Friday, April 10, 2009

Notes on Good Friday.

Last year, I offered a fairly lengthy post on Good Friday. I don't feel as though I have much to add this year, but I would like to share part of a Good Friday reflection that has been a help to me in my own prayer. These words, as some may not be surprised to learn, are from Father Alexander Schmemann:
From the light of Holy Thursday we enter into the darkness of Friday, the day of Christ's Passion, Death and Burial. In the early Church this day was called "Pascha of the Cross," for it is indeed the beginning of that Passover or Passage whose whole meaning will be gradually revealed to us, first, in the wonderful quiet of the Great and Blessed Sabbath, and, then, in the joy of the Resurrection day.

But, first, the Darkness. If only we could realize that on Good Friday darkness is not merely symbolical and commemorative. So often we watch the beautiful and solemn sadness of these services in the spirit of self-righteousness and self-justification. Two thousand years ago bad men killed Christ, but today we – the good Christian people – erect sumptuous Tombs in our Churches – is this not the sign of our goodness? Yet, Good Friday deals not with past alone. It is the day of Sin, the day of Evil, the day on which the Church invites us to realize their awful reality and power in "this world." For Sin and Evil have not disappeared, but, on the contrary, still constitute the basic law of the world and of our life. And we who call ourselves Christians, do we not so often make ours that logic of evil which led the Jewish Sanhedrin and Pontius Pilate, the Roman soldiers and the whole crowd to hate, torture and kill Christ? On what side, with whom would we have been, had we lived in Jerusalem under Pilate? This is the question addressed to us in every word of Holy Friday services. It is, indeed, the day of this world, its real and not symbolical, condemnation and the real and not ritual, judgment on our life. . . . It is the revelation of the true nature of the world which preferred then, and still prefers, darkness to light, evil to good, death to life. Having condemned Christ to death, "this world" has condemned itself to death and inasmuch as we accept its spirit, its sin, its betrayal of God – we are also condemned. . . Such is the first and dreadfully realistic meaning of Good Friday – a condemnation to death. . . .

But this day of Evil, of its ultimate manifestation and triumph, is also the day of Redemption. The death of Christ is revealed to us as the saving death for us and for our salvation.

It is a saving Death because it is the full, perfect and supreme Sacrifice. Christ gives His Death to His Father and He gives His Death to us. To His Father because, as we shall see, there is no other way to destroy death, to save men from it and it is the will of the Father that men be saved from death. To us because in very truth Christ dies instead of us. Death is the natural fruit of sin, an immanent punishment. Man chose to be alienated from God, but having no life in himself and by himself, he dies. Yet there is no sin and, therefore, no death in Christ. He accepts to die only by love for us. He wants to assume and to share our human condition to the end. He accepts the punishment of our nature, as He assumed the whole burden of human predicament. He dies because He has truly identified Himself with us, has indeed taken upon Himself the tragedy of man's life. His death is the ultimate revelation of His compassion and love. And because His dying is love, compassion and co-suffering, in His death the very nature of death is changed. From punishment it becomes the radiant act of love and forgiveness, the end of alienation and solitude. Condemnation is transformed into forgiveness. . . .

And, finally, His death is a saving death because it destroys the very source of death: evil. By accepting it in love, by giving Himself to His murderers and permitting their apparent victory, Christ reveals that, in reality, this victory is the total and decisive defeat of Evil. To be victorious Evil must annihilate the Good, must prove itself to be the ultimate truth about life, discredit the Good and, in one word, show its own superiority. But throughout the whole Passion it is Christ and He alone who triumphs. The Evil can do nothing against Him, for it cannot make Christ accept Evil as truth. Hypocrisy is revealed as Hypocrisy, Murder as Murder, Fear as Fear, and as Christ silently moves towards the Cross and the End, as the human tragedy reaches its climax, His triumph, His victory over the Evil, His glorification become more and more obvious. And at each step this victory is acknowledged, confessed, proclaimed – by the wife of Pilate, by Joseph, by the crucified thief, by the centurion. And as He dies on the Cross having accepted the ultimate horror of death: absolute solitude (My God, My God, why hast Thou forsaken me!?), nothing remains but to confess that "truly this was the Son of God!" And, thus, it is this Death, this Love, this obedience, this fulness of Life that destroy what made Death the universal destiny. "And the graves were opened . . ." (Matthew 27:52) Already the rays of resurrection appear.
As we recall the death and burial of Christ, let us be mindful that in dying for us Christ also opened to us the way to life. AMDG.


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