Behold, we go up to Jerusalem
(Matthew 20. 18)
The Gesima season ends with an invitation to take up another beginning. Behold we go up. (Matt. 20. 18) We are invited onto yet another road, a spiritual road that leads to our death and new life with God. The road which we will tread is not an easy one. It will require a new and determined readiness. The self-discipline we have acquired must be put into the service of a more difficult task. It will call for drastic measures as we learn how to hand over our sin to the Lord for death. It will demand a death to all else but the love of God in Jesus Christ. Progressively our journey will be an invitation on to the road that Jesus Christ is. I am the way, the truth, and the life, (John 14. 6) Follow me, Jesus says, for behold we go up to Jerusalem. In other words, behold we go up…if we wish to follow Jesus to His Kingdom.
Our journey will teach us many things about ourselves and about God’s Love. First, of course, we shall learn what happens when sinful man cannot endure the love of God in the heart of Jesus. Every one of us is fallen, fallen out of the love of God and the love of our neighbor. Fallen man rejects God’s Love. God’s Love never ceases to be itself and this means that it insists upon conditions that most men cannot endure. Love is made flesh for us in the life of Jesus Christ. Jesus Christ is that perfect Love that never ceases to offer itself to all people in all ages. But fallen man rejects this Love, this desire that is at once persistent and consistent. God’s Love persistently reveals the truth in Jesus Christ. That Love is consistent with the nature of God and His expectations for men.
Long before the coming of Christ, the prophets foretold of how God’s Love would be received in the heart of sinful man. They foretold of how fallen man would not be able to endure the persistent presence of God’s Love in the world. Fallen man resists when God’s Love threatens to disrupt the continuance of his constant comfort. The prophets knew that most men would be hard pressed to abandon the good of this world for the sake of God’s Love.
Even the Apostles themselves bear witness to how difficult it will be to embrace the love of God in Jesus Christ. They believe that Jesus is the Love of God the Father made flesh. But they cannot see that He must be delivered unto the Gentiles.
(Luke 18. 31) Nor can they allow themselves to imagine that He shall be mocked, and spitefully entreated, and spitted on. (Luke 18. 32) That Jesus will be demoralized, derided, and despoiled is beyond what they think is right or appropriate for God’s Good Man. Why? Their concept of Love knows no struggle, difficulty, or sacrifice. What they see of Love involves neither suffering nor self-denial. The Apostles desire to go up with Jesus to Jerusalem and yet they have no conception of what God’s Love in the heart of Jesus must suffer from the hands of sinful man in order to save them all. Jesus prophesies that they shall scourge Him and put Him to death. (Ibid, 33) But the Apostlesunderstood none of these things: and this saying was hid from them, neither knew they the things which were spoken.(Ibid, 34) Calvin says that they had formed the expectation for joyful and prosperous advancement and therefore had reckoned it to be in the highest degree absurd that Christ should be ignominiously crucified. (J. Calvin: Harmony of the Gospels, xvii) Their minds see only the prospect of going up to joyful glory. They cannot see. Their blindness is confirmed in what follows.
And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by.(Luke 18. 35-37) The Apostles do not understand what Jesus has said to them. They are blind and cannot see. And what do they find? A man who is blind in another way stumbles onto their path. They are spiritually blind, but he is physically blind. But this physically blind man sees what the Apostles do not see. And he cried, saying, Jesus, thou son of David, have mercy on me.(Luke 18.38) What he could not see with his eyes, he saw and knew with the eyes of his soul. And so he cries out for God’s love in the heart of Jesus for mercy. In some deep way, he knows that the Jesus who is going up to Jerusalem will come down to minister to him. The Apostles are blind and thus cannot see the point. And they which went before rebuked him, that he should hold his peace. (Luke 18. 39) The Apostles are confused enough already; so, why should they allow some pathetic blind man to interrupt a journey already wrought with perplexity? Yet, the blind man sees. He sees that he must reach out to Love made flesh. He sees that he cannot let Love made flesh pass him by. With the eyes of faith and the determination of hope, he sees God’s Love and the Power in Jesus, and so he cried so much the more, Thou son of David, have mercy on me. (Luke 18. 39) Let the Apostles luxuriously wallow in philosophical confusion. This man sees plainly and will have some of that Love that condescends to men of low estate! Love is near. The blind man will procure His healing power.
Behold we go up to Jerusalem. And as we go up, we find one who was blind and truly sees, who has only heard of this Jesus and yet sees and understands! Love is going up to Jerusalem, and He will take with him those who see His love and desire more of it. The relationship is established. Will we go up to Jerusalem? Will we follow Love, cry out to Love, implore Love’s mercy as we travel into the depth of its meaning and purpose?
And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. (Luke 18. 40-42.) Yes, behold we go up to Jerusalem, and as we go up, the Love that will be mocked, spitefully entreated, spitted upon, still loves. Love reaches out to all. Here to a new friend who knew more than Jesus’ old followers because he truly saw who Jesus was and understood the power of His Love. The blind man reveals a faith that sees the Love that heals. This is the Love that is going up to His death. And so He finds one who can assist Him in beginning the process. This Love cannot help but love. This Love cannot help but die to Himself as He comes alive to God in the life of His brother. Jesus sees faith and hope and responds with God’s Love. His says Receive thy sight: thy faith hath saved thee. (Luke 18. 42) Love says to the blind man, because you see me inwardly and spiritually, you shall see me now outwardly and materially. And, blessed are they who have not seen, and yet believe. (John 20. 29) Behold, we go up to Jerusalem. (Idem)
On the journey up to Jerusalem, Love in the flesh is always Himself. It will never cease to be the Love received from the Father and passed on to all –friend and foe alike. Here a new friend asks for its power and receives it. The new friend has the eyes of faith with which to see. Will we desire this Love with the faith and hope of the blind man? We have been blind, but Love desires for us to see. As St. Paul reminds us this morning, Love or Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth. Love or Charity is always itself. Love made flesh is always Himself. Jesus is Love or Charity made flesh. He suffers all resistance to God’s Love. His Love never ceases to be kind, benevolent, humble, and meek. He is never puffed up or proud, never seeks his own advantage and worldly comfort. In fact, Love always reaches down to lift others up. It stoops down to lift the blind man into the light of day. It will come down from the Cross to see and perceive that those who are killing it on Good Friday might just have a change of heart on Holy Saturday in order to embrace it wholeheartedly on Easter Sunday.
Behold we go up to Jerusalem. (Idem) Will we begin to imagine that Love in the flesh must suffer innocently in order to reveal God’s persistent desire for all men’s salvation? Will we begin to imagine that Love in the flesh must die in order to welcome all men into new life? Will we participate in this reality that Jesus will offer to share with us? If we don’t, we do well to remember that it is always that one thing more that separates man from the Love of God in Jesus Christ. It might be the love that forgives the worst of sinners and their sin. It might be the love that calls forth more generosity at the cost of a sacrifice. It might be the love that must suffer real mental and even physical anguish and loss in order to be rewarded with new life and its gains. Whatever it is, it is usually something rather insignificant in the eternal scheme of things. Will we see, with the blind man, that unless we believe and hope in the invisible work of God’s love in the heart of Jesus, we cannot be saved?
Today, let us forsake all, follow Jesus, and glorify God. (Ibid, 43) With Calvin, those who are healed of their blindness show a grateful mind in presenting themselves to others as mirrors of the Grace of Christ. (Idem) With the blind man, we might even gratefully anticipate the Resurrection that stands behind the Cross.
Most blest believer he!
Who in that land of darkness and blind eyes
Thy long-expected healing wings could see,
When Thou didst rise!
And, what can never more be done,
Did at midnight speak with the Sun!
(Henry Vaughn: The Night)
In the midnight of darkness, behold we see! Behold, we go up to Jerusalem. (Idem)
And his disciples asked him, saying, What might this parable be?
(St. Luke viii. 9)
We said last week that the Gesima Season is all about discovering the self-discipline that will help us to keep a more holy Lent. And part of that discovery involves a real effort at persevering in our pursuit of understanding what Jesus Christ teaches us. Last week we began our pursuit with Jesus’ Parable of the Laborers in the Vineyard. A parable presents us with a surface illustration or story that begs us to delve deeper into a spiritual and heavenly meaning. Archbishop Trench tells us that a parable always depicts a human habit, experience, or labor with which most men can identify. It is different from a fable in that it does not involves talkative donkeys or philosophical cats who aim to teach us some moral lesson about earthly life. It is unlike a myth also since myth never ends up disentangling truth from the story. The myth is believed more as a sign of the union of the supernatural and natural rather than as the way from the one to the other. A parable, then, takes men seriously in his serious endeavors in order to make a spiritual point. It considers the spiritual purpose that lies hidden in earthly intentions and ends. In the case of the parables told by Jesus, He never uses illustrations that contradict the natural and human orders but offers them as earthly depictions of spiritual aspirations and ends. (Summarized from Notes on the Parables. R.C.Trench)
But notice something else. The parables of the New Testament are always about earthly cares and considerations that are always capable of being perfected spiritually. Jesus uses parables not only because He wants to make men think and know but because He wants them to choose and decide for the sake of His Kingdom. Pope Benedict XVI says that Jesus can speak openly about the Kingdom of God to others or all sorts of people. But to those who will follow Him and become His disciples, He speaks in parables, precisely to encourage their decision, their conversion of the heart…. St John Chrysostom says that ‘Jesus uses parables to draw men unto him, and to provoke them and to signify that if they would covert, he would heal them” (Idem, cf. Homily on the Gospel of Matthew, 45, 1-2). Parables are used by Jesus in order to convert men’s hearts, to encourage them to become His disciples, and to give them a picture of what the process of spiritual transformation is all about. Parables stir wonder, questing, seeking, and knocking. The man who seeks out their meaning is the one who desires to know and find happiness in the discovery of a truth that, at first, remains hidden to him. In the parables, each of us is given the opportunity to follow Jesus and to discover God’s Hidden Meaning…which most men couldn’t be bothered about.
Think about how so very hard this is –I mean to decide to follow Jesus and to discover the meaning of His Parables! Last week we prayed for the temperance and perseverance that runs afterGod’s justice. This week, we are reminded that the self-discipline that it demands is no easy business. St. Paul, this morning, takes up the point as he addresses a community of new Christians in Corinth who are being swayed by false prophets to believe that no moral effort or self-discipline is needed at all. They were telling the Corinthians that this Paul was blowing the process of conversion all of out of proportion. True Christianity, they insisted, involves really nothing more than a kind of new-age mysticism that promises an otherwise painless existence. True Christianity, they said, shouldn’t involve anything like what St. Paul was teaching but should be an easier, softer, and gentler endeavor that shouldn’t command any moral effort or suffering at all.
But St. Paul, needless to say, was incensed. St. Paul had digested the Parables of Jesus. For Paul, the life of Jesus Christ in itself was a Parable intended to lead men to the long and hard study that should trigger imitation! Far from wishing to justify himself, St. Paul even desired to use his life as a kind of parable that might lead other men onto the road of conversion and redemption. Remember, the parable uses real human experience to carry the seeker’s mind into spiritual wisdom. St. Paul uses his own experience as a parable to teach his flock what Christian conversion entails. He shows us that true discipleship requires the same effort that goes into understanding any good parable.He asks, Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice I was beaten with rods, once I was stoned, thrice I suffered shipwreck…in perils of robbers, in perils of waters, in perils by mine own countrymen, in perils by the heathen…in watchings often, in hunger and thirst, in fastings often, in cold and nakedness…(2 Cor. 23-27) He tells them that conversion and discipleship involve running the race with temperance in all things to obtain an incorruptible crown. In other words, true conversion and discipleship will involve both bodily and spiritual suffering. He tells them that this suffering might demand not only rejection from the outside world but even spiritual warfare and torture that threaten the presence of Christ within. Who is weak, and I am not weak (Cor. xi. 29), he asks? This business of becoming a Christian and staying the course are as real as the parable that his own life reveals. In other words, it hurts. Yet, he concludes, that the end makes the effort worth all of the struggle. If I must needs glory, I will glory in the things which concern mine infirmities. (2 Cor. xi. 30) The parable of Paul’s experience teaches us that in humility, in weakness and suffering, Christ comes to the soul and reveals God’s hidden Word.
St. Paul’s life and witness comprise a parable for us all. But what had happened to his Corinthian converts so that they were so easily swayed by their new teachers and prophets? I think that we can find all or part of the answer in this morning’s Gospel Parable of the Sower. Jesus tells us that A sower went out to sow his seed. At first, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. (St. Luke viii. 5) Perhaps some of the Corinthians had heard God’s Word superficially; the soil of their souls was like the wayside, trodden down by the ongoing traffic and business of this world, and so they cannot hear the Word. They might have been in this state because they have exposed their hearts as a common road to every evil influence of the world, till they have become hard as the pavement, till they have laid waste the very soil in which the Word of God should have taken root…(Parables, Trench, p.60) Such men are always prey to the Devil and his friends since they live in a world full of so many words that they cannot distinguish God’s Word from all others.
Next, …some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. (Ibid, 6) Perhaps some of the Corinthians had hearts like gravely rock. Such people hear the Word of God with excitement and joy for a short time; it sounds so promising. They prematurely anticipate its benefits without counting the cost of growing it in the soul. They fall awaybecause they cannot work out [their] salvation….with fear and trembling. (Phil. ii. 12) Salvation, they discover, is a parable of real life, full of pain and suffering, doubt and confusion, hard labor and effort. Like the sun scorching the blade that has no depth in the earth, these men’s hearts [are] failing them for fear, and for looking after those things which are coming on the earth….(St. Luke xxi. 26)
Next, And some fell among thorns; and the thorns sprang up with it, and choked it. (Ibid, 7) Perhaps some of the Corinthians honestly received God’s Word but choke and kill it with cares and concerns of this life that end up being more important to them. Here the heard-Word is growing for a season but only alongside inner anxiety and fear that kill the growth of the Word within. They are crushed, as the Gospel says, by the cares, and riches, and pleasures of this life. (St. Luke viii. 14) As Archbishop Trench remarks, the old man is not dead in them; it may seem dead for a while…but unless mortified in earnest, will presently revive in all its strength anew. (Ibid, p. 65) These thorns and briars may take the form of earthly happiness found or lost. In either case, they have neither been killed nor banished from the soil of the soul, and so the Word cannot grow. One or all of these kinds of hearing might explain what happened to St. Paul’s young flock and what can happen to us.
Finally, today’s Parable concludes with, And other [seed] fell on good ground, and sprang up, and bare fruit an hundredfold. (Ibid, 8) The Parables are always about real life. In real life, seed can grow up effectually only in deep, dark soil that has been weeded and fertilized. So, in the soul, the seed of God’s Word can grow in our hearts only with much care, cultivation, and determined effort. Like Paul, we must expect both punishment from without and suffering from within if the Seed of God’s Word is to grow in our souls. Each and every one of us is subject to the temptations that threaten the hearing and growth of God’s Word in this morning’s Parable. With St. Paul we must proclaim, If I must needs glory, I will glory of the things which concern mine infirmities. (2 Cor. xi. 30) For it is precisely in the admission that we are weak that Christ responds to us with the love that alone can grow His Word. God has made the soul; God speaks His Word into it in order to save us. If we begin to hear God’s Word, to clear and cultivate the soil of our souls with sorrow and repentance, to tend the seed with carefulness and devotion, and not superficially and carelessly, by God’s grace we shall bring forth fruit with patience. (St. Luke viii. 15) Then you and I shall become a parable that reveals not only the truth of God’s Word but of its presence and expression in the lives we live. And, with Milton, we shall muse in hope,
…What if earth
Be but the shadow of Heaven, and things therein
Each to other like, more than on earth is thought?
(Paradise Lost: v, 574-576)
Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen.
We have just completed our journey from Advent through to Epiphany-tide. As Canon Crouse reminds us, the season we have observed has been a time of expectation, coming and manifestation. In it, we saw that the Word was made flesh and dwelt among us, and we observed the only begotten of the Father full of grace and truth. Now we turn to the period spanning between Septuagesima Sunday and Ascension Day. Septuagesima Sunday is the beginning of our short Gesima season; Gesima means days. Septuagesima, Sexagesima, and Quinquagesima refer to 70, 60, and 50 days before Lent. On these three Sundays, we prepare for Lent. Our seasons and the appointed readings come to us from patterns established in the Ancient Church. So, as men of old in the ancient Western Latin Church did, we must use our season for self-discipline. Today’s lesson in self-discipline will include the virtues of temperance and justice.
The virtues that we study today are two of what are known as the Cardinal Virtues. The Cardinal Virtues come to us from the Latin word cardo, which means hinge. These then are the hinge virtues without which we cannot hope to obtain any kind of goodness. Goodness here is that holiness and righteousness which we can find by the use of our reason and free will. The Cardinal Virtues were first formulated by the great Greek philosopher Plato in his Dialogues, were later refined by Aristotle, and were then part and parcel of the Graeco-Roman world’s pursuit of goodness and virtue. The early Church Fathers designated them as Cardinal virtues which come to us by way of reason’s study of the universe and human nature and then the will’s expression of them in the habits of human life. The Fathers taught that they were not especially dependent upon Revelation or Scripture. Instead, they formed a kind of goodness that man can find prior to his need for the Divine Grace and Intervention that lead to salvation. So, you can imagine the Cardinal Virtues are laying a kind of groundwork for the acquisition of goodness in this world. The goodness that they establish conditions the body and soul for an understanding of both the strengths and weaknesses of human nature. The Cardinal Virtues, in a Christian context, provide us with a character of soul and body that will better situate us to pursue the Theological Virtues of faith, hope, and charity in the Holy Season of Lent.
Our first virtue is discussed today by St. Paul in his First Epistle to the Corinthians, Chapter IX. In it, he likens our pursuit of Heaven to the spiritual and bodily preparation made by ancient Greek runners who competed in the Isthmian Games. Know ye not that they which run in a race run all, but one receiveth the prize? (1 Cor. 9. 24) Using an earthly paradigm illustrated by comparison to what the Cardinal Virtues can achieve, St. Paul inspires us to run so that we might win a prize. Of course, his illustration relates to a competition where only one man can win and receive the laurel wreath, the crown of triumph and victory in pagan life. St. Paul wants to assure us that as Christians we all can run to obtain the prize. In fact, we cannot receive it unless we run. And run we must since without such a commitment of enthusiasm, energy, and effort, we shall never reach the finish line! So run, that ye may obtain (Ibid, 25), he says. Yet, our running must be conditioned. …Every man that striveth for the mastery is temperate in all things: now they do it to obtain a corruptible crown, but we an incorruptible. (Ibid, 26) As it turns out, our running must be tempered and moderated towards our end. Our end is not the corruptible crown of the laurel wreath that commands the admiration, wonder, praise, and veneration of earthly men. That end is corruptible and passing. Our end is incorruptibleand lasting. And if this is the case, then our moderation and temperance must be of such a sort that best conditions our hearts and souls for the eternal prize of Heaven’s gift in the offer of salvation. The Apostle wants us to remember that we are aiming for a prize of inestimable worth and value. The temperance and moderation that we embrace must be applied to our souls as well as our bodies. The runners at the Isthmian Games kept to a strict diet and discipline. Also, they refrained from those freedoms that stand only to corrupt the body and disrupt focus. How much more then should Christians keep to a strict diet and discipline as they condition their bodies to serve their souls that seek after the prize of God’s Kingdom? The Greek runners were fighting for an earthly prize but Christians for an eternal reward. Thus, the Apostle warns us against that incautious and immoderate indulgence of the world that is always at enmity with God and more likely than not to distract us from running the race. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast-away. (Ibid, 26, 27) Runners’ arms beat the air as they push their legs onward to an uncertain victory where one wins and the others lose. Christians, with certainty through hope, run all together, tempering their bodies through self-discipline, hoping to gain one reward. Paul calls us to imitate his example as we run with him.
Moderation and temperance condition our body to serve our soul’s end. For Christians, the end is one reward for all. We are invited into collective labour. The ancient pagans were in combat with one another. We cannot afford such a luxury. We must run all together. But their virtues can be used in the service of our Gospel prize. By helping one another to moderate and temper our earthly passions and appetites, we can all appreciate more fully the crown that awaits us. Our crown is the reward or gift of God the Giver. We do not deserve, earn, or merit it. We have been invited to run or to labour in the Vineyard of the Lord, as today’s Gospel would have it. For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.(St. Matthew xx. 1) The offer to work in the Vineyard of the Lord is God’s gift. The work is offered at different times of the day or different times of life to men who will come in the morning, noontide, or evening of their lives. Those who come first to work are promised a penny. They have been awakened by the Lord in the morning of their lives and so come early to run the race or work in the vineyard of the Lord. Others are roused or stirred later in the day of their lives. They have been idle, negligent, slothful, careless, or ignorant. Nevertheless, they are given a chance to run the race or work in the vineyard of the Lord. They are told that they will receive what is right in payment for their labour. Others are found at the sixth and ninth hours of their lives. Some are even found in the twilight of their lives, at the eleventh hour or the end of the day. They too are welcomed to run the race or work in the vineyard of the Lord. They too will receive what is right as a reward. These men are even rebuked for their sloth. Why stand ye here all the day idle? (Ibid, 6) Yet, the householder’s desire for their service is greater than his bewilderment at their delay in accepting the offer to run to the work that leads to an incorruptible crown.
In today’s Gospel Parable, at the end of the day, all are paid. The last to come are paid first and the first to come are paid last. The moderation and temperance that have conditioned the running and working of the Johnny-come-lately men are of equal value and worth to the first in the heart of the householder. Every man receives a penny. Every man receives the same reward. All run. Some come early and some come late. All are called to work for one end.
But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house,saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. (Ibid, 10-12)
Christians are called to run and work not that one may receive the prize but that all may run together to receive the gift of one and the same prize, an incorruptible crown.
Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen. (Ibid, 13-16)
Moderation and temperance prepare us for the virtue of justice. Strictly speaking, as fallen and sinful men, we deserve nothing but just punishment for our sins. That is real justice. God’s justice, however, is always tempered by His mercy. He takes our Cardinal Virtues and rewards them with something greater than we could ever deserve or earn. He offers us an incorruptible crown as the reward of being invited into the running and onto a work that leads back to Himself. God tells us that if we accept His invitation to run and to work, we shall be rewarded with a crown whose worth and value far exceed anything that is right or just for men. And, as John Henry Newman says:
We cannot be wrong here. Whatever is right, whatever is wrong, in this perplexing world, we
must be right in doing justly, in loving mercy, in walking humbly with our God; in denying
our wills, in ruling our tongues, in softening and sweetening our tempers, in mortifying our
lusts, in learning patience, meekness, purity, forgiveness of injuries, and continuance in well
A Light to Lighten the Gentiles,
and the Glory of thy people Israel.
(St. Luke ii. 32)
Today we celebrate the Feast of The Presentation of the Child Jesus in the Temple, which is also known as The Purification of St. Mary the Virgin and also as Candlemas. It is called The Purification after the Jewish ritual custom proscribed in the Twelfth Book of Leviticus, where the mother of a newborn boy is commanded to undergo forty days of cleansing from the blood of childbirth and then to offer herself and the child at the temple with an offering. Her purification is accompanied by the presentation of her child. The ritual itself is a consecration of both the mother and child’s lives to God, and the offering is a sign of thanksgiving and gratitude for safe delivery and the continued health of the mother. If the parents were rich enough, they would offer a lamb. If they were poor, they would offer two turtledoves or two pigeons, as Joseph and Mary did. That the Feast is also called Candlemas originates with Simeon’s prophecy that the Christ Child would be a Light to lighten the Gentiles, and the glory of [God’s] people Israel. (Ibid, 32) Later Church tradition has this day as the Feast on which beeswax candles were blessed for use both in churches and in private homes throughout the year. In the old days, Candlemas Term denoted the second trimester in Scottish universities and secondary schools.
So let us study Candlemas. And I would like to do this because I think that it fits nicely in with our Epiphany Season of light. In the past few weeks, we have been focusing on Christ the Light, or on the Light that has begun to illuminate our minds and warm our hearts to the mission and meaning of Jesus Christ. What we have seen is that Christ the Light is the spiritual brilliance and radiance that comes to transform and redeem human nature in such a way that He confuses and confounds before He adjusts and assimilates our vision to His meaning. Think about our Epiphany Gospel readings. In them, we found that the Blessed Virgin Mary was left quite confused about the meaning of her young son’s life. She thought that she had lost Jesus, only to discover that it was she who was truly lost spiritually since she had forgotten why He was born and for what He had come into the world. Later, when she provoked Him to use His power to overcome the depletion of wedding wine, she was reminded that both she and He were destined to face the need for a far more potent wine -the wine of His Sacred Blood. In both cases, the Blessed Virgin’s spiritual vision was not able to see the heavenly Light that informed and defined her earthly Son’s earthly mission.
None of this should surprise us. The Blessed Virgin was Jesus’ earthly mother –the mother of Jesus’ humanity. In so far as she saw what she saw when she saw it, she was a good mother moved and defined by human nature’s light. In this, she was like you and me. She followed Nature’s light. Nature’s light is found in three ways. First, it is the light of the Sun that brings about new life, conserves and moves it to its appointed ends. Through the energy of the Sun the world, as we know it, lives, and moves, and has its being. Second, it is the light of the Sun that sheds its rays and enables us to see. Third, it is the light of man’s intellect by which he comes to study the universe and explore its length, breadth, depth, and height, so that he might order and arrange it to serve his needs. Nature’s light is a gift from God for which we ought to be eternally thankful. This is the light that moves most men, and, no doubt, defined and informed Mary’s relation to her son Jesus.
But there is another Light which stands above Nature’s light. This is the Light that lighteth every man that cometh into the world. (St. John i. 9) Of course, this Light is Christ or the everlastingly-begotten Word of God. This is the Light that not only makes and creates but calls all men back to God. This is the Light that then joins Himself to human nature in Jesus Christ in order to generate another Light –the Light of faith in the hearts and minds of those who will follow Him. But, this Light of faith is not obtained or possessed easily. The Blessed Virgin, more than others I think, knew this most acutely and painfully. Faith is a gift that grows only with suffering through the trial and error of realizing that we do not yet grasp or understand the true Light. The Light of faith demands humility and obedience. This Light calls us onto the path of Love that leads to true Life. The Light of faithgrows in the heart that listens to Jesus, heeds Jesus, and follows Jesus. One of the hardest truths that the Blessed Virgin had to accept was that her unique role did not entitle the Light of faith in her to the immediate and privileged possession of her Son or His will. She was His earthly mother. God was His heavenly Father. The whole of her life is about letting go of Jesus so that the Light of Faith might carry He to His Cross and beyond.
The Blessed Virgin would learn to follow Jesus in faith and discover in Him the light that lighteth every man that cometh into the world. Her encounter with the Light began with news brought to her by an unusual other –the Angel Gabriel, who told her of Jesus’ conception by the Holy Ghost. In the Light of [her] faith, she heard of the prophecy of her Son’s everlasting kingship. Nature’s lightcontinually confused her. God’s Son would be born in poverty. The praise brought by Angels and Shepherds reassured her for a time. Still, we must imagine how confused this poor Virgin Mother must have been! Nature’s light taught her that the other Light seemed to be shining in the most unlikely of places and through the strangest of mediums! How could this prophecy of glory and perfection emerge from conditions of such hardship and suffering, she must have wondered. But through it all, by the Light of faith, she followed, and pondered all these things in her heart. (Ibid, ii. 19)
And today we find more of what must have been, at the very least, still more confusing. She and Joseph take the babe to the temple for her ritual Purification and Jesus’ Presentation. And so here, thinking that she was doing only what every other Jewish mother had been commanded to do by Jewish Law after the birth of her male-child, her faith encounters the Light once again. There she and Joseph find old Simeon and Anna. St. Luke tells us that Simeon was just and devout, waiting for the consolation of Israel; and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ. (Ibid, 25, 26) Simeon sees God’s Light in Jesus and proceeds to sing the Nunc Dimitis.
Lord, now lettest thou thy servant depart in peace,
according to thy word:
for mine eyes have seen thy salvation,
which thou hast prepared before the face of all people;
a light to lighten the Gentiles,
and the glory of thy people Israel. (Ibid, 29-32)
Simeon sees God’s Light of salvation in the newborn Jesus; Mary and Joseph marvel at his prophecy. Simeon addresses Mary and reveals the meaning of Jesus’ birth. This child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. (Ibid, 34, 35) The Light of faith will lead Mary, through Jesus, to a future of fall and rising, of suffering and death before redemption and new birth. The process of faith’s journey into Christ the Light will demand that the Light still shine, even in the face of that darkness which will pierce and rend both Christ’s side and Mary’s soul on Calvary’s Cross.
The Feast of Candlemas reminds us that our faith must never hesitate or waiver in the face of confusion, perplexity, or suffering, as it journeys into Christ the Light, who comes to reveal the truth of God’s plan and purpose for us all. The Light of faith demands patience, watching, waiting, and courage. The Light of Faith demands compassion, mercy, forgiveness, and kindness. Today the Blessed Virgin once again is confronted by God’s Light and in Simeon and Anna sees something of what is to come. Both spent their lives in the temple guided by the Light of faith, patiently praying, keeping vigil, looking for the things that were coming from God with earnest expectation and hope. What was rewarded to them as the prize of their faith and hope was a vision of the Savior. They would not live to see and understand the Light and Love that this Life would bring into the world. They would not live to see how this Light would shine even in the Darkness of unjust suffering and death. But Mary would come to understand it all slowly and painfully. But first, the Lord places before her the Light of faith in the lives of Anna and Simeon. Through their faith, Mary is being purified of all earthly expectations –the usual end of Nature’s light, that the Light of her faith might follow and find, see and understand the spiritual meaning of her Son, Christ the Light.
Today, dear friends, let us be determined to walk by the Light of faith. Today’s Purification and Presentation in the Temple should provoke us to cultivate and grow that Light, and so to present ourselves to God with pure and clean hearts. (Collect) Let us with Mary, as the model of our purification, be patient, ever watching and waiting, and even suffering as the Light of faith leads us deeper into the Love of God in Jesus’ Life. From there, let us pray that the illumination of Christ the Light will enkindle our passion to follow Him wheresoever He bids us go and to obey Him in whatever He asks us to do. His Light never ceases to touch us with God’s Love. With Mary let us ponder all things in our hearts and:
Begin from first, where he encradled was
In simple cratch, wrapt in a wad of hay,
Between the toilful ox and humble ass;
And in what rags, and in what base array
The glory of our heavenly riches lay,
When him the silly shepherds came to see,
Whom greatest princes sought on lowest knee.
St. Michael and All Angels Sermons: