights from science, wisdom literature and the work of many “who have contemplated the divine creativity at work at the heart of matter”.  Duffy names the feminine presence in Teilhard’s poem “Sophia”, from the Greek word for Wisdom.

“Who then is Sophia?” Duffy asks. Her magnificent response to this question is worth the price of the whole book. Here are segments:

She is the presence of God poured out in self-giving love, closer to us than we are to ourselves, ever arousing the soul to passion for the Divine. From the very depths of matter, she reveals herself to us as the … very nature of God residing within the core of the cosmic landscape.

Attempting always to capture our attention, Sophia peers out at us from behind the stars, overwhelms us with the radiance of a glorious sunset, and caresses us with a gentle breeze….Shining through the eyes of the ones we love, she sets our world ablaze.

Sophia…overwhelms us with the radiance of a glorious sunset

Sophia is the mercy of God in us….She sits at the crossroads of our lives, ever imploring us to work for peace, to engage in fruitful dialogue, and to find new ways of connecting with the other. She longs to open our eyes to the presence of pain and suffering in the world, to transform our hearts and to move us to action. (pp. 31-32)  

Duffy says that Teilhard experienced this presence “with nature, with other persons, and with the Divine”:

He began gradually to recognize her everywhere — in the rocks that he chiselled, in the seascapes and landscapes that he contemplated, and in the faces of the dying soldiers to whom he ministered during the war….Teilhard came to know Sophia as the cosmic Love that is holding all things together. (p. 33)  

Teilhard came to understand that Sophia can be known “only in embodied human actions”.

Duffy concludes her illuminative essay with these words:

Sophia was the source of Teilhard’s life…. Her constant care for creation during so many billions of years gave him confidence she would continue to be faithful… Teilhard vowed to steep himself in the sea of matter, to bathe in its fiery water, to plunge into Earth where it is deepest and most violent, to struggle in its currents, and to drink of its waters. Filled with impassioned love for Sophia, he dedicated himself body and soul to the ongoing work needed to transform the cosmos to a new level of consciousness and to transformative love. (p. 34)   

The Dark Feminine, Teilhard and easter

Sophia Blog for April 17, 2019

In the mid-April days leading towards Easter 2019, two events of startling significance took place on our Earth. On April 10th a photo was released, carefully constructed from images taken by eight radio telescopes around the planet. The photo shows the outer lip, the “event horizon” of a black hole, with brilliant fiery matter being drawn into fathomless darkness. 

University of Hawaii-Hilo Hawaiian language professor Larry Kimura had the honour of naming this first ever photographed black hole. He chose the name “Powehi”, a Hawaiian word that means “the adorned fathomless dark creation” or “embellished dark source of unending creation” and comes from the Kumulipo, an 18th century Hawaiian creation chant. Po is a profound dark source of unending creation, while wehi, honoured with embellishments, is one of the chant’s descriptions of po…

With a group of women, I spent Palm Sunday reflecting on the awakening to the Sacred Feminine in our time. The image of Powehi and the meaning of its sacred name struck a chord for us… how often has the Sacred Feminine been given names that relate to darkness: “the dark feminine”, “the black Madonna” … for she is to us also a great mystery…

Statue of Black Madonna and Child in the chapel of Holy Wisdom Monastery, Wisconsin

Then, as Holy Week began, the great Cathedral of Notre Dame in Paris was engulfed in flames. The grief of Parisians was shared around the planet. Already there is a resolve to rebuild this centuries-old church that honours the Sacred Feminine in her title of “Our Lady”.

Each of these events soars above the mundane preoccupations of our lives, giving us a sense of the greater story of which we are a part. They put the Easter Mystery in a larger context, one that embraces the whole spectrum of what we know and intuit of the Universe…. I needed to turned Teilhard de Chardin, for he understood so well that our story is far from complete.

“For Teilhard, autumn rather than spring was the happiest time of year,” writes John Haught in his essay, “Teilhard de Chardin: Theology for an Unfinished Universe.” (Teilhard to Omega: Co-creating an Unfinished Universe, Ilia Delio, ed. Orbis Books, Maryknoll, New York, 2014) “It is almost as though the shedding of leaves opened his soul to the limitless space of the up-ahead and the not-yet, liberating him from the siren charms of terrestrial spring and summer.”

A scientist, a mystic, rather than a theologian, Teilhard deplored the way that theology continued to reflect on God as though the scientific fact of a still–emerging universe was either unknown or irrelevant. More than sixty years after Teilhard’s death, theologians are still engaged in the work of re-imagining a God who calls us forward into an as-yet-unknown reality.  And yet, even a limited grasp, a glimpse, of what Teilhard saw of the “up- ahead and the not-yet” is enough to inspire hope.

Neither scientist nor theologian, I am a storyteller. I know how a change in the story has power to alter and illumine our lives. Changing the story that once shaped our lives changes everything.

If we live in a story of a completed universe where once upon a perfect time our first parents, ecstatically happy in a garden of unimagined beauty, destroyed everything by sin, what have we to hope for? The best is already irretrievably lost. Under sentence of their guilt we can only struggle through our lives, seeking forgiveness, trusting in redemption, saved only at a terrible cost to the One who came to suffer and die for us. The suffering around us still speaks to us of punishment for that first sin, and the burden of continuing to pay for it with our lives…. Despair and guilt are constant companions. Hope in that story rests in release from the suffering of life into death.

But if we live the story as Teilhard saw it, seeing ourselves in an unfinished universe that is still coming into being, everything changes. In a cosmos that is still a work in progress, we are called to be co-creators, moving with the universe into a future filled with hope.

Our Evolving Unfinished Universe

Our human hearts long for joy, and we love to hear stories where suffering and struggle lead to happiness, to fulfillment, to love. The possibility that there could be peace, reconciliation, compassion, mercy and justice to an increasing degree on our planet is a profound incentive for us to work with all our energy for the growth of these values.

The call to co-create in an unfinished universe broadens and deepens our Christian vocation: 

Our sense of the creator, the work of the Holy Spirit, and the redemptive significance of Christ can grow by immense orders of magnitude. The Love that rules the stars will now have to be seen as embracing two hundred billion galaxies, a cosmic epic of fourteen billion years’ duration, and perhaps even a multiverse. Our thoughts about Christ and redemption will have to extend over the full breadth of cosmic time and space. (p.13)

Haught believes that “if hope is to have wings and life to have zest,” we need a new theological vision that “opens up a new future for the world.”  For Teilhard that future was convergence into God. His hope was founded in the future for he grasped the evolutionary truth that the past has been an increasing complexity of life endowed with “spirit”. 

Haught writes:At the extreme term of the convergent movement of the universe from past multiplicity toward unity up ahead, Teilhard locates “God-Omega”. Only by being synthesized into the unifying creativity and love of God does the world become fully intelligible. (p.18)

Teilhard saw God as creating the world by drawing it from up ahead, so that the really real is to be sought in the not yet. And this means that: (t)he question of suffering, while still intractable, opens up a new horizon of hope when viewed in terms of an unfinished and hence still unperfected universe. (p.19)

Haught believes that the concept of an unfinished universe can strengthen hope and love:…the fullest release of human love is realistically possible only if the created world still has possibilities that have never before been realized….Only if the beloved still has a future can there be an unreserved commitment to the practice of charity, justice and compassion. (p.19)

Teilhard’s embrace of an emerging universe is one of the reasons why his writings “often lift the hearts of his scientifically educated readers and make room for a kind of hope…that they had never experienced before when reading and meditating on other theological and spiritual works.”  (p. 20) 

Perhaps Teilhard’s hope-filled heart would smile in recognition if he heard the words from the film, “The Best Exotic Marigold Hotel”:

All will be all right in the end. If it’s not all right, it is not yet the end.

Waiting in Advent Darkness

Advent: Enchantment, Disenchantment, Re-enchantment       November 27, 2018

Advent was once my favourite Liturgical season. The weaving of a wreath that smelled of fir trees in winter forests. The candles whose shared light grew steadily with each week. The mysterious darkness of earth and heart, as both awaited the radiance, the wonder of Christmas. Enchantment.

P1010426

full moon of Novmber caught in a tree

There came a dark November day when I knew I would not gather the evergreen boughs that fell to the earth from generous trees near my home. I would not purchase four candles (three purple and one rose-coloured). I would not spend four weeks awaiting Christmas.

These symbols no longer held meaning: the four weeks of Advent were meant to represent the four thousand years that humans awaited the birth of Christ. It was the Irish priest-writer Diarmuid O’Murchu who pointed out that paleontologists estimate human life on this planet was conscious at least six million years ago, and that timeline keeps getting pushed back…. Cosmologists, most notably the luminous Teilhard de Chardin, acknowledge that there is a form of spirit/light/consciousness in all that exists on the planet, including rocks. That takes us back to the beginnings of our universe, more than thirteen billion years…

Further, as O’Murchu suggests, the earliest conscious humans expressed in their artwork and ritual an awarenss of a power in the universe that held them in love and light in all earth’s ages before the coming of Christ…

So what place can the four weeks of Advent have in this new Universe Story?  The allurement of the Universe as the expression, the visible Presence of Love in our lives, was/is so powerful that I gladly relinquished the lure of those dark weeks of Advent. Disenchantment.

And then I began to fall in love with the Winter Solstice. I discovered that this amazing yearly time (which for our ancestors only became evident in earlier dawns and later sunsets after a few days) was the reason why the early Christians chose December 25th to celebrate the Birth of Christ. Celtic scholar Dara Molloy, author of The Globalization of God, told me when I visited him in Ireland that it was the Celtic Christians who also suggested June 24th, a few days after the Summer Solstice, the time of the waning of the light, for the Feast of John the Baptist. Hadn’t John said of the Christ, “He must increase and I must decrease”?

Slowly, over recent years, the beauty, passion and power of the Christ-story are being rewoven on the loom of our new knowledge of the Universe.

Bruce Sanguin who has done this with clarity and poetic elegance in his article on “Evolutionary Cosmology”:

The season of Advent is an affirmation of the dark mysteries of life. In these four weeks, we enter into a deepening darkness, a fecund womb where new life stirs. Before the great Flaring Forth 13.8 billion years ago, there was only the empty dark womb of the Holy One.

We have a bias against darkness privileging the light in our tradition. But most of the universe is comprised of what scientists call dark matter….for the universe to exist in its present form, and not fly off in all directions, the gravitational pull of the dark matter is necessary. Creation needs the dark in order to gestate. Advent is a season of contemplation and meditation in which the soul, if allowed, falls willingly back into that primordial darkness out of which new worlds are birthed.

When Mary uttered those five words, “Let it be to me”, she was assenting to the descent into the sacred mystery that angels announce in the seasons of Advent and Christmas. We are called to trust this descent into darkness, making ourselves available as the ones through whom a holy birth can happen.

To go deep into the Season of Advent is to trust that there are galaxies of love stirring within the womb of your being, supernovas of compassion ready to explode and seed this wondrous world with Christ-shaped possibilities

Are we willing with Mary to consent to the birth of the divine coming through us? Are we willing to actually be a reconfigured presence of the originating Fireball, prepared to be centre of creative emergence – to give birth to the sacred future that is the dream of God? Are we willing both personally and in the context of our faith communities to birth the Christ?

So bring on the Christmas pageants….and when that cardboard star-on- a- stick glitters above the baby Jesus, think of it as your cosmological kin winking at you and settling over you as well, lighting you up as a sacred centre through whom the Christ waits to be born.   

Re-enchantment.

We wait in darkness, and we do not wait alone, as poet Jessica Powers writes:

I live my Advent in the womb of Mary

And on one night when a great star swings free

From its high mooring and walks down the sky

To be the dot above the Christus i,

I shall be born of her by blessed grace.

I wait in Mary-darkness, faith’s walled place,

With hope’s expectation of nativity.

I knew for long she carried me and fed me,

Guarded and loved me, though I could not see,

But only now, with inward jubilee,

I came upon earth’s most amazing knowledge:

Someone is hidden in this dark with me.

 

 

Sophia and Teilhard de Chardin

Born in 1881, Pierre Teilhard de Chardin lived, studied, worked and wrote mainly in the first half of the twentieth century. As a scientist, he knew Darwin’s work in Evolution; as a paleontologist, he spent time excavating the story of evolution inscribed within the earth; as a mystic he was captivated with the wonder of an unfinished universe being drawn from within into a radiant future by a sacred presence of love.

Teilhard was convinced that until theology fully embraced the concept of an evolving universe, it would remain inadequate, crippled by its outdated worldview. He wrote: “Who will at last give evolution its own God?”

In the sixty plus years since Teilhard’s death, science has taken massive leaps of understanding, and theology is only beginning to catch up. In From Teilhard to Omega (edited by Ilia Delio, Orbis Books, Maryknoll, New York 2014), thirteen scholars take up Teilhard’s challenge.

“Sophia: Catalyst for Creative Union and Divine Love” by Kathleen Duffy, SSJ, offers us a glimpse into Teilhard’s relationship with Sophia.

Though a dedicated scientist, Teilhard calls on his mystic and poetic gifts to describe divine love at work in the cosmos. In his book Writings in Time of War (translated by Rene Hague, London: Collins, and New York: Harper & Row, 1968), Teilhard writes of a feminine presence drawn from the wisdom literature of the Bible, particularly the Book of Proverbs, (8: 22-31).

Teilhard’s poem opens at the beginning of time, at the moment when Sophia is embedded into the primordial energy that is already expanding into the space-time of the early universe. Only half formed and still elusive, she emerges as from the mist, destined to grow in beauty and grace (WTW, 192). As soon as the first traces of her presence become apparent, she assumes her mandate to nurture creation, to challenge it, to unify it, to beautify it, and ultimately to lead the universe back to God. With this mission as her guide, she attends to her work of transforming the world, a world alive with potential. (Duffy p. 27)

Duffy reweaves Teilhard’s poem, working through its shining threads new insights from science, wisdom literature and the work of many “who have contemplated the divine creativity at work at the heart of matter”.  Duffy names the feminine presence in Teilhard’s poem “Sophia”, from the Greek word for Wisdom.

 

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“Who then is Sophia?” Duffy asks. Her magnificent response to this question is worth the price of the whole book. Here are segments:

She is the presence of God poured out in self-giving love, closer to us than we are to ourselves, ever arousing the soul to passion for the Divine. From the very depths of matter, she reveals herself to us as the … very nature of God residing within the core of the cosmic landscape.

Attempting always to capture our attention, Sophia peers out at us from behind the stars, overwhelms us with the radiance of a glorious sunset, and caresses us with a gentle breeze….Shining through the eyes of the ones we love, she sets our world ablaze.

Sophia is the mercy of God in us….She sits at the crossroads of our lives, ever imploring us to work for peace, to engage in fruitful dialogue, and to find new ways of connecting with the other. She longs to open our eyes to the presence of pain and suffering in the world, to transform our hearts and to move us to action. (pp. 31-32)

Duffy says that Teilhard experienced this presence “with nature, with other persons, and with the Divine”:

He began gradually to recognize her everywhere — in the rocks that he chiselled, in the seascapes and landscapes that he contemplated, and in the faces of the dying soldiers to whom he ministered during the war….Teilhard came to know Sophia as the cosmic Love that is holding all things together. (p. 33)

Teilhard came to understand that Sophia can be known “only in embodied human actions”.

Duffy concludes her illuminative essay with these words:

Sophia was the source of Teilhard’s life…. Her constant care for creation during so many billions of years gave him confidence she would continue to be faithful… Teilhard vowed to steep himself in the sea of matter, to bathe in its fiery water, to plunge into Earth where it is deepest and most violent, to struggle in its currents, and to drink of its waters. Filled with impassioned love for Sophia, he dedicated himself body and soul to the ongoing work needed to transform the cosmos to a new level of consciousness and to transformative love. (p. 34)