Daft Punk Sabbath

bp.blogspot.com

Jews gave the world a day of rest. No ancient society before the Jews had a day of rest. Those who live without such a septimanal punctuation are emptier and less resourceful. Those people who work seven days a week, even if they are being paid millions of dollars to do so, are considered slaves in the biblical conception. — Thomas Cahill

To gain control of the world of space is certainly one of our tasks. The danger begins when in gaining power in the realm of space we forfeit all aspirations in the realm of time. There is a realm of time where the goal is not to have but to be, not to own but to give, not to control but to share, not to subdue but to be in harmony. Life goes wrong when the control of space, the acquisition of things of space, becomes our sole concern. ― Rabbi Abraham Joshua Heschel

The Sabbath! Shabbat! The day of ceasing from work, the day of rest, the day of thanksgiving, the day of celebration when Queen Sabbath, and her Lord, come to set free those men and women whom work, under the dominion of sin, ever-threatens to enslave.

When Jesus said, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” — He was declaring Himself to be the Sabbath, the eternal rest of God-made-man in whom God’s rest and man’s rest coincide. Hebrews 4:1-13 makes this point. The eternal Word is the delighted Sabbath gaze of the Father who, on the 7th day, ceased creating to look back on the “very good” creation He had called into existence out of nothing. And He invites us, made in His image, to join Him on the 7th day in His delighted contemplative gaze on the beauty of both creation and Creator.

In His resurrection, Jesus, having completed all of His redeeming work, entered the 8th day of creation — the day of eternity — to gaze with the Father and the Holy Spirit on the goodness and beauty of the new creation. In Him all creation finds its final rest-oration, and every Sunday is a sacrament of that rest as we cease from our labors and allow God to gaze on us with delight. And in the Holy Mass He invites us, reborn as His sons and daughters, to join Him on the 8th day in His delighted contemplative gaze on the beauty of both re-creation and Redeemer.

Work and rest, labor and leisure, doing and be-ing, action and contemplation, planting and celebrating, harvesting and feasting, giving and receiving, usefulness and uselessness, means and ends, composing and playing. These furious opposites shape a fully human life and give birth to creativity. Leisure, which is a posture of grateful receptivity toward existence as a gift, is not a luxury but a necessity for authentic human living. Leisure and labor are not opposites or competitors, but dance partners. Leisure requires labor, and labor requires leisure. Without leisure there is no “space” made in which we can return to God as a sacrifice all that we have made of what we received. Without leisure we forget to give thanks, we fail to celebrate and the fruit of joy dies on the vine. Without labor we cannot rightly receive the gifts we are given, which requires that we multiply them in service to the good of all to the glory of God. With no labor, there is no sacrificial offering to return God’s fruit-bearing gifts with thanksgiving. God created six days to gather the material for the Sacrifice, and one day to pour it out before Him in joyful celebration.

Oh the purposelessness of Sabbath celebration, of making beauty, of splashing life with infinitely varied colors! The Sabbath commands we have tea with our grandmother, swing quietly beneath the oak with a friend, smell flowers, dance, make love to our spouse, dress up for Mass, set the table for a feast with exquisite care, make music, laugh, play, bathe the feet of Jesus with our tears and dry them with our hair. O sheer, glorious, reckless, blessed waste done for the sake of love without measure.

I worked in an Orthodox Jewish nursing home in Connecticut in the 1980’s and I will never forget the weekly experience of welcoming the Sabbath on Friday evening. With the tables decorated beautifully and adorned with traditional foods and wine, the Rabbi would welcome Lady Sabbath into the Home with song and dance and prayers. “Shabbat shalom…”  All in Hebrew. Many of the residents knew the words, the songs and would sing. While during the week they looked sad from loneliness, on this evening every week all would come alive. It was an emotional thing to watch. For that short time they felt valued, worthy, loved, essential, important, joyful. The world took on a beauty and meaning that it lost during the days of efficiency and procedures, busyness and rushed pragmatism. Eating, drinking, dancing, singing, speaking a sacred language, drawing on memories that went back to childhood; to Sinai; to the dawn of creation. Lady Sabbath had come and set them free from a world that declares the unproductive unworthy, dead weight. A foretaste of the next world, where all means-to-ends collapse into a single End and utility is swallowed up in the final work of all creation: ceaseless celebration of unending love.

Not long ago, I had worked for 14 days in a row. It was a Sunday and I was writing a talk I had to give out of town that week. My son, who wanted to go for a run with me, came over and said, “Dad, when will you be done?” I said, “Not much longer.” He said, “That’s what you said last time.” I got a bit short and said, “I just have to focus, please.” He said, “What are you writing about?” I said, “The Paschal Mystery for an adult education thing.” He said, “Don’t you think the Paschal Mystery would want you to spend time with your family on a Sunday?”

The Church exists in the world to bring to the world the culture of Sabbath. The Church is meant to be for all people a “house of prayer,” a place to bring labors and heavy burdens and rest them on the Altar for total consecration. Like the prodigal son who returned to the father weary, burdened, exhausted and chained by his labors and his sins, we must make Sabbath time to return to God with the sacrifice of our whole life-offering — repented sins and virtuous labors — so He can receive all of it, with us, into His outrageously wasteful (see the older son in Luke 15:25-32) and joyful celebration.

As I like to use off-beat songs to punctuate my points, I will end with the song Daft Punk by one of my favorite contemporary groups, the crazy-talented a capella Pentatonix. They are nuts! The lyrics of this cover-mashup of various Daft Punk songs alternate (in my mind!) between labor and Sabbath celebration. My favorite part of the song is the beginning riff of technologic buzz words that exhaust me just thinking of! Mostly because so much of my work life is dominated by those words. Feel the tension between the freedom of celebration and the work that is “never over.” I won’t attempt any commentary beyond that. If you so desire, watch the wildly colorful and fun music video and follow the lyrics I posted below.

Buy it, use it, break it, fix it,
Trash it, change it, mail, upgrade it,
Charge it, point it, zoom it, press it,
Snap it, work it, quick, erase it,
Write it, cut it, paste it, save it,
Load it, check it, quick, rewrite it,
Plug it, play it, burn it, rip it,
Drag and drop it, zip, unzip it,
Lock it, fill it, call it, find it,
View it, code it, jam, unlock it,
Surf it, scroll it, pause it, click it,
Cross it, crack it, switch, update it,
Name it, rate it, tune it, print it,
Scan it, send it, fax, rename it,
Touch it, bring it, pay it, watch it.
Technologic.

One more time
Ah ah ah ah ah
Ah ah ah ah
One more time
Ah ah ah ah ah
Ah ah ah ah

We’re like the legend of the Phoenix
Our ends with beginnings
What keep the planets spinning
The force of love beginning
We’ve come too far,
To give up who we are
So let’s raise the bar
And our cups to the stars
We’re up all night till the sun
We’re up all night to get some
We’re up all night for good fun
We’re up all night to get lucky
We’re all up till the sun
We’re up all night to get some
We’re up all night for good fun
We’re up all night to get lucky
We’re up all night to get lucky
We’re up all night, all night to get,
Up all night to get, get, get lucky
Last night, I had this dream about you
In this dream, I’m dancing right beside you
There’s nothing wrong with just a little bit of fun
We were dancing all night long
Oh, I don’t know what to do
About this dream and you
I hope this dream comes true
One more time
We’re gonna celebrate
Oh yeah, all right
Don’t stop the dancing
One more time
We’re gonna celebrate

Work it harder, make it better
Do it faster, makes us stronger
More than ever hour after
Our work is never over
Work it harder, make it better
Do it faster, makes us stronger
More than ever hour after
Our work is never over
I’mma work it harder, make it bett-
Do it faster, makes us
More than ever hou-hour after
Ou-our work is never over
Work it harder, make it better
Do it faster, makes us stronger
More than ever hour after
Our work is never over

Television, rules the nation, oh yeah
Television, rules the nation

Music’s got me feeling so free
Celebrate and dance so free
One more time
Music’s got me feeling so free
We’re gonna celebrate
Celebrate and dance so free (celebrate)
Tonight (We’ve)
Hey, just feelin’ (Come to far)
Music’s got me feeling the need (To give up who we are)
One more time
Music’s got me feeling so free (So let’s)
We’re gonna celebrate (Raise the bar)
Celebrate and dance (And our cups)
To the stars
We’re up all night till the sun
We’re up all night to get some
We’re up all night for good fun
We’re up all night to get lucky
We’re up all night till the sun
We’re up all night to get some
We’re up all night for good fun
We’re up for
One more time
We’re up all night till the sun
Celebration
Feelings so free
One more time
We’re up all night till the sun
Celebration
Music’s got me feeling so

Our work is never over

“The light shines in the darkness” (John 1:5)

youwall.com

Another Easter meditation.

Last Monday I shared a post on the resurrection that linked Easter Sunday with the first day of creation. In Genesis, Sunday, the first day of the week, is the day God says His very first creative words, “Let there be light.” In the elegance of Latin, it’s simply “Fiat lux.” In the Gospels, Sunday is also the first day of the new creation when the Father spoke alive the corpse of Jesus. A magnificent mirror in time of what happens from all eternity in the Holy Trinity — as we say in the Creed:

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made

And through Him all things were re-made as, at the resurrection, the “Light from Light” shone into the darkness of sin and death.

Well, two things happened after I wrote my Easter Monday post that further electrified my imagination. First, as I was praying that same Creed at Mass last Friday (which was the subject of last Saturday’s post), that “light” connection again resonated powerfully in me. Here’s what I wrote after Mass about the experience of praying the Creed:

And as Fr. Joe and I recited the Creed together, this stanza sprang alive:

“For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.”

“Rose again” filled me with a stunning image. A sunrise, a brilliant red-giant sun silently breaking above the color-splashed horizon. Filling the world with its own lovely, self-diffusive light. I thought, it’s the nature of the sun to give its light away. Light that illumines, heats, communicating both truth and love. It can do no other. Like the philosophical axiom, ‘bonum est diffusivum’ [the good is self-diffusive], which is the precise meaning of the biblical phrase, “God is love.”

Then I saw this clearly: self-giving light is the whole movement of the Creed. Creation ex nihilo [out of nothing], incarnation, crucifixion, burial into the darkness, resurrection, ascension, pentecost and the judgment day of the returning Christ whose glory illumines all history, revealing whether deeds were done in the light or in the light-hoarding darkness. This whole biblical/theological vision of things, so absurdly rich, makes even more clear how the phrase “in accordance with the Scriptures” means vastly more than merely proof texting biblical quotes to show where the Paschal Mystery is found in the Old Testament. The Paschal Mystery is absolutely everywhere …

All I can think of right now is the solemn majesty of the Orthodox St. Vladimir seminary choir singing the Creed. As I listen, I can feel the Light streaming, softly shining on my face …

That same Friday night of the Mass I describe above, just before I went to bed, I listened to a portion of a lecture on YouTube. This one was by the Jesuit priest Fr. Robert Spitzer on the Shroud of Turin (the much studied herringbone-patterned linen cloth that has long been thought to be the burial shroud of Christ). In the last part of his lecture he made a point that floored me and I yelled aloud, “What?!” My son across the hall yelled, “You okay, Dad?” I said, “Yeah, you’ve got to hear this!”

It’s really a-ma-zing.

I queued the video here to the portion of the lecture where he makes this point:

The Shroud “negative”, front and back:

Mercy Sunday, mostly hidden

Shroud of Turin. seeker401.wordpress.com

The Eighth Day of the Octave, Mercy Sunday.
Mercy is revealed today amid doubt,
unleashes its Ocean into a tiny Upper Room of locked-in fear.
Mercy speaks peace to cowards, mission to deserters.
Mercy praises unseeing faith in the hidden Face,
proclaims healing in the open wounds of God.
Mercy breathes, entrusts to the Eleven its saving power
making men dependent on men for divine pardon,
sealing a truth He spoke long before this day:
“For if you forgive men their trespasses, your heavenly Father also will forgive you;
but if you do not forgive men their trespasses,
neither will your Father forgive your trespasses” (Matt. 6:14-15).
Our neighboring God, Loved in the nasty, inconvenient nigh.
He seems determined to bind us closer to one another,
demolishing every rationale for hostility, estrangement, un-forgiveness.
Commanding mostly not great moments of heroic pardon,
but mercy seventy times seven times, in the face of daily
irritants, incompetence, ignorance.
Mercy forges greatness amid unremarkable things.
Mercy conquers overwhelmingly by
imperceptible patience with the difficult;
unsung gentleness with the gruff;
un-acclaimed generosity for the ungrateful.
A nanosecond in time shot through with mercy
redeems the whole of creation,
in a moment never to be repeated again.
Think, it was in a backwater outpost of an Empire
along a dusty road outside a City,
hanging naked and fixed to a Tree for three hours,
that the Word Himself gurgled
a few nearly inaudible syllables of mercy — Eli? It’s hard to hear —
heard, amid the mock and scoff, by His Ever-Attentive Father.
Syllables of mercy,
hours of compassion
redeemed a cosmos, time,
branding the Immutable God
with gaping-open wounds.
Sons, daughters of this God
arise from where you are.
Come, O God, bless the world
by your secret deeds of mercy
and we will tell no one
but you, O Secret Father. [Matt. 6:3-4]

The intimacy of Mass

I wanted to share a brief reflection with you all, in hope that it will bless you as it did me.

This week at work has been extremely difficult for me, my wife is away for the week helping her brother and his wife up in NY, my girls have been at school late every night this week — sometimes coming home at 10:30 p.m. — for a musical they are in, my sons have had a difficult week at work and school, and a slew of other things happened in the midst of it all.

At the end of today’s work day, which began for me at 3:30 a.m., a priest at the seminary asked me if I wanted to join him as he celebrated Mass in the sacristy. As my home and work commitments had prevented me from attending Mass that day, I was overjoyed, especially since I always try to go to Mass every day of the Easter Octave.

It was a profound experience. Afterward, I ran to my office and wrote out my reflection quickly so I would not forget it. Here’s part of what I wrote:

+ + +

The intimacy of Mass, the two of us. Christ, risen, inexplicably tender, was palpably present. It was almost disconcertingly immediate. Father Joe prayed for my wife and children, for Fr. John. It seemed as though space bent, warped, spiraled, as though we were all suddenly thrown together in this small space. Unwittingly caught up in the communion of saints. Fr. John in the hospital bed, my wife taking care of Mike and Arron’s children. The Mass swept into its gravitational pull those whom we had borne there by our intentions. I could almost hear the IV pump, the children’s laughter, my wife’s voice. I welled up.

I read the reading from Acts, and the psalm. A simple “Alleluia” response. Again, I felt we were there with Peter and John, the Sadducees, Annas the high priest, Caiaphas, John, Alexander and all who were of the high-priestly class. No mere memoir. I’m telling you. A sacrament. Anamnesis. Living memory. A dangerous memory that renders past and future, present. Or present, past and future? Obliterated, transfigured. What has become of time? Of space? What did He do when He rose?

That Gospel! Again, intimate. Jesus cooks breakfast, invited us to join Him in the sacristy. He’s so close. Psalm 139:7:

O where can I go from your spirit,
or where can I flee from your face?

I want to run.

Jesus said to them, “Come, have breakfast.”
And none of the disciples dared to ask him, “Who are you?”
because they realized it was the Lord.
Jesus came over and took the bread and gave it to them,
and in like manner the fish.

Then the petitions. “Lord, hear our prayer.” Father prayed for various intentions — the seminarians, Fr. John, Patti. I prayed. All of these people, needs, joys, worries (all) were sent up. Sirach 35:21 popped into my mind:

The prayer of the lowly pierces the clouds;
it does not rest till it reaches its goal;
Nor will it withdraw till the Most High responds.

I want to be lowly. I felt lowly, not through my virtue, but by virtue of the Presence there, then that made me feel very small, extremely tiny. A Most High God stooping down low to listen. No mere metaphor. Absolutely real.

Then the Preparation of Gifts, the Offertory. Sublime. Father took the bread and wine and just packed them dense, an initial singularity, with all of these intentions. I felt all of my week, all of my struggles, all of my exhaustion, all of my nightmares, my failures and all of my friends and co-workers and children and wife and mother and seminarians and others who have populated my thoughts this week all lift off of my shoulders and — how best to say this? — enter the bread and wine. My God. Missa est, “it is sent.” How did he lift up, so high, all that weight on the paten and in the chalice? In Persona Christi, clearly.

And then — I knew it was coming — he invoked the dewfalling Spirit over “your sacrifice and mine,” and spoke those words I can never wrap my head around:

Take this, all of you, and eat of it:
for this is my body which will be given up for you.
Take this, all of you, and drink from it:
for this is the chalice of my blood,
the blood of the new and eternal covenant.
which will be poured out for you and for many
for the forgiveness of sins .
Do this in memory of me.

All of it, sacrificed, offered Up. Broken, bled, buried, risen, exalted. Everything of my life, of others’ lives was all lost (and found) in Him. I handed all of it over to Him, more willingly than usual (clearly grace) and He took the whole of it up to Himself. Deposited in that rot-free Treasury. Gaudium et Spes #39:

For after we have obeyed the Lord, and in His Spirit nurtured on earth the values of human dignity, brotherhood and freedom, and indeed all the good fruits of our nature and labor, we will find them again, but freed of stain, burnished and transfigured, when Christ hands over to the Father a kingdom eternal and universal, a kingdom of truth and life, of holiness and grace, of justice, love and peace.

Us, Priestly us. Nexūs.

As he prayed the long Eucharistic prayer to God the Father, we were being seen. “Look, O Lord, upon the Sacrifice which you yourself have provided for your Church…” The whole of my week, all of those people’s faces, were there, all at once, Christ having already made its catholic entirety His on the Cross. One Sacrifice. Carrying it up on, or in, His risen, ascending Body. Not then, now. I, His risen, ascending Body. I, inseparably joined to Him, baptized into Him. Shattering: What I intend, He intends, inasmuch as what He wills, I will. So when I carried all of those people, all of that history to Him in my intentions, He obeyed, He took it all up with Him into glory; soon to give to His Father.

I am His, He is mine.

Liturgy is this, enacted, realized. Liturgy vivisects this world with the Risen One who holds the keys of death, whose sacrificial offering on Golgotha drenches, washes, inebriates a world now rendered immortal. A furnace. A consuming fire. Where am I? Amen.

¡Triumph!

“The Resurrection” by Ricci, Sebastiano (1730). wikimedia.org

The divine comeback, God’s ultimate response to evil, injustice, sin, and death—what could be called the epitome of divine nonverbal communication—is the resurrected Christ. “God has not only raised the Lord,” Paul said, “but will also raise us up through his power” (1 Cor. 6:14). We may be tempted to believe that evil, suffering, and death prove God’s silence. But these are only ambient noises, and one day they will be silenced once and for all. God will have the last word when he raises us from the dead, when we ourselves are the embodiment of answered prayer. –– Rodney Reeves

Christ is risen! Indeed He is risen! Happy Easter!

Every Easter I like to re-post this jubilant middle eastern outpouring of flash-mob Paschal joy (in Arabic/Greek). I am timing this post to begin as our parish Easter Vigil begins.

First the text they sing, then the video:

Arabic: Al-Masih qam minbain’il-amwat,
wa wati al mowt bil mowt,
wa wahab’l hayah lil ladhina fi’l qubur

Greek: Christos anesti ek nekron,
thanato thanaton patisas,
ke tis en tis mnimasin,
zoin charisamenos!

English: Christ is risen from the dead,
Trampling down death by death,
And upon those in the tombs
Bestowing life!

Vox. Poetica. Deus mortuus est.

“The Crucifixion,” 1325 A.D. by Giotto. bp.blogspot.com

I guess I lied. I said no posts until after Easter, but two things happened in my path.

First, as I unpacked boxes in my new office yesterday I found an old collection of poetry I had written in the 1990’s+, bound in a beautiful case as a gift by a dear friend of mine. I sat and read them over. I found one I had written on a Good Friday and thought to share it here. Hope I did not already last year! My memory.

I almost never recite aloud poetry, so it is what it is!

Second, a young man emailed me yesterday morning and asked for some reflections “for understanding better the meaning of the Triduum — maybe some history and a little theology stuff.” How could I resist? So early this morning I jotted some notes out and decided to make a voice recording over morning coffee to save typing time. I had planned ~10 to 15 minutes, ended up 31 minutes long. Loquacious am I. Or as a candid friend said to me the other day, “Tom Neal, never an unblogged thought.”

May these Three Days be for you ones of special encounter with Christ. How He loves you.

Conjectures of a Guilty Bystander (beneath Golgotha)

The Cross at Ground Zero. carbonated.tv

[In absence of more time to write, I will share my recent journal entry here meditating on the Triduum. It was a one sitting stream of thought. I pray one insight feeds your prayer these holy days. This will be my last post till after Easter, so all good wishes for your celebrations to be filled with joy and God’s blessings.]

As I have been meditating on this impending Triduum, a host of insights have been boiling in my heart. I will write them here with a logic and order totally disrupted by the unsettled-ness of this paschal mystery. Worse in its mess because I am part of that mystery. Gulp.

In the 7-day liturgical rhythm of the first creation story in Genesis, Friday (day 6) is the day Man was created, male-female, in the divine image; Saturday (day 7) is the day of both divine and human Sabbath rest; Sunday (day 1) is the very dawn of creation when God first spoke light into being.

Good Friday. Holy Saturday. Easter Sunday.

The Pasch of Christ weaves its seamless disruption so magnificently into the textures of creation’s pattern, you almost don’t notice when the bread and wine become Him. Clearly, divine providence loves patterns that evince surprising beauty. God loves making us gawk.

The Last Supper takes place, by the Jewish counting of a new day beginning at sunset, on the same day as the crucifixion. “Holy Thursday” is a deceptive way of naming the Last Supper. The Eucharist and the cross are in one day, are one event.

The Eucharist is a verb, a sacrificing: Body broken for you, Blood spilled for you.

The Eucharist is a verb, a command: Take, eat; Take, drink. Terrifying to eat and drink verbs. Especially ones suffused with crazed love. Active, plying. I much prefer nouns. Passive, pliable.

The Eucharist is a verb, a demand: As I have done, so you must do. Understand what you do, imitate what you celebrate, and conform your life to the mystery of the Lord’s Cross.

The Eucharist is God-Man grain, grapes, surrendered to death, to crushing, to pressing, to fire, to fermenting, to ingestion. All in order to give life, to give thanks, to reveal the most secret essence of God. God is food, drink.

The crucified and risen Flesh and Blood of the God-Man is His supreme sacrificial self-gift for His bride, for humanity. Given so she might become “church,” ekklesia, which means “called out from where you are.” Out of my comfort zone, that is, to where He is. Ekklesia is the Woman born of His open side, a New Eve washed and clothed, invited, called and gathered into His home, His life, His love, His faithfulness, His joy, His recreating work.

The Eucharistic sacrificial banquet feeds us, the image-bearers God created to make certain creation was lovingly cultivated into a beautiful, fragrant, fruit-filled, life-giving Garden of offering.

The Eucharist effects, seals, perfects, elevates, transforms, transfigures, glorifies, divinizes Man and Woman. Eucharistic Communion is the true two-in-one-flesh, the extreme source and paradigm of all human community, the nuptial union on which a new humanity is built.

The Word once spoken into clay, in the beginning, comes now, in time, to speak words of tender love to His image. Yet His image silences Him, takes His Breath away. The “word of the cross” is His silence, the asphyxiation of the God who breathed life into Man in the beginning. Silent, breathless love. “He opened not His mouth.” “He breathed His last.” “He handed over the Spirit.”

Listen to His silence, eloquent beyond all words. In His silence He listens attentively to our screaming hatred, rejection, cursing, jeering, mocking, spitting, abuse, blasphemy, ridicule, injustice, lies, torture, death. His silence speaks long, long-suffering mercy. Omnipotence, un-condemning from the cross, unsaying sin, undoing death, unmasking violence: “I don’t want to hurt you,” He says in effect. And after He rises, after being felled by us He says with indescribable kindness, “Shalom.” “Do you love me?” “Feed.”

“It is finished,” before He finally obeys death. Creation is finished, completed, redeemed, re-created now that the labor of love-to-the-end has ended its exodus and all things have been delivered. God can rest in the completion of love’s toil.

The Burial of Christ, the Sabbath of the slain God-Man, a rest restless with the urgency of love (John 5:17); of a Father gazing in tender mercy on the corpse of His Son, contemplating the goodness and beauty of Their love’s self-emptying work. The Word-made-flesh has restored creation to its original beauty and goodness (kalon) by an act of obedient love. Creation was created by and for love. As Christ rested in Hell, slept in that loveless space, preached hope wordlessly, Hell shook with unrest and terror.

And on the first day of the week, before dawn, the Word, dreaming of us, awoke from sleep and at once commanded Hell still, Death slain, Sin pardoned, the Grave powerless. The Word rose from death’s darkness and said, “Let there be light.” And He was Light without evening, forever risen in an unending Day, artisan of a New Creation, Gardener of an immortal Garden through which the Living Waters flow.

All this because in His compassion He came down for us, for our salvation. For me, the guilty, fallen, beaten and bleeding bystander, He stooped low to tend my wounds and lift me up.

I re-read Fr. Aidan Nichols’ reflection on the paschal mystery again this week for the umpteenth time. This paragraph always blows me away:

Christ’s death was not a piece of ritual yet it was a cultic act, i.e. a deliberate act of adoration of the Father … Thus the circumstances in which the death was embraced — the betrayal by friends, the rejection by the religious leaders, the hostility, or cynical indifference of the men of power — all of these purely secular conditions were taken up into an act of cult, a supreme act of worship, whose hidden fruitfulness made it the central event in the history of the world. Because Christ’s sacrifice was a supreme act of worship, it was capable of becoming the foundation of the Christian liturgy. Aquinas remarks that by his sacrifice on the cross, Christ inaugurated the cultus of the Christian religion. His sacrifice is the objective basis of our worship.

It means so many things to me! But here is what springs to mind.

The “purely secular conditions” of human existence — what is good and what is riddled with chaos and evil — are caught up into the cross-shaped Liturgy that, every day since the Resurrection, fills the world. Haunts the world.

Especially through the laity, whose baptismal priesthood renders them liturgical beings, allowing them to carry with them, everywhere, the “hidden fruitfulness” of  the Liturgy. As they live, love, work, pray, eat, drink, forgive, play, sacrifice, repent, suffer, sleep or weep, the earth-quaking power of Christ-unleashed hiddenly floods out of them into every nook and cranny of secular life. They roam out about everywhere, celebrating amid the truth, goodness and beauty of the world; as well as amid the “betrayal by friends, the rejection by the religious leaders, the hostility, or cynical indifference of the men of power” — all the while gathering innumerable fragments of redeemed existence and bringing them, compressed into bread and wine, up to the Holy Sacrifice.

The faithful refuse to abandon anyone, anywhere — even the hangman or the gulag — by leaving them bereft of Christ’s saving power. Pentecost ensured Hell no longer has anywhere to hide, no world without a soul.

“We may say that the Christian is to the world what the soul is to the body” (From a letter to Diognetus, 140 A.D.).

The redeemed animate the world with divine life and love, humbly and mostly unnoticed, like God Himself.

Ours is a Paschal Liturgy, in which purity appears wrapped in filth; love in hate; gentleness in violence; life in death. Fr. Kavanagh:

The Book of Hebrews tells us how the resolution was accomplished, not in an orchard set in pleasant countryside but in a butcher shop located in the city’s center. The World’s story from beginning to end pivots upon this resolution, a resolution the faint of heart, the fastidious, and the squeamish find hard to bear. Suburbia prefers its meat wrapped in plastic, all signs of violence removed so as to reduce the necessity of entering into the dark and murderous transaction with reality which one creature giving up its life for another entails.

Daring to liturgize, we join the obedient love of the “total Christ” — Christ and Christians — who bears on His back the sins of the “whole world” (1 Jn 2:2) and everything is redeemed (Titus 2:11). Christians have this noblesse oblige, this liturgical burden to offer their own Christ-knit lives to the Father in the Spirit for the whole of humanity and creation. Interceding forever for all, lifting them up with and to Him (Heb. 7:25); offering up their bodies as living sacrifices “on behalf of all and for all,” with martyrdom being liturgy’s apogee.

Egypt, Copts, Passion Sunday. Alongside them, I am unworthy to be called Christian. May I become worthy.

The Chaplet of Divine Mercy magnificently captures the liturgical work of the baptized as a Eucharistic co-offering for the whole world. And it should be prayed not only in churches or shrines, but everywhere we find ourselves. Eternal Father, I offer you…

Someone just sent me this clip they recorded during the celebration of Holy Mass on a balcony in the French Quarter. The recording catches a most beautiful part of the Mass, the “liturgy of the laity” — the Offertory. It seemed divinely timed that during the Offertory a huge second line party passed right under the balcony on the street below. It was a wedding. How fitting. No need to be super-spiritual here in the sense of being swept off into some otherworldly Heaven. Rather, Heaven swept down to Earth. Or, better, Heaven wedded to Earth, and man was reconciled to God.

As at Golgotha, this wedding welcomed near unlikely guests joyful, smelly, drunken, laughing, staggering revelers. In those streets, some strange and unsortable mix of saints and sinners. I imagine the shysters, tourists, prostitutes, johns, tax collectors extorting, gamblers squandering their mammon, addicts looking to buy, dealers looking to sell. Unaware their redemption was near at hand. Encircling them. Above them. Beside them. Beneath them. For them.

Might they only see, hear, understand and say, “Remember us, Lord, when you come into your Kingdom.”

I dream of an outbound Church, not a self-referential one, a Church that does not pass by far from man’s wounds, a merciful Church that proclaims the heart of the revelation of God as Love, which is Mercy. More than by fear of going astray, my hope is that we will be moved by the fear of remaining shut up within structures which give us a false sense of security, within rules which make us harsh judges, within habits which make us feel safe, while at our door people are starving and Jesus does not tire of saying to us: “Give them something to eat” (Pope Francis)

Thank you, Father Celebrant, clothed in Penitent’s Purple, for turning your face toward them, and so sweeping them — us, me — up into the at-one-ing Offering.

It seems fitting to end here with an excerpt from Hymn of the Universe by Fr. Pierre Teilhard de Chardin, followed by a contemporary musical setting of the 6th century liturgical hymn to the Cross, Vexilla regis proderunt:

I, your priest, will make the whole earth my altar and on it will offer you all the labors and sufferings of the world.

I will place on my paten, O God, the harvest to be won by this renewal of labor. Into my chalice I shall pour all the sap which is to be pressed out this day from the earth’s fruits.

This restless multitude, confused or orderly, the immensity of which terrifies us; this ocean of humanity whose slow, monotonous rhythms trouble the hearts even of those whose faith is most firm: it is to this mystery that I thus desire all the fibers of my being should respond. All the things in the world to which this day will bring increase; all those that will diminish; all those too that will die: all of them, Lord, I try to gather into my arms, so as to hold them out to you in offering. This is the material of my sacrifice; the only material you desire.

Tree of life and glory, Tree that heals and saves;
Tree that tells the ancient story:
dying, rising from the grave.

The royal banners forward go,
The cross shines forth in mystic glow;
Where He, by whom our flesh was made,
In that same flesh, our ransom paid.

Where deep for us the spear was dyed,
Life’s torrent rushing from His side,
To wash us in that precious flood,
Where flowed the water and the blood.

Fulfilled is all that David told
In true prophetic song of old,
That He, the nation’s King should be,
And reign in triumph from the Tree.

O Tree of beauty, Tree most fair,
Ordained those holy limbs to bear:
Gone is your shame, each crimsoned bough
Proclaims the King of Glory now.