Christ Church

“One thing is needful”

Wednesday in Holy Week marks the beginning of the reading of the Passion according to St. Luke. Once again, the story of Jesus’s encounter with Martha and Mary in Bethany, a story which Luke alone tells, contributes to our understanding of his account of the Passion. So too, do the readings at the Offices on this day, readings from Numbers and Leviticus and, of course, from John’s Gospel.

The lesson from Numbers is about the bronze serpent raised up by Moses at God’s command. The people of Israel, fractious and discontent in the wilderness, complain against God and Moses for what God has provided them. As punishment for their kevetching, they were afflicted with fiery serpents. They repent in a kind of way and ask Moses to intercede for them to God to save them from this death and affliction. The cure lies in looking upon their sin made objective before them in the form of the bronze serpent.

Serpents are an intriguing biblical image that takes us back to the story of the Fall, to the beguiling serpent of human reason turned against itself. “Did not God say?”, the serpent is imaged as asking, insinuating a half-truth for what we already know to be the whole truth even if we do know that we know. That ambiguity has troubled generations of generations of thinkers throughout all ages. We only come to know the truth as truth through our separation from it. The serpent is the image of our human reason as turned against itself and in so doing becoming aware, becoming self-conscious. It comes with a cost, of course. Paradise is lost and the serpent becomes, as John Donne puts it, “the creeping serpent” that crawls upon its belly in the dust. So too does our reason unless we learn to look up. Here in Numbers we see the nature of redemption at work through the transformation of images. The serpent is raised up so that whoever looks upon it is healed. John in his Gospel has Christ identify himself with this image directly. “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life”.

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“One thing is needful”

Jesus’s word in Bethany highlights the necessity of contemplation. Holy Week is about our contemplation of the Passion of Christ as revealed in all four Gospels. Tonight we complete our reading and contemplation of the Passion according to St. Mark. What is the one thing needful here?

Certainly, there is the unfolding of the different forms of human sin and betrayal; Pilate’s betrayal of justice because he was “willing to content the people”; the mockery and abuse of Jesus at the hands of the Praetorian guard; his being crucified between two thieves; his being “railed on” by those who passed by and by the chief priests. It is not a pretty picture. It is altogether about human cruelty and abuse. That is the meaning of Christ as the “Suffering Servant” as the lessons from Isaiah both at Mattins and at Mass make clear and the meaning of Christ as “the righteous man” who is inconvenient to us in our wickedness as the evening lesson from The Wisdom of Solomon shows; Christ is the righteous one who suffers our unrighteousness. And yet, as the lessons from John’s Gospel at Morning and Evening Prayer also make clear, Christ is the vine in whom we live and abide, abiding in his love for the Father. His crucifixion shows us the radical meaning of love. “Greater love hath no man than this, that a man lay down his life for his friends”. Jesus goes on to say something quite radical and profound. “You are my friends”, he says, “if you do what I command you”.

His love is proclaimed in the face of our betrayals of that love. What he bears, we too shall have to bear, namely, the hatred of the world. Christian persecution both active and passive is a feature of our witness and increasingly so in our post-Christian world. “If they persecuted me, they will persecute you”. “And all this they will do to you”, he says, “on my account, because they do not know him who sent me”. They do not know the Father and so they do not know the Son. But the Spirit of the Father and the Son will bear witness to the Son and so too we are to be witnesses “because you have been with me from the beginning”. At issue for us is about being with Christ faithfully. It is about abiding in his love even in the face of the enmities and hatreds of the world. And in a way we are given to see two moments in Mark’s account of the Passion here that have to do with what belongs to our contemplation of the Passion as witnesses and participants in the Passion.

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“One thing is needful”

Jesus’ word to Martha about Mary speaks to our reality throughout Holy Week and Easter. It is about attending to the one thing needful. What is that? It is about “sitting at the feet of Jesus and listening to his word”. In the context of Holy Week it means seeing and hearing the accounts of the Passion and the other Scripture readings that help illumine the meaning of the Passion. Only by sitting and listening, seeing and hearing can we begin to learn things about ourselves and about the high and holy things of God.

It seems to me quite significant that at Morning and Evening Prayer throughout Holy Week, the second lessons are taken from the Gospel according to St. John and largely from what is known as the ‘farewell discourses’ of Jesus where he is explaining to them his going from them, at once into his passion and death but also into his resurrection and ascension, in other words into the hands of the Father, into the community of the Trinity. “I go to prepare a place for you”, Jesus says. What is that place? He is, he says, “the way, the truth and the life” and that is found in his love for the Father. “Believe me that I am in the Father and the Father in me.” Of course, that may not be easy to grasp so Jesus adds “or else believe me for the sake of the works themselves.” Words and deeds that open us out to truth and life. These rich and paradoxical lessons reveal the dynamic of revelation and redemption.

The Resurrection forces into view a deeper reflection and understanding about the events of the Passion. In his going from them in this twofold sense, we are forced to remember and learn more deeply the meaning of our life with God. “In that day, you will know that I am in my Father and you in me, and I in you.” “The Holy Spirit”, he says, “whom the Father will send in my name, will teach you all things, and bring to your remembrance all that I have said to you.”

This is the condition of true peace. The peace that Christ brings is not as the world gives. It has entirely to do with his “going to the Father” which is the deeper meaning of the Passion without which the Resurrection makes no sense even as the Resurrection is essential for understanding the Passion.

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“One thing is needful”

And so it all begins. Holy Week begins with Palm Sunday. It begins with the cries of “Hosanna”. Where does it end? With the cries of “Crucify”? Yes and No. In a way, what we do today begins a pageant which only ends in Easter; ends and never ends with the greater cries of “Alleluia” but only through the agony of the crucifixion and on this day with our cries of “Let him be crucified”. The pageant of Holy Week concentrates the whole journey of the soul to God. Holy Week is really everything.

Have you ever thought or ever not thought that there is something terribly wrong about the world, politically and socially in which we live? I hear it all the time. Have you perhaps in a moment of reflection also wondered whether there isn’t something terribly wrong with you? Both reflections speak to the deeper meaning of human redemption wonderfully displayed in the rich fullness of Holy Week.

It is busy week, a week of spiritual intensity, of agony and ecstasy. And yet, as Jesus says to Martha in the house of Mary and Martha that is one of the scenes of Bethany, the place of the preparation for the Passion, “one thing is needful”. What is that one thing? It is the action of Mary, “sitting at Jesus’ feet and listening to his word,” as Luke describes it. Holy Week is less about the busyness of Martha, “anxious and troubled about a multitude of things” and more about Mary who “hath chosen the good portion, which shall not be taken away from her,” Jesus says. The contemplation of Mary is the one thing needful. That and that alone redeems the busyness of Martha and the busyness of Holy Week for us. Without that good part, there is no real participation in the Passion which is the whole point of Holy Week.

For we are in the pageant of the Passion and in ways that will trouble us if we are properly attentive to what we see and hear. “Garde e escolta”. “Look and listen”, Virgil tells Dante in the garden at the top of Mount Purgatory. Look and listen to the pageant of revelation and redemption that unfolds before us. Only so, Dante suggests, can we be made “pure and prepared to leap up into the stars” of Paradise. Holy Week, beginning with the contrasts and contradictions of our souls presented to us on Palm Sunday, shows us what the poet, George Herbert, says are the “two vast spacious things” that few measure and ponder. What are those two vast spacious things? “Sin and love,” he says. To learn both means attending to the events of the Passion, to the agony in Gethsemane and to the agony of the Cross.

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