Yesterday I made this video, but I wasn’t able to promote it on my blog. More shameless self-promotion for my upcoming Davenant Hall course, “Christianity Before Constantine”. Enjoy!
This is a meditation on 1 Corinthians 1:18-19 I put together for my church this past Sunday, following the readings of the Revised Common Lectionary.
In today’s readings, St Paul says that “Christ crucified,” is “a stumbling block to Jews and foolishness to Gentiles but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1 Cor. 1:18-19) Think on that—Christ crucified, suffering, sighing, bleeding, dying, is the power of God and the wisdom of God. If we imagine one of those early Renaissance paintings of the crucifixion (see left!), there we see blood pouring out of Christ, running down his limbs and his cross, his own self hanging limp and weak and powerless. This, the power of God? Indeed, a stumbling block and foolishness!
Christians throughout the ages, however, have found that Christ on the cross with the blood he shed is powerful. Some of the great women of faith show us this (it is Women’s History Month, after all!). Around 1100, St Hildegard of Bingen wrote:
he shed his beautiful blood and tasted in his body the darkness of death. By this means he overcame the devil, led forth his elect from hell in which they had been thrown down and confined, and brought them back, through his mercy and the touch of his redemptionScivias Part 2, Vision 1.13
In the fourteenth century Julian of Norwich, as she lay sick almost to the point of death, had a vision of Christ on the Cross:
There were times when I wanted to look away from the cross, but I dared not. For I knew that while I gazed on the cross I was safe and sound, and I was not going to imperil my soul. Apart from the cross there was no assurance against the horror of fiends.Revelations of Divine Love 19
The fourteenth-century Italian mystic St Catherine of Siena wrote, in the voice God the Father in her Dialogue:
But such is the freedom of your humanity, and so strong have you been made by the power of this glorious blood, that neither the devil nor any other creature can force you to the least sin unless you want it. You were freed from slavery so that you might be in control of your own powers and reach the end you were created for.Dialogue 14
The great proclamation of the Apostles is the lived experience of Christians in the ages: Christ’s death is our gain, and here he shows us God’s power, to save us from sin, the flesh, the devil. When the ancient Christians beheld this mystery, that the immortal dies, that God himself loved us so much that he became one of us in order to die—here is where they saw the true glory of Christ as the eternal God, begotten of the Father before all ages. It is the Cross that is the seal and proof of the divinity of Jesus the Messiah, and it is here that all Christian theology finds its beginning.
The God we worship is not an aloof, distant, unreachable deity. He took on our flesh. He died because he loves us. And he comes to us daily, whether mystically at prayer or in our brothers and sisters. This is the message of the Cross. God loves us; he does not want us be slaves to our sins, our own selves, our own deaths. So he died to save us, taking upon himself all the sin of the world, and then, because he was both the immortal God and a sinless, perfect human, trampling down death by death and rising again. The Cross is the anchor in the storms of life this Lent. Grab it. Hold on. The God who loved us enough to die will get us through.
A thought from St Teresa of Avila in the 1500s to close:
it is good to reflect for a while and think of the pains He suffered, and of why He suffered them, and of who it was that suffered them, and of the love with which He suffered them.The Life of St Teresa, ch. 13
Let’s do that now for a moment.
A week ago it was the Feast of the Immaculate Conception of the Blessed Virgin Mary (BVM). Two days later, I gave a lecture about Sts Athanasius and Cyril of Alexandria, so St Mary the Virgin, Theotokos, Genetrix Dei was inevitably on my mind, St Cyril having been instrumental in enshrining Theotokos as a title for the Mother of Our Lord.
One of the people I follow on Facebook is Roman Catholic musician John Michael Talbot. He unsurprisingly posted some images from his residence at Little Portion Hermitage commemorating the feast. Because he has a fan base from both Roman Catholics and Protestants, he had to post a request for people to stop anti-Catholic trolling his post. One person went so far as to say that the doctrine of the Immaculate Conception “grieves the Father’s heart” in response to John Michael’s request for people to stop slamming the Church of Rome on a page maintained by Roman Catholics (frankly, a polite request easily abided by).
Now, I am not Roman Catholic, so I do not believe in the Immaculate Conception of the BVM. Don’t worry. My current approach to differences between myself and the Church of Rome has moved from, “And this is why I’m not a Papist!” to, “Hm. Why do Roman Catholics believe this?” I am far from, “I’m agnostic on points where the 39 Articles disagree with Rome.”
So — the Immaculata. Why?
When Marian dogmas are being done right, they all have one goal: To glorify Jesus the Christ, the God Word, God the Son incarnate. It seems to many of us that they detract from His dignity, and maybe sometimes in practice they can, but that is not the formal, official intention of the Roman Church (an important point to keep in mind).
The easiest place to begin, if you ask me, is Theotokos, Genetrix Dei, Mother of God. The Greek is literally “God-bearer”. This is a title that was in common use by the year 428, and the Bishop of Constantinople, an unsympathetic fellow called Nestorius, decided that Christians shouldn’t use this title anymore, urging them instead to say Christotokos, Mother of Christ, instead.
St Cyril, Bishop of Alexandria (in terms of politicking, likewise unsympathetic, but a better theologian — and abler politician) took umbrage with this and argued that the fullness of the union between divine and human that is Jesus the Christ means that we cannot separate Christ from God like that. Thus, the child born in Bethlehem and carried in the virgin’s womb was completely and utterly God. The son of Mary was also God the Son.
The title Christotokos diminishes the reality and fullness of the Incarnation.
To get back to the Immaculate Conception of the BVM, then. How does this teaching exalt Christ? Well, first it would help to know what it actually is, right? The dogma of the Immaculate Conception of the BVM is the teaching that at the point of conception, Christ cleansed her of original sin. It is not not not not NOT a virginal conception. She was conceived in the usual manner by Joachim and Anna.
I may be wrong, but I believe that part of the issue is the question of Original Sin. If Jesus Christ was like us in everything except without sin, and if original sin is transmitted from parent to child, then would Christ not also have original sin? Except usually the argument is that original sin is transmitted through the father’s seed — hence the virginal conception of Jesus.
I actually don’t know where to go from here. I don’t think it grieves the Father’s heart, but I have never grasped the logic of why it was thought necessary to have this dogma. I see Eadmer’s perspective: Potuit, decuit, fecit — it could have been, it was fitting, it happened. But here I find myself inclining towards St Bernard (as so often — and himself one with his own devotion to the BVM) that this tends towards making Christ’s redemption on the Cross unnecessary.
That said, any exaltation of Mary is done by showing the greatness of the grace of God, highlighting the greatness of Jesus her Son. So maybe that is enough?
This coming Sunday, the Revised Common Lectionary will have the Annunciation to the BVM as the Gospel reading. Think upon the BVM, what it means to call her Theotokos, God-bearer, and then bow down and worship her Son. It’s what she’d want you to do.
Today is the feast of Christ the King. As the title of the Kanye West album says, Jesus is King. Today, the final Sunday of the church year, we celebrate the reign of Christ in a feast instituted only in 1925 by Pope Pius XI. To celebrate this feast, I thought I’d share some snapshots of mine from Rome! 😉
Each of these images has important theological significance, and each of them is important for us thinking of Jesus as King. If Jesus is King, most of us imagine him enthroned as in my first image, a mediaeval mosaic from the church of Santa Maria Maggiore. As they would have sung at Santa Maria Maggiore in Lent in the era of that mosaic, Praise to you O Christ, King of Eternal Glory!
But before he was enthroned in glory, Our King was enthroned in death. The ruler of the upside down kingdom slain by the principalities and powers of this present age — thus my second image, an eighth-century (I think) fresco from Santa Maria Antiqua. As a note to art history, pre-Gothic — so, before 1100ish — crucifixion images have Jesus standing in triumph, not hanging in death. For this was our King’s greatest triumph.
But the Orthodox would also call us to remember Our King’s first throne, in this 12th-c image from the church of Santa Pudenziana. Jesus is King, enthroned on His Mother’s lap, a reminder of the theological reality that He was and is fully human with a human mother, just as we have.
This brings me to our final image, of Christ in his mother’s lap one last time. Michelangelo’s Pieta from St Peter’s Basilica. Behold your king.
My own prayer for Christ the King Sunday:
Lord Jesus Christ, you are the King of Eternal Glory. We thank you that we have come through another year as your church. We come to you today at the close of the church year, celebrating your kingship. Help us to remember that at all points in the church calendar — as we recall your birth as a helpless infant, your glory on the mount of Transfiguration, your saving death and resurrection, your glorious ascension, the sending of your Spirit, and your ongoing life in the lives of your saints — help us to remember that at all times you are King. May you come and be King in our hearts, in our families, in our city, in our province, in our nation. You are the one, true King, and citizenship in Heaven is worth more than any earthly citizenship. Rule in our hearts here and now that we may be attentive and worship you, our King and God, in Spirit and in Truth. In your mighty name, we pray, Lord Jesus Christ. Amen.
Here’s this week’s video for the History of Christianity. Here’s the Reformation Handout.
Recommended Reading – If this were a university course, I would assign the following readings:
Hooker, Richard. 1585. A Learned Discourse of Justification. https://ccel.org/ccel/hooker/just/
Luther, Martin, “On Faith and Coming to Christ,” a sermon from 1528 https://ccel.org/ccel/luther/sermons/sermons.vii.html
Taylor, Jeremy. 1550. The Rule and Exercises of Holy Living, chapter 1: https://ccel.org/ccel/taylor/holy_living/holy_living.iii.html
John of the Cross. 1575. “The Dark Night of the Soul” (the poem). https://ccel.org/ccel/john_cross/dark_night/dark_night.vi.html
Book of Common Prayer. 1549: http://justus.anglican.org/resources/bcp/1549/BCP_1549.htm
Calvin, John. 1550. The Golden Booklet of the True Christian Life. Available on Scribd with subscription.
—. Institutes of the Christian Religion. https://ccel.org/ccel/calvin/institutes/
de Brébeuf, Jean. 1642. “The Huron Carol,” on YouTube in Wendat, French, and English: https://www.youtube.com/watch?v=D6IG6F6E5Ac. The popular English lyrics are not reflective of the Wendat, which the Wendat themselves still sing on Christmas Eve. Here’s a translation of the Wendat: https://en.wikipedia.org/wiki/Huron_Carol#English_Translation_of_the_Wendat
Dositheus of Jerusalem. 1672. Confession. http://www.crivoice.org/creeddositheus.html
Hooker, Richard. 1589-1600. Of the Laws of Ecclesiastical Polity. https://oll.libertyfund.org/titles/hooker-the-works-of-richard-hooker-vol-1 However, see the modernised version of W. Bradford Littlejohn from the Davenant Institute: https://davenantinstitute.org/product/laws-4-volume-set/
John of the Cross. The Dark Night of the Soul. https://ccel.org/ccel/john_cross/dark_night/dark_night?queryID=3647298&resultID=730
Lucaris, Cyril. 1629. Orthodox Confession. http://www.crivoice.org/creedcyril.html
Luther, Martin. 1517. 95 Theses in Latin and English: https://ccel.org/ccel/luther/theses/theses?queryID=3645877&resultID=1818
—. 1520. The Freedom of a Christian. https://www.gutenberg.org/ebooks/1911
—. Commentary on Romans. https://www.biblestudytools.com/commentaries/luther/romans/
—. Commentary on Galatians. https://www.biblestudytools.com/commentaries/luther/galatians/
Teresa of Avila. 1565. The Life of St Teresa (her autobiography). http://www.carmelitemonks.org/Vocation/teresa_life.pdf
—. 1577. The Interior Castle. https://ccel.org/ccel/teresa/castle2/
Endo, Shusaku. 1966. Silence. (This is a novel, not a study.)
Hoskin, Matthew J. J. “Becoming Holy with Richard Hooker,” Ad Fontes, web exclusive: https://davenantinstitute.org/becoming-holy-with-richard-hooker
Littlejohn, W. Bradford. 2015. Richard Hooker: A Companion to His Life and Work. Eugene, OR. Available on Scribd with a subscription.
Peters, Greg. The Story of Monasticism. Baker Publishing, 2015. Available on Scribd with subscription.
Ryrie, Alec. Protestants: The Faith the Made the Modern World. New York, 2017.
Here’s a great post reflecting on the Holy Week readings, helpful in this Holy Week of a dispersed church.
In yesterday’s post, I mentioned that a Desert monk of the fourth-century Egyptian desert would have spent most of his or her time confined to the cell praying and reading Scripture. In particular, in fact, they were devoted to praying the Psalms. One example of many:
Oblige yourself to practice the discipline/attention of the psalms, for that will protect you from being captured by the enemy.-Isaiah of Scetê Ascet.
logos 9 (p.84)/Sys. 5.53. (Cited by John Wortley in his article “How the Desert Fathers ‘Meditated’“)
The singing of Psalms quiets the passions and calms the intemperance of the boy. Prayer, on the other hand, prepares the spirit to put its own powers into operation. –Chapters on Prayer 83 (trans. John Eudes Bamberger p. 69)
Prayer in the Egyptian Desert of antiquity happened at fixed times, and it involved singing Psalms.
This practice, variously called the divine office, daily office, liturgy of the hours, fixed-hour prayer, etc., is older than monastic asceticism, attested as early as Tertullian around 200 and the Apostolic Tradition a few decades later (I’ve talked about the latter at least once). Scot McKnight, in his excellent, readable book Praying with the Church, shows the New Testament and Jewish roots of this practice.
So if you’re stuck at home, alone, wondering what to do, seeking some tools to kill time and grow spiritually, maybe even seeking hesychia, here are some resources to help you pray the fixed hours of prayer, beginning with apps for your phone, then online resources, then digitised books.
Apps for your phone
Daily Prayer from the Church of England – This app has Morning, Evening, and Night Prayer in both BCP language and “contemporary.” It gives you the daily readings, including Psalms and both main lessons, and the Collect. This is an advantage over flipping through a BCP and a Bible for ease of comfort — an advantage all born-digital daily office resources tend to have!
iBreviary – This Catholic resource has the Roman Breviary in Italian, English, Spanish, French, Romanian, Arabic, Portuguese, Turkish, Ambrosian Rite in Italian, Monastic Rite in Italian, and Latin, both Tridentine and Novus Ordo. I use the Tridentine Latin, myself, but that’s because I’m old-fashioned and weird. It does the full round of offices of day and night.
Common Prayer – This ecumenical Protestant resource comes from Shane Claiborne, drawing from different traditions but also with a good amount of Scripture. It also means that there is more of an emphasis on social action in the prayers and meditations included. Morning, Midday, and Evening Prayer.
I see some Orthodox resources in the Google Play store, such as Orthodox Daily Prayers from the Orthodox Church in America, but I haven’t tried any out. I’m also sure Lutherans have come up with something, too.
Daily Prayer from the Church of England – Like the app but a website.
Celtic Daily Prayer – The daily offices of the Northumbria Community, providing Morning, Midday, and Evening Prayer. Typically rooted in mediaeval Irish and Scottish sources but with some Desert Fathers in it as well.
Celebrating Common Prayer – This is the daily office of the Anglican Society of Saint Francis with Morning and Evening Prayer as well as Compline.
The Synekdemos: Daily Prayers for Orthodox Christians – Provided by the Greek Orthodox Archdiocese of America.
Divinum Officium – This Roman Catholic resource appears to be similar to the iBreviary app noted above.
There are undoubtedly many others, but I’ve never used them!
Coptic Offices – It seems only right (rite?), given our inspiration here, to include the daily office of the Coptic Orthodox Church, here translated into English.
The Lesser Hours of the Sarum Breviary – An English translation made principally to fill gaps in the Book of Common Prayer.
Orthodox Daily Prayers – A 1982 publication from St Tikhon’s Monastery.
The link above is to an article criticising a post about ways to allegedly bring in and keep more Millennials. Young fogey that I am, I might be a Millennial (b. 1983), and I agree that “church growth” models based on business models, that seek to gain and retain us based on better or hipper technocracy will fail.
So what will keep Millennials?
Give us Jesus, or give us death. We want that old time religion. And a lot of us, staying put or running towards Anglicanism, Lutheranism, Roman Catholicism, Eastern Orthodoxy, seem to have found it. And we like it. Give me St Bernard or St Clement, give me the Blessed Sacrament, give me Jesus, over an Instagrammable “worship experience” any day.
Last night we had our second meeting about John Eldredge, Wild at Heart. We were discussing Chapter 2, which is about the wild heart of God, especially as it is manifested in Jesus. At one point, Eldredge says that all the images of Jesus we have around are limp and passive — at least, all the ones he’s seen in churches are.
And I thought, ‘Well, clearly he’s been to all the wrong churches.’
So I went through my postcard collection to bring a few non-limp Jesuses to show the other guys. These aren’t the exact postcards, but here are the images of Jesus I brought to study last night:
San Marco, Venice
A twelfth-century piece of Limoges work of Christ in majesty now in the Musée de Cluny, Paris
The stained glass window of the Last Judgement from St Andrew’s Scottish Episcopal Cathedral, Inverness
Jesus and Apa Mena, a sixth- or seventh-century Coptic icon now in the Louvre
The Cross as Tree of Life from San Clemente, Rome
The apsidal mosaic of Santa Maria in Trastevere, Rome
The Triumphal Arch and apsidal mosaic of San Paolo fuori le Mura, Rome
The images of Christ we see inevitably influence us and our faith, they affect how we view our Lord and Saviour. This is part of why the Reformed reject them — they can skew just as easily as uphold a right faith in Christ. And it must be admitted that Eldredge is not wrong about so much Protestant religious art.
One of the guys last night said that so much Protestant art is sappy and sentimental because it’s made for children, to illustrate a story or make the Bible accessible. It is not art for adults. He is probably right, which troubles me — my toddler likes Art of the Byzantine Era, Pauline Baynes’ illustrated Nicene Creed, and the occasional bookmark of the Sistine Chapel right alongside his Dr. Suess, Paw Patrol, and Beatrix Potter.
Why do we sell our children short and underestimate them?
What sort of messages about Jesus are we communicating to them and ourselves through this art?
‘Gentle Jesus, meek and mild,‘
against which Wild at Heart is reacting.
I think John Eldredge wants,
‘Mighty Jesus, fierce and wild.‘
The art above, most of which is medieval (with one each of modern Catholic, Orthodox, and Anglican items), presents us mighty Jesus, King of Kings. He sits enthroned, passing judgement. He reigns as he dies, bringing life to the world. He can certainly be your Friend. And he blesses us from his majesty. Loves pours forth from his Sacred Heart.
Christ the King, throned in glory — this is the great theme of so many medieval mosaics and frescoes.
Yet he is the upside-down king, and here is why the Reformed are concerned about these images. Christ in glory — certainly true. But not wholly true.
One image I did not bring but wish I could have was the crucifix from Vercelli:
Christ is standing on the cross, in power. As King. Not hanging in weakness as in the later, Gothic crucifixes. At the moment of his greatest human weakness, at the point of his death, Jesus is at his most powerful. Some Byzantine crucifixion icons have the inscription, ‘Jesus of Nazareth, King of Glory,’ to emphasise the point.
Whatever our position on any of these images in particular or images of Christ in general, Eldredge has a good point — the carpenter of Nazareth Who refashions the crooked timber of humanity into something beautiful was neither limp nor passive.
Over at Read the Fathers, we encountered Irenaeus’ idea of recapitulation, or anakephalaiosis, for the first time yesterday. I blogged Unger’s discussion of the word from the notes to his translation as part of our journey through the Fathers. Recapitulation is a powerful, potent, idea in Irenaeus. It is the idea that all things are brought together under the head of Christ, united to Him, and transformed by him through his Incarnation. In particular, Jesus is the second Adam, and he fulfils all the promise that Adam held but at which the first man failed.
All things come together in Christ, human and animal, visible and invisible. The Incarnation is cosmic in scale, and by it we are able to become like God. In the Preface to Book 5, Irenaeus writes that God has
become what we are, that He might bring us to be even what He is Himself.
I first encountered the concept of recapitulation in Robert E. Webber’s book Ancient-Future Faith back when I first started getting into ancient Christianity, where he gives a good, succinct covering of the concept on pages 58-61. However, if memory serves me correctly, Webber also uses this term in reference to the Lord’s Supper in his book Worship Old and New.
As I recall, Webber’s idea in that book is that in the Eucharist, we recapitulate the death and resurrection of Jesus. In fact, I would say that we recapitulate the incarnation, death, and resurrection of Jesus (and maybe Webber does, too?). The question that passed through my mind on the commute home yesterday was:
Is this a legimate use of Irenaeus’ concept?
The question is valid. St Irenaeus teaches that God the Word has been present in all of history, and His incarnation was part of God the Father’s plan for creation from the beginning. Thus, when God the Word, who is both fully a person and the ordering rationality of the universe, becomes human, this … ruptures (if you will) the cosmos, and all things are drawn to Him, and ordered under Him.
Can the same be said to take place on the Communion table? Or is Communion only recapitulation in a loosely analogous sense, or in a different sense entirely?
After all, what God the Word did in taking on flesh, dying, and rising again is utterly unrepeatable. As an Anglican, I embrace the words of the Book of Common Prayer:
Blessing and glory and thanksgiving be unto thee Almighty God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to take our nature upon him, and to suffer death upon the Cross for our redemption; who made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memorial of that his precious death, until his coming again. (Canadian BCP 1962, p. 82)
The key words:
a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world
At first blush, then, the BCP would tell me that whatever happens at the Communion table is ‘a … memorial of that his precious death’. But the BCP also teaches me that the bread and wine truly are body and blood, that Jesus Christ is present in the sacrament, that my sinful body may be made clean by his body, and my soul washed through his most precious blood.
Indeed, as the priest gives me the host, he even says, ‘The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life …’ Likewise the cup.
This is, in second-century terms, the medicine of immortality (St Ignatius of Antioch).
How can a ‘mere’ memorial hold such power? Indeed, from what I have read, it would seem that the whole ancient Christian witness proclaims that Jesus Christ communicates something of Himself, something of the benefits of his Incarnation, death, and resurrection through the most blessed sacrament of His body and blood.
But does this relate to recapitulation?
St Ephrem the Syrian points us the way forward. I quote Sebastian Brock’s splendid book, The Luminous Eye:
Ordinary time is linear and each point in time knows a ‘before’ and an ‘after’. Sacred time, on the other hand, knows no ‘before’ and ‘after’, only the ‘eternal now’: what is important for sacred time is its content, and not a particular place in the sequence of linear time. This means that events situated at different points in historical time, which participate in the same salvific content — such as Christ’s nativity, baptism, crucifixion, descent into Sheol, and resurrection — all run together in sacred time, with the result that their total salvific content can be focused at will on any single one of these successive points in linear time. (29)
Brock goes on to explain how Eucharist and baptism are a fulfilment now of the future paradise. In the chapter about Ephrem and the Eucharist, he also discusses the intimate relation between Incarnation and Eucharist, specifically the epiclesis, that moment in the liturgy when the priest invokes the Holy Spirit to descend upon the elements and make them into Jesus’ real body and blood:
The mystery that occurred at the moment of the Incarnation and the mystery that occurs at the epiclesis in the Eucharistic Liturgy are seen throughout all Syriac tradition as intimately connected. (108)
Take all of this together, and I would argue that the vision of sacred time found in St Ephrem means that when we partake of the bread and wine in the Eucharist, when we enjoy the benefits of Christ’s passion, this is because we are entering into sacred time. There is only ever one full and perfect sacrifice. There is only one Body broken for us in history, as part of the recapitulation of all things.
And we encounter that body and that sacrifice at the altar every Sunday.
Moreover, our whole liturgy of Holy Communion reenacts that sacred drama, draws us back into the biblical narrative, ties us into sacred time, and we find ourselves on Golgotha, with a silver chalice in hand to drink the Blood of our Creator.
This vision of time is not unique to Ephrem, I hasten to add. It is part of the theological rationale given in Leo the Great, Ep. 16, as to why baptisms should only occur in Eastertide — because the divine economy performed different acts at different times, and it matters that when we are baptised into Christ’s death and resurrection, we do so at the same time as the death and resurrection in history.
This also, I would argue, does away with an argument I once heard from a post-Catholic Baptist, that if Christ is offered up on the altar every Sunday in the Eucharist, then his sacrifice on Calvary was not complete — and this is not the God of the Bible.
Christ is only ever offered up once, and that one time happens every Sunday, because the Resurrection Day, the Eighth Day of the week, ushers us into sacred time, and we find ourselves at the Tomb with the women, bewildered, amazed, rejoicing.
So, this Sunday, when you lift up your heart unto the Lord and give thanks unto him (for it is meet and right so to do), when your priest offers up the gifts of bread and wine, and the sacred drama occurs all around you — you are not in 2020 but at the foot of the Cross. And you are not eating bread but body. And this is more than a reenactment but a recapitulation of all things by Christ Himself, the Host at this feast.