Order, Disorder, Reorder: Part Three
Repairing and Restoring
Thursday, August 27, 2020
Barbara Holmes, a member of our Living School faculty, writes about what I’m calling Reorder as a cosmological fact. When we return to the original Order—the unbroken unity of all of creation with and in God—with new eyes, we see the gifts of abundance, diversity, and interconnectedness always available to us.
Any community that we construct on earth will be only a small model of a universe whose community includes billions of stars and planetary systems. Are we alone? We don’t know, but if we don’t know how to become a community with our own species, how shall we find harmony with other life forms in the cosmos? Our ideas of community begin with fragmentation, difference, and disparity seeking wholeness.
Our beloved community is an attempt to hot-glue disparate cultures, language, and ethnic origins into one mutually committed whole. The universe tells a completely different story—that everything is enfolded into everything.  . . .
Even though the languages of the new physics and cosmology discard mechanistic understandings of the universe in favor of potential, we love order. We see it where it doesn’t exist and impose it through our narratives. Everything that we do conceals the unity that seems to be intrinsic to our life space. We take pictures of objects that seem to be outside of self, we demarcate national boundaries, we align with friends and break with enemies, we give and receive in what seem to be neat sequential packets of life and experience.
By contrast, [physicist David] Bohm [1917–1992] described the universe as a whole or implicate order that is “our primary reality . . . the subtle and universal reservoir of all life, the wellspring of all possibility, and the source of all meaning.”  The life space, Bohm wrote, is the . . . order that unfolds as a visible and discernable aspect of this unseen wholeness. . . .
We are one, and our wars and racial divisions cannot defeat the wholeness that lies just below the horizon of human awareness. . . . Diversity may not be a function of human effort or justice. It may just be the sea in which we swim. To enact a just order in human communities is to reclaim a sense of unity with divine and cosmological aspects of the life space. As Hebrew Scripture scholar Terence Fretheim suggests, the “Let us” discourse in Genesis [1:26] is a statement of the community of God. 
God is creating and ordering the universe, but does not do it alone. . . .
Perhaps in ways that we don’t yet understand, the struggle for justice on many fronts is an enfolding image of the whole—the embodiment of a holistic and unfragmented community. This community . . . would not be the logical outcome of progressive movements toward an ascertainable external goal, but would be the sum of past, present, and future expectations and disappointments. Then the community-called-beloved becomes all that we can and cannot conceive, all that lies beyond the horizon of apprehension but is available to us as part of the matrix of wholeness.
 David Bohm, Wholeness and the Implicate Order (Routledge: 2002, ©1980), 225.
 Diarmuid Ó Murchú, Quantum Theology: Spiritual Implications of the New Physics, rev. ed. (Crossroad: 2004), 62.
 Terence E. Fretheim, God and World in the Old Testament: A Relational Theology of Creation (Abingdon Press: 2005), 42–43.
Adapted from Barbara A. Holmes, Race and the Cosmos: An Invitation to View the World Differently, 2nd ed. (CAC Publishing: 2020), 194-195, 196.