Category: Sermons

“Be it unto me according to thy word”

This text has carried us through Holy Week and Easter beginning with Palm Sunday . March 25th was Palm Sunday but that date is The Feast of the Annunciation , a feast of great significance for our understanding of the Christian Faith. It marks the conception of Christ in the womb of Mary through her ‘yes’ to God in response to the Angelic Salutation: “Hail Mary, full of grace, the Lord is with thee” and that she “shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus.”

Nine months later, we celebrate Christ’s nativity, his birth at Bethlehem. But the conjunction of the Annunciation with Christ’s Passion is immensely significant and reminds us of the inescapable connection between Christmas and Easter , for his “Christmas Day and Good Friday are but the morning and the evening of one and the same day,” as John Donne notes, even as we have noted that Easter Day and The Octave Day of Easter , yesterday, are but the morning and the evening of one and the same day, the day of Resurrection.

But why the Annunciation on the Tuesday after Easter Week? Because the Passion and the Resurrection take utter priority. The Annunciation is for the sake of the Passion and the Resurrection; the meaning of the Incarnation is fully realised in the events that belong to the redemption of our humanity. As Luther, the father of Protestantism, and as Ignatius of Loyola, the founder of the Society of Jesus, the Jesuits, both understand, it is per Mariam ad Jesum , through Mary to Jesus. “Mary,” says Luther, “does not want us to come to Mary but through her to Jesus Christ.”

This brings us to the critical and important role of Mary in the work of human redemption. In contrast to Jesus as “just as man” in the musical Jesus Christ Superstar, Mary is at once just a woman and more than just a woman. She is the very exemplar and embodiment of our humanity considered in and of itself in its truth and purity. Why? And How? Why? Because of the logic of salvation. Christ cannot be the redeemer of humanity, wounded and broken as a result of sin, if he himself is a sinner. He becomes sin for us only by becoming fully human through the body he assumes from Mary. He does so to free us from all sin and all death. He is “like us in all respects save sin.” Sin after all is privative, a negative; it makes us less than ourselves. She, by extension, too, is understand in a number of theological traditions to be without sin for the sake of Christ’s pure humanity without which he cannot be our redeemer.

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“The same day at evening”

Time, it seems, has stopped. We rest in the morning and the evening of the new Sabbath of the Day of Resurrection, it seems, with Mary coming early in the morning on the first day of the week to the tomb and finding it empty. She runs and tells Simon Peter and John and they both run and find that what she said is indeed true. Now, it is “the same day at evening.” Yet, we are behind closed doors.

It is a powerful image. Like the disciples, we too are behind closed doors out of fear. Our culture is very much the culture of closed doors, the culture of the various ghettoes of our minds, like so many gated communities, as it were. We hear only what we want to hear and see only what we want to see. But the more serious point is our fearfulness, our uncertainties and our anxieties.

We are behind the closed doors of our minds because we are uncertain about ourselves, about our world, and about the very idea of truth. This shows itself in a myriad of ways: from the increasing intolerance about diverse opinions about identity politics to the increasing fragility of ourselves as a self. It means a loss of confidence in being able to think and proclaim what belongs to the Christian faith and to the ways in which it engages the world. Yet the Resurrection breaks open the closed doors of our minds and our souls.

The Gospel for the Octave Day of Easter places us imaginatively on “the same day at evening” to counter all of our fears and uncertainties. Something happens behind closed doors that belongs to the Easter message of Resurrection. It changes everything. It changes us. Such is the Resurrection. It gives us a new perspective and a new understanding about ourselves. We are freed to God and are set in motion.

What is that motion? In today’s Gospel, it is about “the forgiveness of sins”proclaimed by the Apostolic Church. On “the same day at evening,” Christ breathes on the disciples and signals to them and us what his word and action means. “Receive ye the Holy Ghost,” he says.“Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.” It is called the power of the keys.

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“Be it unto me according to thy word”

Once again, we are presented with a lesson from The Book of the Acts of the Apostles, often attributed to St. Luke. Once again a Gospel reading from The Gospel according to St. Luke. Once again, the word of Resurrection is being shown to us and we are being opened out to its meaning. And once again suffering and death are inescapably made an essential part of the teaching of the Resurrection along with repentance and forgiveness.

“To you is the word of this salvation sent,” Paul says to a group of Hebrews in the synagogue in Antioch of Pisidia. The message of Resurrection arises in the context of the Hebrew Scriptures, among “the sons of the family of Abraham.” As Luke puts it, too, the idea of the Resurrection comes to us through “the open[ing of] their understanding that they might understand the Scriptures.” Yet all of this builds upon the story of Christ on the road to Emmaus, upon the tangible realities of Christ being with us.

“Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and blood, as ye see me have.” And in addition he asks “have ye here any food? And they gave him a piece of broiled fish, and of an honey-comb.” It is all part of the testimony to the reality of the Resurrection that “he took it, and did eat before them.” It is the Risen Christ who teaches us about the resurrection and its radical meaning.

It does not mean the annihilation of nature but its transformation and perfection. The body and the physical world are not everything; they are not self-sufficient and self-explanatory, but neither are they nothing. Here Jesus uses both the Scriptures and the things of the natural world to teach us the meaning of our humanity in God. He speaks to our fears and worries, to our anxieties and our uncertainties. He confirms his presence with us in simple ways, even through such simple things as “a piece of broiled fish and of an honey-comb.” This is part of the power of these Gospel stories.

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“Be it unto me according to thy word”

The word for Easter is Resurrection. But how do we know about the Resurrection? How do we begin to understand what is meant by the Resurrection? Few Gospel stories illumine our understanding better than Luke’s famous story of Christ on the Road to Emmaus. “He was known of them in the breaking of the bread.”

“Him God raised up the third day, and showed him openly, Luke tells in the Lesson from Acts, rehearsing features of the life of Christ and especially the events of the Passion and then the Resurrection, or rather the making known of his Resurrection. The Risen Christ is made known “unto witnesses chosen before of God, even to us,”Luke suggests, “who did eat and drink with him after he rose from the dead,”the very things which his Gospel account, too, will emphasize. The Resurrection, it seems, can only be known by way of testimony, by way of witnesses, by way of a reflection on extraordinary things. Thus Luke’s Gospel shows the Risen Christ running out after us, as it were, and inserting himself into our conversation about our perplexities and confusions, drawing out of us, in good Socratic fashion the nature of our own uncertainties and, then, providing a way to make sense of it all. So in the story of the Road to Emmaus, we have two disciples fleeing Jerusalem in fear because of the events of the crucifixion, “talk[ing] together of all these things that had happened.”Jesus joins them but is not recognized by them; after all, they aren’t expecting him given the events of the crucifixion and its aftermath.

He gets them to explain their perplexities about the crucifixion itself and then the report of the women and the other disciples, and even the vision of angels about the empty tomb. “Foolish one, and slow of heart to believe all that the prophets have spoken,” Jesus says to them, “ought not Christ to have suffered these things, and to enter into his glory?”Note, once again, that conjunction of suffering and glory. With that compelling introduction, “he expounded unto them in all the Scriptures the things concerning himself.”It becomes a repeated trope by Luke, namely, the idea of Christ “opening to us the Scriptures”and “opening their understanding”to provide us a way of thinking the radical nature of the Resurrection.

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Fr. David Curry has collected his nine Holy Week and Easter meditations and homilies, based on the Scripture text “Be it unto me according to thy word”, into a single pdf document. Click here to download “Be it unto me according to thy word”. These homilies were originally delivered and posted earlier this week on Palm Sunday through Easter Day.

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“Be it unto me according to thy word”

What is that word? It is all Resurrection. “Christ is risen, Alleluia, Alleluia. The Lord is risen, indeed, Alleluia, Alleluia.”This is the Easter word and the ancient greeting of Christians. It is the great proclamation of the Church about the wonder and the mystery of God in the work of human redemption. Death is not everything; it is nothing. Death is changed. God makes something out of human sin and wickedness, even out of death. Such is new life, the radical new life of the Resurrection.

The tomb has become the womb of new life. We are provided with an entirely new way to think about human life; it is life with God, now and evermore. The word of Resurrection resounds in the liturgy of Easter beginning with the Easter Anthems. And resurrection and rebirth, new life and new beginnings are seen visually and actually in the baptism of Jen and David Appleby on this day. They are the visible reminders to us of our life in Christ. Their baptisms immediately recall us to our own.

Word and Sacrament. Easter is a word derived fromEastra, an ancient pagan Germanic Goddess of Spring. Other cultures speak of the Pascha, referring to the Passover and, indeed, the new Passover of Christ. The Easter Day anthems help us to understand something of the radical meaning of the Resurrection. “Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.”The consequence of that for us is made clear in the Epistle, itself a proclamation. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.”That means we have to die to ourselves and our old ways, “cast[ing] off the old self with its evil deeds, and put[ting] on the new.”There is, in short, an new orientation and direction for our lives, a new birth for all, a new way of looking at things.

The challenge of Easter Day is quite simple. We are dead in ourselves. We live only in Christ. It is all about getting out of the tombs of our minds and our lives to be alive in Christ. How? Through the Gospel encounter with a new and transforming reality. It begins with the empty tomb with the puzzlement and perplexity of expectations shattered. It begins with confusion and uncertainty out of which will come a new understanding. Mary Magdalene comes early to the tomb, alone, only to find the first wonder, “the stone taken away from the sepulchre.”This sets her motion to tell the other disciples, Simon Peter and “the other disciple whom Jesus loved,”, John. “So they ran both together.”John outruns Peter but only stoops down and looks in; he does not enter. Peter enters first and then John follows. Then suddenly, beyond the moving of the stone, they find that there is no body but only the linen clothes lying. It is for them and for us a complete mystery.

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“Be it unto me according to thy word”

Our Easter Vigil is a greatly simplified version of the ancient liturgies and rites of “this most holy night.” Vigils are about watching and waiting. As such they are about anticipation and expectation for something more. Holy Week has immersed us in the Passion of Christ, using Mary’s fiat as our mantra to enter into the narratives of the Passion; “be it unto me according to thy word,” the word which has gathered into itself all of the madness and disorders of our words. But in so doing we have been aware that we are participating in something great and wonderful, something which belongs to the mystery of human redemption.

That mystery recalls us to the deeper meaning of God’s creation. We can only participate in the Passion through the Resurrection. For here is the great wonder. It is the Resurrection alone that makes our participation in the Passion both possible and necessary. Tonight we wait expectantly and profoundly upon the mystery of God in the fullness of redemption. We await the new creation, the Resurrection.

How do we watch and wait? First, in the quiet darkness in which the Paschal Candle is blessed and lit and the great prayer, the Paschal Praeconium or Exultet, is sung, itself a wonderful and moving set of Scriptural and theological images about the Passion and the Resurrection, sometimes attributed to St. Augustine or more likely St. Ambrose. It is really a kind of Eucharistic Prayer or Canon. It proclaims the triumph of light over darkness, of life over death, of good over evil. Then, we listen to a few of the great prophecies and readings that illumine the mystery of human redemption. That prepares us for an important feature of the Vigil.

Traditionally, the service provided the occasion for baptisms, indeed, in its fullest expression, there was baptism, confirmation and then communion. In the baptisms at the Vigil, there is the renewing of our baptismal vows. In other words, there is a constant circling back and into the mystery of our incorporation into the Body of Christ.

Our country vigil ends with the lauds or praises of Easter morn. Our vigil brings us to the Resurrection, to the Alleluia’s that resound in praise and thanksgiving to God. The Resurrection is the triumph of good over evil, the triumph of God himself in his very truth and being giving himself for us in the sacraments of Baptism and Holy Communion. Such is the word heard and seen that defines us, Word and Sacrament through which we participate in Christ.

“Be it unto me according to thy word”

Fr. David Curry
Easter Vigil, 2018

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“Be it unto me according to thy word”

Mary’s fiat, her “be it unto me according to thy word,” has provided the mantra for our Holy Week meditations on the Passion of Christ. Now all is done. All is at peace. Christ lies in the tomb, a borrowed tomb at that. It is finished. Holy Saturday recalls the sabbath rest of God in the Genesis accounts of creation. All we can do, it seems, is rest ourselves in the peace of this moment to ponder the mystery of human redemption.

The trauma and the horror of Good Friday is past and there is that sense of psychological release in us, perhaps, that gives way to a contemplative possibility in us to think about what Christ’s Passion and Death mean. Holy Saturday provides us with that possibility now become our necessity, the necessity of trying to make sense of it all. The word that we wait upon is the word of Christ in the tomb, the word in death. Holy Saturday emphasizes the reality of the death of Christ at the same time as it points to the power of the divine word. The word that defines our contemplation is perhaps, Peter’s word, drawing on Zechariah’s imagery, that “he went and preached unto the spirits in prison.”

The Epistle from 1st Peter reflects on Christ’s death in terms of the Noahic Covenant which is extended to become a simile for Christian baptism. Wonderful but what is going on here in this extended Scriptural reflection? What is the underlying insight? It is simply this. Holy Saturday reminds us of the radical meaning of human redemption accomplished by Christ’s death on the Cross. It is universal; it is for all. God seeks the reconciliation of the whole of our sinful humanity. This provides a necessary counter and check on our all-too-human judgements about one another as to who is saved and who is not. Not for us to know anything more than the Comfortable Word, that “God so loved the world that he gave his only-begotten Son, to the end that all that believe in him should not perish, but have eternal life.”

“Look to Jesus,” Calvin tells us, ”he is worth to me more than a thousand testimonies.” He is our predestination. Human redemption is about the divine love of God’s own truth and righteousness that cannot be contained or constrained to the limits of finite reasoning, to the realm of the temporal, the world of past, present, and future. No. It is all about how time is gathered into eternity and itself is nothing more than the moving image of eternity, to use a famous Platonic image taken up by the metaphysical poet, Henry Vaughan.

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“Be it unto me according to thy word”

But which word? There are seven after all, the seven last words of Christ from the cross, words which define us in relation to God in Christ.

On Good Friday we contemplate Christ crucified. Through the Passion accounts of Matthew, Mark, and Luke we have pondered something of the mystery of the crucifixion that brings us to this moment itself as seen through the eyes of John. All four Gospels contribute to our remembering the Passion.

Such remembering is absolutely central to Christian Faith and Christian life. Why? Because comfort, our consolation and blessedness, is entirely found in the meaning of Christ’s sacrifice and suffering for us. Good Friday means that it is good for us to behold the one whom we have pierced, to draw upon the passage from Zechariah that John himself uses. “They shall look on him whom they have pierced.” For “they” read “we. “

To what benefit? What good is there for us in looking upon the crucified? To behold ourselves in our sins and wickedness is a great and necessary good. Our sins are the immediate cause of his Passion. But there is something more. The good for us is to behold the love of God in Christ crucified. No symbol, no sign is more powerful, more effective really than this at signifying the divine love for our humanity precisely in the horrifying spectacle of our humanity’s attempt to annihilate God from the horizon of our lives. The deep meaning of Good Friday is that we kill God. God is dead, dead in the crucified Christ, the one who is God and man. He has “borrowed a body that he might borrow a death” (Athanasius); our body, our death. But he is God made man. In Christ, God dies for us.

There can be no greater good, no greater paradox than the overcoming of our deaths by the death of Christ. What does it mean? It is the death of death. On Good Friday we behold death as the consequence and meaning of human sin and wickedness. We behold what our rage and spite accomplishes – death. We see exactly what happens when we are left to “the devices and desires of our own hearts.” We see our nothingness. This and this alone is the great good of Good Friday because only so can we see the greater goodness of God.

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“Be it unto me according to thy word”

And so it begins. The Triduum Sacrum are the three great holy days of the Passion in which we seek to immerse ourselves or be immersed in the Passion of Christ; in short, to be defined by the word of God. That has meant confronting all of our words of disarray, our words of sin and evil, in the words of Christ, especially the words of Christ crucified. Luke gives us three of those words: Christ’s first word from the Cross, “Father, forgive them for they know not what they do;” Christ’s response to the penitent thief that “today shalt thou be with me in paradise;” and, what is taken as the last word from the Cross, “Father, into thy hands I commend my spirit.” With Luke we have the first and last word of the crucified, a beginning and an ending with a prayer to the Father. Such is the wonderful intimacy of Luke’s Gospel. He is, as Dante understood so well, scriba mansuetudinis Christi, the scribe of the gentleness of Christ.

Maundy Thursday is a day rich in ceremonial and symbolism. We recall tonight not just The Passion According to St. Luke but the Last Supper of Christ with his disciples and with all of its gentle intensity. “He carried himself in his own hands,” Augustine wonderfully suggests. Christ puts himself into our hands and we are left to our own devices. We betray him and crucify him. But he carries himself in his own hands and provides another way for us to be with him and for him to be with us. He provides the way in which his sacrifice on Calvary will both be remembered and participated in through the sacraments.

Baptism and the Eucharist are the two dominical sacraments. Out of the wounded side of the crucified Christ flow the sacraments of the Church, as the Fathers often said; water and blood, baptism and communion, respectively. It requires a holy remembering on our part, a sacramentum memoriae that connects the sacrament with its meaning. It is both sign and thing signified. “This is my body … This is my blood. Do this in remembrance of me.” “Go forth and baptise.” These are not maybe’s but must be’s. It is what is required of the Church.

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