This past week, NASA launched the James Webb Space Telescope, a remarkable remote observatory that will travel 1.5 million kilometers, about 3.9 times the distance to the moon, before it parks itself in a Lagrange point—a kind of neutral zone in the tug-of-war between the sun’s gravitational pull and Earth’s gravitational pull. There it will unfurl its highly polished mirrors made of gold-plated beryllium, and begin to stare deep into space—deeper than we have ever seen before with any other instrument. As it peers into the depths of space it will also be looking back in time because the light it sees was generated billions of years ago. It will be able to see celestial events that happened before the earth was formed.
The astrophysicists, astronomers, and engineers who designed and programmed the Webb Space Telescope have given it four primary missions:
- to search for light from the first stars and galaxies that were formed in the universe after the Big Bang;
- to study the formation and evolution of galaxies;
- to study the formation of stars and planetary systems;
- to study other planetary systems to see if they can tell us anything about the origins of life.
The writer of the Gospel of John didn’t have a telescope, but in a poetic way John did have a clear view of the beginning of all things. In the beginning was the logos he said. The Word. The Blueprint. The Narrative. The Story. The Content. The logos was with God. The logos was God. All things came into being through the logos, and not one thing that came into existence came into existence except through the logos.
Here in the prologue of John’s gospel, the logos is another term for Christ. John is telling us about the Cosmic Christ who existed before all things, who is present in, with and under all things because all things came into being through the Christ. Christ, the logos, is that aspect of the Divine Presence where Spirit intersects with matter. Christ is in those distant stars and galaxies that the Webb telescope will show us. Christ is in the giant nebulae and dust pillars that Hubble has shown us, those columns of interstellar dust and gas where stars are born. Christ is in the quasars and pulsars, the black holes and gravitational waves and dark matter.
But Christ, the logos, is not just in the macrocosm. Christ is also in the microcosm. Christ is in the strings of string theory. Christ is in the strange interactions of quantum mechanics where quite literally anything and everything is a possibility. Christ is in the anomalies of quantum flux.
The writer of John goes on to tell us that Christ was not only in the inorganic dance of chemistry and physics, but that through the logos, through Christ, life came into being. Through Christ nitrogen and hydrogen and carbon and oxygen came together to form amino acids. Through Christ amino acids formed long chain proteins which then formed protein blocks which then evolved into single-celled organisms. Through Christ single-celled organisms bonded to form symbiotic colonies which then evolved to become multi-celled organisms. Through Christ life began to take on more and more diverse forms. Plants, ants, beetles, fish, mice, dinosaurs, cats and dogs, monkeys, apes, humans.
John tells us that Christ was the origin of life. In the logos was life, and that life is the light of all humanity. I suspect that’s because humanity not only lives life, but we also seek to understand it.
In an age when we have figured out so much about the essential structure of things in physics and the intricate functions of things in biology, an age when we have delved deep into the geology of our own world and have begun to poke into crust of other planets, it’s tempting to think we can explain esoteric things like existence without God in the equation. But one of the beauties of real science is that the more we learn, the more we realize there is so much more that we don’t know. Those who dive deepest soon realize there is no bottom, no stopping point, because they have thrown themselves into the mystery of existence. As Werner Heisenberg said, “The first gulp from the glass of natural sciences will turn you into an atheist, but at the bottom of the glass God is waiting for you.”
The word Christ, Christos, means anointed. John is telling us that through the logos,through Christ, all of creation is anointed with, infused with the presence of God. As Saint Paul said, God is never far from us because “in him we live and move and have our being.” Saint Patrick understood this intimate and inescapable presence of Christ when he prayed:
“Christ with me, Christ before me,
Christ behind me, Christ in me,
Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ when I lie down, Christ when I sit down,
Christ in the heart of everyone who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in the eye that sees me,
Christ in the ear that hears me.”
Then entire physical universe is where God hides…but it’s also where God is revealed. God is not “up there” somewhere—well, not only “up there”—God is right here. Christ is in you. Christ is in me. That is what Jesus, the Christ is all about. Jesus came to show us that God is with us. In us. Working through us. “We spend so much time trying to get “up there,” says Richard Rohr, “we miss that God’s big leap in Jesus was to come “down here.” So much of our worship and religious effort is the spiritual equivalent of trying to go up what has become the down escalator.”
Once we really accept the idea that through Christ God is present in all of creation, the world becomes “home, safe, enchanted, offering grace to any who look deeply.” The Webb Space Telescope will be looking deeply. It may even be able to see as far as the dawn of creation. There’s no telling what we will learn. But whatever it shows us, it will simply be telling us more about Christ, in whom we live and move and have our being.
 Acts 17:28
 Prayer of St. Patrick, 5th century