Year: 2016

“Then opened he their understanding,
that they might understand the Scriptures”

The Collect for the Feast of St. Luke identifies him as an Evangelist and a Physician of the soul. Paul’s Epistle from 2^nd Timothy says that only Luke is with me but also refers to “books” and “parchments”, two forms of written media through which ideas are conveyed, namely, the codex and the scroll. The Gospel from the last chapter of Luke’s Gospel reminds us of Luke’s interest and focus on Christ’s opening out to us the Scriptures for our understanding. It is a theme which is especially prominent in the season of the Passion and the Resurrection of Christ and in the readings from Luke in those seasons.

The image of Luke as a Physician of the soul is most apt. For most of the long Trinity Season, Luke is we might say the Church’s spiritual director and there is an intriguing and important feature to Luke’s writings, both his Gospel and the Book of the Acts of the Apostles attributed to him. That feature is wonderfully captured in the epithet which Dante uses for St. Luke, calling him appropriately enough, “scriba mansuetudinis Christi”, ‘the scribe of the gentleness of Christ’. It is I think an important insight into the character of his writing.

There is a quality of gentleness to the way in which Luke pictures Christ in his encounters with our humanity. It is not by accident that Luke is both the patron saint of doctors and artists, particularly painters. No one provides more compelling and vivid pictures of the Passion than St. Luke. Think of the power of his depiction of the Agony in Gethsemane and the way in which Luke reveals to us something of the inner turmoil and conflict in the soul of Christ, “on the night in which he was betrayed”. And, perhaps, even more there is the powerful scene of Peter’s betrayal. In Luke’s vivid account, “the Lord turned and looked upon Peter”. That look was enough to remind him of what Jesus had said about Peter denying Jesus three times. “And Peter went out, and wept bitterly.” It is a masterful and powerful moment, a picture of firm gentleness. Sometimes a look is more effective that spoken words. But what kind of look? A look of gentle compassion and understanding for the human condition, for the individual. A look that recalls us to truth, even through our tears.

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“And the man believed the word that Jesus had spoken”

“Faith cometh by hearing”, Paul famously tells us, adding “and hearing by the Word of God”. It is a challenging and important concept especially in our rather visually fixated age where so much emphasis is placed on images seen on screens, on what is curiously called ‘virtual reality’ which already suggests something not entirely real, something not fully actual. It is commonly said that ‘seeing is believing’ and yet we are only too aware of the ambiguities and the distortions about what is claimed for as being seen. Is it actual or merely a simulacrum of reality; indeed, something merely photo-shopped?

But then isn’t there a similar ambiguity and uncertainty about what is said and heard? Especially in the current culture where truth seems to have flown completely away, at least if the American presidential election campaigns are anything to go by. We confront a world, it seems, where fear and negativity and lies that are known as lies triumph over truth and honour, over considered belief and honesty, what Rex Murphy has called, with due apologies to Tom Wolfe, “the bonfire of the inanities”. But the world wants, it seems, something good to come out of America. Perhaps that explains the awarding of the Nobel prize for literature to Bob Dylan, one last paean of praise to the sixties and its siren calls to a kind of peace and truth, to a kind of innocence in contrast to hypocrisy and deceit, for “Where preachers preach of evil fates/Teachers teach that knowledge waits/Can lead to hundred-dollar plates/Goodness hides behind its gates/But even the president of this United States/Sometimes must have to stand naked.” Not exactly a pleasing mental image in the current situation, to be sure. Yet the idea that “Goodness hides behind its gates” is a powerful thought and, perhaps, just perhaps, it is in the context of that awareness that this gospel can begin to speak to us.

It is really a question about the resonance of God’s word in us, about our being alive to truth over and against the lies and the deceits of our own hearts. Here in this powerful gospel story what is heard and seen stands in stark contrast to what is wanted, even demanded and required to be seen. Jesus addresses this directly. “Except ye see signs and wonders, ye will not believe”. He speaks, it seems to me, to an almost universal feature of our humanity – the desire for signs and wonders. Jesus names our expectation and its consequence – our unbelief. For where God is wanted to be tangibly present – immediately there for us, subject to us, as it were – faith has no meaning. The Word has, literally, no resonance in us.

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“So shall my word be”

Thanksgiving is a profoundly spiritual activity. It is about a certain kind of attitude and approach to life. It is about being thoughtful, the exact counter to the many forms of thoughtlessness in our culture and world. Thanksgiving, too, is counter-culture especially in relation to the entitlement culture which surrounds us. Thanksgiving is not about taking things for granted or worse, thinking that we are owed whatever we think we should have and want. Thanksgiving is not thanksgetting!

The idea of thanksgiving is a powerful concept that connects to the theme of creation. Thanksgiving speaks to the respect and dignity of our humanity and to our human vocation. It complements the idea in Genesis about God placing our humanity in the proverbial Garden of Eden “to till it and to keep it”. Thanksgiving extends that idea to taking delight in the good order of creation and in the good will of the Creator. Thanksgiving is a kind of grammar lesson, too, because it involves the idea of being thankful for the good things of creation which we are privileged to enjoy and to the idea of being thankful to God. You’ve got to love the power of prepositions!

Thankfulness is a kind of thoughtfulness, a redire a principia, a return to a principle but that return is something fundamentally positive. It involves our recognition that the world as intelligible and orderly is not just there for us but is something which is to be honoured and respected both in itself and because it is God’s world. It says something about us as human beings that we can be thankful. It is a profoundly spiritual idea. As the poet, George Herbert, notes, it belongs to our humanity to be “the secretaries of thy praise”, the secretaries of the praise of God, giving voice to the voiceless creation, giving praise for the simple truth that a zucchini is a zucchini, or in the context of Windsor, that a pumpkin is a pumpkin even when it is being used as a boat! All of which comes from God. Our praises and thanksgivings all go to God.

The Thanksgiving weekend in Canada combines several forms of thanksgiving. Traditionally and globally, there are the celebrations of the harvest, harvest thanksgiving. In the countries which derive many of their cultural traditions from northern Europe, harvest thanksgiving is a bit of a movable feast, depending on when the harvest is gathered. The idea of harvest has very much to do with our engagement with creation raised to a higher order by gathering the fruits of the harvest into the churches as a symbol of our recognition of the Creator and his creation. To that notion of thanksgiving has been added the idea of giving thanks for political freedoms, the idea of national thanksgiving. All of these things speak to our spiritual freedom.

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