Launch
of The Word is Flesh and Blood*
St Mary's Priory, Tallaght
16 February 2012
_______________________________
We
launch this book for Wilfrid just ten days before the Academy Awards in which
it seems that the most successful film will be a silent one, The Artist. I have not yet seen it but
have been struck by what it might mean for us, that people are ready for a
silent film. We can at times feel ambivalent and even negative about words.
Words are meant to facilitate communication and communion between people but
they can also be experienced as a hindrance to that communication and
communion. Like other currencies, the value of words can fall and rise: ‘words
are cheap’, we hear in one context; ‘thank you for these precious words’, we
hear in another.
In
all the deeper experiences of life – love and birth, suffering and death – words
become inadequate, and we turn instead to silence, to music, perhaps to poetry,
a kind of musical speaking, or to prayer, and we struggle on. The most
wonderful things, the most terrible things, leave us flabbergasted,
gob-smacked, at a loss for words.
What
about the Word, then, the ‘Word of God’? Professor Dawkins’ hair will fall out
completely because not only do we believe that there is God but also that we
have been addressed by God, that God has spoken and speaks to us: in creation,
in scripture, throughout history, through the Church, above all in Christ. Are
we mad?
When
the Dalai Lama came to Blackfriars he said he agreed with everything the
Christian speakers had said about the human search for ultimate reality through
meditation. A perceptive questioner put this to him: ‘Does ultimate reality
seek us?’, to which the Dalai Lama replied ‘no, we seek ultimate reality but it
does not seek us’. Christians however believe that God does seek us: ‘this is
the love I mean’, we read in the first letter of Saint John, ‘not our love for
God, but God’s love for us’.
A
book about Scripture that was still valued when Wilfrid was teaching us here was
The Word of God in Words of Men. How
can we dare to think that any of our human words – the language we use for
commerce and war, for technology and politics – that these same words can be
put at the service of the Word of God, that they can be made to carry a meaning
that is transcendent, human words lifting us to the infinite?
But
our speaking can aspire to be a speaking of the Word of God because God has
first spoken to us. To adapt the text from 1 John, ‘this is the speaking I
mean, not our speaking to God, but God’s speaking to us’. The Word became flesh
and dwelt among us. The Word is flesh and blood for we believe that Jesus of
Nazareth, prophet and teacher, is the revelation and the presence among us of
the Eternal Father. It is a strange translation, not just from one language to
another, but to call a person ‘the Word’, or to call ‘the Word’ a person. We do
it easily because it is so familiar but it is mighty strange.
Wilfrid
taught us that the Hebrew word dabhar,
for a word or a name, when it was used of God speaking was always a creative
word, for God’s word brings into being the reality it signifies. God’s word is
always, as the prophet Isaiah puts it, ‘a word that does not return empty but
succeeds in what it was sent to do’.
God’s final Word, God’s most profound Word, God’s eternal Word, is the
utterance of Himself that is the Son, and we believe that this Word, the
Eternal Son of God, became flesh in Jesus Christ, our brother and our saviour.
The
Word is flesh and blood. Jesus Christ is the Word of God for us, in his human
nature, in his acts as a human being, in his teaching, in the impact he had, in
his healings and exorcisms and forgiveness of sins and restorations to life.
Wilfrid’s work takes him back again and again to the gospels, texts he
describes as realistic and wise, gracious and spiritual. Even when he is
writing about parts of the Bible that seem far from the gospels Wilfrid remains
focused always on the God of the Bible, already being revealed to the
patriarchs and prophets and wise teachers of the Old Testament. The God of the
Bible is definitively revealed in Jesus of Nazareth who teaches us, and shows
us, that God is a prodigal father, prodigal in compassion and love.
So
the answer to our question, how can we dare to think that human words can ever
aspire to carry the Word of God, is Christ. Speak of him and you are speaking
human words; tell of him and you are speaking of the divine Word. By a nice
coincidence here is what Saint Ambrose of Milan has to say about this in
today’s liturgy:
‘It is also written: Open your lips, and let God’s word be heard. God’s
word is uttered by those who repeat Christ’s teaching and meditate on his
sayings. Let us always speak this word. When we speak about wisdom, we are
speaking of Christ. When we speak about virtue, we are speaking of Christ. When
we speak about justice, we are speaking of Christ. When we speak about peace,
we are speaking of Christ. When we speak about truth and life and redemption,
we are speaking of Christ. Open your lips, says Scripture, and let God’s word be
heard. It is for you to open, it is for him to be heard. So David said: I will
hear what the Lord says in me. The very Son of God says: Open your lips and I
will fill them.’
We
believe that our lives find their meaning in this conversation, the communication
and communion that unite God and humanity, the marriage of God and God’s
people. There is the further mighty strange translation of the bread and wine
into the Body and Blood of Christ, the living bread giving his flesh for the
life of the world, the Lamb sacrificed from the foundation of the world. Our
loving service of the Word of God obliges us to enter also into communion with
his sacrifice, the fate of the Incarnate Word at the hands of a world dominated
by fear and division.
The
book we launch this evening is as much about the Eucharist as it is about the
Bible. Jesus, the bread of life, is also the living bread, his flesh given for
the life of the world and his blood poured out for us and for our salvation.
The creative words of God find their way to the lips of human beings as
sacramental words that not just describe or indicate but that bring about the
realities of which they speak.
But
that’s enough, an aperitivo for the
book. These and other themes are considered with care and scholarship in the
chapters of The Word is Flesh and Blood.
The book was edited and written joyfully. Wilfrid can take responsibility for
that. It was a very easy task to undertake. Busy people responded immediately
and enthusiastically to our invitation to write something in Wilfrid’s honour.
That in itself is testimony not only to how well respected he is as a colleague
and as a scholar, but also to how well loved he is as a friend and as a
brother.
*The Word is Flesh and Blood: The Eucharist and Sacred Scripture, edited by Vivian Boland OP and Thomas McCarthy OP, Dominican Publications, Dublin, 2012. This book is a festschrift in honour of Wilfrid J. Harrington OP on his 85th birthday.
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