Year: 2012

“Be it unto me according to thy word”

Mary’s word in response to God’s word to her through the angel Gabriel provides the interpretative principle for our Holy Week pilgrimage. At Evening Prayer on Palm Sunday, the lesson from Isaiah (Is. 52.13-53 end) presents us with the picture of the suffering servant. At once, Israel, in the discovery of her vocation “to be a light to lighten the gentiles”, a vocation to be God’s chosen people for all people precisely through the experience of suffering, the image of the suffering servant is understandably transferred to Christ in his passion. Jesus, we might say, is the suffering servant. And in Luke’s memorable phrase, “all the people hung upon his words” (Lk. 19.48). There is something captivating and compelling about the spectacle of Christ’s passion. It has precisely to do with the way in which the images of the Jewish Passover are transformed into something new and strange.

Holy Week begins with Palm Sunday, with the accounts of Matthew and Luke about Christ’s triumphant entry into Jerusalem and the growing sense of foreboding and unease about what this will mean. The Passover is the great Jewish celebration of the liberation of the children of the Hebrews from Pharaoh’s oppressive yoke in Egypt. At Morning Prayer on Palm Sunday, we are reminded of the Passover of the first-born, that striking illustration of the divine power that discerns the first-born of man and beast, passing over only the first-born of the Hebrews, “that you may know that the Lord makes a distinction between the Egyptians and Israel” (Exodus 11. 7). This week will challenge us about ourselves, about our inmost selves, about the commitments and principles that define us and defeat us. “A sword shall pierce through your own soul, also”, Simeon had said to Mary upon the occasion of Christ’s Presentation in the Temple, “that the thoughts of many hearts may be revealed” (Lk. 2.35). The intention of Holy Week is to reveal the thoughts of our hearts to us.

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“Be it unto me according to thy word”

Palm Sunday is a day of striking contrasts conveyed through conflicting words. Our words are in contradiction with our hearts. Palm Sunday marks the beginning of the most intense and disturbing spectacle, dare I say, that we shall ever see, all the world’s holocausts, genocides, slaughters, and wickednesses notwithstanding. You see, Palm Sunday is for us, in all of the confusions and contradictions of the western democratic societies which we inhabit, the most alarming counter-cultural spectacle that we shall ever face. It is not new, of course. Sadly, it has been cheapened by our familiar customs, perhaps, as if it were a mere cultural phenomenon. As if we are simply going through the motions of ‘we have always done this’ without thinking for half-a-second just what this week we call Holy Week really means.

On the other hand, the willful retreat by so many from the life and witness of the Church to the Gospel of Jesus Christ speaks volumes about a message that you have not received though it has been completely before you. It has nothing to do with the sad and pathetic banalities of our criticisms and complaints about one another, the various and mean defenses and accusations that we hurl at one another to avoid ourselves and the picture of ourselves which Palm Sunday presents and which is revealed more fully in Holy Week which Palm Sunday inaugurates.

No. Holy Week provides the picture, year in and year out, of a very profound truth about ourselves and one which we do everything in our power to avoid. We don’t want to see this picture of ourselves but, truth be spoken, you and I are in utter contradiction with ourselves, you and I in ourselves are hell. And only this week, at least in the meaning of this week, can offer us something more than the hell of ourselves. But, paradoxically, it may seem, only by going through the hell of ourselves in the pageant of Christ’s passion for us. Only through our seeing the forms of hell in ourselves can we begin to understand the joy of human redemption. Holy Week bids us contemplate the contradictions and confusions of our hearts and minds.

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Fr. David Curry has compiled his four Lenten Meditations on the Parable of the Prodigal Son into a single pdf document, which can be downloaded by clicking here.

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“Be it unto me according to thy word”

The cross is veiled. It is there but it cannot be clearly seen. We know and we do not know. We see but “through a glass darkly.” Such are the paradoxes of Passion Sunday, the paradoxes of the pilgrimage of our souls. Do we simply rest in these ambiguities? Or do we seek to see and know and to be seen and known by God? To love and be loved, too, we might ask?

Passion Sunday confronts all our ambiguities and names our uncertainties. Jesus so gently says to the mother of Zebedee’s children who “desir[ed] a certain thing of him” that “ye know not what ye ask.” How does one respond to that? And yet it signals the profoundest truth about our wounded and broken humanity. It will be signaled even more eloquently and more poignantly in the first word from the Cross. “Father, forgive them, for they know not what they do.” We don’t know what we want and we don’t know what we are doing. And yet we ask and we act.

What is needed then? Simply a change of the mind; in short, repentance. We are apt to think of that in terms which are far too limited, as if repentance was merely our saying sorry. But I think that this day opens us out to a deeper understanding of repentance. And it is signaled for us in the greater paradox of this day.

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