The sky over the boardwalk at Spring Lake, New Jersey, is sometimes swept with colors before nightfall. Then, a lamp becomes the only light till dawn.
“I came into the world as light,” Jesus says in today’s gospel” so that everyone who believes in me might not remain in darkness.( John 12:44-50)
The sun will rise again and the great Sun will also rise again, Augustine says in one of his sermons. Then “lamps will no longer be needed. When that day is at hand, the prophet will not be read to us, the book of the Apostle will not be opened, we shall not require the testimony of John, we shall have no need of the Gospel itself. Therefore all Scriptures will be taken away from us, those Scriptures which in the night of this world burned like lamps so that we might not remain in darkness.”
Darkness is temporary; we are meant for light.
“I implore you to love with me and, by believing, to run with me; let us long for our heavenly country, let us sigh for our heavenly home, let us truly feel that here we are strangers. What shall we then see? Let the gospel tell us: In the beginning was the Word and the Word was with God and the Word was God. You will come to the fountain, with whose dew you have already been sprinkled.
“Instead of the ray of light which was sent through slanting and winding ways into the heart of your darkness, you will see the light itself in all its purity and brightness. It is to see and experience this light that you are now being cleansed. Dearly beloved, John himself says, we are the sons of God, and it has not yet been disclosed what we shall be; but we know that when he appears we shall be like him, because we shall see him as he is.
“I feel that your spirits are being raised up with mine to the heavens above; but the body which is corruptible weighs down the soul, and this earthly tent burdens the thoughtful mind. I am about to lay aside this book, and you are soon going away, each to his own business. It has been good for us to share the common light, good to have enjoyed ourselves, good to have been glad together. When we part from one another, let us not depart from him.”
“You are the light of the world”—a torch lit by the transfiguring Light of the Trinity. All things seen in this Light reveal hidden mysteries beyond our cosmic frame of reference.
The story of Elijah and the widow opens a window onto eternity. The poor woman is appointed by God to take care of Elijah’s needs because his brook had run dry, but she is at the end of her rope. She has the heart to do all she can for the prophet, but reality stares her in the face. Her cupboard is empty except for “a handful of flour” and “a little oil.” She and her son are about to die, she tells Elijah.
Elijah said to her, “Do not be afraid. Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. For the LORD, the God of Israel, says, ‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.’” She left and did as Elijah had said. She was able to eat for a year, and Elijah and her son as well; the jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
The miracle of the self-replenishing jar and jug is a snapshot of life in the Trinity, where Persons are always empty yet always full. On earth individuals live a “balanced” life divided between self-care and care for others. If we do not take time to be alone, eat, sleep and recuperate, we “burn out.” Giving and receiving in the earthly condition entails energy loss. In the Trinity, however, solitude (unique distinction) and communion (mutual indwelling of diverse persons) are simultaneous without any loss.
How is this so? Each person is whole and entire, not a part of a whole. In ultimate reality there is no such thing as “coordination,” which is a harmonious functioning of parts. The Trinity is Whole-Whole-Whole, not a harmony.
“The Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three Gods, but one God,” the Athanasian creed states. Each Divine Person is the Whole Divinity. Each human person is the whole humanity. Persons of the deified humanity in Christ are brought into communion with the Father, Son, and Holy Spirit.
There is nothing in the spacetime continuum that can serve as an example because all things in material extension are in a condition of parts outside of parts. Nothing escapes it except persons, who transcend it. Individuals in time exhibit all the properties of parts. Individuals coordinate, cooperate, subordinate, etc. A close examination of language, which is linked to matter, reveals the fact. The prefix co- of coordinate means “together” or “jointly,” indicating a harmony of parts. Persons are not coordinated or subordinated, but Wholes dwelling in Wholes in a condition Jesus calls angelic (Matthew 22:30; Mark 12:25).
Because absolute diversity and absolute identity (oneness) are simultaneous without coordination, subordination, or any kind of “connection” between the two, they are always in mint condition without loss. There is no balancing act in the realm of personal communion. There are no scales or measures. There is no gain or loss. There is no burn out. Diversity and unity are complete, whole, absolute, and without mixture. Not even a preposition connects them: “the Three One God,” in the words of St. Gregory of Nazianzus (Oration 40.41).
Ultimate reality exceeds the limits of thought which is inextricably tied to matter. To think is an action in time. There is a beginning and an end to a process of thought. Logical strings and logarithms, musical scores and poetic meters—any kind of thought requires time. Time is inseparable from space and matter. Therefore thought itself vanishes in ultimate communion where the Trinity is “all in all.”
Diversity is preserved in communion without spatial dimension and separation. In spacetime, diversity requires a condition of parts outside of parts. The properties demonstrated by Jesus’ resurrected body, however, indicate that spiritualized matter has some of the qualities we now attribute to mind. For example, while in New York we can think of California and travel there mentally. A spiritualized body may be able to pop here and there instantaneously, at the “speed of thought,” to use a limping figure. (How can there be speed beyond spacetime?)
The widow’s jar is a figure of persons—jars of clay containing the infinite treasure of the Triple Light. “Let light shine out of darkness… to give the light of the knowledge of the glory of God in the face of Christ” (2 Corinthians 4:6-7).
“In that day you will know that I am in my Father, and you in me, and I in you” (John 14:20), Jesus promised. In the Trinity, the Light of Three Faces will shine upon us and we will rejoice “more than when grain and wine abound” (Psalm 4:7).
May the salt of divine grace season our hearts and minds, and may the Light of the All-Holy Trinity shine in us that the world may glorify the heavenly Father.
We may think morning prayer is a few mumbled words or the Sign of the Cross quickly made, but morning prayer is meant to be an important part of our experience as we wake from darkness and sleep.
“Let there be light and there was light; and God said it was good.” (Genesis 1, 3-4) Light was the first thing God made. True Light, which enlightens everyone, came into our world, John’s gospel says. ( John 1, 9)
I sit on the porch for a few minutes in the early morning and watch the sun come through the tall trees lining our garden to the east. In winter it takes awhile. In summer, the sparrows and the doves and sometimes a pair of cardinals gather at the bird feeder to begin the day. Before I do a thing, the world gradually is bathed in light and comes awake.
Before I do a thing.
Morning prayer is a Genesis Prayer, an assurance we shouldn’t miss. Light comes to our world today, True Light, as it was from the beginning. Darkness is a sign of the world that’s chaotic. The psalms and hymns of morning prayer say light comes, and we pray our eyes be open to see.
The images in morning prayer are important. In the beginning God created a garden, a symbol of the world ordered and in harmony, beautiful and fruitful. God is the great Gardener, a king enthroned over creation, and all is God’s garden, the morning psalms say.
“Shout to the Lord all the earth, ring out your joy…Let the sea and all within it thunder praise, the world and all its peoples. Let the rivers clap their hands, and the hills ring out their joy. Rejoice at the presence of the Lord, for he comes to rule the earth.” (Psalm 98, Wednesday Morning 111)
The world, however chaotic it seems, is cared for by the One who made it.
Sometimes God is a Shepherd, a Great Shepherd bestriding the world: “Here comes with power the Lord God…Like a shepherd he feeds his flock, in his arms he gathers his lambs, carrying them in his bosom and leading the ewes with care.” (Isaiah 40, Thursday Morning 111)
Sometimes we’re asked to see the world as a city, God’s holy city. “On the holy mountain is his city, cherished by the Lord…a holy city.” (Psalm 87 Thursday Morning III) We’re asked to see our world as holy, yet still to be built.
“Sing a new song to the Lord; sing to the Lord, all the earth; sing to the Lord and bless his name.” we’re told as we begin the day. (Psalm 96. Monday Morning, 111)
“Serve the Lord with gladness, come into his presence singing for joy.”
Light and darkness. They’re important in the Genesis story. They’re also important in our morning and evening prayers. The Genesis story offers a pattern for daily prayer.
“God saw light and said it was good.” the Book of Genesis says. God creates light, then sunlight, first. Then, holding this bright lamp, God goes about creating the world day by day in the darkness. Each day ends in darkness, but God goes to work the next day, light in hand, and new things come to be. Like us, God works day by day.
“Send forth your light and your truth, let these be my guide.” The morning psalms each day repeatedly ask for light to continue God’s work.
“Your word is a lamp for my steps, a light for my path.” The evening psalms prepare us for the darkness of night, when we rest. But God’s work will go on. Night for us is a time for trust and leaving the world in God’s hands. “Truly I have set my soul in silence and peace, As a child in its mother’s arms. even so my soul.” (Psalm 131, Tues.3)
Before television and radio and the complex scientific weather reports we get now, I think we looked out the window more to see the dawn, the dusk, the light and darkness. Should we stop looking out the window?
I don’t think so. Maybe we should look out the window more each morning and evening and try to see the light and darkness as the Book of Genesis suggests. We learn from them. God works day by day. So, “What am I going to do today?” Whatever we do, we should do it thankfully, by the light of God’s grace.
And don’t forget how the days of Genesis end. God rests and says it’s good. Something of God’s rest and appreciation, praise and thanksgiving, should be in us as we go through our days of creation.
In the New Testament, Jesus Christ, the Word of God, is called “the true light that enlightens everyone who comes into this world.”
The everyday sun promises the Sun that enlightens everyone.