They marvelled to see such things; they were astonished,
and suddenly cast down. Fear came there upon them;
and sorrow, as upon a woman in her travail.
(Psalm xlviii. 4,5)
One day in the future men will look back at our age and describe it as the time when man had forgotten his past. In general we shall be judged as those who had little or no respect for the wisdom of our fathers, and in particular as those who spent their lives running away from the truth. Because of both, we shall be known as those who forfeited any meaningful future. William Wordsworth once said, Life is divided into three terms - that which was, which is, and which will be. Let us learn from the past to profit by the present, and from the present, to live better in the future. But Wordsworth was a Christian, and authentic Christianity, we must admit, is the most feared and despised of all religions in this dark age of ours. Why? Well, because it demands that every man face his past, cull it into the present, name it, claim it, repent of it, and open himself up to that sanctification that promises better life in the future. Authentic Christianity is something that our world cannot bear; our world hates the past, and never more passionately than when it creeps into the present to judge and measure us, to reveal to the world why we are not as spiritually healthy as we pretend to be.
Pentecost or Whitsunday is all about the past, present, and future. Pentecost helps us to see who we have been and what we have done; Pentecost teaches us who we are now; Pentecost calls us forward into a spiritually informed future. Today we read about the first Pentecost in the cenacle –or upper room, in the Acts of the Apostles. Monsignor Knox describes the setting in this way: A room haunted with memories –through that door did Judas Iscariot slink out into the night…on that table the consecrated chalice reposed; through that window they listened to the shouts of ‘Crucify Him’; that floor had been trodden by impassible feet. It was in this room that the Holy Ghost visited His people on the day of Pentecost. (Pentecost: R. Knox) It was in this room that both good and evil battled in response to Christ’s impending Passion. It was in this room that one man betrayed our Lord, another sought refuge having denied Him thrice, and the rest remained huddled together for fear of the Jews. It was in this room that the past events of the Last Supper and the Foot Washing were about to become the signs and badges of the Apostles’ common life and Christian future. In was in this room that past sin would be remembered so that future hopes could be realized in the new life that the Holy Spirit would bring. If man is to be redeemed and saved, the past must always mold and shape the future in the present. Each of the Apostles would bear about in his life the forgiveness of his past sins, the sanctification of his present predicament, and the redemption for his future glory.
So perhaps we should turn to our text in order to examine how this process all began at the first Pentecost.
WHEN the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans? And how hear we every man in our own tongue, where in we were born? (Acts ii. 1-8)
What jumps out at most Christians immediately is the rushing mighty wind, cloven tongues like fire, then speaking in [other] tongues. What they are taken with mostly is the vigorously aggressive, paranormal, transcendent, and otherworldly dynamism of the Holy Ghost. And so they tend to conclude that the Apostles were swept up into a chaotic, disordered, even anarchic Dionysian irruption of emotion and passion that defied all reason. And so their response is akin to the eyewitnesses [who] were all amazed, and were in doubt, saying one to another, What meaneth this? Or with the others mocking, saying, these men are full of new wine. (Acts ii. 12, 13)
But a more cautious reading of the text reveals an ordered and providential sanctification of the past, in the present, and for the future. This was the day of Pentecost, the Feast of Weeks, on which devout Jews from all over the world descended upon Jerusalem to remember God’s giving of the Law to Moses on Mount Sinai. The Holy Spirit only ever comes to sanctify those who gather to thank God for past mercies and future Grace. And so we read that [the Apostles] were all with one accord in one place. (Idem) They were of one mind, united in purposive prayer, in one place, watching and waiting, honoring one past, loving one another, and praying about the future. For that blessed Dove comes not where there is noise and clamour, but moves upon the face of still waters, not the rugged ones. (M. Henry) This particular Pentecost fell on the first day of the week. The pouring out of His Spirit that gives birth to the Church is linked to the first day of the historical creation. Even when the sudden sound from Heaven, as of rushing mighty wind (Idem) fills the Cenacle, the Spirit fills the Apostles with fear as they remember the words of John Baptist: He shall baptize you with the Holy Ghost and fire. (St. Matt. iii. 11) And so tongues of cloven fire gently rest upon their heads making time past present. Matthew Henry tells us that the Spirit, like fire, melts the heart, burns up the dross, and kindles pious and devout affections in the soul. (Idem) And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts ii. 4) What could have broken down into confusion and chaos was, as it turned out, an ordered and disciplined redemption of the past in the present. The Holy Spirit translated one message of the wonderful works of God (Acts ii. 14) in Jesus Christ to devout men out of every nation, and to every man in his own tongue. (Idem)
To the Apostles, the past experience of Holy Week and Christ’s Eastertide teaching were just now beginning to be understood. God’s power, wisdom, and love were making sense of the past. For, as Father Knox reminds us, In those six weeks before Pentecost the Apostles had already lived through, as it were, the whole cycle of Church history; there was nothing callow, nothing tentative, nothing inexperienced about their methods from the very first. And because she was born old, the Church remains ever young. (Ibid) What the Apostles experienced was nothing short of the old man being made new and the historical past being transformed and redeemed in the present and for the good of the future. And so belief led to repentance, repentance opened to obedience, obedience elicited knowledge, and knowledge reached forth to the future in and for God.
But they could endure this only because they had slowly and patiently allowed the work of God the Holy Spirit to teach them the truth and to transform their hearts. They remembered the words that Jesus had spoken to them in the Upper Room: If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth (St. John xiv. 15, 16) Because they loved Jesus, they began to keep His commandments. With His departure, He had generated within them the deepest need for permanent comfort from His Holy Spirit. They began to realize that the greatest blessing spiritually is to know that we are destitute; and [that] until we get there, Our Lord is powerless…As long as we are rich, possessed of anything in the way of pride and independence, God cannot do anything for us. It is only when we get hungry spiritually that we receive the Holy Spirit. (The Bounty of the Destitute: O. Chambers) St. Thomas Aquinas, tells us that the Holy Spirit, whom they embraced and increasingly desired, conveys to man four operations: Subtleness of substance, perfection of life, impulse of motion, and hidden origin. (Sermon: Emitte Spiritum) From His hidden and concealed place of Divine dynamism, God purges man of past sin and generates an ethereal, profound, and subtle ground for the soul’s new life . The Spirit perfects by purifying knowledge and affection in the present. He moves man to receive holiness for the future. He reveals His hidden origin in the Father’s desire to generate the Son’s eternal wisdom. So the hidden and invisible Divine cause, through the motions of eternal love, perfects and sanctifies the Apostles by refining and rendering them subtle and contemptuous of all temporal and earthly things.(Idem)
Jesus says that the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (St. John xiv.) The Holy Ghost will illuminate the past so that in the present we might repent, believe, and understand. The Holy Ghost will bring the knowledge and love of Jesus Christ to life in our hearts as He speaks death to our sins. As members of Christ’s Mystical Body, the Church, the Holy Ghost longs to mold and shape us into the instruments of His unselfconscious holiness. The Church is neither new nor old, but eternal….for her Pentecost is continually repeating herself, making all things new, (Pentecost: R. Knox) for those who know that they can be perfected and made new only by God’s Holy Spirit because they have not forgotten how to be sorry. (Repentance: O. Chambers)
On this day let us give thanks for the gift of the Holy Ghost who invites us to examine the past in the light of God’s Word that shines in the present for the sake of our future. Let us pray that the Holy Ghost will make Christ Jesus heard, hallowed, and heeded because the past is not dead but alive in a present that redeems the time for a destiny that proclaims the wonderful works of God and gives glory to God forever and ever, Amen.
As the briefest liturgical season in the Church Year, Ascension-tide lasts only ten days. We believe that on the fortieth day after Easter Christ ascended to the Father. Ten days later the Holy Spirit was sent into the womb of the nascent Church on the feast of the Pentecost or Whitsunday. So we have but a few days to examine the significance and meaning of the Ascension for us.
The Ascension is Jesus Christ’s return to the eternal state that He shares, as Son, with the Father and the Holy Spirit. In the Ascension, Christ restores human nature back to the origin of its being and meaning, so that with Christ as the Head the Holy Spirit might come down from heaven and rebirth all men who believe as Christ’s new Body. In the simplest of terms, Christ the Son of God, in a Resurrected and Glorified state, returns human life to communion with God the Father. Each word, thought, and deed that constitute man’s return to God in Christ will now be shared from Heaven with all men through the ever-descending and transforming Holy Spirit.
Faithful man had been yearning to ascend back to God since the time of Israel’s primordial Fall. But he found himself in the midst of a godless and idolatrous people. There is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. (Is. lxiv. 7) Sin had enslaved the ancient Jews; God seemed concealed and unconcerned. But the prophet confesses his sin in order to be lifted up above it. But now, O Lord, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth very sore, O Lord, neither remember iniquity forever: behold, see, we beseech thee, we are all thy people. (Ibid, 8,9) Acknowledging his sin, and the collective wickedness of his people, the prophet faithfully cries out to God for deliverance and salvation. Israel may have unmade herself, but God can and will fashion her anew if only she lifts up her eyes unto the hills from whence cometh her help.
With Psalmist, he is powerless to fight against spiritual powers that have the advantage over him. O help us against the enemy, for vain is the help is man. (Ps. lxiv. 12) And so his heart ascends up passionately within as he soars up to sing the song of faith. O GOD, my heart is ready, my heart is ready; I will sing, and give praise with the best member that I have. Awake, thou lute and harp; I myself will awake right early. I will give thanks unto thee, O LORD, among the peoples; I will sing praises unto thee among the nations. (Ps. cviii. 1-3) From the ground of his soul the fire of faith envelops, informs, and consumes his heart. The music of the spiritual lute and harp call him up into the song of praise and thanksgiving. He thanks God anticipatorily for what he believes and trusts shall shortly come to pass. For thy mercy is greater than the heavens, and thy truth reacheth unto the clouds. Set up thyself, O God, above the heavens, and thy glory above all the earth; That thy beloved may be delivered: let thy right hand save them, and hear thou me. (Ibid, 4-6) Deliverance comes only from above. The glory that saves must come down from above from the one who is God’s right hand.
Christians believe that what Isaiah reached out and hoped for was the Incarnation of God’s right hand Man, even His own Son. What was desired from above has come down to the earth in the Mission and Ministry of Jesus Christ, God with us and for us. The Word of God’s promise that was held in faith and embraced in hope then was made flesh and dwelt among us. (St. John i. 14) And yet the chief purpose of His Incarnation was that man’s human nature might once again become a living sacrifice, wholly acceptable unto God. (Romans xii. 1) Man was made to live above Himself, conformed to God’s will, and always to become clay in the hand of the potter.
But in Christ, we are not only called to become clay in the hand of the potter but also placed into his kiln. We are called not only to being refashioned but also to reanimated and regenerated. This cannot be done until Christ takes us into the fire of His sacrifice, the fire that destroys all sin and death. His suffering and death constitute the necessary first moments in the salvific process of our new birth. His suffering and death are the kiln in which the Potter is firing up the clay for new life through a Sacrifice that will begin on earth and ascend up into Heaven. As Paul Claudel writes, Jesus Christ, the Man-God, the highest expression of creation, rises from the depths of matter where the Word was born by uniting with woman’s obedience, toward that throne which was predestined for Him at the right hand of the Father. From this place He continues to exercise his magnetic power on all creatures; all feel deep within them that summons, that injunction, to ascend. (I Believe…159) God’s Son was always called by the Father into Ascending Sacrifice. Throughout the whole of His life, He suffered and died to Himself as He mounted and ascended in heart and soul back to God. Since the time of His Ascension, He has called all men to do the same through the Sacrifice that He shares with us. When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of me. (St. John xv. 26) From His Ascension seat in Heaven, the Son of God sends His Spirit into our hearts so that we too may mount and ascend back to the Father, beginning here and now, through heart and soul.
But before the Holy Spirit’s descending fiery love begins to enable us to be made one with the offering of our humanity back to the Father in Jesus Christ, we must first focus on Christ’s ascent back to the Father. Our eyes must follow persistently and diligently the flame of fiery love that lifts and carries Christ back to the Father. Bishop Westcott reminds us that we are meant to penetrate to the passion of the ascending Jesus. We are encouraged to work beneath the surface of things to that which makes all things, all of us, capable of consecration. Then it is, that the last element in our confession as to Christ’s work speaks to our hearts. He is not only present with us as Ascended: He is active for us. (Sermons…) Christ’s Ascension must works its way into our hearts. True Sacrifice mounts up and ascends back to God. Austin Farrer describes the movement nicely:
WE are told in an Old Testament tale, how an angel of God having appeared to man disappeared again by going up in the flame from the altar. And in the same way Elijah, when he could no more be found, was believed to have gone up on the crests of flaming horses. The flame which carried Christ to heaven was the flame of his own sacrifice. Flame tends always upwards. All his life long Christ's love burnt towards the heart of heaven in a bright fire, until he was wholly consumed in it, and went up in that fire to God. The fire is kindled on our altars, here Christ ascends in fire; the fire is kindled in the Christian heart, and we ascend. He says to us, Lift up your hearts; and we reply, We lift them up unto the Lord.
In the ascending flame, our desire must tend upwards and burn towards the heart of heaven in a bright fire. We pray that the flame of our own sacrifice might be blended to that of Christ’s so that we too might begin to become supernaturally lighter as the fire of God’s love lifts us into the Heaven of His new life. We pray that in faith we shall lift our hearts up unto the Lord because in the blazing fire of Heaven’s light we are beginning to see that the truest offering of man to God is found in Christ’s Ascending Sacrifice. Thus, old earth-bound habits, customs, and ideals must be burnt up in the surpassing power of God’s Grace in Christ’s ascending heart. Christ who now sits at God’s right hand, interceding and pleading for us, longs for us to unite with the unending Sacrifice of His Ascended Life to the Father that our love might burn towards the heart of heaven in a bright fire, and be wholly consumed in it.
St. Peter tells us this morning that the end of all things is at hand because Christ has ascended to offer His Sacrifice for us to the Father. We must be therefore sober, and watchful unto prayer. (1 St. Peter iv. 7) Our spiritual faculties must be exercised in the movement of Ascending love. Trusting that Christ now reigns in the greatness of His power and majesty at God’s right hand, we must have our conversation with Him in Heaven, to love His appearing, and to be dissolved into His love. (Jenks, 352) We must pray that the Holy Spirit will descend into our hearts and bring us to a forthright confession of our sins and need for the surpassing power of His Ascended glory. We must pray for the steadfast courage to persist in the battle against Satan through the power of Christ’s Sacrifice. We must pray that we may feel the powerful attraction of Christ’s Grace and Holy Spirit, to draw up our minds and desires from the poor perishing enjoyments here below, to those most glorious and everlasting attainments above where Christ sits at the right hand of God. (Idem, Jenks) Christ’s power to attract, absorb, and asphyxiate our hearts will consume our hearts as we come alive to Christ’s perpetual Sacrifice to the Father can be concluded effectively in the words of the poet:
Lord, when the sense of thy sweet grace
Sends up my soul to seek thy face.
Thy blessed eyes breed such desire,
I die in love's delicious Fire.
O love, I am thy Sacrifice.
Be still triumphant, blessed eyes.
Still shine on me, fair suns! that I
Still may behold, though still I die.
Though still I die, I live again;
Still longing so to be still slain,
So gainfull is such losse of breath.
I die even in desire of death.
Still live in me this loving strife
Of living Death and dying Life.
For while thou sweetly slayest me
Dead to my selfe, I live in Thee.
(A Song: Richard Crashaw)
Is Jesus the living Son of God, the Saviour, the Deliverer, the Mediator, the Advocate,
The Judge for you? Is He is the Logos of God in your heart and soul? If He is, then He is the reason, truth, goodness, and beauty that animates your life. If he is, then He is the ruling and governing principle of your whole existence. He then indwells your heart by His Grace and through the Holy Spirit. He then moves and defines you. He enables you to die to sin and come alive to righteousness.
The problem with most Christians today is that they treat Jesus as a dead man only to be related to as past history. Most Christians are practical atheists. This is why they are able with ease to say -mostly about moral matters, “that doesn’t bother me.” Everything that is going on is our world around us should bother us. 95% of it is filth, pollution, perversion, and corruption. 95% of it is sin, plain and simple. 95% of is moved and defined by the fear of offending sinners. Sinners need to be offended. We need to be offended. Our God is offensive. He loves us enough to tell us, in Jesus, that what we are doing is not right but wrong and not good but evil!
If you are a Sacramental Christian -as all Christians must be, the next time you go to the Altar Rail, when you partake of bread and wine, believe that it becomes the Body and Blood of Jesus the Saviour. Believe that He enters into you to purge you of your sin and to infuse His righteousness into you. Believe and allow Him to have His way with you. Believe and remember what He has done for you in dying on the Cross. Believe and remember that He has risen and is ascended and still wants you from His seat of Glory in Heaven. Remember and be moved by the Indwelling Saviour of the World. Be moved and share Him from your heart to the heart of another.
St. Michael and All Angels Sermons