Category Archives: The Easter Mystery

Awaiting Earth’s Resurrection

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.

Raphael: Madonna and Child (Sistine Chapel of the Vatican, Rome)

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.”
~Thomas Berry~

Planet Earth and the Easter Mystery

Through the cold, quiet nighttime of the grave underground,

The earth concentrated on him with complete longing

Until his sleep could recall the dark from beyond

To enfold memory lost in the requiem of mind.

The moon stirs a wave of brightening in the stone.

He rises clothed in the young colours of dawn.

John O’Donohue “Resurrection”

The Easter Mystery of life-death-life is at the heart of the universe, at the heart of life on our planet, in the deep heart of our own lives. From its birth out of the womb of a dying star, through its daily cycle of day/dusk/ night/dawn, its yearly cycle of summer/autumn/ winter/spring, the earth offers herself to us as Archetype, showing us how to live with grace  within the paschal mystery.

Ancient peoples understood this mystery. Through their careful observations they constructed buildings such as the mound in Newgrange Ireland where a tiny lintel receives the first rays of dawn only on the winter solstice.

The ancients wove their understanding of life/death/life into their mythologies: the Egyptian story of Osiris, whose severed body was put together piece by piece by his wife Isis, then reawakened; the Sumerians tell of the great queen Inanna who descended to the underworld to visit her sister Ereshkigal. There she was stripped of all her royal robes and insignia, and murdered by her sister who then hung her lifeless body on hook. Three days later, Inanna was restored to life, all her honour returned to her. Demeter calls forth her daughter Persephone from the kingdom of the dead; Tammuz, Adonis, Dionysius return to life after being destroyed.

The people of Jesus’ time would have known these and other great myths of the ancient Near East. Jean Houston tells us in Godseed (Quest Books, 1992): “In the Greco-Roman world, these acts of resurrection were celebrated in the Mystery Religions. These ecstatic forms of piety involved dramatic, highly-ritualized inward journeys of anguish, grief, loss, resurrection, redemption, joy and ecstasy. The Mystery Religions provided alienated individuals lost in the nameless masses of the Roman Empire with an intimate environment and community of the saved, in which they counted as real persons and found a deeper identity. Identifying with the God-man or the Goddess-woman of the mystery cult, the initiate died to the old self and was resurrected to personal transfiguration and eternal life.” (125-6)

What was so stunningly different in the Jesus story was that the mystery of life-death-life was incarnated in a historical person. The Resurrection of Jesus is at the heart of the Christian faith. As Paul wrote, “If Christ be not risen then our faith is in vain.”

In our lifetime, the explosion of new science shows us the life/death/mystery at the heart of the universe. Like exploding stars, our lives are continuously being rebirthed into a deeper more joyous existence.

By allowing the death within ourselves of old habits, old mindsets and narrow ideas of who or what we may be, we open ourselves to the possibility of new life being birthed within us. As Jesus told his friends, “You will do what I do. You will do even greater things”.

“Resurrection is about being pulsed into new patterns appropriate to our new time and place,” Jean Houston writes in Godseed. For this to happen, we need to open in our deep core to “the Heart of existence and the Love that knows no limits. It is to allow for the Glory of Love to have its way with us, to encounter and surrender to That which is forever seeking us, and from this to conceive the Godseed”.

“The need for resurrection has increased in our time,” Jean continues. “We are living at the very edge of history, at a time when the whole planet is heading toward a global passion play, a planetary crucifixion.” Yet “the longing with which we yearn for God is the same longing with which God yearns for us…. the strength of that mutual longing can give us the evolutionary passion to roll away the stone, the stumbling blocks that keep us sealed away and dead to the renewal of life”. (Godseed 129-130)

The yearly miracle of spring awakens within us the confidence and joy that this same rebirth is ours to accept and to live. We know our call to green our lives, our times, our planet:

The force that through the green fuse drives the flower

Drives my green age (Dylan Thomas)

Where in my life do I most experience the need for a rebirth?

What old habits and beliefs would I have to let die in order for this new life to be born?

How does knowing that the longing with which (I) yearn for God is the same longing with which God yearns for (me) make my life more joyful?

What would a resurrected life look like, feel like, for me? for those with whom my life is woven? for our planet?

May Sophia, the feminine presence of Sacred Wisdom, gently guide us through the death of what no longer serves us into the joy of the rebirth for which our hearts yearn.

Mary Magdalene: “Go to my brothers”

“High on an escarpment crowning the medieval walled city of Vezalay France, stands the magnificent basilica of St. Mary Magdalene”. That is how Episcopal priest and writer Cynthia Bourgeault opens her book, The Meaning of Mary Magdalene (Shambala, Boston and London, 2010). Bourgeault spent Holy Week of 2005 with the young monastic order in residence at the Cathedral of Vezalay. Here she had a stunning awareness of Mary Magdalene’s presence in the events of the death and resurrection of Jesus. She tells us:

This mixed community of men and women monks is well known for the imagination and beauty of its liturgy, and toward the end of the Good Friday Liturgy I witnessed an unusual ceremony that changed forever how I understood my Christianity….

The late afternoon shadows were already dimming the cathedral when we finished with communion, followed by the traditional stripping of the altar. And then came the ceremony I am speaking of. Two of the sisters brought forward a small corpus – the crucified Christ figure that traditionally hangs on Roman Catholic crosses. It was carved in wood, about two feet long. Tenderly they wrapped it in the altar cloth, laid it on the altar, and placed beside it an icon of the Shroud of Turin (the portrait of Jesus allegedly imprinted on his original burial shroud and revealed through radiocarbon dating). They set a small candle and incense burner at the foot of the altar. And then, as sunset fell, one of the monks began to read in French the burial narrative from the Gospel of Matthew.

Enchanted by the mystical beauty of all this – the smell of the incense, the final shafts of daylight playing against the great stone walls of the cathedral – I allowed the sonorous French to float by my ears while I drifted in and out, catching what I could. I heard the description of Joseph of Arimathea asking for the body of Christ, wrapping it (just as the sisters had just done) in a linen cloth, laying it in a tomb. And then out of the haze of words came “et Mary Magdalene et l’autre Marie restaient debout en face du tombeau…”

That’s when I did my double take. Mary Magdalene was there? That was in the scripture? Why hadn’t I ever noticed it before?
Thinking that maybe my French had failed me, I went back to my room that evening, took out my Bible, and looked it up. But yes, right there in Matthew 27:61 it reads: “And Mary Magdalene and the other Mary remained standing there in front of the tomb.”

Suddenly the whole picture changed for me. I’d thought I knew the tradition well. …. How could this key point have escaped my attention? No wonder Mary Magdalene came so unerringly to the tomb on Easter morning; she’d stood by in silent, unflinching vigil the whole time Jesus was being laid to rest there. Maybe she never left…. Since that moment I have literally not heard the Passion story in the same way. It inspired me to go back to the gospel and actually read the story in a new way. (pp.5-6)

Bourgeault reflects further that much of what we know of Mary Magdalene has been absorbed “through the dual filters of tradition and the liturgy, which inevitably direct our attention toward certain aspects of the story at the expense of others.” (p. 6)

Turning to the Gospels directly, Bourgeault focuses mainly on John’s account of the resurrection.

mary_magdalene by Sieger Koder

Mary (Magdalene) arrives alone at the tomb in the early hours of the morning to discover that the stone blocking the tomb has been rolled away. She hurries off to find Peter and “the disciple whom Jesus loved” who race each other to the site, discover the tomb empty and the grave cloths rolled up, and return home in bewonderment. After the two of them have gone their way, Mary stays behind, weeping beside the tomb. Then, in a unique and immortally reverberating encounter:

She turned around and saw Jesus standing there, but she did not recognize him. Jesus said, “Woman, why are you weeping? Who are you looking for?” She thought it was the gardener and answered him, “… if you have taken him away, tell me where you have put him and I will go and remove him.” Jesus said to her, “Mary.” She turned and said to him, “Rabboni” – which means Master. Jesus said to her, “Do not cling to me; you see I have not yet ascended to my Father. But go to my brothers and say to them: I am ascending to my Father and your Father, to my God and your God.”

So Mary went and announced to the disciples, “I have seen the Lord, and this is what he said to me. (John 20:14-18)

Bourgeault continues:

It is on the basis of this announcement that Mary earned the traditional title of “Apostle to the Apostles.” The first to witness to the resurrection, she is also the one who “commissions” the others to go and announce the good news of the resurrection. (p. 8)

images (3)

 

Mary Magdalene: statue on the grounds of Salisbury Cathedral, England

Awakening to the Easter Mystery

Through the cold, quiet nighttime of the grave underground,
The earth concentrated on him with complete longing
Until his sleep could recall the dark from beyond
To enfold memory lost in the requiem of mind.
The moon stirs a wave of brightening in the stone.
He rises clothed in the young colours of dawn.
John O’Donohue “Resurrection”

The Easter Mystery of life-death-life is at the heart of the universe, at the heart of life on our planet, in the deep heart of our own lives. From its birth out of the womb of a dying star, through its daily cycle of day/dusk/ night/dawn, its yearly cycle of summer/autumn/ winter/spring, the earth teaches us to live within the paschal mystery. Ancient peoples understood this mystery. Through their careful observations they constructed buildings such as the mound in Newgrange Ireland where a tiny lintel receives the first rays of dawn only on the winter solstice.

The ancients wove their understanding of life/death/life into their mythologies: the Egyptian story of Osiris, whose severed body was put together piece by piece by his wife Isis, then reawakened; the Sumerians tell of the great queen Inanna who descended to the underworld to visit her sister Erishkigal. There she was stripped of all her royal robes and insignia, and murdered by her sister who then hung her lifeless body on a hook. Three days later, Inanna was restored to life, all her honour returned to her.

The people of Jesus’ time would have known these and other great myths of the ancient Near East. What was so stunningly different in the Jesus story was that the mystery of life-death-life was incarnated in a historical person. The Resurrection of Jesus is at the heart of the Christian faith. As Paul wrote, “If Christ be not risen then our faith is in vain”.

In our lifetime, the explosion of new science shows us the life/death/mystery at the heart of the universe. Like exploding stars, our lives are continuously being rebirthed into a deeper more joyous existence. By allowing the death within ourselves of old habits, old mindsets and narrow ideas of who or what we may be, we open ourselves to the possibility of new life being birthed within us. As Jesus told his friends, “You will do what I do. You will do even greater things”.

“Resurrection is about being pulsed into new patterns appropriate to our new time and place,” Jean Houston writes in Godseed. For this to happen, we need to open in our deep core to “the Heart of existence and the Love that knows no limits. It is to allow for the Glory of Love to have its way with us, to encounter and surrender to That which is forever seeking us, and from this to conceive the Godseed.”

“The need for resurrection has increased in our time,” Jean continues. “We are living at the very edge of history, at a time when the whole planet is heading toward a global passion play, a planetary crucifixion.” Yet “the longing with which we yearn for God is the same longing with which God yearns for us…. the strength of that mutual longing can give us the evolutionary passion to roll away the stone, the stumbling blocks that keep us sealed away and dead to the renewal of life.” (Godseed pp.129-130)

The yearly miracle of Spring awakens within us the confidence and joy that this same rebirth is ours to accept and to live. We know our call to green our lives, our times, our planet:

healthy-spring-young-green-5865.jpg

 

The force that through the green fuse drives the flower
Drives my green age (Dylan Thomas)

Where in my life do I most experience the need for a rebirth?
What old habits and beliefs would I have to let die in order for this new life to be born?
How does knowing that the longing with which (I) yearn for God is the same longing with which God yearns for (me) make my life more joyful?
What would a resurrected life look like, feel like, for me? for those with whom my life is woven? for our planet?

 

Sophia in the Easter Mystery

Through the cold, quiet night time of the grave underground,
The earth concentrated on him with complete longing
Until his sleep could recall the dark from beyond
To enfold memory lost in the requiem of mind.
The moon stirs a wave of brightening in the stone.
He rises clothed in the young colours of dawn.
John O’Donohue “Resurrection”

The Easter Mystery of life-death-life is at the heart of the universe, at the heart of life on our planet, in the deep heart of our own lives. From its birth out of the womb of a dying star, through its daily cycle of day/dusk/ night/dawn, its yearly cycle of summer/autumn/ winter/spring, the earth teaches us to live within the paschal mystery.

 Ancient peoples understood this mystery. Through their careful observations they constructed buildings such as the mound in Newgrange Ireland where a tiny lintel receives the first rays of dawn only on the winter solstice.

The ancients wove their understanding of life/death/life into their mythologies: the Egyptian story of Osiris, whose severed body was put together piece by piece by his wife Isis, then reawakened; the Sumerians tell of the great queen Inanna who descended to the underworld to visit her sister Erishkigal. There she was stripped of all her royal robes and insignia, and murdered by her sister who then hung her lifeless body on hook. Three days later, Inanna was restored to life, all her honour returned to her.

The people of Jesus’ time would have known these and other great myths of the ancient Near East. What was so stunningly different in the Jesus story was that the mystery of life-death-life was incarnated in a historical person. The Resurrection of Jesus is at the heart of the Christian faith. As Paul wrote, “If Christ be not risen then our faith is in vain”.

In our lifetime, the explosion of new science shows us the life/death/mystery at the heart of the universe. Like exploding stars, our lives are continuously being rebirthed into a deeper more joyous existence. By allowing the death within ourselves of old habits, old mindsets and narrow ideas of who or what we may be, we open ourselves to the possibility of new life being birthed within us. As Jesus told his friends, “You will do what I do. You will do even greater things”.

“Resurrection is about being pulsed into new patterns  appropriate to our new time and place,” Jean Houston writes in Godseed. For this to happen, we need to open in our deep core to “the Heart of existence and the Love that knows no limits. It is to allow for the Glory of Love to have its way with us, to encounter and surrender to That which is forever seeking us, and from this to conceive the Godseed.”

“The need for resurrection has increased in our time,” Jean continues. “We are living at the very edge of history, at a time when the whole planet is heading toward a global passion play, a planetary crucifixion.” Yet “the longing with which we yearn for God is the same longing with which God yearns for us…. the strength of that mutual longing can give us the evolutionary passion to roll away the stone, the stumbling blocks that keep us sealed away and dead to the renewal of life”. (Godseed pp.129-130)

The yearly miracle of Spring awakens within us the confidence and joy that this same rebirth is ours to accept and to live. We know our call to green our lives, our times, our planet:

The force that through the green fuse drives the flower
Drives my green age (Dylan Thomas)

Talmost spring 003

Where in my life do I most experience the need for a rebirth?
What old habits and beliefs would I have to let die in order for this new life to be born?
How does knowing that the longing with which (I) yearn for God is the same longing with which God yearns for (me) make my life more joyful?
What would a resurrected life look like, feel like, for me? for those with whom my life is woven? for our planet?

May Sophia, the feminine presence of Sacred Wisdom, gently guide us through the death of what no longer serves us into the joy of the rebirth for which our hearts yearn.