Second Sunday of
Easter Year B
During the Middle Ages popular piety focused with
increased intensity on the Passion of Christ and therefore held in special
honour the wounds inflicted upon Him in His suffering. Although some say that there were as many as
over 5,000 wounds, medieval popular piety focused upon the five wounds
associated directly with Christ's crucifixion, i.e., the nail wounds on His
hands and feet as well as the lance wound which pierced His side (the five
wounds of Christ corresponds to, and heals the five wounds inflicted by
Original Sin). In our modern sanitised, anaesthetised, panacea craving society,
a devotion to and meditation on the five wounds of Christ “may sound a bit
medieval,” but according to our Holy Father, Pope Francis, “anyone who
recognises he or she is wounded will find mercy and healing in the passion of
Christ.”
For those of us who have an aversion to blood, gore
and open wounds, the action of Christ displaying His more-than-just superficial
scars would indeed be disturbing. Why would He choose to do so? The
answer is actually quite simple. It was to
establish his identity, that He was the very same Jesus whom they had followed,
whom at last they had deserted, whom they had beheld afar off crucified and
slain, and whom they had carried to the tomb in the gloom of the evening; it
was the very same Christ who was now before them, and they might know it, for
there was the seal of his sufferings upon Him. The same Christ who died on the
cross is the same Christ now truly risen. He was the same person. He was not a
phantom or a spectra. It was truly Christ’s same body but it was also a
glorified body: He could appear and disappear at will, walk through closed
doors, be somewhere at one moment and elsewhere the next.
Christ wears these scars in His body in heaven not as
evidence of His failure but as His ornaments. The wounds of Christ are His
glories, they are His jewels and His precious things. Nor are these wounds only
the ornaments of Christ: they are His trophies—the trophies of His love. Have
you never seen a soldier with a gash across his forehead or in his cheek? Why
every battle-scarred soldier will tell you that the wound in battle is no
disfigurement—it is his honour. Now, Jesus Christ has scars of honour in His flesh
but He has other trophies. He has divided the spoil with us, the Church: He has
taken the captive away from our ancient enemies, Death and the Devil; He has
redeemed for himself a host that no man can number. We are all the trophies of
His victories: but these scars, these are the memorials of the fight, too.
Likewise, as Christ shows us that wearing these wounds of suffering is an
honourable thing, to suffer for Him is glory. The Christian religion teaches us
that it is not humiliation but glorious to be trodden, to be crushed, to suffer
for our faith. The highest honour that God can confer upon His children is the
blood-red crown of martyrdom.
Just like photographs, certificates and trophies which
serve as reminders, the wounds of Christ too serve to remind us of the price
that was paid for our freedom. They are reminders of the extent of God’s love.
If the wounds had been removed we might have forgotten that there was a
sacrifice; and, mayhap, next we might have forgotten that there was a priest.
But the wounds are there: then there is a sacrifice, and there is a priest
also, for He who is wounded is both Himself, the sacrifice and the priest.
There is another terrifying reason why Christ wears
His wounds still. It is this. Christ is coming to judge the world. As the whole
of humanity, every generation in every age, are arraigned before Him, His own
wounds are His witnesses and proof of our guilt. “Habeas corpus.” “Show us the
body.” But this is no dead corpse of a pitiable victim of injustice. This is a
body of the first born from the dead, once truly dead but now risen. This is
the body of the one who will judge “the living and the dead.” At the Last
Judgment our Lord displays these wounds so that it might be apparent to all,
even to the damned, how just their condemnation really is, in that they spurned
so great a redemption. A crucified Christ with His wounds still open will be a
terrible sight for an assembled universe because His death was wrought by the
hand of mankind, of all and entire humanity, present company included. Others
did it for you, and though you gave no consent verbally, yet you do assent in
your heart every day. As long as you hate Christ and everything which is holy
you give an assent to His death. As long as you reject His sacrifice, and
despise His love, you give evidence in your hearts that you would have
crucified the Lord of glory had you been there. As long as you desire to usurp
the authority of God, you hammer another nail into His hands and feet. As long
as you hate and mistreat your neighbour, you crucify Him afresh and put Him to
an open shame.
But there may be another reason why our Lord sports
His wounds. It is the Incarnation, “the becoming flesh”, the divine
condescension which allows God, the Second Person of the Most Holy Trinity to
enter into our frail, fractured and broken human condition. In becoming one of
us, our Lord understands that He cannot be immune from the scars and wounds we
bear in our daily lives. Christ in showing us His wounds also means for us to
learn that suffering is absolutely necessary. We all suffer wounds of one sort
or another, some physical, some mental, some spiritual. Some are
self-inflicted; some are not. Some of us carry them with us through life. The
vulnerability of Christ’s wounded flesh confirms that it is indeed human flesh,
just like all human flesh which is prone to suffer injuries. At the same time,
the dreadful paradox of that which reminds us of His humanity, is also a
revelation of His divinity. Witness the reaction of St Thomas at the moment
when Jesus invites him to touch His wounds. We hear the most profound
confession of faith: “My Lord and my God!” The wounds offer sight – a sight
which may be hidden from our physical eyes. As a result of our Lord’s offer,
Thomas moves from doubt to belief: from question mark to exclamation mark.
Today, as we contemplate the great mercy of our Divine
Lord, we come to realise this impossibly consoling truth: poor, weak, and
wounded though I am, He has not and will not discard me. His wounds are healed
wounds, note that they are not running sores; and so, though we be the wounded
parts of Christ, we shall be healed; though we shall seem to ourselves in
looking back upon what we were, as only parts of a wounded body, still we shall
rejoice that He has healed those wounds, and that He has not cast us away.
Precious truth! The whole Body, His Body, He will present before His Father’s
face, and wounded though He be, He shall not cast His own wounds away. Let us
take comfort, then, in this; let us rejoice therein. We shall be presented at
last, without spot or wrinkle, or any such thing. Christ's wounds are no spots
to Him, no wrinkles, but they are ornaments; and even those parts of His church
on earth that despair of themselves, thinking themselves to be as wounds shall
be no spots, no wrinkles in the complete and perfect Church above, the new and
eternal Jerusalem, which receives its light directly from the glory of Christ.
The wounds of Christ are a dignity not a deformity, a
sign of love not of loss, an indication of obedience not of waywardness. Let us
now look up by faith and see our Lord, the Wounded Jesus, sitting on His
throne. Through His wounds the Lord says to us, “Here is what the world did to
me, and yet I live. Here is the cost of your redemption and the lavishness of
my love.” And we reply without hesitation or doubt, “My Lord and my God!”
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