‘All things came into being through him, and without him not one thing came into being’ (John 1: 3) … Christ the Pantocrator in the dome of the parish church in Panormos in Crete (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Festival of Creation in Christ or the Fourteenth Sunday after Trinity (Trinity XIV, 6 September 2026).
This weekend includes the Festal Weekend in Saint Mary and Saint Giles Church, Stony Stratford, coming between the Feast of Saint Giles (1 September) and the Feast of the Birth of the Blessed Virgin Mary (8 September). There were children’s activities in the church yesterday, a Festal Eucharist this morning at which I hope to sing with the choir, and Calverton Fete is at All Saints’ Church, Calverton, this afternoon.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The light shines in the darkness, and the darkness did not overcome it’ (John 1: 5) … light pours into the darkness in the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford)
John 1: 1-14 (NRSVA):
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.
The statue of Pythagoras (1989) by Nikolaos Ikaris (1920-1994) on the harbour front in Pythagóreio on the Greek island of Samos (Photograph: Patrick Comerford)
Today’s Reflections:
The Prologue to Saint John’s Gospel is the traditional Gospel reading on Christmas morning. Now we hear it again this morning (John 1: 1-14), when the Church Calendar in the Church of England marks Creation in Christ.
These opening verses in Saint John’s Gospel are like the opening verses of the Bible, in the Book of Genesis. They talk of a new creation, and a creation in which God is pleased, God is very pleased.
In this reading, we are introduced to key concepts in Saint John’s thinking: word or logos (λόγος,
logos), life (ζωή,
zoe), light (φῶς,
phos), belief and being sent, testimony or witness, truth, and the cosmos (κόσμος,
cosmos).
The word
cosmos appears in this passage four times, and later, when Saint John goes on to tell us that ‘God so loved the world …’, he actually says ‘God so loved the
cosmos that he sent his only Son …’ (John 3: 16).
The
cosmos is the Universe, but the word specifically refers to a complex and orderly system or entity, the very opposite of chaos. The word cosmos gives us words in the English language like: cosmology, trying to understand the reasons for existence and its significance; or, more simply, cosmetics, an equal presence of order and beauty, an attempt to bring order or even beauty to the chaos of our skin, our facial appearance.
The term was first used by the Greek philosopher Pythagoras (
ca 570 BCE to
ca 495 BCE), the philosopher we remember because everyone in school learned the theorem to which he gives his name: ‘The square on the hypotenuse is equal to the sum of the squares on the other two sides.’
Pythagoras lived on the Greek island of Samos, and he influenced every Greek philosopher who came after him, including Plato and Aristotle. He is said to have been the first to prove that the earth is a sphere; he shaped how we think of numbers and musical notation, the perfect consonances of music; he taught the immortality of the soul; … and he was the first philosopher to develop the concept of the
cosmos, the harmony of the created universe.
His followers, the Pythagoreans, believed in a superior divinity, the One God, above all other gods. Because of this belief in one God, and their rejection of the pantheon of mythical Greek gods, Pythagoras and his followers were labelled as atheists.
He was the first philosopher to give the word
cosmos to the universe on the basis of his concepts of order and harmony which he believed govern all things.
He said that humanity and the universe are made in the image and likeness of God, and that understanding God, the universe and humanity are inter-connected.
In Pythagorean thinking, the cosmos is not just the whole world, but the whole universe, the whole created order; it is the earth and all that encircles the earth like its skin.
For Pythagoras, all things are related, just as in an ecosystem. In this thinking, the universe is a living organism and not an inanimate machine.
His followers compared a just and well-ordered society to a well-tuned lyre. While each note retains its individuality, all are proportionally linked together in a larger whole to form a musical scale, and all are interdependent in terms of their reliance on one another (Plato,
Republic 443 D-444). Justice is present in any well-functioning organism, society, and the soul.
The word cosmopolitan, an important concept in modern philosophy and political discourse, is, of course, derived from the κοσμοπολίτης (
kosmopoliítes) found in classical and koine Greek, formed from the words κόσμος (
kosmos), world, universe, cosmos or created order, and πολίτης (
politês), citizen, one of a city.
Contemporary usage defines the term as ‘citizen of the world’. But the word cosmopolitan was coined by the Greek philosopher Diogenes the Cynic or Diogenes of Sinope in the fourth century BCE. When Diogenes was asked from what city he hailed, he replied that he was a citizen of the world, κόσμος πολίτης (
kósmos polítēs), or κοσμοπολίτης (
kosmopolites), a citizen of the world, rejecting narrow local loyalties.
The plural, κόσμου πολῖται (
kosmou politai), means ‘citizens of the world’ or even ‘citizens of the universe’, of the whole created order. The phrase originates from Cynic and Stoic philosophy, describing the idea that human beings belong to a single, universal community rather than being defined solely by their local city-state or nation. At the time, the broadest basis of social identity among Greeks was either the individual city-state or the culturally and linguistically homogeneous Hellenic group.
Diogenes lived from
ca 413/403 to ca 324/321 BCE, and he was one of the founders of Cynicism. He was renowned for his ascetic lifestyle and radical critiques of social conventions, and he became a legendary figure whose life and teachings have been recounted, often through anecdote, in both antiquity and modernity. He Diogenes advocated a return to nature, the renunciation of wealth, and introduced early ideas of cosmopolitanism by proclaiming himself a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings.
When Saint John the Divine wrote the Book of Revelation, he was in exile on Patmos, the neighbouring island of Samos, where Pythagoras was born, and like Pythagoras, he too was in exile in a cave.
So, is it any wonder that the idea of the
cosmos, the harmony of the created universe, is a key concept in the writings of Saint John?
The word
cosmos occurs 188 times in the New Testament, and the vast majority of these occurrences (104) are in Saint John’s Gospel and his three letters.
The first use of the word
cosmos in the New Testament is in the Gospel reading this morning. When Saint John uses the word here – ‘He was in the
cosmos, and the
cosmos came into being because of him’ (John 1: 10) – he is referring not to humanity, not to the world as our planet Earth, but to the created universe, the sum total of everything, not here and now but past, present and future, the orderly universe created by God to be in harmony.
When we care for the
cosmos, the created order, we reflect the life of Christ. It is not a marginal, side issue for the Church, but it is at the heart of the mission of the Church, because it is at the heart of why the Word has become flesh and dwells among us (John 1: 14).
The fifth of the five marks of mission agreed in the Anglican Communion is: ‘To strive to safeguard the integrity of creation and sustain and re-new the life of the earth.’
As we celebrate Creation in Christ and continue to mark Creation Time, it is good to be reminded that the care of creation, the
cosmos, is not an added-on extra to our priorities in mission; rather, it underpins and explains all we do in mission. When we care for the
cosmos, the integrity of creation, we are being like Christ.
The Tower of Lysicrates in the Plaka in Athens was once known as the Lantern of Diogenes (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 6 September 2026, Creation in Christ):
In
Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 6 to 12 September 2026 (pp 36-37), is ‘Turning Pain into Glory’. This theme is introduced today with a Reflection by Nolene Sheppard, Leader of a Women’s Empowerment Group, Magnificat, and Ukraine Aid Project Support Lead at Saint Thomas à Becket, Hamburg, Germany:
It was a deep pain that hurt so bad it made me feel sick. I looked into the mirror and saw black and brown lines. The image couldn’t possibly be me - an unrecognisable, swollen face. My head continued to spin out of control. All I felt was helplessness, anger and frustration.
Traumatic experiences like these are not an unusual experience – a first for me, but nothing that other women haven’t experienced. Could I find my way back from the depths of such overwhelming despair? How can I do this when I am in a country where I am a foreigner, and at a disadvantage in every aspect of the word.
“Are other women going through this same emotional and psychological torture due to similar experiences?”, I asked myself. The findings were overwhelming. With the power of prayer, I knew I was not walking the journey back to the top on my own. God was at my side every step of the way. He showed me the path, gave me wisdom, strength and vision.
Now on a road better than I could have ever imagined, in the same country, I created a group within the English Anglican Church in Hamburg called “Magnificat”. This group is all about empowering women. We give financial support to Ukrainian refugees, made up of women and children, in Romania and put on activities for women in Hamburg too. I listen to each of their stories. It’s been a year now and the bond is still there. Magnificat continues to uplift them, as it does me.
The USPG Prayer Diary today (Sunday 6 September 2026, Creation in Christ) invites us to pray as we read and meditate on
Matthew 18: 15-20.
‘The light shines in the darkness, and the darkness did not overcome it’ (John 1: 4) … by Minster Pool in Lichfield at night (Photograph: Patrick Comerford)
The Collect of the Day:
Holy and eternal God,
you are the Maker of heaven and earth,
you are the Word through whom all things were made,
and you are the Spirit, the giver of life:
draw us into the mystery of your love,
that with all creation we may proclaim your praise,
through Jesus Christ our Lord.
or
O God and Father of all that was, is and ever shall be,
help us to be thankful for all that is made
at the hands of your Son
and through the wisdom of your Spirit,
that we may care in heart and in deed for the life of our world,
to the praise and glory of your holy name.
The Post-Communion Prayer:
God our Creator,
by your gift the tree of life was set
at the heart of the earthly paradise,
and the bread of life at the heart of your Church:
may we who have been nourished at your table on earth
be transformed by the glory of the Saviour’s cross
and enjoy the delights of eternity;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘The light shines in the darkness, and the darkness did not overcome it’ (John 1: 4) … My Village Barok by the Sarawak River in Kuching at night (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
http://nrsvbibles.org
