His Passion: The ‘Reality-Show’ Of Our Redemption!

(Homily for Good Friday Year B)

          In today’s liturgy the pronoun “We” and the adjective “Our” resound in an unprecedented manner, they resound as the unique and authentic motive of the Passion and Death of our Lord Jesus Christ. The first reading (Is. 53, 13-53, 12) is insistent on this, when it says: “Yet ours were the sufferings he was bearing, ours the sorrows he was carrying…whereas he was being wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on him, and we have been healed by his bruises…Yahweh brought the acts of rebellion of all of us to bear on him” (Is. 53:4-6). In this three verses of the prophecy of Isaiah we can see how many times the words “we and ours” reoccured. In the Passion account according to St. John (Jn. 18, 1-19,42), which has as a background the fourth song of the Servant of Yahweh, however, at the begininning and at the end, it tried to deepen the import of the Passion with two prophetic texts. The first prophecy is the one of the high Priest Caiaphas: “It is better for one man to die for the people” (Jn.18:14), and the second is taken from the prophecy of Zecharia: “They will look to the one whom they have pierced” (Jn. 19:37, cf. Zech. 12:10), this refers to the conversion and the salvation of the nations by means of the redemptive work of Jesus. It was equally at this backdrop that in the second reading (Heb.4,14-16;5,7-9), the author of the letter to the Hebrews, urges them: “Let us, then, have no fear in approaching the throne of grace to receive mercy and to find grace when we are in need of help…he became for all who obey him the source of eternal salvation” (Heb.4:16; 5:9).

     Furthermore, the first reading is suggestive of three important elements to the understanding of Christ’s death: his suffering was innocent, vicarious and redemptive. The second reading, instead, reveolves around the High Priesthood of Christ. The author enumerated the charatcteristics of the High Priest thus: he can sympathize with our temptations and infirmities because of his identification with man in the Incarnation; he prayed for deliverance and he was heard (at Gethsemane deliverance is not an “escape from” but to “save from”), he learned obedience. Indeed, we may well affirm that the Incarnation was so real that Jesus fulfilled the will of the Father, not as an automaton, but through struggle and temptation and an experience of learning.

     Today, we reflect on the Passion narrative of St. John. And each evangelist has his own perpective of the Passion, and at the heart of John’s  narrative is the perspective that the Kingship of Jesus shines through his humiliation. Jesus sets the Passion in motion, for he voluntarily came forward to be arrested. For we can how the temple police who were terrified by his personality fell back. Peter tried to stop the arrest, but Jesus intervened. On the Cross Jesus made his last will entrusting his mother to the disciple and his disciple to his mother. In the Gospel of John Mary is seen as the symbol of the Church. We may say that the Passion narrative of John elucidates the words of Jesus in John 10:18 “I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord”. For Jesus decides the moment of his death: “He gave  up his Spirit”.

          Similarly, we see the Pro nobis (for us) of his death. Jesus died to set us free, to raise the fallen humanity, and to save man created in the image and likeness of God. But to do this, something needed to be done. It was obvious that only God can save man for man cannot save himself. Then the issue is: Can God do this by means of a gesture of benevolence from heaven? But we know that no one has ever seen God. Can it be accomplished through the angels? But the mission of angels is that of a messenger, not a savior. It was only possible through a man who is at the same time God. And behold, God sent his Son Jesus Christ to come and redeem man. For in the Cross of Christ man rediscovers his real identity, his authetic self, his origin and his destiny. He is the unique Savior, only him can save man integrally and radically, in time and in eternity. Thus demostrating in a most radical way, the extremity of God’s love towards us.

          Today we see an expression of Love displayed on the Cross by our Lord Jesus Christ. It is on account of this that our Lord Jesus said in the Gospel of John (15:13) that “No one has greater love than this, to lay down one’s life for one’s friends”. This is indeed what this Friday stands for. So we thank God it is Good Friday because on this day we received the highest expression of God’s love. On this day, we received superabundance of God’s love. On this day God gave us His most ‘precious possession’, namely His Son. This Friday is good because finally our redemption is accomplished and the price of our sins fully paid (tetelestai). The word “tetelestai” (it is finished, accomplished, fully paid) occurred only in two places  (Jn. 19:28.30), and these are the only two places it is found in the New Testament.

          Through his death Jesus obeyed the Father, in the sense of perdoning his enemies. He submitted whole heartedly to the will of the Father, who does not desire the death of a sinner, but that he repents and lives. Christ accepted to die, in order that his enemies that led him to the Cross might live, hence he forgave them. On the Cross Jesus revealed this profound mystery of God’s mercy and love.

          Through his event on the Cross, Jesus conformed to the will of the Father. Little wonder, it is said of Jesus that: “He was insulted and he did not retaliate with insults; when he was suffering he made no threats but put his trust in the upright Judge” (1Pt. 2:23). He did not put his trust in the Upright Judge so that he will punish his enemies and wrongdoers, but it was for the purpose of saving them, irrespective of their freedom. “He made no threats”, for he was not harbouring in his heart words to oppose his adversaries; he was not looking or considering those that are making him to suffer, but for those he was suffering for. What a Love in its extremity!

          At Getsemani Jesus touched suffering with his bare hands and lived it on his flesh. Suffering for him was not a hear-say experience. In fact, he “leanrt obedience through suffering” (Heb. 5:8). Jesus exclaimed “My soul is overwhelmed with sorrow to the point of death” (Mk. 14:34). Jesus lived the highest point of suffering, what the mystics called “the dark night of the Soul”, to the extent that He became sin (cf. 2Cor. 5:21; 2Pt. 2:24). When Jesus on the Cross cried out “My God My God why have you forsaken me” (Mt. 27:46), this was because he had the experience of the apparent disappearance of the Father. It was as if the Father left Jesus alone on the Cross, after he must have condemned sin and passed judgement on the world. However, in this traumatizing episode, man could learn what it means to do without God, to reject Him and to Sin. If Jesus could feel his apparent absence on the Cross, what more when we decisively reject or abandon Him ourselves?

     As a matter of fact, we see the total self-emptying of Jesus and as such an entrance into Kenosi, to the extent that he was subjected to all sorts of evil. On the cross all sorts of evil befell on Jesus:

-PHYSICAL EVIL: The death on a cross is the highest form of physical suffering and corporal torturing.

-PSYCOLOGICAL EVIL: Jesus was abandoned by all, he was denied and betrayed. He suffered solitude. We cannot but remember the ingratitude of those who wanted Barabbas instead of Jesus. There was the wickedness of those who gave him vinegar while he was thirst.

-MORAL EVIL: The injustice of Pilate who suffocated and sacrificed the truth at the altar of unfounded consensus. The condemnation and death of an innocent.

-SPIRITUAL EVIL: Then here comes the pertinent question: where is God? Here we see the seemingly absence of God, and Jesus feels this abandonment: My God, My God why have you forsaken me?

          To us, as we meditate and ponder on and on, on the event of Jesus on the Cross, is as if He whisppers to the ears of our heart: “I did not love you, just for joke”. Hence, our meditation on the passion of Christ has to inspire us to contriction and pains for our sins, but also to hope. A word of Hope, for us and for our brothers, for those that are humiliated, offended, oppressed and those their dignity has been dragged to the mud. This existential experiences bring us closer to the Jesus of Good Friday. However, the Cross of Christ is a Word of Hope! Let us not hide this hope from anyone.

           Today being Good Friday, is not a day to express sympathy (eeee yaaaa), no room for passivity, rather his suffering and death should raise questions for meaning in our hearts, and thus lead us to conversion. Today is not the day to admire the courage of the few women that followed Him to the Cross, to condemn the acts of the Jewish religious leaders, Pilate, the crowd and the disciples, or a day to merely sympathize with Jesus, rather it is a day to empathize with Him. It is a day we should allow the reality-show of his death to inspire us like the Centurion to proclaim who He is in our life. For the Centurion: “Truly this man was the Son of God” (Mk. 15:39). It is a day we are called to allow ourselves to be transformed by His saving death. The visible sign or fruit of the death of Christ in our lives should be that of transformation, in every individual and in the sinful social structures of our society.

         For the sake of His Sorrowful Passion have Mercy on us and on the whole world!

(Fr. Vitus M.C. Unegbu)