Sacred Wisdom, Sacred Texts

Some people seem to do the most difficult things effortlessly. Me? I tend to try too hard, sort of like tuning a guitar string…until breaks. Of course, some of us don’t make enough effort…is there a “right effort?” The Buddha thought so...

This Episode continues to explore the "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta,

I am usually relying on the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff). The sutta explored in this episode can be found here: https://www.dhammatalks.org/suttas/SN/SN56_11.html.

There is a site where all of his works can be accessed: www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, Access to Insight is a helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html. The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

Here is the portion of the Buddha’s teaching being discussed in this Episode: ….

From the Saccavibhanga Sutta, or “Discourse on The Analysis of the Truths”, the translation by Piyadassi Thera:

Right Effort:

"What is right effort? Herein a monk puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to prevent the arising of evil, of unwholesome thoughts that have not yet arisen; puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to banish the evil, unwholesome thoughts that have already arisen; puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to develop wholesome thoughts that have not yet arisen; and puts forth will, strives, stirs up energy, strengthens his mind, exerts himself to maintain, to preserve, increase, to bring them to maturity, development, and to complete the wholesome thoughts that have arisen. This is called right effort.”

Right Mindfulness:

"What is right mindfulness? Herein a monk lives practicing body contemplation on the body, ardent, clearly comprehending and mindful (of it), having overcome covetousness and dejection concerning the world (of the body).

"He lives practicing feeling-contemplation on the feelings, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of feelings).

"He lives practicing mind-contemplation on the mind, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of the mind).

"He lives practicing mind-object contemplation on the mind objects, ardent, clearly comprehending and mindful (of it) having overcome covetousness and dejection concerning the world (of mental objects). This is called right mindfulness.”

Right Concentration

"And what is right concentration? Herein a monk aloof from sense desires, aloof from unwholesome thoughts, attains to and abides in the first meditative absorption (jhana) which is detachment-born and accompanied by applied thought, sustained thought, joy, and bliss.

"By allaying applied and sustained thought he attains to, and abides in the second jhana which is inner tranquillity, which is unification (of the mind), devoid of applied and sustained thought, and which has joy and bliss.

"By detachment from joy he dwells in equanimity, mindful, and with clear comprehension and enjoys bliss in body, and attains to and abides in the third jhana which the noble ones (ariyas) call: 'Dwelling in equanimity, mindfulness, and bliss.'

"By giving up of bliss and suffering, by the disappearance already of joy and sorrow, he attains to, and abides in the fourth jhana, which is neither suffering nor bliss, and which is the purity of equanimity-mindfulness. This is called right concentration.”

#buddhism #pluralism #religion #spirituality

Investment advice, AI, gender and sexuality. The Buddha presented the Eightfold Path roughly 2,500 years ago, can it have anything relevant to say to all that? If I took the time to record this, my answer must be yes, right?

This Episode continues to explore the "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta,

I am using the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff). The sutta explored in this episode can be found here: https://www.dhammatalks.org/suttas/SN/SN56_11.html.

There is a site where all of his works can be accessed: www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, Access to Insight is a helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html. The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

Here is the portion of the sutta being discussed in this Episode: ….

“And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding? Precisely this noble eightfold path: Right View, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding.”

In the movie Braveheart one of my favorite scenes comes right after William Wallace has stirred everyone up with a fiery speech and one of his friends and fellow rebels says, “fine speech…now what do we do?” “Be yourselves,” says Wallace. How would the Buddha answer “now what do we do?”

This Episode continues to explore the "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta,

I am using the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff). The sutta explored in this episode can be found here: https://www.dhammatalks.org/suttas/SN/SN56_11.html.

There is a site where all of his works can be accessed: www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, Access to Insight is a helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html. The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

Here is the portion of the sutta being discussed in this Episode: ….

“And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding? Precisely this noble eightfold path: Right View, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to stilling, to direct knowledge, to self-awakening, to unbinding.”

When the Buddha achieved enlightenment, and the wheel of his teaching started rolling, it is said that there was a seismic reaction in the entire cosmos, a spasm throughout the universe…and it is a strange universe…

This Episode continues to explore the "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta,

I am using the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff). The sutta explored in this episode can be found here: https://www.dhammatalks.org/suttas/SN/SN56_11.html.

There is a site where all of his works can be accessed: www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, Access to Insight is a helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html. The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

Here is the portion of the sutra being discussed in this Episode: ….

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “Near Vārāṇasī, in the Deer Park at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā, or anyone at all in the cosmos.” On hearing the earth devas’ cry, the Devas of the Four Great Kings took up the cry… the Devas of the Thirty-three… the Devas of the Hours… the Contented Devas… the Devas Delighting in Creation … the Devas [Muses?] Wielding Power over the Creations of Others… the Devas of Brahmā’s Retinue took up the cry: “Near Vārāṇasī, in the Deer Park at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā, or anyone at all in the cosmos.”

So in that moment, that instant, the cry shot right up to the Brahmā worlds. And this ten-thousand-fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Everything is permanently impermanent, and impermanently permanent; existence is non-existent, and non-existence exists…the Buddha called his teaching “the middle way” and it is full of yes/no and both/and…

This Episode continues to explore the "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta,

I am using the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff). The sutta explored in this episode can be found here: https://www.dhammatalks.org/suttas/SN/SN56_11.html.

There is a site where all of his works can be accessed: www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, Access to Insight is a helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html. The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

Here is the portion of the sutra being discussed in this Episode:

“Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it.

“Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this Noble Eightfold Path; that is, right view ... right concentration.

“‘This is the noble truth of suffering’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of suffering is to be fully understood’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of suffering has been fully understood’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This is the noble truth of the origin of suffering’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of the origin of suffering is to be abandoned’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of the origin of suffering has been abandoned’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This is the noble truth of the cessation of suffering’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of the cessation of suffering is to be realized’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of the cessation of suffering has been realized’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This is the noble truth of the way leading to the cessation of suffering’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of the way leading to the cessation of suffering is to be developed’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“‘This noble truth of the way leading to the cessation of suffering has been developed’: thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

“So long, bhikkhus, as my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was not thoroughly purified in this way, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world … Knowledge and vision arose in me: ‘Unshakable is the liberation of my mind. This is my last birth. Now there is no more renewed existence.’”

If humanity were a patient and you were called upon to treat it, where would you begin? Like a doctor, the Buddha has examined our symptoms, formed a diagnosis, given a prognosis, and he prescribed a cure…

This Episode continues to explore the "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta.

I am using the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff).

The sutta explored in this episode can be found here: https://www.dhammatalks.org/suttas/SN/SN56_11.html.

There is a site where all of his works can be accessed: www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, Access to Insight is a helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html.

The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

Here is the portion of the sutra being discussed in this Episode:

“And what, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision ... which leads to Nibbāna? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination.

Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it.

Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.”

The "Dhammacakkappavattana Sutta" (dhumma-chak-ka-pawat-tana soot-a), or, the “Setting in Motion the Wheel of Dhamma” Sutta,

Buddhism is everywhere, and nowhere. I meet people all the time who say things like, “yeah, I’m really into Buddhism…” but who seem to have no idea what the Buddha actually taught. This Episode will get our toes in the water, or as he might have said it, “get the wheel rolling…” IYKYK!

I am using the translation of the sutta by Thanissaro Bhikkhu, ie., monk Thanissaro (birth name, Geoffrey DeGraff). The sutta explored in this episode can be found here:

https://www.dhammatalks.org/suttas/SN/SN56_11.html.

Here is a site where all of his works can be accessed:

www.dhammatalks.org.

For anyone wishing to compare translations of this Sutta, or others, "Access to Insight" is a very helpful resource: https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html. The site is technically “retired” but is a treasure trove of resources, translations, and backgrounds to the many translators, etc.

And here is the portion of the Sutta we are looking at in this Episode:

Dhammacakkappavattanasutta

Setting in Motion the Wheel of Dhamma

Translated from the Pali by Thanissaro Bhikku

On one occasion the Blessed One was dwelling at Baraṇasi in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus:

“Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? Oe pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathagata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

“And what, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision ... which leads to Nibbāna? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

What is God like, and who is Jesus? What might John say about development within Christianity? the Trinity? Jesus in the creeds? This is a special Episode that looks at three primary Christian texts through the lens of John 1.

Some Background for New Listeners...

The Sacred Wisdom, Sacred Texts podcast is my way of presenting my own, very personal and individual approach to conversations with what I call my sacred friends: Jesus, Buddha, the Gita, Lao Tzu, Moses, Muhammad.

I began with Episodes focused on John’s Gospel as a way of bringing Jesus into the conversations. My reasons for starting there are all explained in the first Episodes.

The approach I take with these friends is something I refer to as “mutualism,” which is the posture which assumes that every heritage has something to offer, and something to learn, something to give, and something to receive. I also believe that sometimes other heritages can provide ways of seeing things that can help provide answers to what seem like insurmountable questions in our own heritages. And vice versa.

Why this Episode?

I began with John, and as I worked through what became 10 Episodes, I was aware that Christians had unique questions that most non Christian listeners would not have. Questions about how John, and my interpretations of John, relate to Chrsitian theology, especially in Christian Creeds.

So, it seemed good to dedicate some space to answer those questions, but to do it in a way that did not disrupt the flow and continuity of my main purposes with Sacred Wisdom, Sacred Texts.

Hence this Special Edition. In a way it is a stand alone, and so is not numbered. In a way it is still related to the whole project, so I am making it accessible to anyone as part of the podcast playlist, rather than sending it only to interested Christian listeners.

For those who may want to know more about me, and some of what has “qualified” me so to speak for this journey, here is a bit of my background. I do not see myself as qualified in terms of being an expert, by the way…but I am a learner, and felt a sense of invitation to get this out there for the few interested fellow travelers I have been honored to meet along the way.

I have written poetry since the mid 1970’s and then studied literature and poetry and creative writing for my Bachelor’s degree. I began writing music in 1980. I have published poems and released albums of music. I read poetry live, and perform music live. So, I am very interested in the implications of sacred texts for human creativity and art and artists.

I studied Christian theology at the Master’s level, where I learned Greek, and to a lesser extent, Hebrew (and dabbled in Syriac). I became especially interested in New Testament studies, and pursued additional directed studies in John, and in Paul’s writings. This fostered a decades long interest in John and the Gospels and Christian origins in relationship to later developments such as the creeds.

However, living in South Asia brought me into connection with Muslims and Islam and led to the study of the Quran (in Urdu and English, and with a great deal of reliance on language helps, Arabic). I developed a love for the Quran, and a deep interest in the inter-textual study of the Quran and New Testament. This shaped how I view theology, and piqued my curiosity about what sacred texts might say to each other.

And finally…

I now describe myself as an inter-spiritual pre-Christian Jesus follower. That would take more space to unpack here than I want to give though I plan to do so at some point during future Episodes of the podcast. In brief, I have always been drawn to the contemplative streams of the Christian tradition, and then later discovered the Sufi’s and the Bhagavad Gita and the Buddha and Lao Tzu. All of which, all of whom, have left profound marks upon my approach to spirituality in my daily practices. What does each have to say to me, and to each other, about spirituality?

I expect that throughout the podcast, as I converse with each sacred friend along the way, I will be having them speak to each other, and also I will be discovering ways in which they each continue to shape me relative to how I see and practice art, theology, and spirituality.

I have personal questions for John: what is religion? Though John doesn’t mention this, what would he say about art and artists? And then there’s all the Jesus stuff. What does John really think…

Implications…Everything has implications.

Almost every explicit statement also implies more than it says directly. There are implications intended by a communicator but there are sometimes implications they are not even aware of, implications their intended message is sparking within the mental frameworks of their audience.

This is especially true when the audience is separated by time and distance from an ancient text like John. Picking up on all the implicit layers of an ancient text is especially difficult, nigh impossible. And from our side we can’t help but ask questions the original authors and creators did not ask and could not ask. Which means sometimes we will see implications and trajectories in their thinking they did not and could not foresee.

John 1:1-18: Greek Text and My Translation:

The Greek Text

1 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 2 οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 3 πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν 4 ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης· 7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ. 8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ' ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 9 Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. 10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 11 εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ' ἐκ θεοῦ ἐγεννήθησαν. 14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων, Οὗτος ἦν ὃν εἶπον, Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. 16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 17 ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο

My Translation:

1 In the beginning was the Word, and the Word was towards God, and God was the Word: 2 this Word that was towards God in the beginning, 3 the Word through whom all things came to be and without whom nothing came to be.

What came to be 4 in him, in that Word, was life, and this life was the light of all human kind. 5 That light still shines in the darkness, and the darkness did not snuff out the light.

6 It came about that there was a man sent from God whose name was John. 7 He came as a witness, in order to bear witness concerning that light, so that through him everyone might believe. 8 He himself was not the light itself; he came as a witness to the light.

9 There was the true light, the light that enlightens every person. That light was coming into the world. 10 The light was in the world, and though the world was made through him, the world did not recognize him. 11 He came to what belonged to him, but they did not receive him. 12 And yet, to as many of those who did receive him, to those who believed in his name, he gave the right to become children of God. 13 They are not children related by blood. They are not conceived by natural human desire. They are not conceived as a result of a husband’s will. They are children begotten by God.

14 The Word became flesh and lived among us. We saw his glory, the glory of one who is unique, one of a kind, from the Father, whose nature was full of grace, fully worthy of trust.

15 John bore witness about the Word made flesh. He cried out, saying, “This is the one I meant when I said, ‘Someone is coming after me, who has come to be prior to me, because he was before me.’”

16 It is from his fullness that we have all received, grace in return for grace. 17 Because the law was given through Moses; grace and truth came about through Jesus Christ. 18 No one has ever seen God. The one and only God, who leans into the Father’s bosom, that one has brought out into the open and made known…

You and I are the whole point! This is part 2 of exploring the pearl at the center of John’s Prologue, and the astounding reality that the divine life is meant to be shared…we…you and I, are invited to share the divine DNA.

John 1:1-18

The Greek Text

1 Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 2 οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 3 πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν 4 ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης· 7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ. 8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ' ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 9 Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. 10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 11 εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ' ἐκ θεοῦ ἐγεννήθησαν. 14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων, Οὗτος ἦν ὃν εἶπον, Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. 16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 17 ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο

My Translation:

1 In the beginning was the Word, and the Word was towards God, and God was the Word: 2 this Word that was towards God in the beginning, 3 the Word through whom all things came to be and without whom nothing came to be.

What came to be 4 in him, in that Word, was life, and this life was the light of all human kind. 5 That light still shines in the darkness, and the darkness did not snuff out the light.

6 It came about that there was a man sent from God whose name was John. 7 He came as a witness, in order to bear witness concerning that light, so that through him everyone might believe. 8 He himself was not the light itself; he came as a witness to the light.

9 There was the true light, the light that enlightens every person. That light was coming into the world. 10 The light was in the world, and though the world was made through him, the world did not recognize him. 11 He came to what belonged to him, but they did not receive him. 12 And yet, to as many of those who did receive him, to those who believed in his name, he gave the right to become children of God. 13 They are not children related by blood. They are not conceived by natural human desire. They are not conceived as a result of a husband’s will. They are children begotten by God.

14 The Word became flesh and lived among us. We saw his glory, the glory of one who is unique, one of a kind, from the Father, whose nature was full of grace, fully worthy of trust.

15 John bore witness about the Word made flesh. He cried out, saying, “This is the one I meant when I said, ‘Someone is coming after me, who has come to be prior to me, because he was before me.’”

16 It is from his fullness that we have all received, grace in return for grace. 17 Because the law was given through Moses; grace and truth came about through Jesus Christ. 18 No one has ever seen God. The one and only God, who leans into the Father’s bosom, that one has brought out into the open and made known…