Sermon for the Second Sunday of Easter
May 1, 2022
by the Revd Fr. William Martin
This is thankworthy, that if a man for conscience endure grief,
(1 St. Peter ii. 19)
You might think it strange that our Epistle reading for The Second Sunday after Easter taken from St. Peter’s First Epistle should speak of suffering. After all, we are in Eastertide. We meditated upon suffering at length on Good Friday. Surely now we are meant to focus more on the joy, the surging relief and rising happiness that come to us when we meditate upon Christ’s victory over suffering, sin, and death. Is not this what Eastertide is all about? Yes. But dear old Pope Gregory the Great, who is mostly responsible for our Church Lectionary, wanted us to remember that our Resurrected life in Christ is a treasured gift to be received and perfected in willing hearts through constant battle. As joyously focused on Christ’s Resurrection as we should be, the Church Fathers knew only too well that the prudent and cautious pilgrim who seeks to enter God’s Kingdom must fight a daily battle of dying and rising.
So what we are being taught is that suffering is a necessary component in the process of our sanctification and redemption. Last week’s readings taught us that Christ’s Peace comes to us to infuse the forgiveness of sins and the New Life. Today we learn that the assurance of its rule in our lives demands a kind of spiritual suffering that tends to be threatened by the devices and desires of our own hearts. And what better Apostle have we than St. Peter himself, to teach us about the taming of premature zeal as we embrace the reality of the Risen Christ. He writes: For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. (1 St. Peter ii. 19,20) Peter believes and knows what Christ has done for us already. But Peter too knows that his own character had to suffer the consequences of a faith that had not been tried by fire. Peter had to die to his own sin, his own betrayal of Christ, and himself before Christ could rise in him. Peter knew too that for as long as he lived, he would be called to suffer for his newfound faith as a follower of Jesus. The union of Christ’s Suffering, Death, and Resurrection had to become for him the pattern of Jesus’ New Life. The Peace and Forgiveness of Sins, which Christ had established would become his own prized possession only by way of dying and rising. For I have given you an example, that ye should do [to one another] as I have done to you. (St. John xiii. 15)
For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men. (Ibid, 15) The message is clear. By embracing the forgiveness of sins, Christians are called to suffer and die as the forgiveness of sins would become the Risen Truth implanted in their hearts. Christ is the forgiveness of sins that rises in man’s heart only by way of suffering for the Truth. This is the well doing of Jesus Christ that rises up only in hearts that are dying to the old man and becoming the new. God’s goodness overcomes evil, His mercy tempers judgment, His generosity destroys selfishness, and His forgiveness breathes love and hope into new lives. That the reception of this reality will be difficult, St. Peter is quick to confess. He writes his Epistle to a community which is struggling to allow Christ’s Resurrected goodness to overcome all evil that stubbornly resists it in the human heart. St. Peter knows only too well that Christians are engaged in spiritual warfare. But what he wants to emphasize is the battle going on in men’s souls is the temptation not to forgive. The visitation of evil upon men from the outside is of secondary importance to him. For it is only when men begin to suffer and struggle as the forgiveness of sins is born in them that they can be said, truly, to be Risen with Christ.
St. Peter reminds his flock and us today that Christ Jesus was the only Person in history who endured and overcame evil through goodness because the loving forgiveness of sins was perfectly alive in His heart. St. Peter tells us that Jesus Himself, our Lord and Brother, in Himself, endured man’s sinful desire to torture and kill God. Yet in response to it, He did not sin, neither was guile found in his mouth; who, when He was reviled, reviled not again; when He suffered he threatened not; but committed himself to Him that judgeth righteously. (1 St. Peter ii. 22,23) Christ was killed because neither Peter nor any other man could endure the forgiveness of sins. Yet He responded to it only with forgiveness of His enemies’ sins and the desire for their salvation. Because sin is dead to Him, He is the forgiveness of sins. Because God’s goodness saturated His heart, He longed to love His enemies into friendship with God. In His suffering death, Christ rendered Fallen Man’s sin powerless and meaningless. Who in His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes you were healed; For ye were as sheep, going astray, but are now returned unto the Shepherd and Bishop of your souls. (Ibid, 24,25)
What the Apostles realized long ago was that the Crucified Jesus who rose up from death on Easter Day was God’s Good Shepherd. But what became clearer and clearer was that the Good Shepherd, in laying down His life for them, had actually already begun the process of seeking out His lost sheep from the hard and rough terrain of the Cross. What moved out from the Cross of His love was the forgiveness of sins that loves the sinner much more than his sin. In this morning’s Gospel parable, Jesus likens himself to both to the Good Shepherd and the door through which He will carry us back to the Father. We can become His sheep, He suggests, if we begin to perceive and accept that we were lost sheep needing to be found by Christ the Good Shepherd. Dr. Farrer explains Jesus’ words in this way:
What does Jesus say? A man cares naturally for his own things. He does not have to make himself care. The shepherd who has bought the ground and fenced the fold and tended the lambs, whose own the sheep are to keep or to sell, cares for them. He would run some risk, rather than see them mauled; if he had only a heavy stick in his hand, he would beat off the wolf…He says that he cares for us as no one else can, because we are his. We do not belong to any other man; we belong to him. His dying for us in this world is the natural effect of his unique care. It is the act of our Creator. (Weekly Paragraphs for the Holy Sacrament: Easter II)
Christ would run some risk to reveal to us that we were His lost sheep. Belonging to Christ comes only when we realize that we were lost sheep now found by the Lord who is our Shepherd and whose rod and staff comfort us. (Psalm xxiii. 4)
But we protest: All we like sheep have gone astray, we have turned every man to his own way, and the Lord hath laid on Him the iniquity of us all. (Isaiah liii. 6) We do not deserve the care of God’s Good Shepherd for us. But though we are lost in sin and death, His forgiveness is greater. I am the Good Shepherd, and know my sheep, and am known by them. (St. John x. 11, 14) Jesus tells us not only that He loves us but that He knows us. He knows who we are and what kind of sin has enveloped us. He knows that, with St. Peter, we struggle to know Him as the Good Shepherd. His knowledge penetrates the secrets of our hearts. Thus, we believe that He desires to find, heal, and save us with the rod and the staff that comfort us. The Rod that comforts us is His Cross. The Staff that comforts us is His Resurrected love. The Rod of the Cross awakens us to our betrayal and Jesus’ care despite it all. The Staff of the Resurrection herds us into the comfort of His risen forgiveness. From His Cross Jesus the Good Shepherd finds us and comforts us with His Good Death. Jesus the Good Shepherd now desires to lift us onto His shoulders and comfort us with the Risen Life where sin, death, and Satan can harm us no more.
Because we belong to Jesus, we can reciprocate His desire for us. We can begin to know Him as the Good Shepherd, who prepares a table before us in the presence of [our] enemies; [who will] anoint [our] head with oil; [so that our] cup runneth over. (Ps. xxiii. 5) His forgiveness of our sins can lead us into death. His Resurrection demands that the forgiveness of sins overflows from our hearts to all others. Suffering the assaults of malicious men can become the occasion for overcoming evil with good.
So today, my friends, as we continue to wend our way through Easter tide, let us remember always, with St. Peter, that we have erred and strayed from [Christ’s ways]like lost sheep. Jesus insists we are His people, and the sheep of His pasture. (Ps. c. 3) We belong to Him and He longs to have us forever. And so, as Cardinal Newman says,
Let us not be content with ourselves; let us not make our own hearts our home, or this world our home, or our friends our home; let us look out for a better country, that is, a heavenly. Let us look out for Him who alone can guide us to that better country; let us call heaven our home, and this life a pilgrimage; let us view ourselves, as sheep in the trackless desert, who, unless they follow the Shepherd, will be sure to lose themselves, sure to fall in with the wolf. We are safe while we keep close to Him, and under His eye; but if we suffer Satan to gain an advantage over us, woe to us!… Blessed are we who resolve—come good, come evil, come sunshine, come tempest, come honour, come dishonour—that He shall be our Lord and Master, their King and God!… and with David, that in “the valley of the shadow of death, we shall fear no evil, for He is with us, and that His rod and His staff comfort us…(The Shepherd of Our Souls)
Giovanni Bellini, Resurrection of Christ, 1474-1479,
oil on panel transferred to canvas, Berlin, Staatliche Museen zu Berlin,
April 17, 2022
by Fr William Martin
If ye then be risen with Christ, seek those things which are above,
Where Christ sitteth on the right hand of God. Set your affections on
Things above, not on things on the earth. For ye are dead, and your life
Is hid with Christ in God.
(Col. 3. 1-3)
There is something rather strange about our Easter Epistle, which was addressed by St. Paul to the infant Church at Colossae in small Phrygian city in Asia Minor, or modern day Turkey. Easter Sunday is the first of 40 days. Before He ascended back to the Father, during the period of 40 days, Christ appeared to Peter, to Mary Magdalene, to the women, to James and all the Apostles, to some five hundred, to Stephen prior to his masdsrtyrdom, and later to St. Paul as one born out of due time. (1 Cor. xv. 8) So why does Mother Church have us reading an Epistle that seems to be all about the spiritual relationship that we have with Christ after Pentecost? In it, St. Paul speaks about our relationship with the hidden God. Your life is hid with Christ in God. (Col. iii. 3) We haven’t even begun our 40 days of getting used to the Resurrected Christ than the Church turns our minds upward and into the Heavenly realm!
So why are we reading about having our lives hid with Christ in God? For St. Paul, something has happened on the Day of Resurrection that forever changes our lives in relation to God the Father. Jesus Christ is not a mere soul or Spirit. Jesus Christ, the God/Man, has risen from the dead. Article IV of the Thirty Nine Articles of Religionstates this: Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day. St. Paul believes that Christ indeed died in a natural body and rose a spiritual body. What he means is that Christ raised up the body through which He lived and died and has transfigured it. His soul took back his body, and penetrated it through and through making it spiritual…this spiritual body is transparent, obedient to the Spirit, unconstrained and lightsome…the instrument of the Divine Saviour’s soul. (Mouroux, p. 89) The Risen Christ is, then, a glorified unity of body, soul, and spirit. He is the same Lord who died once for all our sins. His Risen Body bears the wounds of His Crucifixion, reminding us that He has borne our sufferings, grief, and sin and brought them to death. But the same wounds remind us of His ongoing love for us, as this spiritual Body that He bears will expand deepen to include us in His new Resurrected life, as His Body, the Church. But even during the 40 days of His Resurrection, He begins to call believers into the new Body that He will share with all who will follow Him. This Body has been raised up with the Father’s Blessing and the Spirit’s power. This spiritual Body is in more than one place at one time. Peter sees Him and then James does also. Magdalene has seen Him and so too have the men walking on the Road to Emmaus. Jesus’ Body is already spiritually greater than what our earthly senses can ever comprehend. It is of such a nature that will ensure that our lives [can be] hid with Christ in God.
Of course, it takes time for the Apostles to realize what is going on. The 40 days are necessary. For Man to come to understand timeless Truth, it all takes time. But in that time what they come to realize is that Christ is calling them to become one with Him in a new way. Christ is now ready to share Himself with them in the way that has enabled Him to conquer sin, death, and Satan and to open to them the Gates of Everlasting Life.
So how can our lives be hid with Christ in God? St. Paul reminds us in another place that Christ our passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Cor v. 7,8) Christ Jesus our Saviour is Risen from the dead. He invites us into that life that has gained the victory over all sin in all ages. Just as Christ’s victory is complete, so too does He conquer all sins in all times. Jesus died at the hands of sinful men and their sin. But He died, being dead unto sin. Sin had no claim or power over Him. Christ conquered sin through His obedience to God the Father and because He has always been alive unto God. (Idem) In the Resurrection, Jesus Christ invites us to begin to participate in His obedience to the Father. Christ, even in death, was alive unto God. We are seldom alive unto God, since with the Jews and Romans and all sinners in all ages, we have killed God’s Word in the flesh -the flesh of Jesus Christ in our own flesh and the flesh of all others. We have been dead but now Christ invites us into the New Life that He reconstitutes for us following His crucifixion. So now, we must seek those things which are above. (Col. iii. 1) Not above and beyond our reach, but above and beyond our wildest expectations, above and beyond what we desire or deserve, above and beyond what Man can do for himself in any age. And yet not above and beyond what God’s love can and will do for us as Heaven reaches down to earth to lift us up back into His loving embrace. Not above and beyond God’s healing touch, His quickening spirit, His ever-present and all-powerful presence, even here and now. But yes, above and within the heart of Jesus, whose Glorified Body and Being are with the Father pleading our case in all ages. Yes, above and within Jesus Christ Himself, in whom every aspect of our lives can become a new occasion for our rising up and out of ourselves, mortifying [our] members which are upon earth; [up and out of] our uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry…(Col. iii. 5) In our bodies, because in His Risen and Glorified Body because Christ is always in God. In our souls, because in His Risen and Glorified Soul, He (is) in us, and we (are) in Him. Christ is risen from the dead. Sin is finished, death is finished, Satan is finished, if only we shall discover our need for Him even now. Our lives are hid with Christ in God. (Col. iii. 3)
And how does He allow us to continue to be hid with Christ in God? Jesus says I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world. (St. John vi. 51) As He reveals and manifests the truth of His Glorified Flesh on this Easter Sunday, we remember that Christ gives Himself to us as the Bread of Life. Christ’s life is to do the will of the Father. When we eat His Body and drink His Blood, we believe that we shall begin to partake of that Bread of Life that gives us the power to overcome sin, death, and Satan. Through this Sacrament we come into Communion with Jesus. The Real Presence that He shared with the Apostles on this Day of Resurrection, He shares with us also. When we eat His Body and drink His Blood, we begin to possess eternal life. (1 Cor. xi. 26) Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. (St. John vi. 54-57)
When we eat His Body and drink His Blood, we can reckon [ourselves] to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans vi. 11) Being alive unto God through Jesus Christ our Lord means that our affections, our desires, and our passions our set on receiving that food and drink that can save us, who deserve none of it. Being fed, we can ask the Father to give us His Heavenly Love that forever moves Jesus Christ the Son to free us from all sin and death through the Holy Spirit. Being fed, we can know that Jesus indwells our hearts and souls and is ready at hand to help us in every time of need. The love of God in the Heart of Jesus Christ leads captivity captive (Ephesians iv. 8). We are no longer to live in bondage to sin, death, and Satan. And mark my words, sin has always and ever been present in this world Our lives are hid with Christ in God because He has overcome them, has set us free, and holds us in His heart in Heaven, seeing He ever liveth to make intercession for us! (Hebrews vii. 25) forever praying for our deliverance from our sins. He does so from the core of our hearts and souls, who knows our needs before we ask. (St. Matthew vi. 8)
On this Day of our New Life, as creatures Resurrected from the Dead, let us begin to live freely and thankfully. On this day may true joy fill our hearts. Let us, therefore, thank and praise our Saviour Jesus Christ this morning for dying for us and for rising for us, and for assuring us that our lives are Hid in Him with God. Let us close by ending with the song of the poet:
MOST glorious Lord of Lyfe! that, on this day,
Didst make Thy triumph over death and sin;
And, having harrow’d hell, didst bring away
Captivity thence captive us to win:
This joyous day, deare Lord, with joy begin;
And grant that we, for whom thou diddest dye
Being with Thy deare blood clene washt from sin,
May live forever in felicity!
And that Thy love we weighing worthily,
May likewise love Thee for the same againe;
And for Thy sake, that all lyke deare didst buy,
With love may one another entertayne!
So let us love, deare Love, lyke as we ought,
–Love is the lesson which the Lord us taught.
Edmund Spenser “Easter Sonnet”.
Sermon for Holy Monday
April 11, 2022
by The Revd. Fr.William Martin
But woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.
We begin our Holy Week with an act of betrayal. Judas Iscariot has betrayed Jesus
Christ out of resentment and bitterness for Jesus’ refusal to be the earthly liberator that Israel has longed for. At least, this is the view of the Church’s Tradition. Judas had thought that the Christ was set to liberate Israel finally from all foreign occupation. Judas was an earthly minded man for whom the affairs of this world mattered much more than the affairs of God and His plan for Man’s salvation. Tonight we contemplate betrayal.
In fairness to the Jews, who had spent well-nigh 600 years awaiting the fulfillment of promises to them, one might be more than a little sympathetic. Foreign domination had characterized the history of the Jews. But Judas, along with no small number of his race then and now, had not understood the true nature of the promises made to Israel. The Jews had become intoxicated with their own thralldom and slavery. It is a temptation to those in every age. Human bondage and the absence of liberty are bound to make any people forever conscious of their own suffering. Yet, Judas and his friends ignored the finer points of what God had promised to His people. In tonight’s Old Testament lesson, Isaiah is full of rage.
And I looked, and there was none, to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury it upheld me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground. (Isaiah lxiii. 5,6)
The wrath of God fills the heart of the prophet. He hears God intending to make atonement for the bondage that Israel endured. Isaiah hears the Word of the Lord who prophesies that blood must be poured out to rectify Israel with God. But he imagines a spiritual state that far exceeds Israel’s need for any earthly Redeemer. His mind is on God and what God alone can do for His people. Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our father, our redeemer; thy name is from everlasting. (Idem, 16) The prophet does not know what kind of Redemption the Lord will bring, but his focus in on God, His power and love and that Wisdom that alone can bring Israel to spiritual peace. Far be it for the prophet to focus on earthly things. He in consumed with the spiritual intention and plan of God for His people.
Judas and his kind are always overly consumed with earthly responses to earthly problems. To prefer the earthly to the spiritual is to engage in utter idolatry. God’s first mission to His people will always be spiritual. The nature of the promises themselves is hidden to the prophets. Sufficient it is for Isaiah to be focused on His Lord and the Lord’s nature. To be thus consumed will be the intention of God the Father for His people in His Son. Judas has missed the meaning of the Father’s message as articulated in the life of His Son, Jesus Christ.
We too are far too immersed in the affairs of this life on earth. Christ has better things in store for us. Judas, and so many of us, betray the Word of God with that anger and bitterness that reveal what kind of false gods truly move us mostly. Material happiness and worldly comfort seem all the rage and passion. Jesus responds to Judas and us this night with another kind of promise. Far removed from any kind of earthly hope, Jesus intends to fill His followers with what matters most. Tonight, Jesus redirects our attention to those things above and not the things of the earth.
Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. (Idem, 22-25)
In response to Judas’ betrayal, Christ bids His Apostles and us to wonder about something as simple as a meal. The promises of God are revealed then and now as something strikingly simple and seemingly earthly. But He speaks of some fragments of bread and a sip of wine as somehow linked spiritually to His Body and His Blood. In some mysterious way He prophesies both His leaving us and His coming to us again. The earthly is not abandoned but will become something remarkably new. Through the elements of necessity -bread, and the cause of mirth and all joy -wine, Christ promises to come to His people and to be with them forever. His Body will be offered to them. His blood will be outpoured for them. And more than this, both will be present to them whensoever they repeat the words of this simple ceremony. And He seals this manual act with the promise that He will not eat and drink with them until He drinks it new in the Kingdom of God. (Idem) This earthly action will be an instrument and means of His ongoing presence with them until they reach His Kingdom. Spiritually, Man will commune with God over a meal that will become a Heavenly feast.
To the ancient Jews, what He said must have sounded like gibberish. But to those who believed then and have faith now, this is the seal of God’s promise to His people. There will be no need for any earthly deliverance from tyrannical rulers. In what follows, He will promise His people that they must trust that this is the way that matters most. What matter most is to repent and believe. What matters most is the Forgiveness of Sins that Jesus Is.
The day following, He will offer His Body on the Tree of Calvary and will pour out His blood for the sins to the whole world. The key to grasping the promises is in trusting God’s promise to be our God and we His people as earth is swallowed up in Heaven’s feast. In partaking of His Body, He will indwell His people with His suffering and death. His suffering and death will remain with them as they blend theirs with His in absolute obedience to the Father. In drinking His Blood, they all shall be quickened and resurrected into new life and virtue. What more can man need for the fulfillment of all his hopes in God’s promises? To eat His Body and to drink His blood fulfill God’s promises to His people. In eating His Body and drinking His Blood, men are invited to participate in the meaning of the Forgiveness of Sins and the Resurrection into the New Life. All is well with Jesus. Nothing more is needed. Jesus’ presence with us depends upon nothing less than His promise. This is. Our task this night is to trust and obey. Our calling this night is to follow Jesus to His Cross so that the bread and wine might be ever so simply linked to His broken Body and poured out Blood on Good Friday.
Sermon for Palm Sunday
by the Revd. Fr. William Martin
Sermon for Palm Sunday 2022
The Revd Fr. William Martin
When Pilate was set down upon the judgment-seat, his wife sent
Unto him, saying, Have thou nothing to do with that just man:
For I have suffered many things this day in a dream because of Him.
(St. Matthew 27. 19)
Holy Week has been set aside from the time of the early Church to ponder our Lord’s suffering in silence. If we approach this time with a determined silence and stillness, we will, no doubt, find that it will interrupt and confound the usual course of human reason and its expectations, as it tears and wrenches the human heart from the fulfillment of its usual expectations. Then, if we sustain the stillness, and with a quiet mind ponder the unfolding drama of Holy Week, the blanket of Divine Otherness might begin to make sense of what seems to be wholly wrong, unjust, and even unthinkable.
Following Jesus’ triumphant entry into Jerusalem He had told his Apostles: All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. (St. Matthew 26.31) This Word that was made flesh would be rejected on a number of different levels. Men always find excuses for refusing to allow the Word to be made flesh in human life. In the interests of political expedience, Pilate will convince himself, perhaps, that he has rid the world of a temporary religious nuisance. The Jews’ self-righteous indignation will be justified…or so they think. Jesus’ Disciples will abandon Him out of confused fear and cowardice. Peter will deny Him and repent, and Judas Iscariot will betray Him and hang himself.
In the lections for today, we already begin to see and hear the truth that will emerge through the trial, arrest, and condemnation of Jesus Christ. Pontius Pilate, Governor of Judaea, is confronted with that earthly chaos and confusion that the Pax Romana must never abide, especially on what should be just another peaceful Friday afternoon in an insignificant outpost of the Roman Empire. He seems a reasonable and just enough man, who is neither drawn to nor impressed by the strange religion of the Jewish Aristocracy, which has interrupted his afternoon rest. He is commissioned with enforcing the Pax Romana –the peace of Octavian Augustus, that has brought unimaginable law and order in the now civilized the world. So he will do his best to treat the problem of this Jesus of Nazareth expeditiously with a kind of Stoical calm that the Romans had mastered with fine precision. In the interest of Roman Law, he will rebuke the Jews for their envy, commanding them to judge Christ themselves, or send him to Herod….but to no avail. (St. Matthew xxvii. 14) Then another kind of stillness, silence, and peace will emerge from this strange man, Jesus Christ, whom he must interrogate. Pilate marvel[s] greatly. (Ibid, 14) His wife has the spiritual sense to warn him to have nothing do with that just man (St. Matthew xxvii. 19), not realizing that she will be the prophetess of a new world order. And, in a sense he will try to do just that. But the crowd will demand that Barabbas be released and Jesus be crucified. Pilate’s conscience is nevertheless stirred, for he finds no evil or crime in the defendant. Why, what evil hath he done? (Ibid, 23) Let Him be crucified, the crowd demands. In response to the passionate envy that threatens further chaos and anarchy, we shall read that, he took water and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see you to it. (Ibid, 24) The Jews will confess: His blood be on us, and on our children. (Ibid, 25) And they too will prophesy a judgment of themselves that has never since been eradicated.
Many people, including Christians down through the ages, have never had enough time for Jesus of Nazareth, the Word of God’s love in the flesh. As T. S. Eliot reminds us, Christ speaks to them and us:
O my people, what have I done unto thee.
Where shall the word be found, where will the word
Resound? Not here, there is not enough silence
Not on the sea or on the islands, not
On the mainland, in the desert or the rain land,
For those who walk in darkness
Both in the daytime and in the night time
The right time and the right place are not here
No place of grace for those who avoid the face
No time to rejoice for those who walk among noise and deny the voice
(Ash Wednesday: Eliot, v.)
But for those who can become contemplatively still and quiet by God’s Grace, the sound and sight of God’s Word of Love will emerge through the suffering and death of Christ, His own Son. From the still and silent center –the heart of the Son of God, who will be suffering and dying not only to the world, the flesh, and the devil enfleshed in others, but also to Himself, the Word will be seen and heard. It will be perceived and received, slowly, even hesitatingly, by those who have chosen to believe and to follow. Even now, as the world and its words assault and kill the Word of God in human flesh, the Word of God endures, to be spoken from the center and through the stillness of His unchanged and unmoved heart. This is the heart whose mind made all things and now intends to redeem them. For this Word made flesh –this Jesus Christ– always sees and hears the Father, and then reveals, communicates, and articulates the Father’s will to the world. He will not cease to do so, and especially through His suffering and death when He will be most challenged not to love the Father’s will and bring it to life in the world. He came from God and He will return to God. But not before He willingly offers Himself to God and man by laying down all claims and rights to Himself.
This morning, with St. Paul, we remember that though He was in the form of God, He did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. (Phil. 2. 6-8) Jesus Christ empties Himself of His humanity, in order that pure powerlessness might be placed back in the hands of God, the maker and molder of all new human life. He will not desperately grab for, grasp, or clutch on to His Divinity in the hour of His human impotence. Rather He prefers to obey, fear, and follow God with all the humanity that remains in Him. He will become the Man who once again is the servant of God because God’s will and Word alone suffice to secure Man’s unbreakable union with Him. He will be one with the Word of the Father that He sees and hears. This is the Word that has spoken and continues to speak to Him, and through Him to us. And the Word that speaks is the eternal Desire of God for His people. This is the Word of Love that conquers hate, the Word of Good that conquers evil, and the Word of Truth that conquers ignorance.
This week, I pray, that each of us shall make time to travel with Jesus up to His Cross. We can travel with the Blessed Virgin Mary and St. John looking and listening, to the Word made flesh, though we might be very confused and bewildered. This Word of God in Christ will be mostly silent. Pilate marveled, and so will we. In this Word who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously (1 Peter 2. 22, 23), we will begin to see the Word of God’s Love in the flesh. This is a Love that first touches and moves the still and silent hearts of those who remain faithful to it. This is the Love that was first seen and heard in miracles and parables, and now from the Cross persists in revealing itself to others in succinct statements of forgiveness and hope as He brings our old man, Adam, to death in Himself on the Cross. Ultimately and perfectly, this will be the Love that dies in order that all men might live. Christ takes on the burden of our sin and death, which we cannot bear. He bears it gladly and courageously, and even in the midst of unimaginable pain -not just the pain of the body, but the pain of the soul and the spirit also which nevertheless are true to God as the forgiveness of our sins and the seedbed of new and Resurrected Life.
On this Palm Sunday we sing Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord. And yet it seems that as soon as the jubilant song of praise and celebration fades, new malevolent cries for Christ’s execution grow and swell. Crucify Him. Crucify Him. Let him be crucified. Where will we be this week? Will we follow the Word of God’s Love in the heart of Jesus into suffering and death? Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53. 4,5)
This week, let us listen to the silent Word of God’s Love alive in the heart of the dying Saviour. Let us listen as the Word of Love makes innocent suffering and death the occasion for His persistent pursuit of our salvation. Let us listen to the Word of Love that calls us into death. Let us be determined to die in the embrace of Love which offers Himself to God and to us in that simultaneous knot of fire that purges away all cruelty, malice, malevolence, ill will, envy, and pride. Let us be determined to leave our old selves and the familiar haunts behind that the new Man in all of us may be made alive. And let us remember, in stillness and silence, as contemplating the suffering and dying Beloved the words of Archbishop Trench:
Twelve legions girded with angelic sword
Were at his beck, the scorned and buffeted:
He healed another’s scratch; his own side bled,
Side, feet, and hands, with cruel piercings gored.
Oh wonderful the wonders left undone!
And scarce less wonderful than those he wrought;
Oh self-restraint, passing human thought,
To have all power, and be as having none;
Oh self-denying love, which felt alone
For needs of others, never for its own.