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A N A LT E R N AT I V E O R T H O D O X Y

Further Reflections
on the Cosmic or
Universal Christ
By Matthew Fox

I
w rote my book The Coming of the Cosmic Christ thirty years ago,
and the response over the years has been striking. Many people
have told me that the book kept them in the church and both
deconstructed and reconstructed their Christian faith. Fr. Thomas
Berry (1914–2009), a true eco-prophet of our time, called the book “a
classic,” and his teaching that ecology is “functional cosmology” dem-
onstrates the profound connection between the Cosmic or Universal
Christ and the way out of the ecological apocalypse that stares us in
the face at this time.
More recently, I co-authored a book with Episcopal Bishop Marc
Andrus called Stations of the Cosmic Christ. This book, along with its
set of meditation cards, is an attempt to create a practice of the Cosmic

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Christ that incarnates the theology more bodily and more immediately
into our consciousness. It also offers a balance to the traditional prac-
tice of Stations of the Cross which, while powerful and useful over the
past thousand years or so, is very narrow in its scope, concentrating
as it does on the last twenty hours of Jesus’ life—which were indeed
very lugubrious. Yet he taught and lived so much more than those last
hours, lived in the hands of the Roman Empire! Why did he get in
such trouble in the first place?
For one thing, he got in trouble for teaching about compassion and,
therefore, the Cosmic or Universal Christ. Our Stations name sixteen
instances in the teachings and stories (including liturgical feast days) of
Jesus that are all set in the context of the Cosmic or Universal Christ. I
am pleased that Richard Rohr, among others, understands the revolu-
tionary nature of the revelation and rediscovery of the Cosmic Christ.
He wrote this about the Stations book:

What a brilliant and exciting combination of creative words and

evocative images. And where they take us is where we must go!
We need a Christ at least as large as the universe we inhabit and
much larger than the tribal religion most of us were born into.
Allow yourself to be happily led there.1

These sixteen stations are named by artists M. C. Richards and

Ullrrich Javier Garcia Lemus, who created clay tablets depicting the
seven “I am” sayings in the Gospels (M. C. Richards) and nine other
events recorded in the life of Jesus (Javier Lemus). These sculptures
form the heart of the book and are accompanied by Bishop Andrus’
and my meditations. The sixteen stations are as follows:

1. “In the beginning was the . . . Word . . . Fireball . . . Void . . .” (John 1:1)
2. “I Am the Light of the World” (John 8:12)
3. Nativity
4. Baptism
5. “I Am the Living Bread” (John 6:51)
6. The Transfiguration
7. “I Am the Vine” (John 15:5)
8. “Do It to the Least and You Do It to Me” (Matthew 25:40)
9. “I Am the Good Shepherd” (John 10:11)
10. “I Am the Door” (the Gate, the Way) (John 10:9)

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 11. “I Am the Way, the Truth, and the Life” (John 14:6)
12. Crucifixion
13. Resurrection
14. “I Am the Resurrection and the Life” (John 11:25)
15. Ascension
16. Pentecost

Following are some lessons I have learned since publishing these

two books on the Cosmic or Universal Christ.
While many people imagine that the Cosmic Christ was a twen-
tieth-century perspective, dating back to Teilhard de Chardin (1881–
1955) in 1916, or even that it is a New Age concept, nothing could be
further from the truth. The truth is this: The Cosmic Christ is found in
the earliest writings of the Christian tradition, namely the letters of Paul and
the Gospel of Thomas.
This fact cannot be emphasized enough, for, if this is true—and
it is—and if the Cosmic Christ perspective sounds “all new” to us, it
means that, to the extent that we have been ignorant of the Cosmic
Christ, we who call ourselves Christian, followers of Jesus, have been
on a detour from our roots for centuries. We have set ourselves up for
the damaging psychologizing of religion, the anthropocentrizing of
religion, what Pope Francis accurately calls the “narcissism” that feeds
too much of religion and society in general.
To demonstrate the Biblical basis for the understanding and rev-
elation of the Cosmic Christ, consider these teachings from Paul: “In
him all things hold together” (see Colossians 1:15–20); Philippians
2:6–11; Romans 8:14–39. Consider also these other teachings found in
the New Testament: Ephesians 1:13–14; Hebrews 1:1–4; John 1:1–18;
Revelation 1:5–7, 10–20; 4:9–11; 5:9–14; 21:1, 3–6.2 Read the Gospel
of Thomas for glimpses of the Cosmic Christ; for example: “Lift up
the rocks and I am there; split the wood and I am there” (77b). The
Gospel of Thomas, like the letters of Paul, is earlier than the Gospels.

The Cosmic Christ will never be fully

explained. It is not a product of dogma or
doctrine; rather, it is an experience .
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 Gospel stories that provide the themes for all the great feast days in
Christianity—Christmas, the Transfiguration (In the Eastern Church,
this is the greatest feast day of the year!), Good Friday, Easter, Ascen-
sion, Pentecost—are all set in a cosmic context. Check out the Biblical
readings for these feast-day liturgies with the perspective of the Cos-
mic Christ in mind and you will see that the setting is utterly cosmic
for each of these great occasions. The gospel passages for these events
are listed on pages 201 and following of Stations of the Cosmic Christ.
Scholars today agree that the historical Jesus comes from the Wis-
dom tradition of Israel. The Wisdom tradition is deeply cosmic. It cares
about the cosmos and is deeply ecumenical or interfaith (the queen
of Sheba—by no means Jewish—is a heroine in that tradition, after all)
because, of course, the universe is so much larger than any particular
religious tradition. The Wisdom tradition is feminine; wisdom is a she
in the Bible and in most languages around the world. The excising of
the Cosmic Christ in religion and culture during the modern era can
be at least partially traced to patriarchy, which wants to focus on its
anthropocentric and pessimistic agenda. Wisdom, after all, “walks
the vaults of the sky and journeys on the sands of the deep” (Sir-
ach 24:5–6); she “plays with God before the creation of the world”
(Proverbs 8:22–31); she “pervades and permeates all things” (Wisdom
7:24); she is “a friend of the prophets” (Wisdom 7:27) and of artists
(“there is wisdom in all creative works,” says Hildegard of Bingen
[1098–1179]3). To say that the historical Jesus comes from the Wis-
dom tradition of Israel is to say that he comes from a cosmic perspective
and a feminist perspective. His prayers and his teachings and parables are
marinated in a cosmic sense.
Of course, this was true of most premodern peoples, indigenous
religions, and the medieval consciousness (Thomas Aquinas [1225–
1274] said every human being is capax universi, capable of the universe).
Hildegard of Bingen, Francis of Assisi, Thomas Aquinas, Meister Eck-
hart, to mention just a few premodern Christian spiritual geniuses,
are all steeped in an awareness of the Cosmic or Universal Christ. 4
It is only the modern era, so arrogant about the human, so patriar-
chal, so narcissistic, that wants to begin religion with mankind’s one
claim to fame—original sin, a concept that I, and many after me, have
demonstrated is not found in the Bible at all, but was invented by St.
Augustine (354–430) in the very century when the church inherited
the empire. Empires are not at home with cosmic religion. They want
to play God, so an original-sin ideology does the empire’s dirty work
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for it, getting people confused and afraid and ready to march to war
for and bend their knee to imperial idols. As Thomas Merton (1915–
1968) put it, when religious fundamentalism and imperial powers
marry, get ready for “the greatest orgy of idolatry the world has ever
known.”5
It is in this context that the brilliant psychologist Otto Rank
(1884–1939) declared that, “when religion lost the cosmos in the
West, society became neurotic and we had to invent psychology to
deal with the ensuing neurosis.” 6 A society without a cosmology is
indeed neurotic, and so is a religion. Idols abound; so do suicides,
meaninglessness, and addictions, which layer over the lack of meaning.
Religious liturgies become rote and boring, without heart, energy, or
transformative power. They are rendered boring and sinful when they
leave the cosmos aside.
A Cosmic Christ is an Eco-Christ, for the reasons cited above,
when I invoke the teachings of Thomas Berry. A Cosmic Christ is
therefore a green Christ, as in this poem, “Deep Ecology,” by M. C.
Richards (1916–1999):

Christ’s blood is green

in the branches,
blue in the violet.
Her bright voice
laughs in the night wind.
The big nova swells
in her breast.
Christ suckles us
With spring sap and
spreads earth under our feet.

O she loves us,
feeds us, tricks us with
her triple ways:
calls us soul,
calls us body, and spirit.
Calls us to her bed.7

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I
n a ti me of ecological apocalypse such as we face, it is no small
thing to invoke anew the Cosmic and Eco and Green Christ. To
do so is to celebrate anew the sacredness of the Earth, wake up to
the crucifixion of Mother Earth, and stand up to today’s empires and
multi-national corporations that are busy nailing Gaia to a cross of
extractive capitalism.
Albert Einstein (1879–1955) ruminated about religion and its
utter failures vis a vis the Nazi menace and the holocaust. This was
one of his conclusions: It was time for humanity to enter “the third
phase of religious experience: cosmic religion. . . . The true religious
genius has always been endowed with this sense of cosmic religion. . . .
This oneness of creation, to my sense, is God. This concept of God
will unite all nations.”8
The Cosmic Christ archetype resacralizes our Earth, our universe,
our way of seeing the world. Buddhist scholar and activist Joanna
Macy saw this clearly when she wrote, in response to the book Stations
of the Cosmic Christ, “This book is revolutionary. It celebrates the sacred
at the heart of the universe.” Yes, that is exactly what rediscovering this
ancient and foundational teaching of the Gospels does—it celebrates
the sacred at the heart of the universe. Isn’t it time?
Several years ago, a woman approached me after a lecture, eager
to talk. She said to me: “I love your book, The Coming of the Cosmic
Christ. I love it so much I read it twice. It totally changed my life and
brought me back to my Christian roots. But I have one question for
you—What is the Cosmic Christ?” Now, this is a humbling moment for
any author, but it was valuable too, for I learned from it. One thing I
learned, meditating on this experience for about eleven years, is this:
The Cosmic Christ will never be fully explained. It is not a product
of dogma or doctrine; rather, it is an experience. All mysticism is about
experience. That is why silence and/or art are the only languages for
our mystical experience.
The Cosmic Christ is the light of the Divine that we experience
in things, in events, in nature, in people, in beings of all kinds, from
rocks to animals to oceans to trees, in “all our relations,” as the
Lakota people pray. (See John 1.) Thomas Merton had a revelation
when he was crossing a street in downtown Louisville, not far from
his monastery. He saw all the strangers around him at rush hour,
bathed in light. The next day he wrote this in his journal: “There is
no way of telling people that they are all walking around shining

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 That is the Cosmic Christ:
All beings are parts of holiness.

like the sun.” 9 He tells us that “the Blinding One . . . speaks to us

gently in ten thousand things. . . . He shines not on them but from
within them.”10
But the Cosmic Christ is also the wounds in all things, for all beings
suffer, as the Buddhists remind us and as the crucifixion archetype is
telling us—provided we do not water it down by once again saying it is
all about us and our sins, treating it as if it is a human and psychologi-
cal event, not a cosmic one.
As an archetype, the Cosmic Christ is not restricted to Christian-
ity. In the East, the concept of the Buddha Nature very much parallels
that of the Cosmic Christ. When I lectured in South Korea a few
years ago, a Buddhist monk came up to me afterward and said, “I’ve
never heard about the Cosmic Christ and I like it a lot. I can hardly
wait to start preaching about the Cosmic Buddha.” In Judaism, the
concept of the image of God has been proven to apply to all beings.11
In a book on Hildegard of Bingen, I offer a chapter on her teach-
ing of the Cosmic Christ alongside that of North American poet and
mystic Mary Oliver (1935-2019). Oliver, in her brilliant poem “At
the River Clarion,”12 talks of sitting on a rock in a river, listening to
the water and the moss beneath the water. She hears them saying, “I
am part of holiness.” The poet nails it. That is the Cosmic Christ: All
beings are parts of holiness.13
Do we see? Are we there yet? Can we birth a culture and rebirth
a religion with the sacred at its center, the Cosmic Christ (or Buddha
Nature or Image of God) at its center? We had better do so, because
time is running out for our species and for the planet as we know it.
As Thomas Berry warned us, “It has been said, ‘We will not save what
we do not love.’ It is also true that we will neither love nor save what
we do not experience as sacred. . . . Eventually only our sense of the
sacred will save us.”14 The Cosmic and Universal Christ reminds us
how omnipresent the sacred is.

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 “Further Reflections on the Cosmic or Universal Christ,” By
Matthew Fox, first published in Oneing, “The Universal Christ,”
Volume 8, Number 1, Spring 2019. Copyright © 2018 by CAC.
All rights reserved worldwide.

For the complete edition of Oneing, click here.

note s

1 The Matthew Fox Legacy Project, “Stations of the Cosmic Christ,”

http://www.matthewfox.org/stations-of-the-cosmic-christ/.
2 S ee Matthew Fox, The Coming of the Cosmic Christ (San Francisco:
Harper & Row, 1988), 83–109 for further Biblical bases for the
Cosmic Christ.
3 Matthew Fox, Illuminations of Hildegard of Bingen (Santa Fe: Bear, 1985),
49.
4 S ee Fox, Coming of the Cosmic Christ, 109–127 for a trip through the
Cosmic Christ in the Middle Ages.
5 Quoted in Matthew Fox, A Way to God: Thomas Merton’s Creation
Spirituality Journey (Novato, CA: New World Library, 2016), 204.
6 A s quoted in John James, The Great Field: Soul at Play in a Conscious
Universe (Fulton, CA: Energy Psychology Press, 2007), 167.
7 M. C. Richards, Opening Our Moral Eye: Essays, Talks & Poems Embracing
Creativity & Community (Hudson, NY: Lindisfarne, 1996), 129.
8 Cited in Matthew Fox and Marc Andrus, Stations of the Cosmic Christ
(Kansas City: Unity Books, 2018), 22.
9 Cited in Matthew Fox and Marc Andrus, Stations of the Cosmic
Christ (Kansas City: Unity Books, 2018), 22.
10 Cited in Fox, A Way to God, 233.
11 Cited in Fox, A Way to God, 232.
12 S ee Rabbi David Seidenberg, Kabbalah and Ecology: God’s Image in the
More-Than-Human World (Cambridge: Cambridge University Press,
2015).
13 Mary Oliver, “At the River Clarion,” Evidence (Boston: Beacon Press,
2010), 51.

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14 S ee Matthew Fox, Hildegard of Bingen, A Saint for Our Times: Unleashing
Her Power in the 21st Century (Vancouver: Namaste Publishing, 2012),
chapter two.
15 T homas Berry, foreword to Thomas Merton: When the Trees Say
Nothing: Writing on Nature, ed. Kathleen Deignan (Notre Dame: Sorin
Books, 2003), 18–19.

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