In the last few years the phrase “Bucket List” has come into the American lexicon. A bucket list is a list of this to accomplish before you die. There is some sort of TV show related to this that I have never seen, but from the few snips I have seen, it is mostly about frivolous, even unpleasant stuff.
But for the Christian the Scriptures announce a number of things that we well out to have either done or have up and running long before we die. Our goal is to die in an act of loving God, to die in the life giving transformation relationship we we call faith. And our prayer is that grace and mercy have had the necessary affects to make us ready to go home and be with God.
The list that I present here is modified by me a bit, but in essence not original to me. It comes from Joel Meredith’s Complete Book of Bible Lists: A One-of-a-Kind Collection of Bible Facts. Consider well this bucket list and share it with others. Are you ready to go meet God? Let’s see.
1. It becomes us to fulfill all righteousness (Matthew 3:15).
2. Live, not live by bread alone, but by every word that proceeds out of the mouth of God (Matthew 4:4).
3. Worship the Lord your God, and him only shall you serve (Matthew 4:10).
4. Seek ye first the kingdom of God, and his righteousness (Matthew 6:33).
5. Repent and believe the Good News! (Mark 1:15)
6. You must be born again through baptism (John 3:7).
7. Worship God in spirit and in truth (John 4:24).
8. Repent and be baptized (Acts 2:38).
9. Take and Eat, This is my body, which is for you; do this in remembrance of me (Mark 14:22).
10. Reckon yourselves dead unto sin, but alive unto God through Jesus Christ our Lord (Romans 6:11).
11. Present your bodies a living sacrifice unto God (Romans 12:1).
12. Glorify God in your body, and in your spirit (1 Corinthians 6:20).
13. Desire spiritual gifts (1 Corinthians 14:1).
14. Stand fast in the faith (1 Corinthians 16:13).
15. Do not grieve the Holy Spirit of God (Ephesians 4:30).
16. Be filled with the Spirit (Ephesians 5:18).
17. Pray in the Spirit (Ephesians 6:18).
18. Rejoice in the Lord (Philippians 3:1).
19. Set your heart on things above, where Christ sits at the right hand of God, rather than things of earth (Colossians 3:1–2).
20. Let the peace of God rule in your heart (Colossians 3:15).
21. Let the word of Christ dwell in you richly, in all wisdom (Colossians 3:16).
22. Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father through him (Colossians 3:17).
23. Pray without ceasing (1 Thessalonians 5:17).
24. In everything give thanks (1 Thessalonians 5:18).
25. Do not neglect your spiritual gift (1 Timothy 4:14).
26. Lay hold on eternal life (1 Timothy 6:12).
27. Be not ashamed of the testimony of our Lord (2 Timothy 1:8).
28. Strive to enter into the rest of the people of God (Hebrews 4:11).
29. Hold fast to your profession of faith without wavering (Hebrews 10:23).
30. The just shall live by faith (Hebrews 10:38).
31. Keep Holy the Sabbath, do not neglect to Meet together each Sunday (Heb 10:25).
32. Despise not the correction of the Lord, for whom the Lord loves he chastens, and scourges every son whom he receives (Hebrews 12:5–6).
33. Make straight paths for your feet, Strive for peace with everyone, and for the holiness without which no one will see the Lord. (Hebrews 12:13-14).
34. Refuse not Him who speaks and warns from heaven (Hebrews 12:25).
35. Offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name (Hebrews 13:15).
36. Receive with meekness the engrafted word, which is able to save your souls (James 1:21).
37. Submit yourselves to God (James 4:7).
38. Is any among you afflicted? Let him send for the priests of the Church, let them anoint him (James 5:13).
39. Declare your sins by regular celebration of Confession (John 20:21-23; James 5:13).
40. Declare with your lips that Jesus is Lord, and believe in your heart that God raised him from the dead. (Romans 10:9)
41. Sanctify the Lord God in your heart (1 Peter 3:15).
42. Commit the keeping of your soul to God in well doing (1 Peter 4:19).
43. Cast all your care upon him, for he cares for you (1 Peter 5:7).
44. Look for and hasten the coming of the Day of Lord (2 Peter 3:12).
45. Devote yourself to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. (Acts 2:42)
46. Build up yourselves on your most holy faith, praying in the Holy Ghost (Jude 20).
47. Keep yourselves in the love of God (Jude 21).
48. Remember from whence thou art fallen, and repent, and do the first works (Revelation 2:5).
49. Fear God, and give glory to him (Revelation 14:7).
50. Worship him that made heaven, and earth, and sea, and the fountains of waters (Revelation 14:7).
OK, there it is, the Bucket List. See to it now. If you would like to print it out, here is a PDF of the document: A Biblical Bucket List for Believers.
I am sure some of you will wish to add. But if you do add, what would you subtract? 50 is kind of a handy number. By the way, the short list is always Acts 2:42:
They devoted themselves to the apostles’ teaching (Scripture) and to fellowship (Church attendance), to the Breaking of Bread (Eucharist and all the Sacraments) and to prayer (liturgical and private).
Finally the Book of James says, Adulterers! don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God. (James 4:4) And in this light, the bucket list helps us to forsake our inordinate love of this world and turn to God our true Love.
And thus, for those who would love this world the bucket list of 50 items becomes a kind of “50 ways to leave your lover” (i.e. the world):
It was sad to read the public comments of the Episcopal Bishop of Washington denying the importance, or need for the Bodily Resurrection of Jesus from the dead, going so far as to imply this teaching was “outlandish. ” More on that in a moment, but first some background.
Some time ago I brought a former Episcopalian into the Catholic Church who, after the Rite of Reception gave a great sigh of relief and said, “I know the Catholic Church is not without problems, but at least I know the Bishops actually hold the Christian faith. It is such a relief to be in the harbor of truth.”
I remember at the time wondering with him if that wasn’t a bit of an exaggeration of how bad things were in the Episcopalian denomination (this was about 1990). But he showed me a scrapbook of article after article of dozens of Episcopal “Bishops” denying quite publicly the divinity of Christ, the Virgin birth, the miracles of Jesus, that there was any inherent conflict between Christianity and Unitarianism, etc., not to mention a plethora aberrant moral stances.
Most notable among them, but not at all alone, is now retired Episcopal bishop John Shelby Spong who still freely roams the halls of Episcopal parishes and openly calling the Nicene Creed “a radical distortion of the Gospel of John” and declaring that Jesus Christ did not die to redeem humanity from its sins, even going so far to say that we are not sinners at all [*], in outright contradiction to Scripture (e.g. 1 John 1:10) and, frankly, common sense.
The scrapbook was quite thick with painful articles of Episcopal bishops and clergy saying and doing the most incredible things, outright denying basic dogmas. Indeed, when a Christian leader publicly denies the divinity of Christ, or the Trinity, of the redemptive power of Jesus’ death he/she is no longer a Christian at all.
All these memories came back to me when a priest-friend sent me a link to the “Easter” Statement of the Episcopal Bishop of Washington, Mariann Budde, who quite plainly states that it wouldn’t bother her a bit if the tomb with the bones of Jesus were found.
Well, pardon me for being a bit old fashioned and “stuck” in biblical categories, But Rev. Budde, it darn well ought to bother you. And further, even to brook the notion that such a tomb could be found and then add it wouldn’t bother you is a pretty explicit denial of the faith . Here is what the bishop says in her own words, (pardon a few Red remarks from me). These are excerpts, the full remarks of Bishop Budde are here: Bishop Mariann’s blog
To say that resurrection is essential doesn’t mean that if someone were to discover a tomb with Jesus’ remains in it that the entire enterprise would come crashing down.The truth is that we don’t know what happened to Jesus after his death,[But we DO know what happened!]anymore than we can know what will happen to us[Here too I am puzzled, Scripture is actually quite clear as to what will happen after we die: death, judgement, heaven or hell, (likely a pit stop for some purgation for the saved)].What we do know from the stories handed down is how Jesus’ followers experienced his resurrection. What we know is how we experience resurrection ourselves. [So their “experience wasn’t necessarily real? Then what was it? And if nothing necessarily or actually happened, then how do we “experience” a non-event or a dubious one? What is there to experience?]
That experience is the beginning of faith, not in the sense of intellectual acceptance of an outlandish proposition, but of being touched by something so powerful that it changes you, or so gentle that it gives you courage to persevere when life is crushingly hard……[Ok, so, the most fundamental Christian dogma, the Resurrection of Jesus, is and “outlandish proposition” which apparently requires no “intellectual acceptance.” Yet despite this, it somehow has the power somehow to change our life. The logic is as mystifying as the denial of the faith is deep].
Well, it doesn’t get much worse than this. In fact, let us call this what it is, a total loss.
For one who denies the Bodily resurrection of Christ (and there is no kind of resurrection other than a bodily resurrection) such a person really even qualify for the charge of heresy, one has to be a Christian to be a heretic.
Of a great tragic loss of faith like this, St. Paul says,
If Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead….And if Christ has not been raised, your faith is in vain; you are still in your sins….[and] we are of all people most to be pitied. But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep!1 Cor 15:12-20
Of the historicity of the Bodily resurrection of Jesus Christ the Catholic Catechism has this to say:
The faith of the first community of believers is based on the witness of concrete men known to the Christians and for the most part still living among them. Peter and the Twelve are the primary “witnesses to his Resurrection”, but they are not the only ones – Paul speaks clearly of more than five hundred persons to whom Jesus appeared on a single occasion and also of James and of all the apostles (1 Cor 15:5).
Given all these testimonies, Christ’s Resurrection cannot be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact.
It is clear from the facts that the disciples’ faith was drastically put to the test by their master’s Passion and death on the cross, which he had foretold. The shock provoked by the Passion was so great that at least some of the disciples did not at once believe in the news of the Resurrection. Far from showing us a community seized by a mystical exaltation, the Gospels present us with disciples demoralized (“looking sad”) and frightened. For they had not believed the holy women returning from the tomb and had regarded their words as an “idle tale”. When Jesus reveals himself to the Eleven on Easter evening, “he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen.”
Even when faced with the reality of the risen Jesus the disciples are still doubtful, so impossible did the thing seem: they thought they were seeing a ghost. “In their joy they were still disbelieving and still wondering.” Thomas will also experience the test of doubt and St. Matthew relates that during the risen Lord’s last appearance in Galilee “some doubted.”
Therefore the hypothesis that the Resurrection was produced by the apostles’ faith (or credulity) will not hold up. On the contrary their faith in the Resurrection was born, under the action of divine grace, from their direct experience of the reality of the risen Jesus.
(Catechism of the Catholic Church, 642-643).
Thanks be to God for the pure water of faith as expressed by Scripture and the Catechism. Indeed, as my convert friend from years ago said, it is such a relief to be in the harbor of truth.
Do pray for the kindly episcopal bishop of Washington. Pray too for good Episcopalians of Washington. May the truth one day reunite us all that there may be according to Christ’s will, one flock and one shepherd (John 10:16).
Careful with the comments. This is a great sadness, a tragedy really. Pray before submitting comments.
Last week on this blog, in the aftermath of two highly covered hearings at the Supreme Court on same-sex unions, I posted on the problem of widespread sexual confusion and misbehavior in our culture, both heterosexual and homosexual.
As you may know, and can certainly imagine the combox lit up. There were many comments of support and agreement. There were also quite a large number of strong protests to the post. Some of those sed contras and objections were thoughtful, but, frankly most were not, and contained the all too usual name calling and ridicule that characterizes modern discourse, especially on the Internet.
But perhaps one aspect of the thread deserves some further attention is the what the Church offers homosexuals. For, the claim is often made that the Catholic Church has “nothing to offer” Gay persons, homosexuals or the slightly wider group often called the LGBT community.
Of course this claim has a kind of rhetorical flourish built in since it would appear that, in order to have “something to offer” we would have to meet a rather specific list of demands, wherein we essentially set aside biblical, theological and natural law teaching, and embrace homosexual activity as natural, normal, and even virtuous.
This we cannot do. And thus, many of our modern critics engage in kind of all-or-nothing approach which demands 100% approval, or by definition we have “nothing to offer.”
Nevertheless to some of good will who might still be willing to hear an answer of what the Church offers, I think it helpful to offer an answer to the question,
“What does the Church offer Gay People?”
To begin, the Church offers Gay people what she offers anyone else: the truth of God’s Word authoritatively interpreted, the Sacraments of Salvation, a vision for life, and the witness and support of the communal life, a communion with those now living as well as with the ancients whose voice and witness we still revere. We also offer respect rooted in truth.
Lets look at each of these areas in more detail:
1. As to the truth of God’s Word, St. Paul eloquently said to the critics of his own day:
We do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God. (2 Cor 4:2)
Allow me to speak personally as a pastor of souls and say that to anyone who will listen (whatever their orientation or background), to anyone who draws near my parish, enters its doors and to all whom I can reach in anyway, I strive to speak the Word of God plainly, a Word set forth in Scripture and Sacred Tradition.
I will not, as St. Paul directs, distort the Word of God. I will not gainsay (deny) it, neither will I abbreviate it, seek to “expunge” it, nor can I permit it to be subsumed under human, political or cultural agendas.
To the very best of my ability I seek, as St. Paul says, to set it forth plainly, and commend myself to every person’s conscience. I seek the strength and courage to preach the Gospel, in season and out of season, (cf 1 Tim ) and to preach the whole counsel of God.
It is first of all this that Church offers the Gay Community, and every other believer as well: the unabridged truth, preached in conformity with the Sacred Text and Sacred Tradition.
In preaching I am not looking to offend, I am not seeking a fight. Rather, I am seeking to joyfully celebrate the truth of the Gospel that I have come to find compelling and life giving. And yet I realize that whatever my intentions, there are at time people who do take offense at what I preach or teach. But that they take offense, does not mean I have given offense, or intended to offend. Again, let me emphasize, I cannot, as St. Paul says, distort God’s Word as I have received it. I cannot and must not engage in deception or any misrepresentation of God’s Word.
Sadly today there are some denominations and preachers which do distort God’s word to conform to modern agendas such as affirming homosexual activity. They have been deceived and are leading others into deception by distorting God’s clear word on the sinfulness of homosexual acts (and many heterosexual acts such as fornication, adultery, incest, and other disordered and unnatural sexual practices that have become more common among heterosexuals today).
I do not have time here to give a full discourse on the Biblical teaching against homosexual acts, but I have written more on that here: Letter on Homosexuality
But for this post suffice it to say that there is nothing at all ambiguous about the clear and consistent condemnation of homosexual activity at every stage of Scripture, beginning in the earliest books, and going through every stage of Scripture, right through to the very last book, Revelation. Attempts to pretend that Scripture does not say what it clearly does say are fanciful at best, and gravely sinful at worst. It is to indulge in deception, and to likely lead others into that deception.
What the Catholic Church offers, in the first place to the Gay community and to every believer is the plain truth of Scripture. We commend ourselves and God’s word to the conscience of every person. We refuse to indulge in modern deceptions and speak the truth in love.
To those who will say I am being judgmental, I will say only what Scripture says. I do not need to make a judgment in this, God already has, and His judgment is consistently and clearly stated that homosexual acts are sinful and wrong. They cannot be approved of in any way. This is God’s judgement not mine.
And to those who insist on living at variance with God’s Word and even worse encouraging, teaching and affirming others in doing so, God’s word says that they have been deceived (2 Cor 4:2), that their minds have become darkened by the suppression of the truth (cf Rom 1:18,21), that The god of this age has blinded their minds, so that they cannot see the light of the gospel (2 Cor 4:4) and they have chosen to live as the Gentiles do, in the futility of their thinking (Eph 4:17).
Woe to those religious leaders who gainsay the word of God and mislead others. Of these Jesus says, Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit. (Matt 15:13-14)
The Catholic Church offers to Gay Christians a refuge from all this deception and confusion in this matter. We do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God. (2 Cor 4:2)
The Church can say nothing other than what she has heard from the Lord. And thus we teach:
Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity,141 tradition has always declared that “homosexual acts are intrinsically disordered.” They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved. (Catechism # 2357)
2. In addition we in the Church offer the help of the Sacraments which are like medicines to assist us in living in Christian freedom. No aspect of the moral life is simple or easy in this sin-soaked world. We are living in a fallen world, governed by a fallen angel, and we ourselves have fallen natures. Thrice fallen we are not without help. We have the Lord Jesus who speaks the truth to us and strengthens and heals us with his Sacraments.
Of this I am a witness. Having thus dedicated myself to prayer, scripture, the sacraments, and to fellowship (Acts 2:42) I have seen my life changed. I am a new man. I have seen sins put death and many graces come alive. I am more serene, and confident, I more patient, zealous, chaste, merciful and forgiving. I give God all the glory and praise him for this life he has given me from the Cross and through his Church.
3. A Vision of Chaste Life –All of this too the Church offers to the Gay community. Along with a vision for life. And what is that vision? It is stated in the Catechism:
Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection (Catechism # 2359)
¥es, freedom to live chastely! It is the same call that every other Christian has, Chasity. The married are to remain faithful in mind, heart and body. They are not to engaged in unnatural sexual practices in their marriage or to use contraception. The unmarried are to live chastity by embracing celibacy. Homosexuals cannot marry. There are also many heterosexuals who never find their way to marriage. Celibacy is the call in cases like these. This is the vision and this is the plan. The Church offers the celibate life to those who cannot marry.
Now to those who may scoff, I want to say, I am a big believer in celibacy! Although a heterosexual, I have, as priest, embraced celibacy as a way of life. I am happy, fulfilled, and I have been successfully celibate all my priesthood. I have never strayed with anyone, not once. I am a witness that celibacy is both possible and wonderful.
Jesus was celibate, Paul was celibate. And to those who are not now married, and to those who can never marry, I commend celibacy to you and promise you that you can and will live a full life, a happy life, and a satisfied life in Christ Jesus by embracing the life he offers. As a celibate, the door to marriage and sexual activity is closed, but many other fulfilling things are opened, a life of service, and availability that might not otherwise be possible.
The Church offers the celibate and chaste life to the Gay community. The notion that happiness is not possible without sexual intercourse and/or marriage is a lie perpetrated by a sex-crazed culture. I am a witness that celibacy is good and fulfilling. I know also of many others, parishioners, both Gay and Straight who successfully live celibate lives and give witness to the grace of God in these matters.
4. Finally let me say, the Church offers respect and understanding rooted in truth to the Gay person. Now of course there are some people in this world who demand outright approval as the only way to show respect and understanding. With these there is no reasoning. But to those disposed to listen, and accept that understanding and respect are offered in the light of truth, the Church has this to say:
The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition. (Catechism # 2358)
There are some who would like to create that impression that the Catholic Church has people at the door trying to spot and keep Gay people out. Or that perhaps on discovery, they will be confronted and exposed to hate, or that they will be singled out for special ridicule and rebuke.
They are not. I’ve got a Church full of sinners, starting with the guy in the pulpit. And to those who come to the Catholic Church, there will be times where we are all challenged in one way or another by God’s truth regarding the sins to which we are most prone. There will also be times when we are greatly consoled by that same truth in the struggles and heartaches that most afflict us.
Good preaching comforts the afflicted and afflicts the comfortable. And we are all in both categories. I and others do not go up and down the aisles accusing or confronting people directly. I do not pry in people’s personal business. I do not ask every young couple if they are fornicating, or every business person if he is stealing.
I preach the gospel, I preach the gospel that God loves us, and that he, by that love and grace can save us from fornication, stealing, homosexual acts, unkindness, unforgiveness, greed and so forth.
We are all called to freedom, the glorious freedom of the Children of God. There are not separate rules for Gay people, Straight people, or any other category. We are all Children of God. Some of us are called to Marriage and child bearing, some are not. Sex is for marriage, no exceptions. There is a dignity and respect in the common call to live chastely, no matter who we are.
The Catholic Church has a lot to offer, to Gay people, to all people: the truth, the sacraments, a vision for a chaste life, and a fellowship of believers who offer support and encouragement to all who will walk with us poor fellow sinners.
Today’s Gospel, indeed, all the gospels of the Easter Octave describe not only an event, but even more so, a journey. For we are tempted to to think that, having seen the risen Lord, the disciples and apostles were immediately confirmed in faith and stripped of all doubt. Now that they saw the Lord they went from zero to 100.
But, this is not the case. Most all the resurrection accounts make it clear that, seeing the risen Lord was mind-blowing, but it was still only a beginning. Like any human experience, no matter how intense, the disciples still needed to process it and come to live its implications in stages.
This pattern of a journey, of a coming to resurrection faith in stages is presented in the resurrection accounts almost in painted form at the beginning. For we notice that the first awareness occur “when it was still dark” and “at the rising of the sun. But as we know, it is not suddenly full light at dawn. Rather the light manifests and grows in stages. And so it is with the resurrection. It begins to “dawn” on the early disciples that He is Risen, truly, he has a appeared to Simon.
But the first reports are murky and there is a lot of running around: Mary Magdalene to Peter and John, Peter and John to the tomb, the women to the rest of the apostles. Yes, there is a lot of running about. It is still dark and the “cobwebs” of recent sleep still assail, and the light is twilight, not noon.
They wonder what does this all mean and how has our life changed?! Answers like this will require a journey and are not to be answered in a mere moment.
In today’s Gospel there is a beautiful line that describes the experience well:
Mary Magdalene and the other Mary went away quickly from the tomb, fearful yet overjoyed (Matt 28:8)
Yes, such a beautiful description: “fearful yet overjoyed,” Amazed and afraid, φόβου καὶ χαρᾶς μεγάλης, (fearful and of great joy). Or to put it in the classic Latin sense, Fascinosum et tremendum (amazed and afraid).
What to make of all this. He is alive! Yet what does this mean?! My life is changed, but how?! One is filled with joy, yet draws back in a kind of reverential fear at the unknown, the unexperienced.
And so we see the women, encountering the Risen Jesus on the road and they are both amazed and afraid. And again, while we might suppose that such an appearance would seal the deal, it is not that simple. Consider the following realities in the aftermath of the resurrection appearances and that a journey of sorts is required to sort it all out.
Mary of Magdala doesn’t even recognize Jesus at first, but has to have her eyes adjusted by the faith that comes from hearing, in this case hearing her name “Mary” spoken by Jesus.
She also has to make a journey from merely clinging to Jesus as “Rabboni” and running to others to proclaim him by saying, “I have seen The LORD.”
The disciples on the Road to Emmaus don’t recognize Jesus at all until their eyes are opened in the Breaking of the Bread.
When the Apostles first saw Jesus they drew back and thought they were seeing a ghost. He has to reassure them and clarify things for them.
Simon Peter, even after seeing the Lord several times, falls away from his mission and announces to the others, “I am going back to fishing.” And the Lord has to stand in the shore an call him anew from his commercial nets to sacred shepherding of the Petrine Ministry.
Even after forty days of of appearances, and having been summoned to the mountain of the ascension, some saw and believed but some doubted.
Yet still after the ascension, the day of Pentecost still finds the apostles and disciples, huddled behind closed doors. Only after the coming of the Holy Spirit are they really empowered to go forth.
Yes, there is more to experiencing the resurrection than mere sight. Faith comes by hearing and deepens by experience. They have to make a journey to resurrection life and so do we.
And even for us, who were born in the teaching of the resurrection, the truer and deeper meaning of it all is not simply an answer the Catechism can supply, it is a journey we must make.
As a priest and disciple, I have both observed and experienced that Good Friday is powerful and moving for many people. Most of us know the cross, we have experienced its blows, and its presence is quite real and plain. On Good Friday there are often tears at the Stations, the Trae Horae, the Evening Service of the Lord’s Passion.
But come Easter Sunday morning the experience is less certain. People are joyful, but seem less certain why or how. The Joy of Easter seems more remote than than the brooding presence of Good Friday or the gloomy silence of Holy Saturday. They are unpleasant but familiar. But Easter Sunday is different. What does it mean to rise from the dead? What are we to do in response? In Lent we fasted and undertook focal practices. But Easter is more open and vacuous: JOY! Alleluia! Now what?
It remains for us to lay hold of this new life the Lord is offering to us. It is not enough to think of or see the resurrection as an event of 2000 years again. It IS that, but it is more. It is new life for us. We rise with Christ.
But how and what does this mean. That is the journey. It is the deeper and more personal experience of the historical event the Lord accomplished for us. He has raised us to new life.
In my own journey I have had to move from event, deeper to personal and true experience of that event. I have come to experience the new life Jesus died and rose to give me. I ahve seen sins put death and new graces come alive. I am more chaste, generous, joyful hopeful, serene and and zealous. My mind is clearer, new and I have better priorities and clearer vision. My heart is more spacious and I have learned more deeply of God’s love and mercy for me, and can thus share it more toward others.
Yes, this is the journey to the new life that the Lord died and rise to give me. Good Friday and the Cross are rather plain and obvious to most of us. But Easter Sunday takes more time to lay hold of. It requires a journey where we, like the early disciples go from fear to faith, from darkness to light, from sleepiness of the early morning to the alert faith of mid day.
It is the journey toward a true and lasting Easter. We never cease to be amazed and afraid. But our awe deepens from an bewildered awe of the unknown to a knowing wonder and awe at what the risen Lord is doing in our life. And cringing fear becomes the holier fear of reverence and love.
Easter is an event, but it is also a journey. The twilight of early dawn, gives way in stages to ever brighter awareness as we lay hold of the new Life Christ gives us. There is a beautiful line in the King James Translation that captures Simon Peter’s journey, which at that time was ust beginning:
Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. (Luke 24:12)
Peter now knows, even as he is known, but for you and me, the journey of wonder, awe, and experience continue to unfold. For me, I know more today, than ever before, thank you Lord. But so much more needs to unfold. It will, by God’s grace, and in God’s time.
At the Great Easter Vigil, after a lengthy series of Old Testament readings, The lights come on full, the Gloria is intoned and the opening prayer is sung. Then all are seated for the first reading from the New Testament proclaimed in the new light of Easter glory. It is Romans 6, the opening text from the New Testament proclaimed by the Church as Christ steps forth from the tomb! It would seem the Church considers this an important reading for our consideration, given it’s placement.
Romans 6 is a kind of mini-Gospel where in the fact of our new status as redeemed transformed Children of God is declared. And within these lines is contained “Standing Order # 1” for the Christian who is a new creation: “No longer let sin continue to reign in your death directed bodies.”
Perhaps we can take a look at this central passage from the New Testament. Here it is in total and them some verse by verse commentary:
We died to sin; how can we live in it any longer? 3Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. 5If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. 6For we know that our old self was crucified with him so that the body of sin might be done away with,that we should no longer be slaves to sin— 7because anyone who has died has been freed from sin. 8Now if we died with Christ, we believe that we will also live with him. 9For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. 10The death he died, he died to sin once for all; but the life he lives, he lives to God. 11In the same way, count yourselves dead to sin but alive to God in Christ Jesus. 12Therefore do not let sin reign in your mortal body so that you obey its evil desires. 13Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. 14For sin shall not be your master, because you are not under law, but under grace. (Romans 6:1-14)
1. THE PRINCIPLE – We have died to sin; how can we live in it any longer?– Here is a powerful and uncompromising statement. Paul is setting forth the most fundamental principle for the Christian life. Namely that sin is not to have any power over us. This is the NORMAL (i.e. normative, to be expected) Christian life, a life that is victorious and that is seeing sin put to death and the blessings of grace come alive. Paul says, quite clearly, we have died to sin.
Before returning to this concept it might be important to consider what the word “sin” means here. The Greek word is ἁμαρτίᾳ (hamartia). In its root sin (ἁμαρτίᾳ) means “missing the mark” or falling short of a designated goal. In the Greek tragedies the hero often had a “fatal flaw” wherein he misses the mark, or fails to obtain what he sought due to a moral failing or error in judgment. In Scripture the word ἁμαρτίᾳ usually means something closer to what we mean by sin today, namely “a moral failing.” But we should not completely leave behind the notion that sin is a missing of the mark. It is not untrue to say that sin is not so much a reality unto itself as it is a “privation,” a lack of something that should be there. In every sin, something is missing that should be there.
Now St. Paul often describes sin (ἁμαρτίᾳ) at two levels: the personal experience with sin, but also as a “climate” in which we live. So we might distinguish between Sin (upper case) and sin (lower case). Hence, Sin is the climate in which we live that is hostile to God, that has values in direct opposition to what God values. It is materialistic, worldly in its preoccupations, carnal and not spiritual, lustful, greedy, self-centered, and alienated from the truth. It will not submit to God and seeks either to deny Him or to marginalize him. This is Sin. (We need to understand this distinction for in verse 10 of this passage Paul says Christ “died to Sin.” But clearly Christ had no personal sin. But he DID live in a world dominated by Sin and it was to THAT which he died).
As for sin (lower case), it is our personal appropriation of Sin. It is our internalization and acceptance of the overall climate of sin. For example, a Bosnian child is not born hating a Croat or Serbian child. That hatred is “in the air” and the child often (usually) internalizes and then acts upon it. Hence Sin becomes sin.
Now Paul says, we have DIED to all of this. That is to say the overall climate of Sin cannot any longer influence us, neither can the deep drives of our own sin continue to affect us.
But how can this be, most of us feel very strongly influenced by Sin and sin? Consider for a moment a corpse. You cannot humiliate or tempt, win an argument with or in anyway personally affect a corpse. The corpse is dead and you and I can no longer have any influence over it. Paul is saying that this is to be the case with us. We are dead to the world and its Sin. It’s influence on us is broken. Because of this, our personal sins and drives of sin are also broken in terms of their influence.
Ah but you say, “This does not seem true.” Nevertheless, it IS the principle of the Christian life. It is what is normative for us and what we should increasingly expect because of our relationship with Jesus Christ. It is true, death for us is a process, more than an event. But to the degree that the old Adam has been put to death in us, then his vital signs are diminishing. He is assuming room temperature and Christ Jesus is coming alive in us.
And here is the central question Is Jesus becoming more alive in you? It is a remarkable thing how little most Christians expect from their relationship with Jesus Christ. The best that most people hope for is to muddle through this life and just make it (barely) over the finish line to heaven. Mediocrity seems what most people expect. But this is not the normal Christian life! The normal Christian life is to be increasingly victorious over sin, to be experiencing the power of the Lord Jesus Christ at work in our lives. We have died to sin. It’s influence on us is waning, is diminishing. Increasingly the world and its values seem ludicrous to us and God’s vision becomes precious.
So here is the principle – have died and are dying to sin, it is increasingly impossible for us to live in it or experience it’s influence.
2. THE POWER– Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? 4We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection.
When Paul (and Scripture) use the word “know” it always means more that grasping something intellectually. To “know” in the Bible means to personally experience something and to have grasped it as true. The GReek verb translated as “know” is γινώσκω (ginosko) we means to know by experience, as contrasted with Greek very οἶδα (oida) where refers to intellectual knowing. Thus, what Paul is really saying here, “Or is it possible that you have not experienced that we died with Christ and risen with him to new life?” In effect he is saying, grab hold of yourself and come to experience that you have died to your old life and now received a completely new life. Start to personally experience this.
If anyone is in Christ, he is a new creation!(2 Cor 5:17). This is the normal Christian life and we ought to be experiencing it more and more.
But here again, we have to fight the sloth of low expectations. Do you think that Jesus Christ died for you so that you would continue to be in bondage to anger, or lust, or hatred? Surely he died to free us from this!
To see your life transformed is NOT your work, it is the work of the Lord Jesus. Since it is his power at work we ought to expect a lot. But low expectations yield poor results. So Paul is saying, come to know, come to personally experience and grasp his power at work in you. Have high expectations! How can we have anything less when the death and resurrection of Jesus are the cause of this?
3. THE PERSONAL WITNESS – For we know that our old self was crucified with him so that the body of sin might be done away with,that we should no longer be slaves to sin— because anyone who has died has been freed from sin. –
Once again Paul says we “know” this. This is the normal Christian life: to experience that our old self was crucified and has died and that increasingly we are no longer slaves to sin.
In my own life I have experienced just this. Have you? I have seen many sins and sinful attitudes put to death in me. My mind has become so much clearer in the light of Christian faith and I now see and experience how silly and insubstantial are many claims of this world. So, my mind and my heart are being transformed. I have died to many of my former and negative attitudes and drives.
I’m not what I want to be but I’m not what I used to be, praise God. A wonderful change has come over me.
How about you? Do you have a testimony? Do you “know” (experience) that your old self has been crucified and that you are being freed from sin?
4. THE PROCLAMATION – in various ways then in the verses that follow, Paul sets forth the essential proclamation of the Normal (normative) Christian life:
count yourselves dead to sin but alive to God in Christ Jesus.
Therefore do not let sin reign in your mortal body so that you obey its evil desires…..
[you] have been brought from death to life….
For sin shall not be your master, because you are not under law, but under grace.
Some final questions:
Do you believe this?
Do you know (experience) this?
What do you expect from your relationship with Jesus Christ?
How are you different from some one who lived under the Old Covenant?
How are you different from the unbelievers in this world?
Are you living the normal Christian life of dying to sin and rising to new life in Christ, or are you just muddling through?
Icon above is 18th Century Russian, and is available at most Icon Distributor. In this vision, is the Harrowing of Hades where Christ pulls Adam and Even from their tombs and summons them to new life.
This song says, Victory is mine, I told Satan, “Get thee behind” for victory today is mine.
One option for the Gospel for Easter Sunday morning is from John 20:1-8. And like most of the resurrection Gospels it paints a portrait of a journey some of the early disciples have to make out of fear and into faith. It shows the need to experience the resurrection and then come to understand it more deeply.
I have blogged before on the Matthean gospel option for Easter Sunday morning (HERE). This year I present John’s. Let us focus especially on the journey that St. John makes from fear to faith. While the Gospel begins with Mary Magdalene, the focus quickly shifts to St. John. Lets study his journey.
I. REACTION MODE –The text begins by describing every one is a mere reaction mode, quite literally running about in a panic! – The text says, On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.”
Notice that the text describes the opening moments as “still dark.” And it is likely that John is doing more than giving us the time of day. The deeper point is that there is still a darkness that envelopes everyone’s mind. The darkness makes it difficult for us to see and our fears and our sorrows can blind us.
Therefore also notice that she looks right at the evidence of the Resurrection but she presumes and concludes the worst: grave robbers have surely come and snatched the body of the Lord! It doesn’t even occur to her to remember that Jesus had said that he would rise on the third day and that this was that very third day. No she goes immediately into reaction mode, instead of reflection mode. Her mind jumps to the negative and worst conclusion and she, by reacting and failing to reflect looks right at the blessing and sees a curse.
And often we do this too. We look at our life and see only the burdens instead of the blessings. And thus:
I clutch my blanket and growl when the alarm rings, instead of thinking, “Thank you, Lord, that I can hear. There are many who are deaf. Thank that I have the strength to rise, there are many who do not.”
Even though the first hour of a day may be hectic, when socks are lost, toast is burned and tempers are short, the children are so loud! Instead of thinking, “Thank you Lord, for my family. There are many who are lonely.
Yes, we can even be thankful for the taxes we pay, because it means we’re employed; the clothes that fit a little too snugly, because it means we have enough to eat; our heating bill, because it means we are warm; and weariness and aching muscles at the end of the day, because it means we have been productive.
Yes, every day ten million things go right and a half a dozen things go wrong. What will you focus on? Will we look right at the signs of our blessings and call them burdens, or will we bless the Lord? Do we live lives that are merely reactive and negative, or do we live reflectively, remembering what the Lord says, that even our burdens are gifts in strange packages. Romans 8 says, And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (8:28)
Do we know this, or are we like the disciples on that early morning, when it is still dark, looking right at the blessings but drawing only negative conclusions, reacting and failing to reflect?
II. RECOVERY MODE – The Text goes on to describe a certain move from reaction to reflection in a subtle way. The text says, So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in.
We start in reaction mode. Notice how Mary Magdalene’s anxiety is contagious? She comes running to the apostles, all out of breath, and says that “they” (whoever they are) have taken the Lord (she speak of him still as a corpse) and “we” (she and the other women who had gone out) don’t know where they put him (again she speaks of him as an inanimate corpse). And Mary’s panic and reactive mode, triggers that same reaction in the Apostles. They’re all running now!The mad dash to the tomb has begun.
But notice they are running to verify grave-robbery, not the resurrection. Had they but taken time to reflect, perhaps they would have thought to remember that the Lord had said he would rise on the third day, and this was the third day. Never mind all that, panic and running have spread and they rush forth to confirm their worst fears.
But note a subtlety. John begins to pick up speed as he runs. And his speed, I would argue, signals reflection and hope. Some scholars say it indicates merely that he was the younger man. Unlikely. The Holy Spirit speaking through John is not likely interested in passing things like youth. Some of the Father’s of the Church see a greater truth at work in the love and mystical tradition that John the Apostle symbolizes. He was the Disciple whom Jesus loved, the disciple who knew and experienced that love of God. And love often sees what knowledge and authority can only appreciate and affirm later. Love gets there first.
There is also a Bible verse that I would argue decodes John’s increasing strength as he runs:
But those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint. (Is 40:31).
Perhaps as John ran faster as he began to move from reaction to reflection and remembrance. When you run fast, even with others, you can’t talk a lot. So you get alone with your thoughts. There is something about love that enlightens and recalls what the beloved has said. Perhaps John begins to think, to reflect and recall:
Didn’t Jesus say he’d rise three days later?!
Isn’t this that day?
Perhaps he considered too:
Didn’t my Lord deliver Daniel?
Didn’t he deliver Noah from the flood?
Joseph from the hands of his brothers, and from the deep dungeon
Didn’t he deliver Moses and the people from Egypt
David from Goliath and Saul
Jonah from the whale
Queen Esther and the people from wicked men
Susanna from her false accusers
Judith from Holofernes
And didn’t Jesus raise the dead?!
And Didn’t he promise to rise.
Didn’t God promise to deliver the just from all their trial?
Ah! As for me I know that my redeemer liveth!
And something started to happen in John. And I have it on the best of authority that he began to sing in his heart as he ran:
I don’t feel no ways tired. Come too far from where I started from. Nobody told me that the road would be easy but I don’t believe he brought me this far to leave me.
Yes, John is in recovery now. He’s moved from reaction to reflection and he is starting to regain his faith.
The text says he looked in and saw the grave clothes, but awaited Peter. Mystics and lovers may get there first, but the Church has a Magisterium that must be respected too. John waits, but as we shall see he has made his transition from reaction to reflection, from fear to faith.
III. REASSESSMENT MODE – In life, our initial reactions must often be reassessed as further evidence comes in. And now, Peter and John must take a fresh look at the evidence from their own perspective. The text says, When Simon Peter arrived after him, he went into the tomb and saw the burial cloths [lying] there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place.
Mary Magdalene’s assessment had been, in effect, grave robbers. But the evidence for that seems odd. Usually grave robbers were after the fine linens that the dead were buried in. But here are the linens and gone is the body! Strange.
And there is something even stranger about the linens. If it had been grave robbers they wouldn’t have taken time to unwrap the body of valuable grave linens. The Greek text uses the word describes the clothes as κείμενα (keimena) – lying stretched out in place, lying in order. It is almost as if the clothes simply “deflated” in place when the body they covered disappeared!
Not only that, but the most valuable cloth of all, the σουδάριον (soudarion) is carefully folded. Grave robbers would not leave the most valuable things behind. And surely, even if for some strange reason they wanted the body, they would not have bothered to carefully unwrap and fold things, and leaven them all stretched out in an orderly way. Robbers work quickly, they grab and snatch and leave disorder behind them.
And life is like this. You can’t simply accept the first interpretation of things. Every reporter knows that “in the fog of war, the first reports are always wrong.” And thus we too have to be careful not to jump to all sorts of negative conclusions just because someone else is worried. Sometimes we need to take a fresh look at the evidence and interpret it as men and women of hope and faith, as men and women who know that God will not utterly forsake us, even if he tests us.
John is now looking at the same evidence as did Mary Magdalene, but his faith and hope give him a different vision. His capacity to move beyond fearful reaction to faithful reflection is changing the picture.
We know little of the reaction of Peter or Mary Magdalene at this point. The focus is on John. And the focus is on you. What do you see in life? Do you see grave robbers? Or are you willing to reconsider and move from knee-jerk fear to reflective faith?
Does your resurrection faith make you ready to reassess even the bad news you receive and look for a blessing even in crosses?
IV. RESURRECTION MODE –And now, though somewhat cryptically we focus on the reaction and mindset of St. John. The text says, Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead.
At one level the text says, plainly that St. John saw and believed. Does the text mean only that he believed Mary Magdalene’s story that the body was gone? Well, as is almost always the case with John’s Gospel, there is both a plain meaning and a deeper meaning. The context here seems clearly to be that John has moved to a deeper level. The text says he ἐπίστευσεν (episteusen) “believed.” The verb here is in the aorist tense, a verb form that generally portrays a situation as simple or undivided, that is, as having perfective (or completed) aspect. In other words, something has come to fruition in him.
And yet, what the text gives, it also seems to qualify, saying, they did not yet understand the Scripture that he had to rise from the dead. It is as if to say, “John came to believe that Jesus had risen, though he had not yet come to fully understand all the scriptural connections and how this had to be. He only knew in his heart by love and through this evidence that Jesus was risen. Deeper understanding would have to come later.
But for our purposes, let us observe that St. John has gone from fear to faith. He has not yet seen Jesus alive, but he believes based on the evidence, and what his own heart and mind tell him.
And now, at this moment John is like us. He has not seen, but believes. Neither have we seen, but we believe. John would seem him alive soon enough and so will we!
We may not have an advanced degree in Scripture but through love we too can know he lives. Why and how? Because of the same evidence:
The grave clothes of my old life are strewn before me.
I am rising to new life.
I am experiencing greater victory over sin.
Old sins and my old Adam are being put to death
And the life of the new Adam, Christ is coming alive.
I’m being set free and have hope and confidence, new life and new gifts.
I have increasing gratitude, courage and a deep peace that says: Everything is alright.
Yes, the grave clothes of my old way of life lie stretched out before me and I now wear a new robe of righteousness.
I’m not what I want to be but I’m no what I used to be.
So we like John, see. We see not the risen Lord, not yet anyway. But we see the evidence and we believe.
St. John leaves this scene a believer. His faith may not be the fully perfected faith it will become, but he does believe. John has gone from fear to faith, from reaction to reflection, from panic to peace. This is his journey, and prayerfully, our too.
Where is Christ after he dies on Friday afternoon and before he rises on Easter Sunday? Both Scripture and Tradition answer this question. Consider the following from a Second Century Sermon and also a mediation from the Catechism of the Catholic Church.
An Ancient Sermon:
Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him – He who is both their God and the son of Eve. . . “I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead.” [From an Ancient Holy Saturday Homily ca 2nd Century]
Nothing could be more beautiful than that line addressed to Adam and Eve: I am your God, who, for your sake, became your Son.”
Scripture also testifies to Christ’s descent to the dead and what he did: For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison….For this is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does. (1 Peter 3:18; 1 Peter 4:6).
Consider also this from the Catechism on Christ’s descent to the dead, which I summarize and excerpt from CCC # 631-635
[The] first meaning given in the apostolic preaching to Christ’s descent into hell [is] that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead.
But he descended there as Savior, proclaiming the Good News to the spirits imprisoned there [1 Peter 3:18-19; 1 Peter 4:6; Heb. 13:20]. Scripture calls [this] abode of the dead, to which the dead Christ went down, “hell” – Sheol in Hebrew, or Hades in Greek – because those who are there are deprived of the vision of God [1 Peter 3:18-19].
Such [was] the case for all the dead, whether evil or righteous, while they awaited the Redeemer: It is precisely these holy souls, who awaited their Savior …whom Christ the Lord delivered when he descended into hell.”[cf Psalms 89:49; 1 Sam. 28:19; Ezek 32:17ff; Luke 16:22-26]
Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.
[So] the gospel was preached even to the dead. The descent into hell brings the Gospel message of salvation to complete fulfillment. This is the last phase of Jesus’ messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ’s redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.
Christ went down into the depths of death so that “the dead will hear the voice of the Son of God, and those who hear will live.”[1 Peter 4:6] Jesus, “the Author of life”, by dying, destroyed “him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage” [John 5:25; Mt 12:40; Rom 10:7; Eph 4:9].
Henceforth the risen Christ holds “the keys of Death and Hades”, so that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth.”[Heb 2:14-15; Acts 3:15]
Most of us are familiar with concept of a matching gift. So, if I work for a certain company and donate to a certain cause, my employer may match my gift up to a certain amount; a matching gift.
And there is something of this evident in the Liturgy of Holy Thursday, which commemorates the institution of the Holy Eucharist and the Priesthood, but which couches it in the context of the mandatum novum, the “new commandment” of love and service, and signified by the foot washing.
These three things are distinguishable in our minds, but in reality they are so together as to be one. And we need to be careful not to separate them in our minds.
To illustrate this danger, consider how, within our minds, we are able to distinguish things that are, in reality, inseparable. For example, think of a candle flame and how, in your mind, you can distinguish the heat of the flame from the light of that flame. But in reality you could not take a knife and separate the heat from the light and put them in different places. In reality they are so together as to be one.
And this is how it is with our triple mystery this night. Though we can distinguish them, they are meant to be so together, as to be one. Without the priesthood there is no Holy Eucharist. And without love there would be neither priest nor Eucharist. And we are asked by the Lord and the to ponder all three tonight, but to remember that they are meant to be one reality.
The Lord gathers his first priests, institutes their priesthood, washes their feet and and gives them his Body and Blood. And then he says “Do this in remembrance of me.” Do what? Surely, celebrate the Eucharist. But the Lord also surely means that they are to wash the feet of others. For, in establishing their priesthood he says to them, I have given you a model to follow, so that as I have done for you, you also must do (Jn 13:15). Yes, it is all connected, the new law of love and service, the priesthood and the Eucharist.
Lets go a little deeper
St. Augustine says, reflecting on Proverbs 23:1 says, If you sit down to eat at the table of a ruler observe carefully what is set before you, then stretch out your hand, knowing that you must provide the same kind of meal yourself. (Tract in Iohannem 84:1-2)
And in this gloss on the proverb is a reminder to every priest and every soul who would approach the Eucharist: we must provide the same kind of meal, a matching gift.
It is true we cannot give all Christ gave and did, we have but five loaves and two fish. But the fact is we are called to provide the same kind of meal, a meal of love, of self sacrifice that is will to wash the feet of others.
In the Old Testament priesthood, the priest and victim were distinct. Perhaps the priest offered a lamb, or turtle doves of a bull. But the victim was distinct from him.
But in the New Testament priesthood, the priesthood of Jesus Christ, the priest and victim are one and the same. Jesus offered himself as the sacrifice.
And every priest who would gather with Jesus our king and ruler ought, as St Augustine says, observe carefully what is set before him, realizing that he must provide the same meal, a matching gift.
Thus, when the priest who stands at the altar says, “This is my Body” the first meaning is that it is Jesus Christ who is speaking these words through the priest.
But it must also be somehow true that the Priest, as a man, is also saying to his people, this is my body. He must be willing to way to them, without simulation, I, your priest also give you my very self in sacrificial love and service. I will wash your feet. I am willing to die for you if necessary. I will spend myself in your service. My body, my life, is yours.
Yes, the priest must be willing to provide the same meal as the Lord, a matching gift. The priest and the victim are one and the same. And thus, the priesthood, Eucharist and the mandatum novum of love and service are ultimately one reality.
And what is true for the priest is also true for the faithful. For to approach the altar of the Lord, to partake of this sacred and sacrificial meal is to incur the same admonition that one must provide the same meal, a matching gift. the faithful who hear the words, this is my body, comes the ultimate obligation to say to another, this is my body, here is my life for you, i will wash your feet. Same meal, matching gift.
There are some who have, in recent years wished to downplay the mandatum, the foot washing at Holy Thursday mass. To some extent this is understandable, given all the shenanigans of the past decades. The rite ought to be done but can be omitted for pastoral reason.
But theologically, there can be no downplaying the mandatum. For those who would wish to downplay what the washing of the feet signifies: Sorry, no can do. The Eucharist, and the command to wash one another s feet cannot be separated in reality. They are so together as to be one. An unloving priest or communicant is a countersign. Every priest and communicant who stretches out their hand to the Lord and his Eucharist, must provide the same meal, a matching gift.
Pope Francis gave elevated importance to the foot washing this year in going to a prison. And while it does not follow that every priest should relocate the Holy Thursday Mass outside the parish, it is a though Pope Francis is saying to those who would minimize the foot washing: Don’t do that. For the mandatum novum it signifies is so one with the priesthood and the Eucharist as to be one reality.
The three mysteries we preach tonight are really one mystery of love. And we who would partake of the Eucharist, or be its celebrants, must never forget that we must provide the same meal, the matching gift.
In the last few years the phrase “Bucket List” has come into the American lexicon. A bucket list is a list of this to accomplish before you die. There is some sort of TV show related to this that I have never seen, but from the few snips I have seen, it is mostly about frivolous, even unpleasant stuff.
One option for the Gospel for Easter Sunday morning is from John 20:1-8. And like most of the resurrection Gospels it paints a portrait of a journey some of the early disciples have to make out of fear and into faith. It shows the need to experience the resurrection and then come to understand it more deeply.
