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Palm Sunday

‘But all this has taken place so that the Scriptures of the prophets might be fulfilled’

‘Ond digwyddodd hyn oll fel y cyflawnid yr hyn a ysgrifennodd y proffwydi’’(Mt 26:56)

Today marks the beginning of the holiest week of the Church’s year. It starts with Our Lord’s Triumphal entry into Jerusalem. This was much more than a royal visit. It was the proclamation of the Messiah, and a fulfilment of prophecy. The prophet Zechariah, writing 500 years before Jesus, looks forward to a messianic future:

‘Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.’ (Zech 9:9)

Likewise, the prophet Isaiah anticipates the arrival of the Messiah in the following words:

‘Behold, the Lord has proclaimed to the end of the earth: Say to the daughter of Zion, “Behold, your salvation comes; behold, his reward is with him, and his recompense before him.”’ (Isa 62:11)

Both prophets deliver a message of salvation, with God saving His people. The name ‘Jesus’ means ‘God saves’, and in Him we see salvation incarnate.

In Twelfth-century Jerusalem a procession took place on Palm Sunday  which recreated Jesus’ journey from Bethany to Jerusalem. The city’s famous Golden Gate [Porta Aurea], was only opened on this day of the year. Through this gate, the King, representing Christ, rode in on a donkey, whilst the people waved palm branches and cried “Hosanna to the Son of David”. In our own way, we too are re-creating Jesus’ triumphal entry into Jerusalem here today.

The donkey ridden by Jesus reminds us of the humble beast of burden, which carried his Mother Mary to Bethlehem for His birth, and then carried the Holy Family into exile in Egypt. This is an act of humble leadership which fulfils what was foreseen by the prophets. It shows us that Jesus Christ is truly the one who fulfils the hopes of Israel. The Hebrew Scriptures look forward to the deliverance of the Israelites, and this is enacted in front of the eyes of those watching the Carpenter’s son enter the holy City.

Today’s service begins with joy and triumph. However, with the reading of the Passion Gospel, we move to the events of Thursday and Friday of Holy Week. Suddenly, the mood is more mysterious. Our Lord celebrates the Passover with His disciples. This is the celebration of the people of Israel’s journey from slavery in Egypt to freedom in the Promised Land, passing through the Red Sea, and wandering for forty years in the desert. Jesus also blesses bread and wine and says, ‘This is My Body’ and ‘This is My Blood’, something which the Church continues to celebrate every day in the Eucharist. 

After spending time in prayer with His disciples, Our Lord is arrested. He is charged with blasphemy, and brought for trial before the Roman Governor, Pontius Pilate. A few days earlier Jesus was hailed as the Messiah, the Saviour of the people, and now all the crowd can do is shout ‘Let him be crucified!’. A joyous public have turned into a baying mob. Popular opinion can be very fickle. What is striking is that Christ remains silent:

‘But when he was accused by the chief priests and elders, he gave no answer. Then Pilate said to him, “Do you not hear how many things they testify against you?” But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.’ (Mt 27:12-14)

Here Jesus is fulfilling the prophecy of Isaiah, regarding the Suffering Servant, where he declares:

‘He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.’ (Isaiah 53:7)

Our Lord’s silence speaks powerfully to the injustice of the situation. Pilate wants to release Jesus but is afraid that a riot might break out, so washes his hands of the situation, thereby condemning an innocent man. The Roman governor takes the easy way out, bowing to popular pressure. At a human level this is understandable, if rather weak. In contrast, Christ stands in silence, a model of humility and strength, submitting to death for love of us, and all humanity.

Humility is not a popular virtue these days, The world around us would have us be the exact opposite: full of ourselves, with a high opinion of our abilities. Ours is a society which is more and more characterised by the sin of selfishness. The individual is all that matters: me and what I want, is all that counts. At the root of all this is pride, thinking that we are more important than we are, making ourselves the focal point. In contrast, as Christians we need to put God at the centre of things, and learn to be thankful. To quote from Fulton Sheen:

Gratitude is characteristic only of the humble. The egotistic are so impressed by their own importance that they take everything given them as if it were their due. They have no room in their hearts for recollection of the undeserved favours they have received. [On Being Human, 1982: 325]

As people of faith, we need to adopt the mind of Christ. That means embracing a way of thinking that is devoted to love and the service of God. Christ doesn’t just do what He wants to. Instead everything that He says and that He does is in service to the will of God the Father. Jesus prays in the Garden of Gethsemane for the strength to do God’s will. He demonstrates humility and obedience in action: embracing the most degrading death possible, for love of us. Thus, we should love Jesus. We should worship Him, because He is God, and He loves us. The Saviour of the World scorns majesty. Instead, He embraces shame and sin, total utter humiliation, to save us. Jesus does this to heal the wounds of disobedience and division, so that we might have life with Him for ever. This is why Jesus is willing to take on our human frailty and to redeem us through His suffering. Through His vulnerability, He shows the World that God’s ways are different from ours. His is the example we are called to follow — the way of suffering love and humility.

And so, my brothers and sisters in Christ, today, and in the coming week, we see what God’s Love and Glory are really like. It is not what people expect. This is power shown in humility, strength in weakness. As we continue our Lenten journey in the triumph of this day, and look towards the Holy and Life-giving Cross and beyond to the new life of Easter, let us trust in the Lord. Let us be like Him, so that He may transform our hearts, our minds, and our lives, allowing us to experience life in all its fullness. Through God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw Y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

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Homily for Trinity XXI: True Leadership

When I was still quite a young child, I developed a love of poetry. This has grown and deepened throughout my adult life. One of my favourite poets is Roger McGough, a Liverpudlian whose verses are comic, pithy, and profound. One of his poems is called ‘The Leader’. It goes:

‘I wanna be the leader
I wanna be the leader
Can I be the leader?
Can I? I can?
Promise? Promise?
Yippee I’m the leader
I’m the leader

OK what shall we do? ’ 

This poem captures perfectly the human desire for power and control, and ends with a question. Once you become a leader you have to lead. So what do you do? In the poem the speaker does at least ask the question, ‘What shall we do?’, which begins a conversation about what the future will hold. Sadly, too often those in power do not consult in this way, and end up imposing their will on others. The temptation to acquire power and misuse it is part of our fallen human nature. History is littered with examples of people who are both attracted to and corrupted by power. The Church is no exception, because , like all organisations it is made up of human beings who are vulnerable to the seductiveness of power and its trappings.

In this morning’s Gospel, Our Lord is approached by James and John, the sons of Zebedee, who ask Him:

“Teacher, we want you to do for us whatever we ask of you.” 

“Athro, yr ydym am iti wneud i ni y peth a ofynnwn gennyt.” (Mk 10 35)

That is a very bold request to make of anyone, let alone Jesus. They are basically asking Jesus to grant them whatever they ask for. But Our Lord does not seem shocked, surprised, or upset. Instead, He replies quite calmly: 

“What do you want me to do for you?” And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 

“Beth yr ydych am imi ei wneud i chwi?” A dywedasant wrtho, “Dyro i ni gael eistedd, un ar dy law dde ac un ar dy law chwith yn dy ogoniant.” (Mk 10:36-37)

This is no small thing to ask for. It comes across as shocking and presumptuous. James and John are asking for special treatment, and for the ultimate place of honour – sitting either side of Christ in Heaven. The surprising thing is that Jesus does not tell them off, or question their motives. Instead He continues to have a reasoned conversation with them. 

And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” 

Ac meddai Iesu wrthynt, “Cewch yfed y cwpan yr wyf fi yn ei yfed, a bedyddir chwi â’r bedydd y bedyddir fi ag ef, ond eistedd ar fy llaw dde neu ar fy llaw chwith, nid gennyf fi y mae’r hawl i’w roi; y mae’n perthyn i’r rhai y mae wedi ei ddarparu ar eu cyfer.” (Mk 10:39-40)

In the verses which come before today’s reading, Jesus has been teaching the Twelve disciples for the third time that He must go to Jerusalem and suffer and die. At this point in the Gospel narrative, Christ is making His final journey from Galilee up to Jerusalem, prior to His Passion and Death. So Our Lord is telling James and John that they will have to suffer and die like Him. Suffering lies at the heart of who Jesus is. Hence our first reading from the prophet Isaiah, which stresses the importance of suffering for God’s servant — something that Jesus will shortly experience. 

This whole discussion has upset the other disciples, who are angry that the sons of Zebedee have tried to gain power and prestige. James and John are thinking and acting in worldly ways. They have not yet fully understand and begun to live out the ways of the Kingdom of God. Power is not something to be sought, because it can be seductive and corrupting and can turn us away from how God wants us to live. Instead Our Lord offers His disciples a different way to live:

“But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

“Ond nid felly y mae yn eich plith chwi; yn hytrach, pwy bynnag sydd am fod yn fawr yn eich plith, rhaid iddo fod yn was i chwi, a phwy bynnag sydd am fod yn flaenaf yn eich plith, rhaid iddo fod yn gaethwas i bawb. Oherwydd Mab y Dyn, yntau, ni ddaeth i gael ei wasanaethu ond i wasanaethu, ac i roi ei einioes yn bridwerth dros lawer.” (Mk 10:43-45)

Jesus calls His followers to operate according to a different paradigm, one based on service of God and each other rather than the exercise of power. The life of Jesus Christ, who gives his life ‘as a ransom for many’ (Mk 10:45) is our example. Christ willingly lays down His life to liberate people for God, to free them from death and sin, and to offer them, and us, eternal life in Heaven with God. This is why we celebrate Jesus’ Passion, Death, and Resurrection. The Cross and the Empty Tomb are the heart of our faith because they demonstrate God’s love for us. God loves each of us enough to die for us. Christ rises on the third day to show us that our eternal destiny is to enjoy God’s love forever in Heaven. The Christian Church proclaims this Gospel truth, and encourages all people to share in the gift God offers to us.

The gentle and kind way that Jesus treats His disciples shows us that we are dealing with a God of mercy, whose primary motivations are compassion and love. Service and Sacrifice lie at the heart of our faith, and not power or privilege.

So my brothers and sisters and Christ, may we follow Jesus to the Cross and beyond, and live out God’s love, mercy, and service in our own lives. Instead of seeking prestige and power for ourselves, let us take care of each other and the world around us, and give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: Jesus Travelling [Brooklyn Museum]