I have a confession to make to you, as I begin this sermon. Over the last week or so as I thought about this text, I had mis-remembered a crucial line. Here is what I was planning on preaching about: “The light shines in the darkness, and the darkness COULD not overcome it.” Could not.
Then, as I sat down to set down my notes, I re-read the text, and I saw the crucial difference: did. “The darkness DID not overcome” the light.
Well, that’s a different sermon, I thought to myself. The darkness did not overcome the light.
Often, as I was preparing to do in my earlier draft of this sermon, we like to split things into either/or, darkness/light, right/wrong. We set up little contests, or big fights. We live in a digital world, and sometimes I wonder if all of the on or off, this or that, has us playing a zero sum game. We polarize easily today.
The Franciscan teacher Richard Rohr says that we are dualistic in our basic inherited theology in the West. That’s what he calls this either/or us vs. them tension we seem to constantly live with: dualism. We set ourself up in opposition, in tension. He argues this causes some of the basic inequities we’ve constructed. When we view the world, especially the people of the world, as us vs. them, we set up a dualism. Women or men. Black or white. Gay or Straight. Republican or Democrat. We have created a lot of “or”s to categorize people. And our categories are failing us.
Which is why this image of the light shining in the darkness caught my attention. The darkness did not overcome it.
What is this light that shines?
The light is John’s version of the Christmas story. Rather than the shepherds and angels of Luke, the beautiful Hallmark/Disney Christmas, John gives us a theological hymn. Aren’t Hymns some of the best of theology? Aren’t they also sometimes the worst? In this case, the Logos hymn, it’s some of the best. But what does the Logos do?
The Logos Generates. You may have missed this word in the passage as it was printed in your bulletin, because it is not there. Our New Revised Standard Bible translates the Greek word “ginomai” the root for our word “to generate” as “came into being.” I think we are better served by the fullness of the verb “generates.” In the Beginning, John tells us, the Logos was with God and through the Logos all things were generated.
This verb, generates discloses something about the life of God. God is constantly generative. Bring to your mind another descendant word, generator. According to John, the ongoing action, the ongoing work of God in our world is generating, giving power, giving life to all life. All life, note that God does not simply bring human beings into being. God, the Logos, continues to bring all things into being. Unlike our power generators which belch out carbon and limit the life of the planet, God generates ongoing life.
This verb, I posit, may be the best guiding light in determining whether a policy, or a position, or an action is Godly, is Christian. Pope Francis, I think, gets this intuitively. He has mostly left behind the life-sapping fights that have characterized the Roman Church. He has frustrated reporters that want hard-line statements on women, gay people, or non-Catholics. Instead he is busy embracing deformed men, washing Muslim girls’ feet, and playing with children. He’s generating life.
Of course using “generating life” as a guide can get tricky. There are moments when no decision will generate life, but I think this is a pretty good measuring stick. If an action or policy generates life for more people, for more creatures, for the planet, that action could be called “Christian” or “Godly” because it participate in Christ’s action as Logos.
God generates, life and light. But that does not necessarily mean that God is not also in the darkness. From the seventeenth century poet Henry Vaughn:
There is in God, some say,
A deep but dazzling darkness, as men here
Say it is late and dusky, because they
See not all clear.
O for that night! where I in Him
Might live invisible and dim!
We often associate darkness with loss, with sadness, with difficulty. We talk about the “dark night of the soul” using the words of the Spanish mystic John of the Cross. But do we know what the dark night means?
In her book Learning to Walk in the Dark, the Episcopal priest Barbara Brown Taylor considers John of the Cross’ dark night. She says readers of Dark Night of the Soul are bound to be disappointed if they want John to tell them how to survive hard circumstances and cling to God. “One of the central functions of the dark night, he says, is to convince those who grasp after things that God cannot be grasped…since God is not a thing, God cannot be held on to. God can only be encountered as that which eclipses the reality of all other things.”
I wonder whether this image from John’s Gospel of the light shining in the darkness is less about opposition and more about contrast. A candle shining in the darkness is more poignant that the same flame on a bright sunny day. Light and darkness need one another to make meaning. Christ’s light came to shine, but not to overwhelm.
Last week, on Christmas Eve we lit candles during the services and sang “Silent Night.” Those weren’t the only candles lit at Holy Communion on December 24. There’s a not-well-kept secret in Episcopal Churches like Holy Communion. Almost every service we have is at least a little interfaith. Some of the members of our choir are Jewish. Jews come here just to sing hymns, especially at Christmas. The Anglican choral tradition has admirers in other faiths. They may choose not to receive the bread and wine, but they are more than happy to belt out Christmas carols and descants.
Last week, on Christmas Eve, as the choir and clergy gathered for dinner between the services, two of our choir members lit the first candles on a menorah and sang the blessings of Hanukkah. This year Christmas Eve was the first night of the Jewish celebration of light. That day earlier a rabbi friend, Jack Moline, was quoted in the Washington Post. “Lighting a candle in the darkness — that is something that stands on its own.” Another rabbi, Jonathan Sacks, once said that almost all Jewish holidays can be summarized simply: “They tried to kill us. We survived. Let’s eat.” Note, the goal is not conquering or eliminating the enemy. The goal is survival.
“A light shines in the darkness, and the darkness did not overcome it.” I was ready, as I was preparing this sermon, to talk about all the ways darkness could not overcome light. Now I’m not so sure. We face the start of a year that brings certain unsteadiness. I am less sure about saying exactly where “darkness CANNOT overcome light.” I am concerned about setting up too many definite opposites this early in the year. In the times to come, I think we need some more room for nuance, which may mean feeling like we’re stumbling around in the dark a little. We may need to let go of our assurances to move forward.
I am sure that in the year to come, we will stand together. We will light candles together, when we need to. Just as in 2016 we lit candles to pray for an end to gun violence with the Moms Demanding Action, to pray for an end to gun violence. Holding light in the dark is an action of hope.
One memory from 2016 stands out clearly for me. In my mind’s eye I can still see the crowd that came together on June 12 last year in the Grove. As the summer sun set the night after the attack on the Pulse Nightclub you could see 1000 faces lit by candles held against the dimming orange sky. I needed those faces that night. I needed those candles. I needed the assurance, after an attack on the LGBT community, that God’s light can still shine. In the year to come we will hold on to light in the darkness. We will pray.
There are times when we live in darkness. God can be found there in the darkness as well. Bringing the contrast, bringing light in uncertainty, that is part of our ongoing work, our ongoing celebration of this Christmas season. “The light shines in the darkness, and the darkness did not overcome it.” Sometimes I’m still working out what the Gospel means, but even in uncertain times I know: God’s light still shines.
One thought on “The Darkness Did Not Overcome It.”
“The light shines in the darkness….” This is one of the times I actually prefer the King James Version: “And the light shineth in darkness; and the darkness comprehended it not.” I realize “comprehend” has the old meaning of: to surround, to encompass, maybe even to swallow up. But I also like the more modern idea of “to understand”. The darkness not only did not overcome the light, it couldn’t even understand it. (Imagine Darkness with a puzzled look on its face, going “Hunh??”)