O God, by the leading of a star
you revealed your Son Jesus Christ to the gentiles;
grant that your Church may be a light to the nations,
so that the whole world may come to see
the splendour of your glory;
through Jesus Christ our Lord
who lives and reigns with you
in the unity of the Holy Spirit,
one God now and for ever.
Amen.
A joyful Eastertide to you.
Rembrandt van Rijn – Christ and St Mary Magdalen at the Tomb
St. Mark, the gospel writer, noted that when Jesus died:
Jesus cried with a loud voice, and gave up the ghost.
And the veil of the temple was rent in twain from the top to the bottom.
(Mark 15: 37-38)
In three of the four accounts of Jesus’ crucifixion, we have a mention of the curious fact of the rending of the temple veil, or curtain. The curtain in view here is probably the barrier that guarded the entrance to the “holy of Holies”, the most sacred part of the Hebrew Tabernacle (and later, the Temple in Jerusalem). Within this chamber resided the Ark of the Covenant (until it became lost to history). This chamber represented the presence of God. No one was allowed to enter except the High Priest, and even he could only enter once a year on Yom Kippur (the great “Day of Atonement”). The barrier was for the protection of the people, who could not survive a direct encounter with the presence of God.
Ancient Jewish tradition would suggest that this barrier was formidable (though debate about the thickness exists; see a full discussion by Baptist seminarian Charles Bumgardner at his blog). It is unclear whether the veil was a single thick panel, or a single panel hung in such a way as to create a maze. It may even have been two panels. (For a lengthy discussion, see the article “The Veil of the Temple in History and Legend” by Daniel M. Gurtner).
According to a 2014 news report, a group of women in Israel are struggling with the challenge of recreating the Veil: “The women of the veil chamber,” as they call themselves, have founded a little workshop in the biblical Samarian community of Shiloh that is filled with weaving devices and wool. . This curtain is no thin wisp of cloth: The size of the veil itself, a single rag-like object measuring 20 meters high, 10 meters wide and 10 centimeters thick, is a project of immense complexity in and of itself.
(From Israel Today. I have not found any follow up reporting on their progress).
I might pause to note that some debate also exists also as to which curtain was torn. Some early theologians, such as St. Thomas Aquinas, believed that the torn curtain was not the one protecting the Holy of Holies, but a more visible and external curtain, hanging in front of the outer courts. There would have been two curtains in the temple, since the temple followed biblical blueprints initially given for its predecessor, the mobile Tent of Meeting (or Tabernacle): “You shall make a screen for the entrance of the tent, of blue and purple and scarlet yarns and fine twined linen, embroidered with needlework.” (Exodus 26:36, English Standard Version)
In his Commentary on St. Matthew, Aquinas noted that the deepest mysteries still remain hid from us:
And these two veils signify a twofold veiling, because the inside veil signifies the veiling of heavenly mysteries, which will be revealed to us: for then we shall be like to Him, when His glory shall have appeared. The other veil, which was outside, signifies the veiling of mysteries which pertain to the Church. Hence, the outer veil was rent, but the other one was not, to signify that mysteries which pertain to the Church were made known by Christ’s death; but the other veil was not rent, because heavenly secrets still remain veiled. Hence, the Apostle says: “But when Israel shall be converted to the Lord, the veil shall be taken away” (II Cor. 3, 16). Hence, by the Passion, all mysteries, which were written in the Law and the prophets, were opened, as it is stated: “Beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him” (Lk. 24, 27).
(St Thomas Aquinas, Commentary on St. Matthew, available online).
The important point for us isn’t the nature or location of the curtain, but rather the deeper meaning and symbolism behind its rupture. Even this may have multiple layers of possibilities. As I was preparing this article, I discovered one blog article that linked the tearing of the veil to the Jewish custom of tearing one’s clothes at a time of great distress, such as grief from the death of a loved one. The idea is that God was tearing His clothes at a moment of deep anguish.
A more common interpretation would be something like this:
The rending of this veil means that access into the presence of God is no longer limited to the high priest; in the era after Christ’s death, all believers may boldly come before the Almighty’s throne. … Clearly, with the death of Jesus a cataclysmic change happened in the way we approach the Father, as well as with God’s relationship to the temple. It was, John Calvin writes, “an opening of heaven, that God may now invite the members of his Son to approach him with familiarity.” (R.C. Sproul, Ligonier Ministries).
Jesus’ death has accomplished something wondrous. God has destroyed the barrier that separates us from His presence.
Holy Week is upon us, as Christians celebrate Palm Sunday. This day recalls the triumphal entry of Jesus into Jerusalem, as adoring crowds waved palm branches and shouted “Hosanna to the son of David!” One of my favorite parts of Palm Sunday is the singing of the hymn, “All Glory, Laud, and Honor”, while (at least in one of my old churches) children march around with palm branches. The hymn is rendered beautifully in the following recording by the Choir of King’s College, Cambridge:
This hymn is based on “Gloria laus, et honor” by St Theodulph of Orleans, a ninth century poet and bishop, who died in 821. It was translated to English by John Mason Neale (1818-1866):
Refrain:
All glory, laud and honour,
To Thee, Redeemer, King,
To Whom the lips of children
Made sweet hosannas ring.
Thou art the King of Israel,
Thou David’s royal Son,
Who in the Lord’s Name comest,
The King and blessed One.
The company of angels
Are praising Thee on High,
And mortal men and all things
Created, make reply.
The people of the Hebrews
With palms before Thee went;
Our prayer and praise and anthems
Before Thee we present.
To Thee, before Thy passion,
They sang their hymns of praise;
To Thee, now high exalted,
Our melody we raise.
Thou didst accept their praises;
Accept the prayers we bring,
Who in all good delightest,
Thou good and gracious King.
The recently observed Feast of the Presentation (also known as “Candlemas”) reminded me of an interesting YouTube video, a bit of living history, that I ran across some years ago. In 1997, a reconstruction of a Sarum rite Candlemas liturgy was conducted at Merton Chapel, Oxford. The following link is to one portion of the service:
“Sarum” refers to medieval English worship practices centered at Salisbury Cathedral. The codification of the Sarum use was largely the work of Saint Osmund, nephew of William the Conqueror, who after the 1066 Norman conquest became Lord Chancellor of England (1070-1078) and then Bishop of Salisbury in 1078. His ceremonies and customs owe much to those of Rouen in Normandy, but were adapted in a way that he hoped would benefit both the French and the Saxons. It is noted that the Sarum rituals were more elaborate than other rites of the Roman Catholic Church, including the Tridentine.
In time the Sarum use came to dominate much of England, and the other rites (those of York, Lincoln, Aberdeen, Bangor, and Hereford, among others) were suppressed by King Henry VIII. The Sarum Rite influenced, and was in turn displaced by, the English language Book of Common Prayer after Henry’s death. Sarum usage enjoyed a brief revival from 1553-1559, under Queen Mary I.
The snippet of the Candlemas service above shows the Offertory. From the comments, I am informed that the background music is ‘Gaude, Gaude, Mater’ by John Sheppard. The musicians are from the Choir of the Church of Our Lady at Lisson Grove in London.
You can view the entire service in a series of YouTube installments, thanks to a YouTuber who calls himself “BrunoTheLabrador”.
Christians in many traditions celebrate on January 18 the “Confession of St. Peter”, or “The Good Confession”:
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
He saith unto them, But whom say ye that I am?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
(Matthew 16: 13-19, Holy Bible, King James Version)
Peter’s statement, which is subsequently praised by Jesus, is a breathtaking pronouncement of Jesus’ exalted status. It has been used and repeated by Christians down the centuries as a kind of “credo”, and in a broad sense Peter speaks for the Twelve as well as all of us here. (As recently as last year, I have witnessed this used in Evangelical churches as a profession of faith at the time of baptism). Here, Jesus is identified by Simon as “the anointed one” (the awaited “messiah”), and also “the son of God”.
Jesus turns about and gives the disciple a fresh identity, and engages in a bit of a pun. Simon was from henceforth to be “Peter” (“Πέτρος” meaning “stone”), and declares that his community of believers would be founded upon this rock (“πέτρᾳ” or “boulder”). One strand of interpretation has been to identify the church as being founded upon Simon Peter. The foundation stone is more likely not Peter himself but rather his confession, his belief.
In the words of one Dr. James Boyce, Professor emeritus of Greek and New Testament at Luther Seminary, St. Paul, MN:
Peter speaks for the disciples, for Matthew’s gospel and the community to which it is first addressed, and certainly for us, announcing that Jesus is the Messiah, the Son of the Living God (16:15-16). Jesus confirms this “confession” by Peter as a mark of God’s blessing and as the “rock” upon which he will build his church (16:17-18).
(The full comments on this are available online at this site).
All Souls Day is celebrated by the Roman Catholic Church on the day after All Saints Day. Historically it has been viewed as remembering the faithful departed who yet have time to serve in Purgatory, and are on their way to future heavenly blessedness. Observance tends to focus on family members. In Anglican churches, it is an extension of All Saints Day, merely remembering the faithful departed.
Lord God,
you are the glory of believers
and the life of the just.
Your son redeemed us
by dying and rising to life again.
Since our departed brothers and sisters
believed in the mystery of our resurrection,
let them share the joys and blessings
of the life to come.
(You can find this prayer in the context of “The Office for the Dead” here).
Let’s turn our attention now from sinner to saint. On this day many churches observe the Feast of St. Michael and All Angels, called in England “Michaelmas”. In Christian tradition Michael is the chief of the angels–spiritual beings who act as messengers and agents of God. Michael is especially associated with spiritual warfare and defense against the invisible forces of darkness.
Prayer (Anglican):
O EVERLASTING God, who hast ordained and constituted the services of Angels and men in a wonderful order: Mercifully grant that, as thy holy Angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen.
Prayer (Roman Catholic, short version):
Saint Michael the Archangel, defend us in battle, be our protection against the malice and snares of the devil. May God rebuke him we humbly pray; and do thou, O Prince of the Heavenly host, by the power of God, thrust into hell Satan and all evil spirits who wander through the world for the ruin of souls. Amen.
Further reading:
Historic UK
English Book of Common Prayer Online.
Tradition in Action (additional prayers from the Roman Catholic tradition).
September 14 marks an interesting and ancient feast in the Church, “The Exaltation of the Holy Cross” or “Holy Cross Day.” The day is observed in some fashion by Roman Catholics, Eastern Orthodox, Anglicans, and Lutherans. Red vestments are traditionally worn on Holy Cross Day.
The history behind this is fascinating, as it marks a time when Christianity was becoming ascendant within the Roman Empire. The story displays also something of the shift toward what we might identify as a medieval mindset within the faith. After all, this is a tale of magic, of a questing empress, and the veneration of relics that are thought to provide divine protection.
The empress in question is Helena (also known as Saint Helena in some circles), a woman of obscure birth who became the wife of Constantius, one of the co-emperors of the Roman Empire; Though he divorced her, their only son was Constantine I, destined to become the supreme ruler in the year 306. She never remarried, but remained close with her son. She was a devout Christian, and did much to promote Christianity within a Roman Empire that had previously tried to squash it.
The emperor Constantine appointed his mother Helena as “Augusta Imperatrix” and authorized her to go on a quest to the Holy Land to investigate Christian sites. She tore down pagan shrines which had been deliberately placed at Christian sites by an earlier emperor, and she began the building of magnificent churches at the sites of Jesus’ birth and at the Mount of Olives.
While in Jerusalem, she is said to have found the “true cross” upon which Jesus was executed. According to legend the cross of Jesus had been buried in a cistern, along with crosses of the other two prisoners executed with him. She supposedly also recovered the nails and a part of the sign that had hung above his head (a wooden plaque inscribed with Jesus Nazaranus Rex Iudaeorum). The “true Cross” was identified among the three based on observation of its healing powers.
The subsequent tale of the cross could fill a large book. Much of it was carried to Constantinople, and part of it went to Rome, where it is kept to this day at the Basilica Santa Croce. The portion left in Jerusalem was stolen in 614 by the Persian emperor Khosrau II, and returned after his defeat by Byzantine emperor Heraclitus. In the 12th century, when the Crusaders reconquered Jerusalem, it came into the possession of Arnulf Malecorne, the Latin Patriarch of Jerusalem, who carried it aloft during battles. It was later captured by Saladin and lost to history.
Tiny fragments of the “true cross” were prized among the faithful; they became popular as amulets for kings and nobles to wear as a sign of faith and for personal protection, and for churches to keep as relics. The proliferation of relics accelerated at sacking of Constantinople by the Fourth Crusade in 1124. Bits of the “true cross” can be found across the globe, from Greece’s Mount Athos to Notre Dame cathedral in Paris, to Shaftesbury, England to Galveston, Texas. By the 16th century, Protestant reformer John Calvin remarked, “…if all the pieces that could be found were collected together, they would make a big ship-load. Yet the Gospel testifies that a single man was able to carry it.”
Saint Ambrose, in his funeral oration for Theodosius, recounted the legend surrounding the discovery of the true cross, and said this of Helena: “she worshiped not the wood, but the King, him who hung upon the cross.”
May we do the same.
For more information:
As of the time of this writing, Wikipedia has a long and interesting article about the True Cross. More details about these stories are also available online at Catholic Education Resource Center, and at New Advent.
Alfred Nobel was startled in 1888 to see his own obituary in the papers. His brother’s death had been mistakenly attributed to him. A French paper boldly proclaimed “Le marchand de la mort est mort” (“The merchant of death is dead”). It is thought that a sense of shame about his role in inventing dynamite led Nobel to establish the famous prizes that bear his name.
Originally called “Nobel’s Blasting Powder”, the inventor had reached back into the Greek language for a word that would forever after be associated with the immense power of his explosive: “δύναμις” or “dynamis”. It is the root behind the words “dynamo” and “dynamic”.
This same word is used in the Bible to describe the amazing power from on high that became available to the disciples of Jesus after his departure. Jesus had told them, “But you will receive power [dynamis] when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)
About ten days later, the disciples were in an upper room in Jerusalem during the feast of Pentecost, when suddenly that dynamism exploded upon them. As described in Acts 2:
When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.
Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” Amazed and perplexed, they asked one another, “What does this mean?” (Acts 2:2-12).
From that moment in a Jerusalem street, two thousand years ago, the church was suddenly born in a cataclysm–an explosion–of spiritual power that has propelled the “Good News” of Jesus through space and time, right down to us. The temporal powers that had tried to crush Jesus just weeks before this moment, were unsuccessful in stopping the new movement. They were no match for the “dynamis” of the Holy Spirit.
(Photo credit: “Boom goes the dynamite” by Aaron Merrell, at FLICKR, licensed for reuse under Creative Commons 2.0).
(Quotations are from the Holy Bible, New International Version).