Christ Church

“Be it unto me according to thy word”

Mary’s word to God at her Annunciation is found in Luke’s Gospel. Readings from Luke’s Gospel also provide the Gospel readings at Holy Communion on Easter Monday and Easter Tuesday, the story of two resurrection appearances by Jesus: the one, on the road to Emmaus; the other, the story we have heard this morning about Jesus appearing “in the midst of his disciples” in Jerusalem. It serves as a complement to John’s account of Jesus appearing behind closed doors in the second lesson read at Evening Prayer on Easter Day and in the Gospel for the Octave Day of Easter, “the same day at evening” as we shall hear next Sunday.

In both accounts, there is this twofold emphasis on the Word explained and interpreted and the presence of the Risen Christ who teaches us about the reality of the Resurrection. “Behold, my hands and my feet, that is I myself: handle me and see; for a spirit hath not flesh and blood, as ye see me have.” That direct encounter is not the end of the story here, however, for two more things follow. First, Jesus asks if they have any food. “And they gave him a piece of broiled fish, and of an honey-comb.” Somehow, the holy tradition of the Church avoided turning this moment into something ritual and sacramental! Just as well.

But secondly, and importantly with respect to our Marian theme of letting the words of Christ define us, Jesus says, “these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me.” Then, as on the road to Emmaus, “opened he their understanding, that they might understand the Scriptures.” The Greek words emphasize the opening of their hearts and minds and the idea of comprehending something thoroughly. There is something intense and intentional about the teaching. Beyond rumour and report, beyond fantasy and fabrication, beyond even the evidence of the senses, there is this primary emphasis on understanding the Resurrection through the pageant of the Scriptures, explained and interpreted.

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“Be it unto me according to thy word”

Mary’s response to God at the Annunciation informs our learning about the Resurrection, too. The actual feast day of the Annunciation more often than not coincides with Lent and Passiontide but occasionally, the 25^th of March can be Easter Day itself and whenever that happens or when the Annunciation coincides with days of Holy Week, the commemoration is transferred to Eastertide. There is a wonderful sense in which Mary’s word belongs to the lessons of the Resurrection, especially when it is the Risen Christ who teaches the most and most clearly about the Resurrection.

One of the most powerful lessons about the Resurrection appears in the Gospel for Easter Monday. It is Luke’s marvelous account of the events on the Road to Emmaus. It is an extraordinary scene and one which ultimately focusses on the interpretation of the Scriptures and even more poignantly on the complementariety of the Word spoken and explained and the Word enacted and performed. It is Christ who teaches. Christ is the exegete of the Scriptures of the Old Testament that reveal the meaning of his Passion and Resurrection. We are opened out to a new and radical understanding of our life with God in Jesus Christ.

The Risen Christ runs out after the disciples who are fleeing from Jerusalem in fear, their hopes and expectations having been utterly destroyed by Christ’s crucifixion and death. They had “trusted that it had been he which should have redeemed Israel,” they say. Such words say a lot about their expectations and their understanding of the nature of redemption. Christ is the redeemer of the world, the redeemer of Israel in a new and radically transforming way, not in a political or social way, but spiritually and theologically. There is a radical transformation of the understanding of redemption. It can no longer be confined to the hopes and expectations of politics and power.

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Fr. David Curry has compiled all of this year’s homilies for Holy Week and Easter into a 45-page booklet, complete with appropriate sacred art. Click here to download as a pdf document.

“Be it unto me according to thy word”

Mary’s word to God at the Annunciation has provided us with a way of contemplating the Passion of Christ through Passiontide and Holy Week. Her word signals the most profound idea and reality. God engages our humanity in the most intimate manner imaginable in the Incarnation of Jesus Christ. In the Christian understanding of things, the Incarnation has its beginning in time with the Annunciation which marks the conception of Christ in the womb of Mary. The larger significance of that is the greater celebration of this day, Easter.

Christ is risen, Alleluia. Alleluia!
The Lord is risen indeed. Alleluia. Alleluia!

For Mary’s word signals her affirmation of God’s new creative act, the act of redemption. The Resurrection is the new and radical creation of our humanity. Such is the joy of the Annunciation in the blessedness of God being with us through Mary but such is the greater joy of the Resurrection in the renewing of our creation, hence all our alleluias on this day!

New life and new birth, the triumph and overcoming of all sin and folly, marks the celebration and meaning of Easter. And, in a way, all because of Mary’s word to God. It signals our task as well.  What is that? To let the word of the Risen Christ define us; to let his word be unto us; to let Christ teach us the great good news of his Resurrection. Why? Because it defines our Christian identity and witness. Because it is about the radical truth of God’s being with us. Because the Resurrection celebrates the divine purpose for our humanity.

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“Be it unto me according to thy word”

The Vigil of Easter is most emphatically “according to thy word,” the word of prophecy and hope, the word of prayer and praise, the word of expectant excitement, and, above all else, the word of renewal and re-creation. The Vigil is all about our waiting upon the divine word, like Mary pondering the words that were spoken about the child Christ. We wait at the grave but we wait expectantly, waiting upon the word which called all things into being and now recalls everything to its truth and principle. It is by all accounts a new creation.

What we await is not about a return to Paradise. There can be no going back. No. What we await is something more, paradise plus, perhaps, for the creation as renewed and restored cannot mean the forgetting of all the folly and wickedness of the human experience, past, present and future. Indeed, the Resurrection presents to us the radical nature of our disobedience in order for us to consider the greater power of divine love. In other words, we await God’s new creative act in a spirit of anticipation, in a mode of holy expectancy. Why and how? Because of God’s word to us. We wait just as Mary waited for her time to come. We are waiting upon God in the knowledge of God that has been revealed to us.

It is not presumption but holy waiting. It is an essentially Marian attitude of faith best captured in her word, “be it unto me according to thy word.” We await expectantly as based on the witness of Scripture and the hope in God that arises from the strength and glory of ancient Israel. We await the great something new that will be wonder and delight, peace and joy abounding unto glory. Our waiting must be like Mary, a waiting that is always “according to thy word.”

“Be it unto me according to thy word”

Fr. David Curry
Easter Vigil, 2012

“Be it unto me according to thy word”

The radical nature of Mary’s word in response to God appears not only in the terrible intensity of Good Friday but also in the quiet peace of Holy Saturday. Through her word we have endeavoured to consider the creedal elements of human redemption. The crucified Christ dies and is buried. Holy Saturday reflects on the grave and death of Christ. In way, everything is at peace since all that belongs to the overcoming of all that separates God and man has been accomplished on the Cross. “It is finished,” as Jesus says in John’s account of the Passion.

But there is one further creedal element that belongs to the Passion and which is a further consequence of Mary’s ‘yes’ to God. It is the Descent into Hell. The readings on Holy Saturday take us to the grave but they also present to us this arresting idea and image of Christ “[going] and preach[ing] unto the spirits in prison,” as the Epistle reading from 1 Peter 3 puts it, and of the radical nature of “the blood of the covenant” which “will set your captives free from the waterless pit,” bringing salvation to the “prisoners of hope,” as Zechariah suggests. And as the Mattins lesson from 1 Peter 2 suggests, not only are we healed by his wounds but we are “returned unto the shepherd and bishop of our souls.” The radical nature of that returned is represented to us on this day and in ways that relate directly to Mary’s ‘yes’.

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“Be it unto me according to thy word”

Mary’s word brings us ultimately to the Cross, to the words of the Crucified. The conjunction of the Annunciation with Passiontide heightens the interplay of Christ’s coming to us through her and Christ’s going from us through his death on the Cross. Her word connects to his words, his last words, we might say, and provides us with a critical and interpretative way of pondering them.

Mary’s word is her ‘yes’ to the divine will and purpose for our humanity. That is accomplished on the Cross in the humanity which Christ assumes from her. She is the true and pure source of Jesus’ humanity, soul and body, without which there can be no passion, no death, and no redemption. At the heart of the Passion is the same intensity of commitment and willingness to suffer for the will of God, for the will of the Father.

Good Friday. It is a paradox. Christ is crucified and dies – a kind of judicial murder and yet one in which we are all, in some sense or another, totally implicated. “Were you there when they crucified the Lord?” as the old spiritual so strongly, eloquently and rightly expresses it. A rhetorical question to which the answer, though unstated, is yes; we were there, we are in the story! That is the point without which there can be no good for any of us on this day. And yet, this darkness of the human heart on this day is the occasion for what is precisely called good.  Good Friday.

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“Be it unto me according to thy word”

“Whatsoever he tells you, do it.” This, too, is Mary’s word, and not altogether unlike her word of response to God at her Annunciation, but it is her word to us at the Wedding Feast in Cana of Galilee. A direction and a command, it follows upon her assessment of the human condition, “they have no wine,” she says. But Christ will provide for us, turning the water into wine, but not before his strange and disturbing word to Mary. “O woman, what is that to you and to me. Mine hour has not yet come.” And not before her direction and command, “whatsoever he tells you, do it.” It is, we might say, but a further extension of her word of response to God, “be it unto me according to thy word.” And as with her so with the Church, and so with us, especially in the week of Christ’s Passion.

Tonight, we meet in the Upper Room with the disciples and Jesus. It, too, is a celebratory event, a celebration of the Passover, a celebration with bread and wine in honour of God’s deliverance of Ancient Israel from slavery in Egypt, a defining event in the culture of the religion of Judaism. But what strange and disturbing things are heard and seen in this Upper Room! “Do this”, Jesus says, to us in the Upper Room; “do this in remembrance of me.” Defining words for Christians.

“He carried himself in his own hands,” Augustine notes, calling attention to the strange marvel of Maundy Thursday, reminding us of the strange wonder of Christ’s words in the Upper Room. He identifies himself with the elements of the Passover Feast; the bread and the wine of the celebration of the Passover are spoken of here as his body and his blood, the bread and wine of liberation and salvation. What kind of provision is this and how shall we understand it?

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“Be it unto me according to thy word”

Tenebrae, meaning shadows or darkness, is the great Psalm Office that anticipates the Triduum Sacrum of Holy Week, the three great holy days of Maundy Thursday, Good Friday and Holy Saturday which culminate in the mystery of Easter, the mystery of the Resurrection. The theme of anticipation is intriguing and not a little confusing, perhaps, though it has to do precisely with the deeper meaning of the form of our participation in Christ’s passion. The drama of salvation is more than a narrative tale. The Passion is about the way God addresses the radical disorder of our humanity; darkness and shadows indeed, and yet bearing a wondrous grace. “Thou’ hast light in dark” and “immensity cloistered in thy dear womb” as the poet, John Donne says about Mary in his poem, entitled Annunciation, and about her place in the drama of human redemption. A wondrous grace indeed.

And, perhaps, nowhere is that idea of “light in dark” seen more compellingly and yet more gently than in Luke’s account of the Passion which we begin to read on the Wednesday in Holy Week. That we read it along with one of the most theologically challenging and exciting passages from The Letter to the Hebrews only heightens the sense of Mary’s word, “be it unto me according to thy word.” The conjunction between Luke and Hebrews through the critical matrix of Mary’s response is remarkable and, I think, most compelling. By word I mean something more than just what is spoken or written; it is also about understanding and meaning; in short, something theological, something that pertains to the logos of God.

“Christ is the Mediator of the new covenant” the Letter to the Hebrews states, a new covenant initiated “by means of death,” a new covenant that is quite literally and metaphorically about blood, a word which appears seven times in the epistle reading. The point is dramatically captured in the arresting phrase, “without the shedding of blood there is no forgiveness.” Human redemption is about the divine forgiveness bestowed upon a wayward and foolish humanity steeped in violence and folly and wickedness. But there is a cost. There is blood.

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“Be it unto me according to thy word”

Mary’s word of response to God provides a chilling and yet intriguing commentary on the heart of The Passion According to St. Mark. At the heart of the Passion, we have the most notorious and most difficult word of Christ from the Cross, the only word from the Cross that Mark and Matthew, too, pass on to us. It is the word that troubles us most and grieves our hearts, as it should. “Eloi, Eloi, Lama Sabachthani.”  “My God, My God, why hast thou forsaken me?” It is heart-breaking.

At once a question, it is one of the dozen or so Aramaic phrases in the New Testament and yet it is actually a transliterated quote from the Psalms, from Psalm 22. The only word of the Crucified Christ in two of the canonical gospels, it must give us pause to consider and weigh its import and message. How is this word according to thy word? And yet, how can it be understood in any other way? It captures precisely if indeed somewhat terrifyingly the meaning of Christ’s Passion. He has entered into the land of the darkness of human hearts, of our refusal and denial of God himself. The statement of the Psalmist is testimony to the sense of being bereft and abandoned; in a way, this is the true reality and result of sin. That we don’t see it is because of our own weakness and blindness; paradoxically, because of our own sinfulness. Christ sees it and names it from within the experience of the moment, the moment of utter estrangement and remove from the Father. But note, not from God.

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