Feast of All the Faithful Departed: All Souls’ Day
There is an old evangelical saying that comes to mind each year at this time: name it, and claim it. The idea is that you name some virtue, or aspect of God, claim it as yours, and live it as a reality. The idea is to name something, like God’s love for you, to claim it as yours, and then to live, not as if it were true, but live in the reality of its truth. Without using this name it and claim it phraseology, Father Benson uses the sentiment when he reminds us that we are to live … as those who have been with Jesus. He doesn’t tell us to live as if we have been with Jesus, but to live in the present reality of that relationship.
For me, All Souls’ Day is one of those occasions when we are invited to name and claim something, not for ourselves this time, but for others. It’s a bold move, because we are naming and claiming nothing less than the healing, redeeming, and sanctifying love of God, not for ourselves, but for those we love, but see no longer. We do this, not as if what we say in the Creeds is true, but living in the truth of the Creeds, where we proclaim I believe … in the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.
What we are doing today is claiming those very things: the communion of saints, the forgiveness of sins, the resurrection of the body and the life everlasting. We claim them, not for nameless entities, not in a general, universal way, but for specific people who we love. Note, we name and claim these things, not for people whom we loved once upon a time, but for people who we still love, but see no longer.
Acts 3:12-19, I John 3:1-7, Luke 24:36b-48
“Jesus stood among the disciples and said to them, ‘[Shalom], Peace be with you…”
And in their joy they were disbelieving and still wondering.” Luke 24:36b, 41
Likely everyone wondered what it was that had taken place in Jerusalem over those days… so certainly the band of men and women who had followed the prophet Jesus from Galilee wondered – and were afraid. What meaning could be made of their beloved Master’s execution on the eve of the Passover Sabbath? And now, what to make of the mysterious reports of what some had experienced early on the first day of the week?
The final chapter of Luke’s gospel openly and unapologetically speaks of the startling and terrifying – and ultimately life-transforming – experience of the gathered disciples. “Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself. Touch me and see!” (v. 38-39a) The One whom they saw die on Friday stands among them again.
This is not the spirit or ghost they at first had feared – both in seeing and in being known by their companions that they were seeing. No, it is One who proclaims himself to “have flesh and bones, as you see that I have.” It is the One who asks with a touch of humor, “Have you anything here to eat?”
Running in the dark
a stone out of place
a broken seal
an open door.
Sweat evaporating on necks and ankles chills the skin of of two men who followed Him everywhere.
Tears well up and spill over in the eyes of a woman who loved him above all else.
Hearts beat faster
reason flutters, falters, and fails
in the face of a
where He who said I AM seemed not to be
The Great Vigil of Easter
Romans 6: 1 – 13
Mark 16: 1 – 8
Every once in a while I’ll be minding my own business, and suddenly, in the middle of Morning or Evening Prayer, something is read and my attention is instantly arrested. A word, or a phrase, or an image from Scripture leaps out of the appointed reading at me, and for the next hour, or day, or week, it returns to me over and again. That happened a week ago, on Palm Sunday, at Morning Prayer, and suddenly what we say in our Rule of Life became immediately true. We read there that in our worship the Spirit sometimes touches us immediately through a word, an image or a story; there and then we experience the Lord speaking to us.
Keith had been reading from Zechariah, where the Prophet proclaims that the coming ruler of God’s people will arrive humble and riding on a donkey, on a colt, the foal of a donkey. It’s an all-too-familiar passage that I have read, or heard, dozens of times, and because of its association with Palm Sunday, we heard it again last Sunday at Morning Prayer. In spite of having heard that passage countless time before, I have actually never heard it. Or, at least I have been so caught up with the image of the king coming, humble, and riding on a donkey, that I have never heard the rest of the lesson. As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit. Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double.
It was the phrase prisoners of hope that arrested me. Suddenly, I was no longer thinking about kings and donkeys, palms and processions, but prisoners, freedom, and hope. I was thinking what it might mean to be a prisoner of hope. In a sense, while everyone else was celebrating Palm Sunday, and beginning to enter with joy upon the contemplation of those mighty acts, whereby [God] has given us life and immortality, I was already at Easter, thinking about the gift of freedom and hope that comes to us through the Resurrection of Jesus. And that is where I have spent this week, living the events of Holy Week through the lens of being a prisoner of hope.
Jesus came standing next to Mary Magdalene, but she did not know it was him. When Jesus called Mary by name, she recognized him. A most brief and beautiful portrait, so intimate, so familiar. Mary felt she had lost everything: her Lord, her friend, her way. Called by her name, Mary was found; she regained sight, saw Jesus beside her.
Jesus calls us by name. Some people hear God speak literally, audibly, as Mary did. That is not my experience. If it is, I missed it. If you experience that, be grateful. I do hear God call me by name, and it is powerful, resurrection power, like what Mary experienced. I bet you have experienced it too.
Romans 6: 3 – 11
Matthew 28:1 – 10
There was a dreadful custom at one time practiced in some Anglo-Catholic circles, including in a certain monastery on the banks of the Charles River. For the last two weeks of Lent, beginning on the Fifth Sunday in Lent, (which used to be called Passion Sunday), and carrying on until Holy Saturday, after each of the Offices, Psalm 51: Have mercy on me, O God, according to your loving-kindness; in your great compassion blot out my offenses would be mumbled in unison. Our brother, David Allen remembers this going on here when he made his first visit to the community in the late 1950’s. He thinks it came to an end sometime in the mid-1960’s. You can just imagine the effect of a dozen or so men, sitting here in the Choir, mumbling the psalm in unison. Have mercy on me, O God, according to your loving-kindness; in your great compassion blot out my offenses.
In that open field
If you do not come too close, if you do not come too close
On a summer midnight, you can hear the music
Of the weak pipe and the little drum
And see them dancing around the bonfire
The association of man and woman
In daunsinge, signifying matrimonie –
A dignified and commodious sacrament.
Two and two, necessarye coniunction,
Holding eche other by the hand or the arm
Which betokeneth concorde.[i]
The poet T. S. Eliot once paid a visit to the little English village of East Coker, the home of his distant ancestors. It was a kind of pilgrimage, and in an open field with the remains of an ancient stone circle, he imagined a simple, peasant wedding, and a bride and groom long since dead dancing around a fire,
Keeping the rhythm in their dancing
As in their living in the living seasons
The time of the seasons and the constellations
The time of milking and the time of harvest
The time of the coupling of man and woman
And that of beasts. Feet rising and falling.
Eating and drinking. Dung and death.[ii]
Walk with me. I need to get away. Let’s go to Emmaus. Two friends go walking. Talking their grief, their expectations dashed, dreams shattered. Talking of Jesus, their friend and their hope for the future, now betrayed, executed and buried. They talk of deepening disorientation: the body missing, people supposedly seeing angels. Two friends go walking, raising questions, discussing distress, sharing sorrow and confusion.
Resurrection comes amid the deep loss that plunges us into darkness, when life hurts and makes no sense. When we are bent under the weight heavy hearts, when lips tremble and tears flow. When we call a friend and say: Let’s go to Emmaus. I need to get away. Walk with me.
The apostle Thomas has been branded “Doubting Thomas,” but that’s unfair, and it’s inaccurate. The opposite is true. There are two scenes in the Gospel prior to what we’ve just heard that shed light on the apostle Thomas. One scene is when Jesus was trying to say “good-bye” to his disciples, just prior to his being seized in the garden at Gethsemane. Jesus said, “Let not your hearts be troubled…. I go to prepare a place for you… and you know where I am going….” No. Not so. Not at least for Thomas. It seems only Thomas has the courage to admit that he is clueless. “My Lord,” Thomas says, “We don’t have the slightest idea where you are going! How can we know the way?” (1) (It’s a good question; an honest question for us, too. How can we know the way, especially when the path is dark and the risks are many, and the fear is great, and the route is unsure?) “How can we know the way?” Quite.
Today is the Feast of St George, the patron saint of England and an heroic figure in the Eastern Church. As with many of the early saints, the life of St George is shrouded with legend. Little is known of his life or of his martyrdom. What we do know is that he was born of noble parents in the region of Cappadocia sometime in the latter half of the 3rd century. After the death of his father, he and his mother relocated in Palestine, where the family held some land. George was enlisted in the army of the Roman emperor Diocletian and became one of the emperor’s best soldiers. But his conversion to Christianity put George in direct conflict with Diocletian, who was a bitter enemy of Christians and persecuted them viciously. George spoke personally to the emperor in defense of the Christians. His opposition cost him his life; he was tortured and then beheaded at Lydda in Palestine in the early 4th century.