Palmer Memorial Episcopal Church, Houston, Texas
The Reverend Neil Alan Willard, M.Div.
The Third Sunday of Easter, April 14, 2024
Jesus, Savior, may the suffering love revealed by your wounds
surround the pain and hurt of this world, including our own. Amen.
I’m guessing that at least a few among us here this morning had an amazing experience on Monday afternoon during the solar eclipse. Indeed there were some Palmers who left from our church services last weekend to start driving either west or northwest of Houston in order to situate themselves within the path of totality. That’s the viewing area in which the moon completely covers the face of the sun as it slowly passes between the sun and the earth. As one Australian woman who works for NASA as an astrophysicist described it this past week:
Guys, it is proper bananas that the size of the Moon and the distance between the Sun are so perfectly matched. It’s one of the absolutely coolest things about the sky, and I say this as a person who discovers whole new planets.1
Many people who watch a solar eclipse under clear skies in the path of totality not only see something but also feel something as darkness covers the landscape and the birds stop singing their songs. It’s as if the whole creation pauses for a moment of reverence, accompanied by spontaneous gasps, “cries of wonder,” and literal tears.2
Holly Randall, who lives in New Hampshire, said, with tears running down her face, “I didn’t expect to cry when I saw it.”3 For a man named Doug Hansell, who had traveled from Minnesota to Ohio, the eclipse reminded him of humanity’s place in the universe. “We’re just a tiny piece of what’s out there,” he said, while noting he felt a sense of “overwhelming joy.”4
Those intense feelings were, for a lot of folks, both personal and communal, not unlike what Christians have experienced within these walls. In Syracuse, New York, a woman named Ora Jezer was hopeful about something that was bringing people together in an increasingly divided world. “I’m excited to watch everyone together, especially in such a chaotic time,” she said.5
But the ruins of such hope were expressed all too well by Sarah Burke Cahalan, a mother and librarian, in a short poem she wrote and shared on social media. This was her imaginative and also melancholy reflection:
The day after the eclipse I went back to the park
Pink Floyd t-shirt freshly washed I had
The glasses neatly folded in my pocket I made
Sugar cookies, black and yellow royal icing
Piped in phases descending and ascending
Little faces on the suns and moons
Went back looking for the absent crowd
*
I thought we did this now.6
The disciples of Jesus and their companions were gathered together in Jerusalem that first Easter Day. Surely they understood the ruins of such hope. They were the remnant of those who had followed Jesus throughout Galilee among the crowds there and also in Jerusalem not that many days ago. The crowds were gone, so very quickly gone, and so was Jesus.
“At early dawn,” some women found an empty tomb instead of a dead body. Two strange messengers, puzzled by their seeking the living among the dead, told them that Jesus had risen. But the disciples didn’t believe the women when they described what had happened. So Peter ran to the tomb, seeing the linen cloths there by themselves but finding no real answers.7
Later that same day, two followers of Jesus encountered him on the road to Emmaus. Like so many resurrection stories, however, they didn’t recognize him at first. The risen Jesus revealed himself to them in the breaking of the bread while they were eating together. Then he vanished from their sight, leaving us to wonder if it might have been a hallucination or a ghost.8
That brings us to the evening of the first Easter Day in the Gospel of Luke. These remnant followers of Jesus were gathered together. Somewhere along the way, Peter had seen the risen Jesus after leaving the empty tomb. And while those who had been on the road to Emmaus were describing what they had experienced, the risen Jesus stood among them all, saying, “Peace be with you.” Food is again connected with an encouragement to search the words of the scriptures to understand his sufferings and his resurrection.9
Needless to say, whatever is happening here is mysterious and difficult to put into words. They did think they were seeing a ghost. It’s not at all clear whether they recognized Jesus before he spoke to them or before he showed them his hands and his feet. The risen Jesus was neither a ghost nor exactly as he had been before his death. Yet his scars remained.
In case you’re wondering, I believe, from a historical point of view, that the tomb was empty. Now of course people can believe that without believing in the resurrection of Jesus. But I do believe in the resurrection of Jesus and also that his disciples and their companions had encounters with Jesus after his death. Those encounters and indeed his resurrected body are shrouded in mystery, especially in light of Jesus having to reveal himself in order to be recognized by those who knew and loved him.
Also shrouded in mystery are his scars, those unsettling reminders of his past sufferings. Is that something unique to the risen Jesus as the one through whom the reminders of our past sufferings will be erased after death when we awake in Easter’s light? Is it something that was, in a sense, temporary — granted specifically for the disciples and their companions to see and to remember before Jesus returned from whence he came?
I don’t know. But I trust, wholeheartedly, the living God who does know.
One thing I do know in this hour is this: You don’t have to wait until after you die to look at things around you in the light of Easter, in the light of the resurrection of Jesus. The risen Jesus invites you to look at his hands and his feet, to remember how he poured out his life to the point of death, loving the world all the way to the end, even the Roman soldiers who tortured him.
In the middle of the 18th century, the devotional life of Moravian Christians was intensely focused on the wounds of Jesus. They would pray at least parts of something called the Litany of the Wounds on most Friday evenings in their religious communities.10 And they would often draw from that imagery to describe and, I suppose, to understand the moment of death.
Tomorrow happens to be the anniversary of the death of my 6th great-grandfather Philip Meurer, who was a Moravian minister. The memoir read at his funeral in 1760 described that moment by saying that, while members of the congregation were surrounding him and singing to him, “he went into the Joy of his Lord to kiss the Wounds in Hands & in Feet.”11
It’s a way of describing how they — in a community, in a congregation — lived their lives as Christians, contemplating those wounds and being aware of the reality that love in this world is a suffering love, and always has been.
You can see this in the writings of Flannery O’Connor. The opening paragraph of her short story Greenleaf describes not Mrs. Greenleaf, the woman who gives the story its title, but Mrs. May, the woman who stands in contrast to Mrs. Greenleaf. Although they both consider themselves Christian, Mrs. May is moralistic and racist. Her bedroom window, like an altar in a church, is low and facing east. But the blinds are closed to keep out the light of the moon, and that’s a metaphor for her whole life — refusing to look at things in the light. That brightness from outside of herself, and beyond her control, seems unbearable to her at the end of the story.
Mrs. Greenleaf, on the other hand, is a kind of saint — peculiar and weird, from our perspective, in her zeal for the Lord. As one reader summarizes it:
[She] makes a daily practice of snipping stories from the newspapers. Not just any stories, though — the morbid ones, the heartbreaking ones, the “too much” ones[, as well as articles about the divorces of movie stars]. Mrs. Greenleaf then ritualistically buries them in the ground, lays on top of them, and prays, epitomizing Flannery’s belief that “you will have found Christ when you are more concerned with other people’s sufferings than your own.”12
So how do you get to that point — the point of knowing that Jesus, crucified and risen, cares not only about your pain but also the pain of the whole world and that we’re to care about the world’s pain, too, as those who know and love Jesus? Apparently going back to the park on the day after a solar eclipse isn’t the place to start. But if you find yourself standing in those ruins of hope, you can start rebuilding that hope within these walls.
There will always be people who gather together here, week after week, year after year, generation after generation — people willing to stand before the majesty and the mystery of God. The overwhelming reality of that as a love and mercy greater than the wideness of the sea opens our hearts to the pain and hurt of one another and of the whole world. We experience it together, but it’s also personal, like this prayer a young Flannery wrote in her journal:
Dear God, I cannot love Thee the way I want to. You are the slim crescent of a moon that I see and myself is the earth’s shadow that keeps me from seeing all the moon. The crescent is very beautiful and perhaps that is all one like I am should or could see; but what I am afraid of, dear God, is that my self shadow will grow so large that it blocks the whole moon, and that I will judge myself by the shadow that is nothing. I do not know you God because I am in the way. Please help me to push myself aside.13
AMEN
- Jessie Christiansen, who posted this on Bluesky Social @aussiastronomer.bsky.social, April 7, 2024. ↩︎
- Bob Berman, “A Total Solar Eclipse Feels Really, Really Weird,” Wired webpage, August 7, 2017. ↩︎
- Marica Dunn, “Total solar eclipse wows North America. Clouds part just in time for most,” Associated Press, April 9, 2024. ↩︎
- Nathan Hart, Dean Narciso, Danae King, and Shahid Meighan, “Ohio’s path of totality offers ‘transcendental’ solar eclipse experience for thousands,” Columbus Dispatch, April 9, 2024. ↩︎
- Rebecca Sohn, “’You could feel the energy and wonder’: Despite clouds, totality wows crowds during solar eclipse in Syracuse,” Live Science website, April 9, 2024. ↩︎
- Sarah Burke Cahalan, who posted this on Bluesky Social @sarahbc.bsky.social, April 9, 2024. ↩︎
- Luke 24:1-12. ↩︎
- Luke 24:13-32. ↩︎
- Luke 24:33-48. ↩︎
- Craig Atwood, “Adoring the Wounded Savior,” The Flaming Heretic? blog, April 23, 2011. ↩︎
- Memoir of Johann Philip Meurer, Moravian Lives website, image 8. ↩︎
- Evan Rosa in the introduction to “How the Read Flannery O’Connor / Jessica Wooten Wilson,” For the Life of the World / Yale Center for Faith & Culture podcast, April 10, 2024. ↩︎
- Flannery O’Conner, A Prayer Journal (New York: Farrer, Straus and Giroux, 2013) 3. ↩︎