This is my Son, the Beloved, with whom I am well pleased

Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered him, ‘Let it be so now; for it is proper for us in this way to fulfil all righteousness.’ Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, the Beloved, with whom I am well pleased.’

- Matthew 3:13-17

The old kingdom meets the new: the expected One arrives for Baptism. John says he would have prevented this baptism, being unworthy - that it is Jesus who should baptize him. But this particular baptism is for a purpose. Jesus says, 'Let it be so now; for it is proper for us in this way to fulfil all righteousness.' The time of fulfillment is at hand, the time of the kingdom is at hand.

In yesterday's reading, John has said of Jesus, 'I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals.' This is the language of a slave; in John's culture, a slave would carry a king's sandals. So, John has contrasted himself with Jesus - God's Son, the Messiah. But Jesus, prefiguring the washing of his apostles' feet and many of his sayings about greatness and service, insists that he himself be baptized by John.

In Genesis, it is written that the Spirit of God hovered over the water at the first creation. Here, Jesus himself, the Son, will immerse himself in the waters. What we have is the first instance of sacrament: what is blessed by the presence of the Lord, of the divine or holy, becomes itself blessed and holy. Jesus in this sense prepares the waters of the world for the baptism that is to come, in His name. Again, the gospels reflect a number of times the teaching that it is not the world that defiles, but rather the holy that makes sacred. Baptism itself, in the name of the Lord, also confers this transforming state in us.

Finally the Spirit of God descends, as in an anointing, upon Jesus as he comes up out of the water, and there are the words, "This is my Son, the Beloved, with whom I am well pleased." It is the revelation of the mystery of the kingdom, of the Holy Trinity: Father, Son and Spirit. In the Eastern church, this is called Epiphany (a manifestation or revelation), or Theophany (a manifestation of God). The phrase, ''This is my Son, the Beloved, with whom I am well pleased" is a composite quotation from Ps. 2:7, "You are my Son, today I have begotten You," and Is. 42:1, "Behold! My Servant whom I uphold, My Elect One, in whom My soul delights!" My study bible notes that the substitution of "Son" for "Servant" is a revelation of deity. So we also note the echo of Isaiah's Suffering Servant, and Jesus' example of service, which would characterize greatness in his kingdom "not of this world." The Spirit, descending upon Jesus in the form of the dove, the Voice of the Father, and Jesus as incarnate Son, baptized and anointed: these combine in this event to reveal the Holy Trinity - the intimation of the kingdom to come, and the age to come. Mystery reveals itself at this meeting of the old and new.

Prepare the way of the Lord, make his paths straight

In those days John the Baptist appeared in the wilderness of Judea, proclaiming, ‘Repent, for the kingdom of heaven has come near.’ This is the one of whom the prophet Isaiah spoke when he said,

‘The voice of one crying out in the wilderness:

“Prepare the way of the Lord,

make his paths straight.” ’

Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, and they were baptized by him in the river Jordan, confessing their sins.

But when he saw many Pharisees and Sadducees coming for baptism, he said to them, ‘You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit worthy of repentance. Do not presume to say to yourselves, “We have Abraham as our ancestor”; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

‘I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing-fork is in his hand, and he will clear his threshing-floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.’

- Matthew 3:1-12

John the Baptist makes his appearance in this gospel. He is baptizing for repentance, for the coming Kingdom that is at hand. His clothing marks him as a prophet, resembling that of Elijah, and his way of life is also that characteristic of the sects, such as the Essenes, who were preparing for the coming kingdom and lived ascetically in the wilderness.

The striking notion displayed here in John's practice and prophecy is that of preparation for the kingdom, especially via repentance. It is important to understand the significance of repentance, the notion conveyed in this Greek word of metanoia. It has a deeper and more transcendent meaning than that which we normally give it. In Greek it means literally "change of mind." But it conveys a notion of a deep internal turning, of personal change. My study bible notes it thusly: "Repentance, which always accompanies belief, is a total about-face. It is a radical change of one's spirit, mind and heart, a complete orientation of the whole of one's life and being. It is the necessary first step on the way of the Lord (see verse 3) and is followed by the confession of sins, the decisive act of baptism, and an actual change in one's life, the 'fruits worthy of repentance' (verses 6, 8-12)."

So, if we take a clear look at what John is preaching, it is the way of preparation for something expected yet completely new. He's asking us to "wipe our slates clean" in a sense, because something brand new is coming down the line; it is, in fact, at hand; imminent. What we want is to set ourselves aright, to orientate ourselves to something new and special, a change of reality, new conditions being added into life, replacing the old with the new. To set ourselves aright is to understand ourselves from a spiritual point of view: whatever we think we know, we must be prepared to face the fact that there are things we don't know, that in faith we must be prepared to embrace.

His harsh words for the Pharisees and Sadducees reflect that the notion of repentance is compatible with those for whom humility has value; those who understand that the Mystery of what is to come is something we cannot anticipate. Belief requires a willingness to open and change our minds, to orientate ourselves to the new, to the unknown, to the Mystery that is God and this kingdom. If we think we know, that life is a formula, leaving out this mystery of the coming kingdom, then we are far from its fruits. The warning that "from these stones" (Heb. 'ebanim) God can raise up children (Heb. banim) is, according to my study bible, a Hebrew play on words. But its meaning is clear: those whose understanding does not allow repentance or change, a willingness to look at oneself with humility, to wipe the slate clean, to understand that we "don't know," perhaps may not be a part of that kingdom - God has the power to raise children to Himself; what is expected might not be what is to come.

And finally, what is expected remains steeped in the mystery and reality of Judgment. That which will come is baptism of fire and of the Holy Spirit, a different sort of baptism altogether than John's preparation for that kingdom. This baptism of fire and Spirit is one that transforms, that gives rebirth - echoing the sentiment about God's children in the "living stones" (a phrase found elsewhere in the gospels). Altogether, we are still in the realm of prophecy and Mystery - although the kingdom is coming closer. John the Baptist speaks on themes that Jesus will echo about fruitfulness, about Judgment and repentance, about bearing fruit and transformation. We are to expect the unexpected. We are to prepare for that which is new, which will set us all in a new place, and, echoing Isaiah, we are to make the way straight for the Lord.

More than ever, this Mystery must never be neglected, and our resulting need for humility - to understand that we do not know everything, that life cannot be whittled down to formulas and good works, to rules and to abstract ideas of what is good: that we must turn again to Mystery, to that which is greater than ourselves, and to hold ourselves open to meet it.

We pray "Come, Holy Spirit" or words to that effect. But it is important that we meet grace in order to receive it, with openness, a pure heart and a sense in which we understand that to meet this Mystery in faith is to be ready to accept it, in humility, and that we don't know what its change in us will bring.

Get up, take the child and his mother, and flee to Egypt

Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, ‘Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.’ Then Joseph got up, took the child and his mother by night, and went to Egypt, and remained there until the death of Herod. This was to fulfil what had been spoken by the Lord through the prophet, ‘Out of Egypt I have called my son.’

When Herod saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. Then was fulfilled what had been spoken through the prophet Jeremiah:

‘A voice was heard in Ramah,

wailing and loud lamentation,

Rachel weeping for her children;

she refused to be consoled, because they are no more.’

When Herod died, an angel of the Lord suddenly appeared in a dream to Joseph in Egypt and said, ‘Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.’ Then Joseph got up, took the child and his mother, and went to the land of Israel. But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go there. And after being warned in a dream, he went away to the district of Galilee. There he made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, ‘He will be called a Nazorean.’

- Matthew 2:13-23

In this passage we come to understand Jesus' link to the history of Israel, to prophecy, and to the notion of exile. Jesus' father once again has a dream, revealing to him what is to be done with regard to his fledgling family and this child of Mystery. An angel appears to him in a dream, saying, "Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him." Joseph's flight to Egypt is reflective of the history of the people of Israel, who once took refuge in Egypt and was made captive. As the Israelites fled Egypt, my study bible points out, so Joseph flees into Egypt, by night. Perhaps it is the gifts of the Magi that pay for this journey. My study bible also points out that this is one of a number of instances in Scripture where God's people must elude civil power in order to do His will. For me, the notion of exile is and remains an important one: we are seeking to do the will of that which rules in a kingdom not of this world. I find that it is often that what appears in prayer as the right solution to a problem is not necessarily conventional nor what others' opinions would dictate as a social rule.

"Out of Egypt I have called My Son" refers to Israel in Hos. 11:1. In the Old Testament the son of God is Israel; here in Matthew's gospel Jesus is now the true Israel. The cruelty of Herod is prefigured at Moses' birth, when Pharaoh tried to kill all male children in order to destroy the first Israel. In the book of Jeremiah the people of Jerusalem are recorded being led away to exile - they pass Rachel's tomb at Ramah. In his prophecy, Jeremiah pictures Rachel, long dead, weeping even in her tomb for the fate of her children, the people of Israel. Now the mothers of Israel weep for the children slaughtered by Herod. In many branches of the Church, these children are remembered as the Holy Innocents, and are regarded as saints and martyrs.

Herod died in 4 B.C. Archelaus was eventually banished to Gaul in A.D. 6, after the Jews petitioned for his removal because of his cruelty. It's this cruelty Joseph is warned about, so he returns not to Judea but to Nazareth, a town in Galilee. Galilee was governed by Herod Antipas, another son of Herod.

So in the gospel of Matthew, Jesus' early life is already portrayed as reflective of prophecy and the history of the people of Israel. We read of exile and return, of fleeing from the cruelty of the authorities -- and even the return is to a new place, to Nazareth in Galilee. We recall Moses' words in Exodus 2: "I have been a stranger in a strange land." Woven in with mystical history, prophecy, and the immediacy and reality of the cruelty of tyrannical political rule, is also the thread of the presence of God. An angel appears in a dream to Joseph, caretaker and guardian of mother and child, and guides his way as a father who is, yet, not a father. Woven into the thread of all of this paradox and wonder is the presence of God, of grace. We must recall that in our "exile" - wherever we are - there is a place of "home" in our hearts. This is where we take peace and rest, and find ourselves, no matter where we are or what cruel reality is pressing down on us with fear.

Where is the child who has been born king of the Jews?

In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, asking, ‘Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage.’ When King Herod heard this, he was frightened, and all Jerusalem with him; and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. They told him, ‘In Bethlehem of Judea; for so it has been written by the prophet:

“And you, Bethlehem, in the land of Judah,

are by no means least among the rulers of Judah;

for from you shall come a ruler

who is to shepherd my people Israel.” ’

Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. Then he sent them to Bethlehem, saying, ‘Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage.’ When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure-chests, they offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they left for their own country by another road.

- Matthew 2:1-12

Our first reading in Matthew begins with chapter 2. This is quite a marvelous picture of these wise men who have come from the East. That is, they have come from outside of Israel (perhaps from Persia, my study bible notes), and they are the scholars of their time. In the Old Testament, Balaam (Num. 23; 24) was one of their predecessors, a Gentile who also anticipated the Messiah. My study bible notes that the worship of the Lord by the Magi is symbolic of the Church, in which membership is determined by faith, and not by ethnic lineage.

The star is a great sign of extraordinary importance. In ancient times, a star signified a god, a deified king. This star, says my study bible, is a sign of the Messiah Himself, signifying the light He will shed upon the world.

Herod knows little about the Jewish Messiah and is fearful of losing his throne. He calls his chief priests and scribes together to find where the child is born. The chief priests are the political and religious leaders of Israel; they include the high priest who alone can enter the Holiest of All. They have no idea that the Messiah has been born. The scribes are high cabinet officers and know the Messiah is to be born, and where. But they have no revelation that He has come. The truth is revealed in the heart; according to Luke 8:15, a "noble and good heart." It is interesting to note that Matthew, writing for Jewish Christians (most likely at Antioch), cites Gentiles as the first worshipers of Jesus - while Luke, writing for Gentile Christians, cites as the first worshipers the Jewish poor -- shepherds from surrounding fields.

The Magi are therefore the firstfruits of the Gentiles. They come to Christ bearing gifts of gold, for a King; frankincense, for God; and myrrh, for a Man who is to suffer and die. It is important to note that although they have received information from the star, when they see Jesus they recognize him. My study bible says that Jesus is recognized as the Sun of Righteousness (Mal. 4:2), the Orient (the rising sun) from on high (Is. 59:19), the Bright and Morning Star (Rev. 22:16).

The marvelous thing about the beginning of this gospel of Matthew is its wondrous, awe-filled portrait of a world poised on the cusp of revelation, and how that revelation unfolds. Although we have skipped the genealogy of the first chapter in our reading, a close reading of that particular chapter reveals anomalies that also give us great insight into the birth of this Messiah. For example, genealogies did not normally include women's names but Matthew's does. And those who are named are either Gentiles or sinners. What is to be inferred therefore, is God's grace at work, the quality of mercy and graciousness. And, the crucial role of women in this particular history anticipates the role of Mary, called "God-bearer" in so many branches of the Church.

So, in this one reading, and in this beginning to the gospel of Matthew, we are already given great signs that convey insight into what is at work and how it is at work. We unite the past with the present, Gentile and Jew, revelation and expectation. We are already filled with paradox: the child is unknown to those experts who have expected him, a king trembles. And yet this child is born into a family while his mother is yet betrothed, the father's faith relies on the strength of revelation in a dream. The wise men of the East understand a star, and recognize the infant as the One. Another dream warns them about Herod, a great builder but a cruel ruler, and so they go home by a different route. The heart is open to revelation, then and now. We must take note of the role of faith, despite prediction and prophecy, and how great its importance is in revelation, to anyone; and how truth is revealed via our own means of understanding.

Blessed are the pure in heart, for they shall see God. (Matthew 5:8)

Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified

fresco, Mileseva Monastery, 1234

When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. They had been saying to one another, ‘Who will roll away the stone for us from the entrance to the tomb?’ When they looked up, they saw that the stone, which was very large, had already been rolled back. As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. But he said to them, ‘Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.’ So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

And all that had been commanded them they told briefly to those around Peter. And afterwards Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.

- Mark 16:1-20

This passage begins with the women who are going to the tomb, to anoint Jesus' body. Jewish custom was to anoint, not to embalm. They purchase the spices themselves, and - in accordance with their devout disposition - have waited until after the sabbath is over before doing so. As we reviewed in yesterday's commentary, these are women who have followed and served and helped throughout Christ's ministry. Mary Magdalene is a follower who has been healed through exorcism, Mary the mother of James and Salome are mothers of apostles (respectively, of James the Less and John and James Zebedee). Each of these women has been with Jesus through his ministry in Galilee and has followed him to Jerusalem. It is telling that while the apostles are scattered, it is these women who boldly do their work of anointing, continuing to follow and to minister to Christ.

If we understand this kingdom to be one in which "the least of these" are of the greatest significance, then we must understand from these gospels the importance given to these women. The great apostles and disciples are in disarray, in hiding and in mourning, but these women continue openly to serve, following Christ and declaring their love by their acts even into death. In the Christian sense of understanding, the acts of these women must be seen as those who rank equal to the apostles, even if they are not called so. Their action of anointing, along with the woman at Bethany, will not be forgotten.

When they arrive at the tomb, the stone is rolled away! This was a sign to them that the tomb is empty. They walk in and are greeted by a man dressed in white. This, as we know, is an angel, a herald, a messenger. Jesus has risen -- see the place where he was. They are to go proclaim the news to the apostles - and Peter - that Jesus is going ahead of them to Galilee and there they will see him. Again, we must recall that our Christian orientation is to understand that these women are rewarded as the first to whom the good news is revealed. The verses 9-19 have been omitted from the daily reading today, but they can be found here. Although not always included, they have always been considered to be canonical. In those verses, we are told that Mary Magdalene, out of whom was cast seven demons, is the very first person to whom Christ appears in his risen form. Her faith has marked her place forever in this sense, with a special place in the memory of the Church.

We must also note that when the angel speaks to the women, he tells them that they must inform the apostles "and Peter" of the news of Jesus' resurrection. "And Peter" informs us of the forgiveness specifically noted after Peter's denial, and it is a message for everyone of the love of God and the place for each of us who sincerely wish to share in God's love through repentance. Participation means relationship; metanoia or "repentance" will always be a matter of turning back again our minds and hearts to this place of relationship, reconsidering and returning to right releatedness to God and community. We remember Jesus' pronouncement of the two greatest commandments: to love the Lord with all our heart and soul and mind, to love our neighbor as ourselves. When we return to the Lord in relationship through repentance, it is these commandments we are following that establishes us once again in right-relatedness. That Jesus tells them to go to Galilee, a place where many Gentiles lived, where he will meet them, is the sign that this mission is spread to the entire world. Everyone is included in this good news.

And finally, the great extension of the commission: Jesus, were are told, ascends to the right hand of the Father. He is seated in his place as Lord and Son, yet he is still with us as our brother who has shared our lives and shares a place in our hearts. The mission upon which all are sent is one in which Jesus continues to work together with those who follow and believe. "The least of us" must continue to work and live in faith, and remembrance. One never knows what an act of faith may lead to in its significance, in this kingdom where the last shall be first. We recall the torn curtain in the temple, signifying the relationship established, the veil between God and man opened and grace extended. Our gospel of Mark ends here.

The day of Preparation

There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.

When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. When he learned from the centurion that he was dead, he granted the body to Joseph. Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. Mary Magdalene and Mary the mother of Joses saw where the body was laid.

- Mark 15:40-47

In this passage, we get a sense of people involved with Jesus' ministry who are not mentioned as key figures throughout the gospels. But they are important nevertheless, in rounding out the picture of participation and of those who follow Jesus.

First of all there are the mothers of disciples and other women who were with Jesus in his ministry, who have followed him to Jerusalem. These women were with him in his ministry in Galilee, helping and providing, and many have followed Jesus to Jerusalem. Mary Magdalene is a follower, while Mary the Mother of James the Younger and Joses is most likely the mother of James Alphaeus, and Salome the mother of John and James Zebedee. James Alphaeus (also called James the Less) and John and James Zebedee were members of the twelve. Just as they followed and helped in the ministry, so they have followed and stayed with the Lord from afar, and they will continue to actively serve and help though others have scattered, and play a key role in what is to come.

Joseph of Arimathea is another figure whose mention in the gospels is significant. He was a member of the council, the Sanhedrin, who was sympathetic to Jesus' message. He went boldly to Pilate, we are told, and asked for Jesus' body. Pilate is stunned that this prisoner has passed so quickly; usually those that were crucified last much longer in their torture and suffering before death. Joseph comes for Jesus' body, wraps it in a linen cloth and takes it to the tomb he has provided. In this important way, we see those we'd not normally consider to be central players in this ministry - as they have not played a key role so far in these gospels - who act with great courage. The disciples are scattered, yet these faithful - the women and Joseph who is a member of the Sanhedrin - take bold steps at Jesus' death, claiming his body and caring for what must be done. I feel that it is very important that we have this information. Joseph of Arimathea is not just important because of his role in the provision of a tomb, but because his presence and action convey that not all the council is hostile to Jesus. And, we are told he is an important member of the Sanhedrin. Tradition holds that Joseph of Arimathea would go on to evangelize the British Isles.

So, as the disciples are scattered, the importance of those seen as playing "lesser," supporting roles in this ministry is emphasized, through their willingness to step up and care for Jesus' body, and to minister to him even in death. We will see shortly how these figures then come to play an awesome role in this story, and by inference, how each of us can make a difference whether we understand ourselves to be important or significant to ministry in any way. Just as the woman at Bethany was to anoint Jesus' feet before his burial and play so significant a role in events that were to come via this act, so Joseph of Arimathea and these women will play a decisive role in the most transcendent event in the gospels. It is a telling story, that gives us a sense of what is significant and what is not -- that indeed this kingdom is not about who is great but about the greatness that faith can create, and what a difference any of our actions can make.

Eloi, Eloi, lema sabachthani?

When it was noon, darkness came over the whole land until three in the afternoon. At three o’clock Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’ When some of the bystanders heard it, they said, ‘Listen, he is calling for Elijah.’ And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, ‘Wait, let us see whether Elijah will come to take him down.’ Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was God’s Son!’

- Mark 15:33-39

At noon, we are told, Jesus cried out with a loud voice, ‘Eloi, Eloi, lema sabachthani?’ which means, ‘My God, my God, why have you forsaken me?’ At this time, darkness came over the whole land, until about 3 P.M. Yesterday I mentioned the practice of praying the hourly offices, a practice continued from Jewish tradition. In this prayer practice, prayers are said at three hour intervals. Noon is considered the sixth hour, 3 P.M. the ninth - each interval marks a time of prayer. In the Christian practice, we recall these events at the times of prayer. My study bible has a note, saying that when the Creator suffers, the creation suffers with him, as Jesus hangs suspended on a cross: "the lights of heaven hide themselves and are darkened." In the Greek text, it is written that Jesus "breathed out" - indicating by its form a voluntary act of "giving up the ghost." (The word pneuma means both "breath" and "spirit." Here it is written in the verb form, to breathe.)

The curtain of the temple is torn in two, symbolically giving us a sense of the curtain between the holy and mankind being forever torn through this death that unites Creator with created. And, too, for me, it suggests grief at what is done to the Creator of all, this murder by crucifixion. How can God die? How can God share with us all the limits and extremes of human life, even through death? This is the great mystery of that cross, coming together at this hour we remember when we pray. Jesus' words, ‘Eloi, Eloi, lema sabachthani?’ which mean, ‘My God, my God, why have you forsaken me?’ are the words of prayer. He is praying Psalm 22, which prefigures the crucifixion. I think it's important to read the full psalm, to understand what is being prayed, and what is understood at this time. The paradox of crucifixion will always be with us: is it we who abandon the Lord or we who are abandoned in separation? That torn curtain beckons us toward unity, and to grief at our separation.

The centurion pronounces his verdict, in what remains for me a question of what this man observed, ‘Truly this man was God’s Son!’ I wonder about a soldier who routinely watches men die this horrible death of crucifixion, and what he witnessed in Jesus that moved him so to faith. Surely it cements the understanding of a voluntary death, of someone who has accepted all that life put before him, and the way to unite Creator with created.

My God, My God, why have You forsaken Me?
Why are You so far from helping Me,
And from the words of My groaning?
O My God, I cry in the daytime, but You do not hear;
And in the night season, and am not silent.

But You are holy,
Enthroned in the praises of Israel.
Our fathers trusted in You;
They trusted, and You delivered them.
They cried to You, and were delivered;
They trusted in You, and were not ashamed.

But I am a worm, and no man;
A reproach of men, and despised by the people.
All those who see Me ridicule Me;
They shoot out the lip, they shake the head, saying,
“He trusted in the LORD, let Him rescue Him;
Let Him deliver Him, since He delights in Him!”

But You are He who took Me out of the womb;
You made Me trust while on My mother’s breasts.
I was cast upon You from birth.
From My mother’s womb
You have been My God.
Be not far from Me,
For trouble is near;
For there is none to help.

Many bulls have surrounded Me;
Strong bulls of Bashan have encircled Me.
They gape at Me with their mouths,
Like a raging and roaring lion.

I am poured out like water,
And all My bones are out of joint;
My heart is like wax;
It has melted within Me.
My strength is dried up like a potsherd,
And My tongue clings to My jaws;
You have brought Me to the dust of death.

For dogs have surrounded Me;
The congregation of the wicked has enclosed Me.
They pierced My hands and My feet;
I can count all My bones.
They look and stare at Me.
They divide My garments among them,
And for My clothing they cast lots.

But You, O LORD, do not be far from Me;
O My Strength, hasten to help Me!
Deliver Me from the sword,
My precious life from the power of the dog.
Save Me from the lion’s mouth
And from the horns of the wild oxen!

You have answered Me.

I will declare Your name to My brethren;
In the midst of the assembly I will praise You.
You who fear the LORD, praise Him!
All you descendants of Jacob, glorify Him,
And fear Him, all you offspring of Israel!
For He has not despised nor abhorred the affliction of the afflicted;
Nor has He hidden His face from Him;
But when He cried to Him, He heard.

My praise shall be of You in the great assembly;
I will pay My vows before those who fear Him.
The poor shall eat and be satisfied;
Those who seek Him will praise the LORD.
Let your heart live forever!

All the ends of the world
Shall remember and turn to the LORD,
And all the families of the nations
Shall worship before You.
For the kingdom is the LORD’s,
And He rules over the nations.

All the prosperous of the earth
Shall eat and worship;
All those who go down to the dust
Shall bow before Him,
Even he who cannot keep himself alive.

A posterity shall serve Him.
It will be recounted of the Lord to the next generation,
They will come and declare His righteousness to a people who will be born,
That He has done this.

- Psalm 22