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.
There is, among faithful Catholics, a dismay, and even an understandable anger at the events unfolding at the Supreme Court these past days related to to gay unions. And even if the court were to uphold traditional marriage (which does not seem likely), or merely return the matter to the States, it seems quite clear where our culture is going regarding this matter, approving things once, not so long ago, considered unthinkable.
What then to do with our dismay and anger? It is too easy to vent anger, which is not only unproductive, but in the current state of “hyper-tolerance” for all things gay, angry denunciations are counter-productive.
Rather our anger should be directed to a wholehearted embrace and living out of the biblical vision of human sexuality and marriage. Our anger should be like an energy that fuels our zeal to live purity, and speak of its glory to a confused and out-of-control culture.
The fact is, traditional marriage has been in a disgraceful state for over 50 years, and heterosexual misbehavior has been off the hook in the same period. And, if we are honest, heterosexual misbehavior and confusion has been largely responsible for bringing forth the even deeper confusion and disorder of homosexual activity, and particularly the widespread approval of it.
We have sown the wind, and now reap the whirlwind (Hosea 8:7).
Our anger, dismay and sorrow are better directed inward toward our own conversion to greater purity as a individuals, families and parishes, than outward toward people who will only interpret it as “hate” and bigotry” anyway.
A few thoughts to frame our own reflections in how we have gotten to this place of darkness in our culture.
1. The fundamental flaw in modern thinking about human sexuality, the “Ur” (root) problem, is the (sinful) declaration that there is “no necessary connection” between human sexual activity and procreation. Here is the real taproot of modern confusion about human sexuality and all the disorders that flow from it. Such notions began as early as 1930 in the Lambeth Conference where the Church of England was the first Christian Denomination to serious brook this sinful notion. The thinking gained steam through the 1950s, via Margaret Sanger et al. and came to full (and ugly) flower in 1960s with the pill and the sexual revolution.
2. Any 8th grade biology student ought to be able to see the flaw in the “no necessary connection” argument. For if sex has no necessary connection to procreation but can be only for fun or pleasure, then what are the sperm and ova doing there? Did not nature and nature’s God intend some connection. Alas, what even an 8th grader can see, was set aside and/or became unintelligible to a generation obsessed with its passions. Claiming to be wise they became fools and their senseless minds were darkened (Rom 1:22-23)
3. Once the necessary connection between sex and procreation was set aside, contraceptives moved from being something related to prostitution to being a downright “noble” thing to use and promote. Sex became a frivolous plaything and promiscuity became widespread, since the most obvious consequences of sinful, frivolous and out of control behavior, now seemed to be to largely preventable. Promiscuity exploded on the scene and was celebrated in popular culture, in the music, on T.V. and so forth. Enter the further explosion of sexually transmitted diseases, teenage pregnancy, single motherhood and exploding divorce rates. Because guess what? Contraceptives were not full-proof (or should we say “foolproof”). It’s not nice to fool Mother Nature and our “no-necessary connection” insistence thus ushers in all these disorders.
4. But never mind all that, we didn’t learn, we just doubled-down. Next we put marriage in the shredder by further declaring that there is no necessary connection between marriage and procreation. More pills and condoms please. Divorces continued to skyrocket, as birthrates plummeted.
5. In a parallel trend, single parent families entered the scene in a big way. For if it is true that marriage does not have any necessary connection to children, then apparently having children has no necessary connection to marriage. As single parent families rise, so do juvenile delinquency rates, and teen suicides. SAT scores and graduation rates, however, went down.
6. But never mind all that. What was needed is more condoms! Never mind that contraceptives and the underlying “no necessary connection” distortion ushered all this pain and distortion in. No! what we need is some more hair of the dog that bit us. More contraceptives! The government should promote and provide them free. In fact, start giving them to children and teens. After all, with decades of sexual misbehavior, who is really able to control themselves? And any one who suggests we ought to try is called puritanical, judgmental, unrealistic and a likely Christian. Let’s add free abortion to the mix and pass laws that permit parents to be kept in the dark when their daughters are taken to abortionists.
OK, you get the point, we heterosexuals have been involved in a down spiraling series of distortions and sexual misbehavior for over fifty years now. And this misbehavior is widespread and even celebrated in our culture.
Add to this terrible picture, the scandalous silence of pulpits, the shrugging over flagrant fornication, cohabitation and high divorce rates by Church leaders, parents, and other community leaders.
Yes, we have sown the wind. And now comes the whirlwind. Enter the “gay” community who have in effect called our bluff and illustrate the absurdity of our “no-necessary connection” philosophy. For, if sex has “no necessary connection” to procreation, and can just be about what pleasures you, or is just your way to show “care” for another, if this is the case, what’s wrong with homosexual behavior? And if marriage is just about two adults being happy and there is “no necessary connection” to procreation, why can’t homosexuals “marry”?
Welcome to the whirlwind. Yes, we heterosexuals have misbehaved for over fifty years now, and, in process dispensed widespread confusion about sex and distorted its purpose. We have loved the darkness, and now the darkness deepens with the obvious absurdity of homosexual “marriage” a misnomer before it is even uttered. But so is contraceptive marriage.
Is Homosexual activity disordered? You better believe it. But so is contraceptive heterosexual activity since it is no longer ordered per se to procreation. In fact, it is rightly argued that contraceptive sex is really just mutual masturbation, it is not true or ordered human sexual activity at all. It is disordered, for it is not ordered to its proper end.
The grave disorder of homosexual acts and the equally grave celebration on them in our culture is a very deep darkness. Scripture calls homosexual activity παρὰ φύσιν “para physin” (contrary to nature – cf Rom 1:26). Any cursory examination of the structure and design of the human body (which is revelation) makes it clear that the man is not for the man, the man is for the woman. The woman is for the man, not another woman. Having eyes do you not see, and having ears do you not hear? (Mk 8:18)
In Romans 1:17ff St. Paul and the Holy Spirit describe a culture that has gone very dark. For the men of St. Paul’s day “suppressed the truth by their wickedness” (v. 18). And this suppression of the truth led to an ever deepening darkness wherein their thinking became futile and their senseless minds were darkened. Although they claimed to be wise, they became fools (vv 21-22). And darkness led to depravity wherein: God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie…Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in their bodies the due penalty for their error. (v 24-27).
Some Protestant preachers have warned over the years that God would punish this nation for celebrating homosexual activity. But St. Paul’s point is even more poignant: The widespread acceptance of homosexual activity IS God’s punishment. It is a punishment that does not single out homosexuals, it is a punishment on us all. We are collectively very confused, and the darkness grows every deeper. We have sown the wind, we are now reaping the whirlwind.
The faithful Catholic is right to be dismayed and angry. But allow this anger to fuel commitment to living and speaking the truth. Do not direct it merely to wrath or scapegoating. Let this anger fuel your commitment to speak the truth about human sexuality to your children and grandchildren, to be silent no more, embarrassed no more. Speak plainly and boldly, clearly and with charity. But let your anger fuel commitment to the truth, by what you say and how you live. Be angry, but do not sin (Eph 4:26).
Most of us have contributed to the darkness of these times and need to repent. Perhaps we have bought into the lie of contraception and spread it. Perhaps some have been promiscuous. Other too may have been pure, but were too silent to the impurity around them. And having sown the wind, we reap now the whirlwind. It’s time to repent. It’s time to be angry but sin not.
Update:
Thanks to everyone who participated in the discussion here. I think it is now necessary to close to any further comments.First it is Good Friday and time to focus on the Lord who died for us poor and confused sinners, who endured our darkness to bring us light. Secondly, the remarks have turned largely poisonous and I’m getting some pretty awful remarks.
Trackbacks show that this post was linked to by a couple of “gay” interest sites because the tide has rather suddenly turned and the discussion has drifted from the point of the original post. The initial hit backs came at the post mostly from the contraception dissenters and that was ugly enough but now things are getting even uglier in the combox and the topic in the thread is morphing too much.
I admit to opening the door to “gay” push-back. I am very clear, as is the Catechism, that homosexual acts are intrinsically disordered and that this is obvious not only from Scripture but also from biology. Our bodies are simply not built or designed for what homosexuals do.
But as is well attested in the article, there are many ways in which Heterosexuals also offend against the proper ordering of sex and thus also engage in disordered sexual practices.
For what it is worth, as a closing comment the point of the post was to wade into the current “marriage equality” (I would call it the “marriage redefinition”) debate with the perspective that we are all to some degree responsible for the current darkness. 50 years of heterosexual misbehavior and redefining the meaning of both sex and marriage has set the stage for cultural whirlwind we are currently in. Many moderns are currently exulting in its lusty breezes, but as I argue, it is rooted in darkness and the body count of the sexual revolution (literally and figuratively) is very high. We all have much to answer for, whether as outright sinners in these matters or as all too silent “saints.”
Clergy are high on the hit list for our silence. But, as can be seen, these issues are hard to discuss well, and with the proper balance of courage and compassion. Yet still we ought to have spoken long before things got so dark and hot.
I do not deny my anger at the current situation that many of my interlocutors accuse me of (as if they were not also angry). My point is to suggest that we who are believers be angry without sin. To use the energy that anger supplies to do whatever personal repenting is necessary, to become ever clearer on the central issues and the “why” of biblical and Church teaching, and to courageously witness to the beauty and truth of a proper understanding of human sexuality.
I want to write more next week and focus a bit more on what the Church must finally offer to those of homosexual orientation (namely the call to live as celibates in heroic witness to the truth of God’s Revelation) if she is to be faithful to Scripture, Sacred Tradition, and Natural Law.
Peace to all even if you think badly of me. Veritatem in Caritate!
This commercial teaches that trouble tends to multiply and advises us to try an avoid ending up in a roadside ditch.
When I was younger and through my seminary years I had usually seen the crucifix and Jesus’ suffering on the cross in somber tones. It was my sin that put him there, had made him suffer. The cross was something that compelled a silent reverence, and suggested to me that I meditate deeply on what Jesus had to go through. Perhaps too I would think of Mary and John and the other women mournfully beneath the cross beholding Jesus slowly and painfully dying. These were heavy and somber notes, but deeply moving themes.
In addition the crucifix also called forth memories that I must carry a cross and go through the Fridays of my life. I needed to learn the meaning of sacrifice.
Liturgically I also saw the crucifix as a way of restoring greater reverence in the Mass. Through the 70s and 80s parishes had largely removed crucifixes and replaced them, quite often, with “resurrection crosses,” or just an image of Jesus floating in mid air. I used to call this image “touchdown Jesus” since he floated in front of the cross with his arms up in the air as if indicating a touchdown had just been made. In those years we had moved away from the understanding of the Mass as a sacrifice and were more into “meal theology.” The removal of the crucifix from the sanctuary was powerfully indicative of this shift. Many priests and liturgists saw the cross as too “somber” a theme for their vision of a new and more welcoming Church, upbeat and positive.
A cross-less Christianity tended to give way to what I thought was a rather silly celebratory style of masses in those years and I came to see the restoration of the Crucifix as a necessary remedy to restore proper balance. I was delighted when, through the mid 80s and later, the Vatican began insisting in new liturgical norms that a crucifix (not just a cross) be prominent in the sanctuary and visible to all. Further, that the processional cross had to bear the image of the crucified, not just be a bare cross.
Balance Restored – I was very happy about these new norms (and still am) because they restore the proper balance in seeing the Mass as a making present of the once-for-all perfect sacrifice of Jesus on the cross. It is also a sacred meal, but it is the sacrifice that gives it its power. I further thought that such a move would help restore greater and proper solemnity to the Mass, and to some extent this has been true.
All of this background just to say that I saw the Cross, the crucifix, in somber, serious tones, a theme that was meant to instill solemnity and sobriety, a meditation on the awful reality of sin and our need to repent. And all of this is fine and true.
But the Lord wasn’t finished with me yet and wanted me to see another understanding of the Cross. He wanted to balance my balance!
In effect he wanted me to experience also the “good” in Good Friday. For while the cross is all the things said above, it is also a place of victory and love, of God’s faithfulness and our deliverance. There’s a lot to celebrate at the foot of the cross.
It happened one Sunday in Lent of 1994, one of my first in an African American Catholic Parish. It being Lent, I expected the highly celebratory quality of Mass to be scaled back a bit. But, much to my surprise, the opening song began with an upbeat, toe-tapping gospel riff. At first I frowned. But the choir began to sing:
Down at the cross where my Savior died,
Down where for cleansing from sin I cried,
There to my heart was the blood applied;
Glory to His name!
Ah, so this WAS a Lenten theme! But how unusual for me to hear of the cross being sung of so joyfully. (You can hear the song in the video below; try not to tap your toe too much).
It was something quite new for me. Perhaps it shouldn’t have been but it was. The 70s and 80s Catholicism that had been my experience found it necessary to remove the cross to celebrate. But here was celebration with and in the cross! Here was the good in Good Friday.
The Choir continued:
I am so wondrously saved from sin,
Jesus so sweetly abides within;
There at the cross where He took me in;
Glory to His name!
Congregation and choir were stepping in time and clapping, rejoicing in the cross, seeing it in the resurrection light of its saving power and as a glorious reflection of God’s love for us. Up the aisle the procession wound and the last verse was transposed a half step up, an even brighter key:
Oh, precious fountain that saves from sin,
I am so glad I have entered in;
There Jesus saves me and keeps me clean;
Glory to His name!
Yes, indeed, glory to his name! A lot of dots were connected for me that day. The cross indeed was a place of great pain, but also of great love, there was grief, but there was also glory, there was suffering, but there was victory.
Please do not misunderstand my point. There IS a place and time for quiet, somber reflection at the foot of the cross. All the things said above are true. But one of the glories of the human person is that we can have more than one feeling at a time. We can even have opposite feelings going on at almost the same moment!
The Balance – Some in the Church of the 70s and rejected the cross as too somber a theme, too negative. They wanted to be more upbeat, less focused on sin, and so, out went the cross. There was no need to do this and it was unbalanced. For at the cross, the vertical, upward pillar of man’s pride and sin is transected by the horizontal and outstretched arms of God’s love. With strong hand, and outstretched arms the Lord has won the victory for us: there at the cross where he took me in, glory to his name!
And the Balance is for the individual, and for the Church. For some prefer a more somber meditation on the cross to prevail and others feel moved by the Spirit to joyfully celebrate at the foot of the Cross. The Church needs both, and I suppose we all need some of both experiences . Yes, it right to weep at the cross, to behold the awful reality of sin, to remember Christ’s sacrifice. But rejoice too, for the Lord has won victory for us, right there: Down at the Cross. There’s a lot of good in Good Friday.
Here is the song I heard that Sunday in 1994, sung in very much the style I heard.
Tonight we celebrated the Chrism Mass for the Priests of the Archdiocese of Washington, and Cardinal Wuerl gave an insight that he shares partially on his own blog, and developed a bit further in the homily tonight.
Let’s begin with what he posed on his own blog regarding the election of the Pope:
What a joy it was when that plume of white smoke came out of the chimney of the Sistine Chapel announcing the election of a Pope. Almost an hour passed between the emergence of the smoke and the arrival on the balcony of Cardinal Jean-Louis Tauran to announce “Habemus papam!” (“We have a Pope!”). Yet already in the Square during that wait there were roars of “Viva il Papa!” (“Long live the Pope!”). Without even knowing who was chosen to be the new Pope the crowd, estimated at about 100,000 people, were already rejoicing and wishing him well. This scene said something quite profound. We wish well the Pope whoever he is – because he is the Pope – the Successor to Peter.
How true this is. We Catholics were prepared to love the Pope and support him long before we knew his name. Somehow, for faithful Catholics, we instinctively know, despite all the anti-authority attitudes of Western culture, that the Pope is Christ’s true vicar and the one who unites us. Whatever his name, nationality or background, he represents Christ, and is the successor to Simon Peter to whom the Lord entrusted the task of uniting and strengthening us, whom the devil would sift (divide) like wheat. (cf Luke 22:31)
And thus, even before knowing the name of the Pope we cried out: Viva il Papa!
But as Cardinal Wuerl went on to develop in tonight’s homily, we must not overlook the “N” that is in the Eucharistic prayer. And thus we see reference to “N., our Pope,” and “N., our Bishop.” “N” of course stands for “Name.”
At first glance the “N” reminds us that the men in those offices come and go, though the office remains.
But we must also not forget that, except for brief periods, that “N” is filled in with a name of an actual person. “N” signifies a real man. For our allegiance to the Lord Jesus, through the Pope and our Bishop, cannot simply be an abstraction. Our unity with the Lord and one another cannot only be a concept or idea. Rather it is incarnationally lived and experienced in union with the actual “N” who holds that office. I am not merely in union with the Pope or the Papacy, but rather with Francis our Pope, and, for me, Donald our Bishop.
This is important especially in the context of the Protestant notion of the (so-called) “invisible Church.” For most of them the “Church” is not something or anything to which they can actually point and say, “Now here is a manifestation of the Church.” Rather, for most of them, the Church is an invisible and hyper-spiritualized entity. In a way it can mean almost anything the individual believer says it means, and one can pretty much set their own parameters for what the Church means to them.
But Catholicism is incarnational. And while admitting that there are obviously spiritual dimensions to the Church, we insist on understanding the Church incarnationally and sacramentally.
Consider the sacraments for example. They convey spiritual realities, but are mediated through physical and incarnational realities: Water, bread, wine, oil, the laying of hands and so forth. Ritual and human interaction are essential to faith in the Catholic, and I would argue biblical, understanding of faith and the Church. Christ Jesus does not merely speak out of the ether to individual believers in their rooms. He speaks through his Church, and through the Word, sacraments and rituals he inspired within his Church.
None of this is an abstraction or generality. Jesus is not just an idea and did not merely leave teachings behind. He is an actual person, Human and Divine. And rather than write a book or simply leave teachings behind, he founded an actual Church, with actual leaders, structures and sacraments. Jesus called actual men to be is Apostles, and an actual man, Simon Peter to unite and strengthen the apostles and all the faithful through them.
And so too today, there is an actual Church, actual successors to the apostles, and and actual representative of Christ, an actual vicar (or representative of Christ the Head) to whom we can point: Francis our Pope. There are actual successors to the apostles, whom we can name. For me it is “Donald” our Bishop.
So the Church is not some invisible or ghostly reality. And like any sacrament, the spiritual reality of the Church is manifest incarnationally through physical realities and actual people to whom we can point.
There’s something about the “N” in Eucharist prayer, something beyond the abstract, the general, something beyond a mere idea. Indeed, “N” is not merely something, it is someone: Francis, Donald, your own bishop’s name.
No “invisible Church” here. Quite visible (see photo above), quite incarnational.
There is an important “logion” (utterance) of Jesus on his way to the cross that speaks powerfully to this modern age of ours, and is fulfilled in a gruesome manner in our times.
It is the word of Jesus to the women who lamented him as he made his way to Crucifixion:
A large crowd of people followed Jesus, including many women who mourned and lamented him. Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.’ At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’ for if these things are done when the wood is green what will happen when it is dry?”
In this text is a likely historical context rooted in the First Century. But Scripture, as I pray you know, was not written merely for First Century Christians. It also speaks to our times. In fact it may speak more ghoulishly to our times than to the First Century, as we shall see. Lets take a look at the First Century context, only briefly, and then turn attention to our owns times.
The First Century context of Jesus’ words is surely rooted in 70 AD and the terrible culmination of a 3 1/2 Year war of the Jewish people with the Romans, (66-70 AD – The War actually culminated with the fall of Masada in 73AD). Jesus had spoken of this terrible war extensively in i the the Mount Olivet Discourse (Matthew 24:1 – 25:46; Mark 13:1-37; Luke 21:5-36), and He even wept as he looked upon Jerusalem just before his Palm Sunday entrance:
As he approached Jerusalem and saw the city, he wept over it and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” (Luke 19:41-44)
And now, as these woman weep for him, we weeps for them and their children. For indeed, the says are coming, in forty short (biblical) years when they will see a destruction so overwhelming that, as Josephus records, 1.2 million Jews will die. And the terrible and suicidal phrase of asking the mountains to fall on them etc. are a Jewish way of lamenting that death is preferable to the calamity that is upon us!
And so we see the First Century fulfillment of the passage. Indeed, those women who lamented him had little idea about how awful it would get for them and their children, for sin and rebellion, hatred and revenge, would have their way, and boil over like a cauldron. 70 AD would bring a bloodbath like the world had never seen until that time.
But what of us? How, does this text speak to us? It a word or three: Horribly, poignantly and prophetically.
It does not take a genius to see that the Lord’s words are true for us in ugly and sickening ways. Our bloodbath is far worse that 70 AD. 55 million are dead from abortion in America alone since 1973. And add to that the 100 Million + who were killed in the last century alone for ideological purposes in two world wars, a cold war, and the pogroms and systematic starvation of Stalin, Mao, Pol Pot and their successors.
Though we like to think ourselves civilized in comparison to previous centuries, our blood bath is far deeper than any age before. True, we murder our millions in less publicly brutal ways. We do not experience hoards of warriors descending from day to day on unsuspecting cities. Our brutality takes place in more hidden ways, out of sight if you will, in concentration camps, abortion “clinics”, killing fields, and remote locations away from cameras.
Yes, our murder seems more abstract, but it is not. The death toll is almost unimaginable. And meanwhile we go on considering ourselves civilized.
And the Lord Jesus, looking beyond 70 AD must have seen our times and had them in mind when he said to those women of old that they would see an enemy (Satan): dash you to the ground, you and the children within your walls.
Yes, Satan has deceived us with deceptions of power, distortions of freedom, and crushing lies of “choice.” 55 million dead in American alone since 1973, our children dashed to the ground.
The Lord goes on to say, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.’ Yes, and those days are here, days when people celebrate barrenness, have themselves surgically sterilized, and celebrate contraception. The days are here when the greatest danger seems to be the “terrible and fearsome proposition” of getting pregnant, of having “too many children.”
Yes, the days are here when most people cry out: blessed is barrenness, blessed are small families. Life it would seem, is a terrible burden to be contracepted and aborted away and some awful threat. It is an age that cries out “Blessed the career women who has not stymied her life and progress by the terrible and terrifying prospect of children.”
Yes, said the Lord to those ancient women, in effect, “You think this is bad? The days are actually coming when things will be so bad and so dark that people will celebrate NOT having children, will celebrate barrenness.”
But the Lord does not stop there. He goes on to describe quite well the culture of death so literally lived out in our times: people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’
One may argue that this is just a Jewish way of speaking that indicates despair. Perhaps. But we live it out quite literally in our times, for it is the refrain of the culture of death. And what is the culture of death? It is the mentality that increasingly sees the death or non-existence of human beings as the “solution” to problems. In our times there has arisen a group of radicals who see human beings as a hindrance to their ecological goals, and they seek population reductions and even dream of a pristine earth without humanity. They peddle History Channel programs such as “Life after People” as a kind of fantasy of their vision and advocate contraceptive and abortive policies that see mankind as the problem that must be eliminated. In effect they cry to the mountains “fall on us” and dream of a world that is “post-human.” They even peddle disaster movies as though they were longing for it all.
You may say, I exaggerate. Fine. But would you ever dream we would be were we are today in fifty short years of social engineering, and anti-life policies?
Jesus spoke to the women that day of their own time, but surely his words describe our own times in sickening detail, times where barrenness is exalted and the fertility of large families treated with shock and even contempt, times where extremists have infected the modern psyche with notions that human beings are worse than roaches on this planet and that things will be better without us, or with dramatically fewer of us.
Of times like 70AD and times like these Jesus says, “Weep.”
Yes, Blessed are those who mourn for they shall be comforted. (Matt 5:4). And who are those who mourn? They are those who see the awful state of God’s people, that God is not know to them, that they do not glorify God or even know why they were made, they are confused, deceived, and misled. And some, seeing this are mourning and weeping, they are led to prayer and action, to speaking out, and pointing once again to the light, from the dark places of times like these.
Mourn with Jesus, and pray for a miraculous conversion for times like these, times which seem eerily consistent with the dreadful things Jesus prophesied.
The Passion which we read in today’s liturgy is too long to comment on in detail. We are only able to take a portion and examine it.
The usual villains such as the Temple leaders, Judas, and the recruited crowd, which shouted “Crucify him!” are fairly obvious in displaying their sinfulness and are unambiguously wicked.
But there are others who participate in the Passion accounts whose sinfulness, struggles and neglect are more subtle, but still real and contribute significantly to the Lord’s sufferings on Good Friday. It is, perhaps, in these figures that we can learn a great deal about ourselves. For while we may not overtly shout “crucify,” we are often not as holy and heroic as the persecutors were wicked and bold.
As these behaviors are noted, we must understand that WE do these things. For the Passion accounts are not merely portraits of people long gone, they are portraits of you and me. We do these things.
So, lets look at sins and weaknesses of Jesus followers (us) in three stages.
I. The Perception that is Partial – In the middle of the Last Supper, in today’s Gospel the disciples of Jesus are reminded of what the next days will hold. Jesus says,
I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it again until there is fulfillment in the Kingdom of God…for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed…..It is you who have stood by me in my trials;
and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
But note that the apostles are reminded of these facts of Jesus coming sufferings in the context of future glory. Yes, He will suffer, but so as to usher in a Kingdom. Jesus does not merely preach the Cross, he preaches the glory that comes from this cross. He does it here, and he has said this to them before on a few occasions. For example:
From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. (Matt 16:21)
When they came together in Galilee, he said to them, “The Son of Man is going to be betrayed into the hands of men.They will kill him, and on the third day he will be raised to life.” And the disciples were filled with grief. (Matt 17:22-23)
We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!” (Matt 20:19)
Thus we see that the Lord has consistently tried to teach and prepare them for the difficulties ahead. He has told them exactly what is going to happen, AND, how it will end: NOT in death, but rising to new life, not in defeat but the ushering in of a new Kingdom, of light over and against the kingdom of darkness.
But though he has told them over and over, they still do not understand or see. They will be overwhelmed by the cross and all of the (except John) will flee.
Why? For their perception is partial and they will see only the negative, and forget that he has promised to rise. Since they cannot see beyond the apparent defeat of the moment they will retreat into fear and not boldly and confidently accompany him to his passion and glorification (for his passion IS is lifting up, his glorification). Instead they will flee. He has shown the “what the end shall be.” But they cannot see or accept it. Thus fear overwhelms them and draw back into a sinful fear and disassociation from Jesus.
Only a few, Mary his Mother, John, Magdalene, and a few other women would see him through to the end.
We too can easily suffer from a perception that is partial. For the Lord has often told us, that if we trust, our struggles will end in glory and new life. But, blind and forgetful, we give way to our fears and fail to boldly walk the way of Christ’s passion. We draw back and disassociate ourselves from Jesus and exhibit some of the same tendencies and problems we will now observe in the people of that day.
So lets examine some of the problems that emerge from the partial perception and forgetful fear of many of the disciples and others.
II. The Problems Presented – The problems that emerge are at least five. They are unhealthy and sinful patterns that emerge from the fear generated in not trusting Jesus vision and refusing to see it. We can consider them one by one. Please understand that the word “we” used here is shorthand and does not mean that every single person does this. Rather, it means that, collectively, we have these tendencies. But no need to take everything here personally.
A. DUPLICITY – In today’s overall liturgy there is a kind of whiplash, for we begin by the shout “Hosanna!” And within minutes, we then shout “Crucify Him.” And in this we see both our inconsistency and even outright duplicity. The book of James says, From the same mouth come blessing and cursing. My brothers, these things ought not to be so. (James 3:10) But it often is so and thus we see first, our duplicity.
B. DEBATES and DISTRACTIONS – The scene of the Last Supper is as disgraceful as it is sad. Jesus has just announced that he will be betrayed. And rather than focus on the common enemy and threat, the apostles get into a debate among themselves about who is the greatest. In the midst of this debate Judas is able to slip away.
We too often permit our common enemy, Satan, to go untouched, while we debate and posture and among ourselves. We don’t even lay a glove on him since we are too busy fighting each other. We squabble over power, prestige and possessions.
Within the Church we argue over liturgy, vestments and styles of music, who has power or prominence, who is in what wing of the Church etc. We spend endless energy arguing over the significance of the Pope wearing red shoes and ermine or not, and Judas (Satan) goes about unhindered. Meanwhile we have lost the culture. Satan has shredded our families, schools, and other key institutions. He slips away unharmed. And we argue over polyester vestments.
Our distractions and debates gravely harm our capacity to focus on pushing back the kingdom of darkness. In John’s account as Judas slips away, John writes simply, “It was night.”
And so it is night in our culture. And it has become so very dark on our watch, as we are distracted by endless debates about things that are secondary. Satan s lips away into the darkening night of our culture and great harm has come while we debate on. We are endlessly distracted while our enemy goes forth unhindered.
C. DROWSINES– One of the common human techniques for dealing with stress and the hardships of life is to just go numb and drowsy. We can just doze off into a moral sleep.
Being vigilant to threats posed to our souls by sin, or the harm caused by injustice, (whether to ourselves or others) is just too stressful. So we just tune out. We stop noting or really even caring about critically important matters.
We anesthetize ourselves with things like creature comforts, meaningless distractions, alcohol or drugs. We go into a kind of moral sleep and we begin to lack a prayerful vigilance. Prayer and spirituality pose too many uncomfortable questions.
So we just tune out and daydream about meaningless things like what a certain Hollywood star is doing, or what the latest sports stats are.
In the passion accounts, Peter, James and John are personally asked by the Lord to pray with him. But they doze. Perhaps it is the wine. Surely it is the flesh (for the Lord speaks of it). But unwilling or unable to deal with the stress the Lord is clearly under, they just tune out, go numb, and doze off.
Grave evil is at the very door. But they sleep on. The Lord warns them to stay awake, lest they give way to temptation. But still they sleep. Someone they know and love is in grave danger, but it is too much, so they just tune out, much as we tune out at the overwhelming suffering of Christ in the poor and needy. We just stop noticing. It’s too painful, so we tune out.
The Lord had often warned them to be vigilant, sober and alert (Mk 13:34, Matt 25:13, Mk 13:37; Matt 24:42; Luke 21:36, inter al). Other scriptures would later pick up the theme (Romans 13:11; 1 Peter 5:8; 1 Thess 5:6, inter al). For drowsiness is a significant and serious spiritual problem.
Sadly God described us well when he remarked to Isaiah: Israel’s watchmen are blind, they all lack knowledge; they are all mute dogs, they cannot bark; they lie around and dream, they love to sleep. (Is 56:10)
But, despite the sleepiness of the disciples, the wicked are still awake, and the threat does not go away by a drowsy inattentiveness to it. Thus we ought to be confident and sober. Life’s challenges are nothing to fear, for the Lord has told us we have already won, if we trust him. But the disciples have forgotten Jesus promise to rise after three days. And so, often, have we. So they, and we just give way to stress and tune out.
D. DISASSOCIATING– Peter, confronted with the fearful prospect of being condemned with Jesus denies that he knows him or is one of his followers. He disassociates himself from Christ.
We too, confronted with the possibility of far lesser things like ridicule, will often deny a connection with the Lord or with the Church. Someone might say of one of the more controversial passages of scripture (such as prohibitions on divorce, fornication, homosexual activity, commands to tithe, etc), “Oh, you don’t really believe that, do you?” And it’s too easy to give way to fear and either say “no” or to qualify our belief. Why suffer ridicule, endure further questioning, or experience the unpleasantry of debate?
So we just disassociate, compromise, or qualify our faith to avoid the stress. We even congratulate ourselves for being tolerant, etc. when we do it.
Jesus says, If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels. (Mat 16:21).
But too easily we ARE ashamed. And so, like Peter, we engage in some form of denial. Peter was afraid because he has forgotten to “see what the end shall be.” He has forgotten that Jesus will rise after three days. So too do we often forget that. So we lack confidence and give way to fear, and we deny, so as to avoid suffering with Jesus.
E. DODGING – Simply put, when Jesus is arrested, all the disciples except John split. They “get the heck out of Dodge.” They are nowhere to be found. One of them, (could it be Mark himself?) ran off naked.
After Jesus’ arrest, it is said that Peter, prior to his own denials had followed the Lord, “at a distance” (Mk 14:54) but as soon as trouble rose, he too scrammed.
And we too can run. Sometimes it’s persecutions from the world. But sometimes its just our own self-generated fear that following the Lord is too hard, and involves too many sacrifices we are just not willing to make. Maybe it will endanger our money since the Lord insists that we tithe and be generous to the poor. Maybe it will endanger our playboy lifestyle since the Lord insists on chastity and respect. Maybe we are doing something we have no business doing, that is unjust, excessive or sinful. But, rather than face our fears, whether from within or without, we just high-tail it out.
The disciples forgot that Jesus has shown them what the end shall be. In three days he would win the victory. But, this forgotten, their fears emerged and they ran. We too, must see what the end shall be to resist and confront our many fears.
F. DEFLECTING – Now in this case our example is Pontius Pilate, not one of the disciples. But the fact is that Pilate was summoned to faith, just like anyone else. “Are you a King?” he asked Jesus. And Jesus responds by putting Pilate on trial: “You say so.” In other words, “It is you who have said these words. Do you think they are true?”
The fact is, Pilate has a choice to make. Either he will accept what Jesus is saying as true, or he will give way to fear and commit a terrible sin of injustice.
In order to avoid making a stance Pilate sends Jesus to Herod. But Herod deflects as well. Now the texts all make it clear that Pilate knew Jesus was innocent. But, because he feared the crowds he handed Jesus over.
Now, note PILATE did this. The crowds tempted him through fear, but HE did the condemning. The text says, The verdict of Pilate was that the demand of the crowd should be granted. Matthew’s account has him say, I am innocent of this man’s blood,” he said. “It is your responsibility!” (Mat 16:21).
Well, actually Pilate, it is also YOUR responsibility. You had a choice and you made. Your own career and hide were more important that justice. And, though you wanted to do what was right and were sympathetic with Jesus, merely wanting to do what is right is not enough.
So too for us. We also will favor our career or hide over what is right. And in so doing we will often blame others for what we freely choose. “I am not responsible, my mother dropped me on my head when I was two” ….etc.
In effect we are often willing to say, “Look Jesus, I love you. You get my Sundays, and my tithe and, generally I obey you. But you have to understand, I have a career, I need to make money for my family. If I really stand up for what is right, I might not make it in this world. You understand, don’t you?…I know the company is doing some things that are unjust, I know the world needs a clearer witness from me….and I’ll do all that, after I retire. But for now…..well, you know. It’s really may boss whose to blame. It’s this old hell bound sin soaked world that’s to blame. Not me!” And we wash our hands and excuse our silence and inaction in the face of injustice and sin.
And all this is done in fear. We placate the crowd and give them what they want.
We forget what the end shall be and get focused on the fearful present. We lack the vision Jesus is trying to give us that in three days we will rise with him. But we stay blind to that and only see the threat of now.
III. The Path that is Prescribed – OK, by now you ought to know the path that is prescribed: See what the end shall be! In three days we rise! Why are we afraid? Jesus has already won the victory. It is true, we get there through the cross. But, never forget what the end shall be! Today we read the Gospel of Friday, but wait till Sunday morning! I’ll rise!
We end where we began with this gospel: and I confer a kingdom on you, just as my Father has conferred one on me, that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
Yes, after he has been raised, Jesus will go before us into Galilee. And for us, Galilee is heaven. Whatever our sorrows, if we are faithful we will see Jesus in the Galilee of heaven. Never forget this vision. After three days we will rise with him and be reunited in Galilee. One day we will reign with him, if we hold out and journey to Galilee.
So take courage, see what the end shall be! The end for those who are faithful is total victory. We don’t need to drowse, destroy, deny, dodge and deflect. We’ve already won. All we need to do is hold out.
An old Gospel songs says, I promised the Lord that I would hold out! He said he’s meet me in Galilee! So hold out, Galilee is not far, in three days we rise with him.
Back in February I gave a talk to a large group (300+) at the Blessed John Paul II Shrine here in Washington. The topic was a pastoral plan for the family. The video of that talk became available recently and I thought I’d share it here.
