Remember, O man, that are dust and unto dust thou shalt
return
Proverbially the criminal always returns to the
scene of the crime. Whether that is in fact true or not, I cannot say. But it
is the case that the repentant often do return to the scene of their offense.
Hence, the famous story about Dr. Johnson. Samuel Johnson’s father was a poor
bookseller, who on market days would carry a packet of books to the village of
Uttoexter to sell from a stall. One day when his father was sick he asked
Samuel to go and sell the books in his place. But out of pride he refused to do
so. Fifty years afterward Dr. Johnson, now celebrated author and compiler of an
English Dictionary, went to the same market-place, to the same place where his father’s
stall had stood, and stood bare-headed in the rain for an hour. Often words
fail even the greatest connoisseurs of words.
And because words can fail it is that little smudge
of burnt palm on our forehead which gives this day its name: Ash Wednesday, the
day when we return to the scene of the crime. The ashes refer not only to the fact that that
one day we shall we lose something, namely our life in this world, as the pagans thought, but more
importantly they mark us out as men who have already lost something. We are
‘poor banished children of Eve’ who have lost Paradise, the life in God’s
garden, death being the consequence. God says after our disobedience “remember,
O man” – that is, in the first place
“remember, O Adam” and just as surely when the priest he puts the ashes upon your head identifies you with Adam. Remember that I made you from the dust and placed you in the
Garden but you have chosen to return to dust.
So now we all live in the ruins, the burnt out garden, clothed in the crumbling
rags of our former glory.
All through Lent we are always returning to the
scene of the crime. Walking Friday after Friday the Way of the Cross, we may
flatter yourselves by identifying with
Pilate’s wife or Simeon or Veronica or with the Blessed Mother but by the time
we reach Palm Sunday we realize that we are the ones saying “crucify him,
crucify him.” We are Judas in our betrayals, Peter in our denials, we are the Apostles
who cannot watch with Him one hour
What are our Lenten confessions, our self-denial and our fasting except standing in the rain pouring down on us at Uttoexter market?
Yet that is not all there is to it. The Prayer Book traditionally orders the Collect for Ash Wednesday to be prayed everyday in Lent. This is in fact not the traditional medieval
collect for this day but a prayer which Archbishop Cranmer pieced together from
the old Latin Blessing of the Ashes which began with these words:
Almighty
and everlasting God, who hatest nothing that thou hast made
Almighty
and everlasting God, who hatest nothing that thou hast made –this too is what we
find, when we remember that we are dust and when we return to the scene of the
crime: God saw all that He had made, and
behold, it was very good. Even in the midst of our condemnation God says to
the serpent: I will put enmity between thee and the woman,
and between thy seed and her seed; he shall bruise thy head, and thou shalt
bruise his heel. Already we can on the distant horizon another Mother and Child, a manger, angels, shepherds, wise men. Already we see the Man on the Cross by whose wounds we are healed and hear Father forgive them. Already even in the midst of our rebellion the felix culpa - happy fault - of the Easter Exultet can be faintly heard: O happy
fault of Adam that merited such and so great a Redeemer.
The ashes are a sign that there is something wrong with us, something terribly wrong with us, something that we cannot blame on someone else, something which we cannot explain away with sociology or psychology. Still that mess is fashioned into a Cross, a cross which is ugly and unattractive and repugnant as the Cross of Jesus was.
The ashes are a sign that there is something wrong with us, something terribly wrong with us, something that we cannot blame on someone else, something which we cannot explain away with sociology or psychology. Still that mess is fashioned into a Cross, a cross which is ugly and unattractive and repugnant as the Cross of Jesus was.
But no sooner is it applied than the ugly smear on our foreheads is being
washed off and being replaced with the Cross of Chrism, of Baptism. The Cross, folly and scandal that it is, is
being raised so that all men can be drawn to Jesus. Already there pours from the side of the
Crucified that sacramental flood of Blood and Water. Already we see at a distance the Church that wonderful and sacred mystery . . . the working of God’s
providence . . . the plan of
salvation . . .things cast down raised up . . . the old being
made new . . . all things being brought t0 perfection.
But we must begin with the ashes because you can only hope to see these wonders and
signs, if you return to the scene of the crime, from Uttoexter market, from the ruined garden, from the vantage point of
Calvary.
Remember,
O man, that are dust and unto dust thou shalt return
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