by CCW | 8 March 2018 19:35
It is a powerful and moving scene. “Joseph could not control himself before all those who stood by him,” and so he sends everyone away from his presence except for his brothers. He makes himself known to them. “I am Joseph, your brother.” It is a beautiful scene of reconciliation. We can feel the intensity of the moment and even more, the distress and dismay of his brothers. For in seeing Joseph, the brother whom they betrayed and thought was dead, they confront their own sin and evil. They confront themselves. And yet that is the good news and the real power of this remarkable narrative.
This week in Chapel we have continued with the story of Joseph. On Monday and Tuesday, we heard about the second journey of the brothers to Egypt to get grain, this time with their youngest brother, Benjamin, with them. Joseph and Benjamin are the two brothers from the same mother, Rachel. Joseph had not yet revealed himself to his brothers but sent them on their way with grain in the sacks and unbeknowst to them, their money. But in Benjamin’s sack, he had placed his silver cup. They leave but immediately, Joseph sends a servant after them to say, “Why have you returned evil for good? Why have you stolen my silver cup?” They are brought back to Joseph to face the consequences, knowing that if anything happens to Benjamin it will cause immeasurable sorrow to their father, Jacob.
Jacob is also Israel – one who strives with God. In a way, the story of Joseph reveals something of the true nature of our humanity’s struggles with God. The silver cup is an intriguing device and one which will have its antecedents in history and culture, particularly in terms of the Jewish Passover and the story of Christ at the last supper and the later significance of the chalice, the cup of the Passover. Christ will be betrayed at supper by Judas. And yet, that scene also marks the institution of the central Christian service of the Holy Eucharist, Mass, Holy Communion, or the Lord’s Supper – all different terms recalling the same event. The chalice, the cup, takes on a symbolic significance.
In northern England at Durham Cathedral in the 14th centuries, the monks instituted a special service on Maundy Thursday, the beginning of the Triduum Sacrum, the three great holy days in Holy Week. Maundy Thursday recalls the beginning of the Passion of Christ at the last supper, “the same night that he was betrayed,” and yet the night in which he institutes the means of his continued presence with us through the sacrament. In Durham, the special rite was about the “Judas’ cup.” The monks would each drink from the mazer, a kind of bowl in the bottom of which the figure of Judas was inscribed. They contemplate themselves in the figure of Judas. We confront our own betrayals. Why? To learn more deeply the greater goodness of God in Christ. “If our heart betray us, God is greater than our hearts.”
The goodness of God makes it possible to contemplate the evil of our humanity, to confront ourselves and not be destroyed but to be reconstituted in love. It does not mean denying our evil but recognising that God (and God alone) can bring good out of evil. Joseph belongs to such a way or pattern of thinking. He tells his brothers “do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life.” The past is not ignored or forgotten but we are made aware of a greater power that is at work in human affairs than simply ourselves. We are made aware of the Providence of God that works even through human evil to effect a greater good. It is what Joseph has learned and which allows for reconciliation with his brothers.
Joseph makes himself known to his brothers not in condemnation and judgement but in love and compassion. There is a restoration to unity and wholeness. Sometimes it happens through our having to face ourselves in the betrayals of our hearts. In Luke’s account of Christ’s Passion there is marvellous moment with respect to Peter’s three-fold betrayal of Christ at which point “the cock crew.” “And the Lord turned, and looked upon Peter.” We may wonder about that look. Was it a look of contempt and condemnation, of anger and spite? Or was it a look of compassion and love? “And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.” He has to confront himself in his betrayal of Christ. “And Peter went out, and wept bitterly.” Such tears are, we might say, therapeutic, and lead to restoration through repentance, through our turning back to the one from who we have turned away but only because he has turned to us. Later, Peter will be reconstituted in love by Christ, the one who reveals our sins and betrayals not to condemn but to restore. Such is the reconciling power of love, the love which belongs to the goodness of God in spite of our evils.
Such narratives as the story of Joseph and of the Passion of Christ reveal things about ourselves to ourselves. We are in these stories which is why we read them. The absolute goodness of God allows us to learn even from our evil.
(Rev’d) David Curry
Chaplain, English & ToK teacher
Chair of the Department of Religion and Philosophy
Source URL: https://christchurchwindsor.ca/2018/03/08/kes-chapel-reflection-week-of-5-march/
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