Sermon for the Feast of All Saints (tsf.) / Twentieth Sunday after Trinity
These are they which came out of great tribulation
The softness of a maritime October gives way to the grey barrenness of November. Leaves lie scattered on the wind in heaps of burnished gold and glowing amber; their autumnal beauty fading into the darkness of nature’s death. It is “that time of year,” as Shakespeare so wonderfully puts, “when yellow leaves or none or few, do hang/ upon those boughs which shake against the cold,/bare ruined choirs where late the sweet birds sang” (Sonnet # 73). Such is the twilight of nature’s year. Yet in the season of scattered leaves and in the culture of scattered souls there is a gathering, a gathering into fullness and glory. Such is the meaning of All Saints.
The lesson from Revelation signals the conclusion of the long journey of our souls as well as the nature of that journey of the mind to God, the itinerarium of the soul. It is a vision of the end of a kind of exodus, a going forth and return to the homeland of the spirit. It is the vision of the heavenly city, the gathering into truth of what otherwise remains scattered and broken, barren and empty. All Saints reminds us of who we are in the truth of God and of what we are called to be. The vision is redemptive of all that is scattered and broken, distracted and destructive in our confused and fearful world. It speaks to the confusions of souls everywhere. The vision is universal; “a great multitude which no man could number, of all nations, and kindreds, and people, and tongues.” Beyond counting.
The gathering is into a communion of spirit united in prayer and praise, a community of angels and men; a community that extends beyond the present and embraces the past. The vision centers on the worship of God. But is this simply a flight from the world? A kind of escape from reality? No. The whole point is that the vision is the reality, the reality of the spirit without which our lives are empty and nothing.
The vision signals the redemption of images in the gathering of all things to the truth of their being. Ours is a culture obsessed with images and profoundly forgetful that images are not reality; they are only images of the real. Their truth is found not simply in themselves but in what they are and mean in truth. In Plato’s famous image of the Cave, we mistake the flickering images before us for truth. Only by being turned around do we embark upon the long process of education that leads us from the images to the things of which they are the images, and then to mathematical entities abstracted from them, and then to the forms or ideas of things visible and invisible, and ultimately to the realization of the Good as the principle upon which the whole structure of thought and being depends. Such is the journey of the soul to God.
after the example of thy servant Richard Hooker,
