Radical Claims

Advent 4A 2022 Homily

About two weeks ago the US Congress passed a law that codifies the modern understanding of marriage as being between any two people that want to declare themselves married. In the Congress there are about 140 publicly declared Catholic Congressman. Of those 140, only about 40 voted against this bill. So, something less than one-third of Catholics in that group were willing to defend their faith when it might cause them to be called radicals. The Catholic teaching on marriage is that it is the lifelong partnership between a man and a woman faithful to each other and open to life until death do them part. It is the sad reality these days that the Catholic definition of marriage is considered radical. Apparently it is too radical for two thirds of the Catholic Congressmen to defend.

Our faith is radical. If we are going to be truly Catholic Catholics, then we need to embrace the radical nature of what we claim. Today’s gospel includes one of the most radical claims that we make as Christians: that the eternal creator God humbled himself to come into his own creation and share our humanity in the person of Jesus Christ, born in the manger in Bethlehem and then raised in the remote village of Nazareth. No other religion claims that God became fully human and dwelt among us.

We have the period of Advent to prepare us to receive this radical truth that God loves us so much that he became like us, so that we could love him unafraid. Who is afraid of a little baby?

There is another period of preparation on the church calendar, and we call that period Lent. Lent is a time to prepare us for the other radical claim that we make as Christians: that God, who became man for us so that we could love him, allowed himself to be sacrificed on the Cross for our sins so that we could have a chance to return to the state of life for which we were made. We were made for love. We were made by love itself. We were made for communion with love. We were made for heaven. And, through the Cross, we have a chance to go to that place for which we were made. So the joy of Christmas cannot be fully understood apart from the deeper joy of Good Friday and the Easter resurrection.

As Catholic Christians, we claim that God became man out of love for us, and then took on himself all of our sins and died for us because he loves us. As truly Catholic Catholics, we are challenged to embrace these radical claims of our faith. And we are challenged to fight against the constant efforts of the forces of evil to dilute our faith, to soften it and make it more conventional. Our God, because he loved us, came down to dwell among us. But he remains God, completely other. And we remain his creation, made by him and made for him. As radical Christians, we need to embrace that reality. He loves us, but he is not like us. He is greater than us, and we should follow and obey him.

In today’s epistle, St. Paul describes himself as a slave of Jesus Christ. How many of those 140 Catholic Congressmen described themselves as slaves, especially slaves of Jesus Christ? Maybe 40. St. Paul is the great Apostle to the Gentiles, explaining that it is not necessary to become a good Jew in order to become a good Christian. That was a radical claim when he made it in the first decades after the death of Christ. But he persisted in holding on to that truth, and it was confirmed in the first ecumenical Council of the church in Jerusalem just a few years after the death of Jesus.

Our challenge as Advent wraps up and the Christmas season truly begins is to embrace the radicalism of our faith. The English word “radical” has for its root the Latin word for root. We need to strip away what has grown up around the root and return to that pure faith of the apostles. That pure faith starts with faith that God became man in the Incarnation and was born at Christmas. That pure faith continues with the claim that the God-man accepted death on the Cross to save us from sin and eternal death.

If we are willing to own and to defend these two root or radical claims of our faith, then we should have no problem with the secondary, or derivative, claims like the true definition of marriage. And in just a few minutes, we are going to make another radical claim of our faith: the real presence of Jesus Christ in the sacrament of the Eucharist. Polling suggests that about the same percentage of Catholics believe in the Real Presence as Congressmen defend the sanctity of Holy Matrimony. We must all commit ourselves to being faithful radicals, willing to endure confrontation and even persecution in defense of the truth of our faith.

Preparation for Justice

Advent is a time of preparation for the coming of God. In a couple of weeks, the readings will focus on the coming of God in the flesh to dwell among us in the Nativity of our Lord. But the readings today focus on preparing for when that same person comes in glory and justice at the end of time.

So I would like us today to focus on two key words: one is justice and the other is preparation.

We know that our Lord will come in justice on the day of judgment. And that can be an intimidating thought. We know in our moments of brutal honesty that we do not deserve eternal life in heaven, and that we only get it because of God’s love and his mercy. But do we appreciate how true justice cannot be separated from the same love that is at the heart of mercy? All the other virtues derive from the virtue of love. That means that there cannot be real justice without love. So let us focus on the love that is part of the day of judgment so that we can appreciate the beauty, the truth, and the goodness of the justice that will be dispensed on that day.

God made us in his image, and he made us for communion with him. It is his heart’s desire that he be our hearts’ desire. What he desires more than anything is for us to desire him more than anything. And because of the original sin of Adam and Eve in the Garden of Eden, a lot of the time we do not desire God more than anything.

How God responded to that original sin reveals how much he loves us. He let Adam and Eve go. They had made their choice, and he let them go where their choice led. Most of us have made a choice that we soon regretted, and we regretted it deeply. I am sure that Adam and Eve quickly and deeply regretted their decision to follow Satan instead of following their creator.

God our Creator gave us in his image the freedom to choose. Adam and Eve chose poorly, but God respected that choice in his justice. He respects our choices today. That is the measure of his love for us; he loves us so much, he will let us walk away from him.

Most of us are here today in church because we don’t want to walk away from God, in fact, we want to return to God. We hear his voice, and we are responding. Because of our fallen nature, we don’t often respond the way we wish we would respond. Because our thinking is unclear, and because our choosing is somewhat corrupted, we make bad decisions. I know I do. But God loves us through those bad decisions. He loved Adam and Eve through their bad decision.

Now there are always consequences to decisions. And Adam and Eve were no different. The consequences of their decision were that they could no longer remain in the garden of Eden. But as they were leaving, they heard the promise that God would find a way to call them back. God promised to call them back into the relationship that He made them for. And he makes that promise to us. His justice is grounded in his love. He is coming in justice at the end of time, but he is coming in love to call his children home. The day of judgment for all who love Jesus will be a homecoming. Thursday was Thanksgiving, and many of us were in family homes surrounded by our relatives. So imagine the perfect Thanksgiving celebration, with all of the joys of family and none of the fights of family. For those who claim the name of Jesus, that’s what the day of judgment is going to be: a day of love and celebration and blessing.

Let us now consider our second word: preparation. Those of us who claim Christ as our king are in a special situation. We are in the world, but the kingdom of Christ to which we belong is ultimately beyond the world. Father Romano Guardini was a famous German priest in the 20th century, and in one of his meditations before Mass he wrote this:

Essentially a soldier, the Christian is always on the lookout. He has sharper ears, and he hears an undertone that others miss. He is never submerged in life, but keeps his head and shoulders clear of it, and his eyes free to look upward.

Romano Guardini

I think this is a great description of how we are supposed to live in this world without being “of” this world. We must always be preparing for life in the next world. And we have to be willing to behave this way even when we feel so alone. The power of the crowd cannot be overstated. Guys will do things in a crowd they would never do on their own. The Christian life means always doing the right thing even when everybody else is not only doing the wrong thing but trying to get you to do it with them. The Christian life is not for wimps.

And it’s understandable when we run out of strength. We are never alone; God is always inviting us and the devil is always tempting us. So it’s a lot of work to be as Father Guardini describes and to keep our ears sharp and our eyes bright. Father Guardini explains the consequences:

When this awareness and watchfulness disappear, Christian life loses its edge; it becomes dull and ponderous.

Without a posture of preparation, Christian life loses its edge. Without its edge, Christian life loses its heart. St. Paul in his letter to the Romans exhorts them this way: “You know the time; it is the hour now for you to awake from sleep.” Whenever you’re doing something that requires concentration and you lose your edge, you frequently fall asleep. As Christians preparing for eternal life, we have to keep our edge.

Jesus in the gospel today reminds his disciples that there was no two-minute warning before the flood in the days of Noah. He says: “They did not know until the flood came and carried them all away. So will it be also at the coming of the son of man.”

We must commit to preparation because God’s love and God’s justice are linked. He loves us enough to keep inviting us to turn back and live his life in the world today. But he wants us to make our choice independently. Everybody rushes to get on the train when they know it’s the last train leaving the station that day. We will not be told things like that. So we must remain committed to a posture of preparation every day so that when the last day comes, he will recognize us as his sons and daughters. He will look on us with love on that day of justice, and we will look on him with love because we were prepared for his coming.

Watch

“My kingdom is not of this world.” Jesus said this to Pontius Pilate during his Passion, but Jesus is King and Lord of the universe. He will come, so be awake. He will come to destroy the creation that God willed into existence. But he won’t destroy us. We were made in God’s image, and our souls are eternal. When Creation is destroyed, we won’t be. It doesn’t end in nothingness for us. We will survive. Somewhere. Either in the bliss of God’s presence or the suffering agony of his absence. If you have been paying attention to the theme of the readings for the past eight or nine Sundays, you might be getting a little down, for we have had two solid months of “judgement Day is coming.”

As Advent begins, we are getting ready for the coming of Christ in the manger on Christmas night, but the lectionary is still talking about his second coming. In today’s Gospel we are warned to watch. I think why the Church spends so much of the year reminding us of the second coming is because the Devil spends all his time distracting us from thinking about it. Who spent this weekend shopping? Did Judgment Day pop into your head while you were online or at the mall? Probably not. If I hadn’t been preparing this homily, it probably would not have popped in mine.

Continue reading “Watch”

Vainglory or the Shema

The theme of the Gospel readings over the past few weeks has been a long and sometimes sharp reminder that there will be a final judgment, and the Lord our God is the judge.

We had the two sons, one told his father he would do the work but did not and the other said he wouldn’t but he did. Jesus invited us to think about how words are cheap and how we live is how we will be measured.

We had the landowner whose tenants abused and killed his servants when they came to collect the rent. Jesus invited us to think about stewardship versus ownership and how easy it is for the steward to take what is not really his.

We had the wedding feast when the people invited spurned the invitation. Jesus asked us to think about being serious when we are invited to something truly important.

We had last week the Pharisees and Herodians getting together to trap Jesus with the question about the census tax. Jesus invited us to think less like scholars who think a snappy line will win the debate, and more about the fundamental purpose of our lives, why we were born and what we will die for. 

And today we have the Pharisees step up with a scholar of the law asking Jesus which of the commandments in the Law is the greatest. And today Jesus is inviting us to consider the sin of vanity, or as it is sometimes called, vainglory.

Continue reading “Vainglory or the Shema”

Jesus, Tamar, and Grandma

sylvestergilliland
Sylvester

Psalm 25, says, “Make known to me, Oh Lord, your ways, teach me your paths. Guide me in your truth and teach me, for you are God my savior.”

The Letter to the Philippians includes the great hymn of Christ, which says, “Though he was in the form of God, Jesus emptied himself, taking the form of a slave and coming in human likeness.”

This bit of Scripture speaks to the Incarnation, that God became Man and dwelt among us. The incarnation and the resurrection are critical to our faith, and they are the two greatest feast seasons on the Church calendar. It’s why we bow during the Creed. It’s why we are pro-life. God became Man. Today, I would like us to consider the great question of when did Jesus become human?

Continue reading “Jesus, Tamar, and Grandma”

Radical Trust

In last week’s gospel, we saw Peter blurt out the truth. When Jesus asked,  “Who do people say that I am?” he got logical and worldly responses, like “some say you are Isaiah and others a prophet.” He then asked, “Who do you say that I am?” And Peter blurted out the truth: You are the Christ, the anointed one, the one that everyone’s been waiting for. And the next thing Jesus says to him is, “You are the Rock and upon this Rock I will build my church.”

In this week’s gospel, we see that Peter can’t maintain for very long. This is the second part of the story we began last week. Jesus tells his disciples what the rest of his Earthly ministry will look like. He will go to Jerusalem, and he will be killed, and on the third day he will rise from the dead. But Peter cannot handle that. He says “no such thing shall ever happen to you.” And Jesus rebukes Peter, because Peter has fallen into the trap of thinking as the world thinks. He says, “You are not thinking as God does, but as human beings do.”

In the first half of our story which we heard last week, we see what Peter says when he is open to supernatural truth. And in the second half of our story, which we hear today, we see what happens when we remain limited to natural, or human, truth. Last week, Peter blurted out the truth, and perhaps he felt what Jeremiah said in today’s Old Testament reading. That it becomes like a fire burning in our heart, imprisoned in our bones; we grow weary holding it in and we cannot endure it. A supernatural truth is something that is true but beyond our human, or natural, ability to comprehend. That doesn’t make it less true; rather, it opens us to deeper truths that we cannot work to by our own power. It’s a gift of truth. Peter was given the gift of recognizing that Jesus is the Messiah. That’s a radical truth.

But in the second half of the story, which we read today, Peter seems to have lost his grip on that radical truth, and he descends to the human realm which cannot accept that God must die on the Cross. The supernatural gift of radical truth comes to us from God, and our responsibility is to hold on to that truth and to hold on to that openness. We must have that openness if we are to hear and to follow the instructions that Jesus gives his disciples: “Whoever wishes to come after me must deny himself, take up his cross, and follow me.” Since he just told his disciples where he was going – to Jerusalem to suffer and be killed – then those of us who choose to follow him must understand the cost of this radical truth and radical obedience.

Saint Paul urges the Romans in his letter today not to conform themselves to this age but to be transformed by the renewal of their minds so that they may discern what is the will of God. That was the call in the first century, and it is our call today in the 21st century.

Our age has turned its back on the truths of God. Our age says that we should seek pleasure and avoid pain. Our age says that this life is all there is. Our age says that will and power are the way to get ahead. Our age says win at all cost.

But as the readings today make clear, we must obey Jesus and stop thinking as the world thinks. In faith, we must see through the lies of the world and obey the truths of God. The truth is that this life is a brief moment in our eternal lives. One of the most powerful sentences given by Sister Dee Dee who spoke last week at the convention was that she was not just pro-life but pro eternal life. As Christians we are pro-life and pro eternal life. We know that spiritual death is much worse than physical death. That’s a radical truth that the world rejects. That’s a radical truth that we can’t hold in any more than Jeremiah could hold in his message. That’s a radical truth that means suffering for those who dare to express it in public.

The truth is that power and will are the opposite of what God wants. Just be reminded of the Beatitudes: the meek shall inherit the earth. Jesus describes himself as meek and humble of heart. Our Lady describes herself as the handmaid of the Lord. St. John the Baptist tells his disciples that he must decrease so that Jesus may increase. As Christians, we know that all power comes from God and must be used according to His justice. As Christians we know that the ends do not justify the means. As Christians we know that Justice will be done at the End of the Age when Jesus comes with his angels. That’s a radical truth that the world rejects.

But our lives should conform to the radical truth of God, not the rationalized and compromised truths of the present age. So what can we do? As Father mentioned in his stewardship talk last week, we can commit to prayer. It’s hard to read three pages of the gospels without finding that Jesus went off to pray by himself. We can follow that radical example in our own lives today.

We can spend time in spiritual reading. We have great models and teachers of the faith in the Saints and Doctors of the church.

We can spend time in community. Here we are fighting heat and rain to come to Mass in person. Fighting the fear of the Coronavirus, we might even dare shake hands or even give a hug. That is radical trust, which the world has temporarily lost.

We can share that faith that is bursting out of us. Do our spouses, children, our friends see how much we love our Lord? What can I do that’s radical to show them and everyone what the good news looks like?

Because we should be bold enough to blurt out the truth as Peter did. When God gives us the fullness of Truth, we should not try to manage it so that it conforms to the world, we should share it boldly like Peter.

When we are filled with the love and truth of Our Lord, it should be too strong for us, it was for the Prophet Jeremiah. It should be like a fire burning in our hearts. We should be unable to keep it in.

And we should do our part to cultivate that courage and that openness to what God wants to say to us and what he wants us to say. And we do that through our commitment to prayer, to spiritual reading, and to participation in the church’s liturgical life and our church family community.

Let us, in the words of Saint Paul, offer our bodies, our very selves, as a living sacrifice, holy and pleasing to God.

Seeking Pearls of Great Price

PearlIn last week’s Gospel reading we had the parable of the wheat and the weeds, with the message being that judgment comes at the time of harvest. And the judgment was between wheat and weeds, between the good and the bad. In today’s parables about the kingdom of heaven we get another example of the idea that all will be gathered up – in this case it is fish being caught up in a net – and then at the time of judgment, there will be a process of deciding that this is a good fish and that is a bad fish. And the good fish will be kept and the bad fish will be tossed aside.

Last week, it was fairly easy. A weed is clearly not a grain of wheat. So the process of distinguishing between the one and the other is a little bit like the fact that a coin is either heads or tails. It’s good or it’s bad. A simple, binary, evaluation or judgment.

Now a net full of fish is a little bit harder, but it still ultimately comes down to the judgment that it’s a good fish or it’s a bad fish. And so perhaps we can imagine there is a list. And if a fish is on the good fish list, it’s a keeper. And if it’s not, we throw it out. It seems fairly easy.

Today, one of the examples of the kingdom of heaven that is given to us is that it is like a pearl of great price. I would ask us to take a look at this because I think this parable on the kingdom of heaven has us looking more at the front end of things. Not just everybody’s in until judgment day, but there is a process that Jesus is calling us to while we’re still here. The pearl of great price is more challenging to us because it is no longer binary. It’s not just pearl or no pearl. It’s a pearl of great price.

And that brings up a few items I’d like to just touch on today.

The first is the nature of beauty. The pearl is a beautiful thing. The pearl of great price is a pearl of great beauty. And for most of us when we come to the idea of beauty we tend to seek cover in bromides like “beauty is in the eye of the beholder” or that “there is no argument when it comes to matters of taste”.

And that is certainly true. I have a friend who really loves classical music, and he’s spent a great deal of time studying it. And when he’s talking about a piece by Rachmaninoff, he can speak at great length and with great passion about the beauty of that music. And I’m not as much a lover of classical music as he is. If we were to turn to some musical artist that is more my taste, I think I could make similar arguments about the crafting of the lyrics and the way that the melody moves around and then perhaps the way the other musicians bring in their instrumentals or harmonies to produce a rich and nuanced sound that is simply beautiful. Even if it’s a country music singer. If it’s done well.

And I think in both cases, each of us would say that this is really beautiful and I don’t see it quite the way you see it but both of us are open to and acknowledge that there is an objective definition of beauty. I can see the beauty in the classical music even if it’s not my preferred taste and he can see the beauty in the country music song even if it’s not his taste.

That objective reality about something like beauty is a concept that all of us as Christians need to embrace. As Christians, we know the source from which true beauty comes. It is the same place that the source of true truth comes from and where true goodness comes from. Like those, true beauty comes from God.

When we understand that true beauty is God’s beauty, then we can all seek with confidence to pursue and search for the pearl of great price because we know it is not just a matter of taste.

So we have to develop a greater sensitivity to what is truly good. That’s part of what we should do as Christians. It’s part of our call: to grow in our understanding and appreciation of what is truly beautiful, what is truly good, and what is truly true.

And we can grow in that as we grow closer to God’s definition of those things because he is in fact the author of all of those good things.

You’ll notice from the Old Testament reading that Solomon asks for wisdom so as to be a better king and judge. Solomon as king will have to figure out which of the two parties in front of him – both of which can make a good case – is actually closer to the objective source of truth and justice, which is God. So Solomon prays for the gift of wisdom. And the gift of wisdom is that received understanding of what is really in conformance with God’s plan. It’s not the same thing as being intellectual, or being clever, or being smart. And that is why wisdom is a gift that we all can grow in, because it’s that gut knowledge, not that head knowledge, that gut knowledge that this is what’s correct, this is what’s right.

And so we have to grow in our pursuit of wisdom, our appreciation of wisdom, and we need  to pray for an increase in wisdom so we can more quickly recognize what it is that God is calling us to do, to be better able to see the pearl of great price amid all the many good pearls.

And then finally, if you think about how we get pearls, and maybe this is just from a James Bond movie, but we have to be willing to go down into the dark water and bring up an oyster, and open it up, and find that there’s no pearl at all, not even a decent pearl, certainly not a pearl of great price but no pearl at all, and to not lose heart but to set it aside and dive back down and bring up another oyster and see what’s in it. Figure out whether that’s a pearl or maybe that’s a pearl of great price, and we have to be willing to repeat that process.

And that is the gift of patience and perseverance. To be willing to go through a repetitive action always seeking through wisdom to know what is truly good and to not lose heart. That patient and persevering pursuit of God’s wisdom should be at the heart of our prayer lives. It should be the central activity of our Christian lives.

And so as we prepare for the liturgy of the eucharist, let us thank God for the spiritual gifts he has already given us, and let us beg him for more wisdom, more patience, and more perseverance.

The cost of the Promised Land

juniperofalling
St. Junipero of Serra statue toppled

We’ve officially started summer, as the Summer Solstice was yesterday afternoon. When I was a child, summers always seemed to involve long car trips to whatever great destination lay at the end of the journey. I was one of five kids, so it was seven of us and sometimes the dog on 12-hour drive to a family lake house. With luggage for seven for a week or two, even the huge station wagons of the 1970s were crowded, and so the drive was basically an endurance test and a test of faith. We had to trust that the lake at the end of the trip would still be there, that it would be clean and clear and cool, and there would be no garden to weed, and no barn to clean, just water to swim in and canoes to paddle.

Continue reading “The cost of the Promised Land”

If you love Me, you will obey Me

p1000735In today’s readings there are some challenging, even hard, teachings. Jesus tells his disciplines plainly the nature of love. He says, “whoever has my commandments and observes them is the one who loves me.”

Do you remember the story of the wedding at Cana from the Gospel of John? They are running out of wine, and Mary tells the servants, “Do whatever he tells you.” That was not just a thoughtful Mom making sure the party went well. That was basic instruction on Christian discipleship from Christ’s best disciple. That story was in Chapter Two. Now, in Chapter Fourteen, Jesus says it himself. Just as she said, “Do what he tells you to do,” Jesus tells his disciples — which is us —  “Do what I tell you to do.” Continue reading “If you love Me, you will obey Me”

Good Friday 7th Word 2020

It was around midday, and darkness came over the whole land until midafternoon with an eclipse of the sun. The curtain in the sanctuary was torn in two. Jesus cried out in a loud voice: “Father, into your hands I commend my spirit.” He then inclined his head and died.

St. Anselm taught that the redemptive sacrifice of Jesus on the Cross was something only a man must do and only God could do. Jesus is true God and true man, one person of the Trinity with two natures. Jesus did not deem equality with God something to be grasped but came down in love and took on the form of human flesh. He was obedient unto death, even death on a cross. He shared with us in everything but sin. His sacrifice is now complete. His establishment of the new Passover meal is now complete. His earthly ministry is now complete. Sharing in our humanity he will endure death.

With this last word he continues to teach his children. Perfect in every way, he is the perfect rabbi. He reminds us that death is – even for us – a temporary condition. Our spirit will live forever. Our soul is immortal, and Jesus shows us the way because he is the Way. He says into your hand I commend my spirit. Jesus has shown through the passion that he is not merely the victim but is also the priest. He is choosing his path at the end of his life. He chooses to be with his father in Heaven forever. We need to choose our destination. If we participate in the life of Christ, if we take up our cross and carry it to our Calvary, if we choose mercy over judgment, then we choose to commend our spirits into the care of our heavenly father. We choose to spend eternity in heaven with Jesus and the father.

Our eternal souls will be united with our glorified bodies when Jesus comes back at the general judgment. We choose in this life where we will spend the next life in those glorified bodies.

Jesus has completed the making of the New Covenant. The Law written in the books of Moses is now written in our hearts. Jesus has shown his disciples how to live the law within our hearts, how to live in response to the great dignity he gave us in creation. Now he shows us how to die in that dignity, in the supremely confident knowledge of who our father is and how much he loves us.

It has been dark because of an eclipse for the three hours Jesus has been hanging on the Cross. The heavy curtain inside the Temple has been torn in two. Mary and the other ladies, along with the younger son of Zebedee, watch this gruesome execution in horror and anguish. Now the soldiers are told to break their legs and bring things to a more rapid end. Methodically, they break the legs of the two thieves crucified with Jesus. They pause before moving toward the True Cross, the cross on which Truth Incarnate has been condemned to die; condemned by the arrogant Roman Empire in cahoots with scheming religious leaders. One more affront to God: breaking his legs after breaking his heart.

The soldiers will not get the chance, for Jesus Christ, the only begotten Son, has one last message for his followers before he gives up his earthly life. He will die in obedience to his Father’s will. He will humble himself to die on a Cross. But he will not die until he has imparted one last lesson for his Church. Loving us, he loved us to the very end.

With no breath left, with his very last breath, he showed everyone the communion of love that is the Father, the Son, and the Holy Spirit. Father, he says, I who never left you for I am you, put into your hands myself, my entire self. You entrusted to me the salvation of mankind, and I now entrust you with all that I am as I allow my human life to perish on the Cross. I am the perfect sacrifice, the sacrifice that redeems Man, who fell from grace through the presumption of Adam at the dawn of time.

This Roman state, this worldly state, thinks that its will and its power give it immortality. This state will die and be replaced many times over, for the power to kill cannot overcome the power of Everlasting Life. I am not executed. I lay down my life for the sins of all men throughout all time.

See how power of the state is shown to be powerless against faith.

See how the instrument of terror is become the means of salvation.

See how the Cross of the Lord is revealed to be the Tree of Life.