Addoliad ar Bumed Sul y Grawys
Bob wythnos yn ystod y tarddiant coronafirws, mae'r Esgob yn darparu deunydd i gefnogi addoliad y Sul ar yr aelwyd. Mae hyn yn cynnwys trefn o wasanaeth ar gyfer Litwrgi'r Gair, a myfyrdod a gweddïau wedi'u recordio. Mae testun y myfyrdod hefyd ar gael yma.
Darlleniadau
Eseciel 37:1-14
Daeth llaw yr Arglwydd arnaf, ac aeth â mi allan trwy ysbryd yr Arglwydd a'm gosod yng nghanol dyffryn a oedd yn llawn esgyrn. Aeth â mi'n ôl a blaen o'u hamgylch, a gwelais lawer iawn o esgyrn ar lawr y dyffryn, ac yr oeddent yn sychion iawn. Gofynnodd imi, "Fab dyn, a all yr esgyrn hyn fyw?" Atebais innau, "O Arglwydd Dduw, ti sy'n gwybod." Dywedodd wrthyf, "Proffwyda wrth yr esgyrn hyn a dywed wrthynt, 'Esgyrn sychion, clywch air yr Arglwydd. Fel hyn y dywed yr Arglwydd Dduw wrth yr esgyrn hyn: Wele, fe roddaf fi anadl ynoch, a byddwch fyw. Rhoddaf ewynnau arnoch, paraf i gnawd ddod arnoch a rhoddaf groen drosoch; rhoddaf anadl ynoch, a byddwch fyw. Yna byddwch yn gwybod mai myfi yw'r Arglwydd.'"
Proffwydais fel y gorchmynnwyd imi. Ac fel yr oeddwn yn proffwydo daeth sŵn, a hefyd gynnwrf, a daeth yr esgyrn ynghyd, asgwrn at asgwrn. Edrychais, ac yr oedd gewynnau arnynt, a chnawd hefyd, ac yr oedd croen drostynt, ond nid oedd anadl ynddynt. Yna dywedodd wrthyf, "Proffwyda wrth yr anadl; proffwyda, fab dyn, a dywed wrth yr anadl, 'Fel hyn y dywed yr Arglwydd Dduw: O anadl, tyrd o'r pedwar gwynt, ac anadla ar y lladdedigion hyn, iddynt fyw.'" Proffwydais fel y gorchmynnwyd imi, a daeth anadl iddynt ac aethant yn fyw, a chodi ar eu traed yn fyddin gref iawn.
Yna dywedodd wrthyf, "Fab dyn, holl dŷ Israel yw'r esgyrn hyn. Y maent yn dweud, 'Aeth ein hesgyrn yn sychion, darfu am ein gobaith, ac fe'n torrwyd ymaith.' Felly, proffwyda wrthynt a dywed, 'Fel hyn y dywed yr Arglwydd Dduw: O fy mhobl, yr wyf am agor eich beddau a'ch codi ohonynt, ac fe af â chwi'n ôl i dir Israel. Yna, byddwch chwi fy mhobl yn gwybod mai myfi yw'r Arglwydd, pan agoraf eich beddau a'ch codi ohonynt. Rhoddaf fy ysbryd ynoch, a byddwch fyw, ac fe'ch gosodaf yn eich gwlad eich hunain. Yna byddwch yn gwybod mai myfi'r Arglwydd a lefarodd, ac mai myfi a'i gwnaeth, medd yr Arglwydd.'"
Rhufeiniaid 8:6-11
Yn wir, y mae bod â'n bryd ar y cnawd yn farwolaeth, ond y mae bod â'n bryd ar yr Ysbryd yn fywyd a heddwch. Oherwydd y mae bod â'n bryd ar y cnawd yn elyniaeth tuag at Dduw; nid yw hynny, ac ni all fod, yn ddarostyngiad i Gyfraith Duw. Ni all y sawl sy'n byw ym myd y cnawd foddhau Duw.
Ond nid ym myd y cnawd yr ydych chwi, ond yn yr Ysbryd, gan fod Ysbryd Duw yn cartrefu ynoch chwi. Pwy bynnag sydd heb Ysbryd Crist, nid eiddo Crist ydyw. Ond os yw Crist ynoch chwi, y mae'r corff yn farw o achos pechod, ond y mae'r Ysbryd yn fywyd ichwi o achos eich cyfiawnhad. Os yw Ysbryd yr hwn a gyfododd Iesu oddi wrth y meirw yn cartrefu ynoch, bydd yr hwn a gyfododd Grist oddi wrth y meirw yn rhoi bywyd newydd hefyd i'ch cyrff marwol chwi, trwy ei Ysbryd, sy'n ymgartrefu ynoch chwi.
Ioan 11:1-45
Yr oedd rhyw ddyn o'r enw Lasarus yn wael. Yr oedd yn byw ym Methania, pentref Mair a'i chwaer Martha. Mair oedd y ferch a eneiniodd yr Arglwydd ag ennaint, a sychu ei draed â'i gwallt; a'i brawd hi, Lasarus, oedd yn wael. Anfonodd y chwiorydd, felly, neges at Iesu: "Y mae dy gyfaill, syr, yma'n wael." Pan glywodd Iesu, meddai, "Nid yw'r gwaeledd hwn i fod yn angau i Lasarus, ond yn ogoniant i Dduw; bydd yn gyfrwng i Fab Duw gael ei ogoneddu drwyddo." Yn awr yr oedd Iesu'n caru Martha a'i chwaer a Lasarus. Ac wedi clywed ei fod ef yn wael, arhosodd am ddau ddiwrnod yn y fan lle'r oedd.
Ac wedyn, dywedodd wrth ei ddisgyblion, "Gadewch inni fynd yn ôl i Jwdea."
"Rabbi," meddai'r disgyblion wrtho, "gynnau yr oedd yr Iddewon yn ceisio dy labyddio. Sut y gelli fynd yn ôl yno?" Atebodd Iesu: "Onid oes deuddeg awr mewn diwrnod? Os yw rhywun yn cerdded yng ngolau dydd, nid yw'n baglu, oherwydd y mae'n gweld golau'r byd hwn. Ond os yw rhywun yn cerdded yn y nos, y mae'n baglu, am nad oes golau ganddo." Ar ôl dweud hyn meddai wrthynt, "Y mae ein cyfaill Lasarus yn huno, ond yr wyf yn mynd yno i'w ddeffro." Dywedodd y disgyblion wrtho, "Arglwydd, os yw'n huno fe gaiff ei wella." Ond at ei farwolaeth ef yr oedd Iesu wedi cyfeirio, a hwythau'n meddwl mai siarad am hun cwsg yr oedd. Felly dywedodd Iesu wrthynt yn blaen, "Y mae Lasarus wedi marw. Ac er eich mwyn chwi yr wyf yn falch nad oeddwn yno, er mwyn ichwi gredu. Ond gadewch inni fynd ato." Ac meddai Thomas, a elwir Didymus, wrth ei gyd-ddisgyblion, "Gadewch i ninnau fynd hefyd, i farw gydag ef."
Pan gyrhaeddodd yno, cafodd Iesu fod Lasarus eisoes yn ei fedd ers pedwar diwrnod. Yr oedd Bethania yn ymyl Jerwsalem, ryw dri chilomedr oddi yno. Ac yr oedd llawer o'r Iddewon wedi dod at Martha a Mair i'w cysuro ar golli eu brawd. Pan glywodd Martha fod Iesu yn dod, aeth i'w gyfarfod; ond eisteddodd Mair yn y tŷ. Dywedodd Martha wrth Iesu, "Pe buasit ti yma, syr, ni buasai fy mrawd wedi marw. A hyd yn oed yn awr, mi wn y rhydd Duw i ti beth bynnag a ofynni ganddo." Dywedodd Iesu wrthi, "Fe atgyfoda dy frawd." "Mi wn," meddai Martha wrtho, "y bydd yn atgyfodi yn yr atgyfodiad ar y dydd olaf." Dywedodd Iesu wrthi, "Myfi yw'r atgyfodiad a'r bywyd. Pwy bynnag sy'n credu ynof fi, er iddo farw, fe fydd byw; a phob un sy'n byw ac yn credu ynof fi, ni bydd marw byth. A wyt ti'n credu hyn?" "Ydwyf, Arglwydd," atebodd hithau, "yr wyf fi'n credu mai tydi yw'r Meseia, Mab Duw, yr Un sy'n dod i'r byd."
Wedi iddi ddweud hyn, aeth ymaith a galw ei chwaer Mair a dweud wrthi o'r neilltu, "Y mae'r Athro wedi cyrraedd, ac y mae am dy weld." Pan glywodd Mair hyn, cododd ar frys a mynd ato ef. Nid oedd Iesu wedi dod i mewn i'r pentref eto, ond yr oedd yn dal yn y fan lle'r oedd Martha wedi ei gyfarfod. Pan welodd yr Iddewon, a oedd gyda hi yn y tŷ yn ei chysuro, fod Mair wedi codi ar frys a mynd allan, aethant ar ei hôl gan dybio ei bod hi'n mynd at y bedd, i wylo yno. A phan ddaeth Mair i'r fan lle'r oedd Iesu, a'i weld, syrthiodd wrth ei draed ac meddai wrtho, "Pe buasit ti yma, syr, ni buasai fy mrawd wedi marw." Wrth ei gweld hi'n wylo, a'r Iddewon oedd wedi dod gyda hi hwythau'n wylo, cynhyrfwyd ysbryd Iesu gan deimlad dwys. "Ble'r ydych wedi ei roi i orwedd?" gofynnodd. "Tyrd i weld, syr," meddant wrtho. Torrodd Iesu i wylo.Yna dywedodd yr Iddewon, "Gwelwch gymaint yr oedd yn ei garu ef." Ond dywedodd rhai ohonynt, "Oni allai hwn, a agorodd lygaid y dall, gadw'r dyn yma hefyd rhag marw?"
Dan deimlad dwys drachefn, daeth Iesu at y bedd. Ogof ydoedd, a maen yn gorwedd ar ei thraws. "Symudwch y maen," meddai Iesu. A dyma Martha, chwaer y dyn oedd wedi marw, yn dweud wrtho, "Erbyn hyn, syr, y mae'n drewi; y mae yma ers pedwar diwrnod." "Oni ddywedais wrthyt," meddai Iesu wrthi, "y cait weld gogoniant Duw, dim ond iti gredu?" Felly symudasant y maen. A chododd Iesu ei lygaid i fyny a dweud, "O Dad, rwy'n diolch i ti am wrando arnaf. Roeddwn i'n gwybod dy fod bob amser yn gwrando arnaf, ond dywedais hyn o achos y dyrfa sy'n sefyll o gwmpas, er mwyn iddynt gredu mai tydi a'm hanfonodd." Ac wedi dweud hyn, gwaeddodd â llais uchel, "Lasarus, tyrd allan." Daeth y dyn a fu farw allan, a'i draed a'i ddwylo wedi eu rhwymo â llieiniau, a chadach am ei wyneb. Dywedodd Iesu wrthynt, "Datodwch ei rwymau, a gadewch iddo fynd."
Felly daeth llawer o'r Iddewon, y rhai oedd wedi dod at Mair a gweld beth yr oedd Iesu wedi ei wneud, i gredu ynddo.
Dyfyniadau o’r Beibl Cymraeg Newydd a’r Beibl Cymraeg Newydd Diwygiedig 2004 hawlfraint Cymdeithas (Brydeinig a Thramor) y Beibl. Cedwir pob hawl.
Testun myfyrdod yr Esgob
Pan ysgrifennodd Sant Paul at y Cristnogion yn Philippi, mae’n debygol iawn ei fod yn Rhufain. Yr hyn sydd y tu hwnt i unrhyw amheuaeth yw ei fod yn y carchar (Philipiaid 1:7, 13, 17). Mae’r amcangyfrifon yn amrywio am ba mor fawr oedd ei gell; mae’n debyg y byddai, ar adegau, wedi ei gadwyno i warchodwr yn ogystal a bod dan glo. Mae’n hynod iddo, mewn amgylchedd mor gyfyng a digalon, fod wedi canu emyn hardd a phwerus i Grist (2:1-8), hyd yn oed os mai gwaith Cristion anhybys arall yw’r geiriau gewreiddiol. Byddwn ni yn y dyddiad hyn medru cydymdeimlo rhyw ychydig â realiti cael ei cyfyngu, ac efallai y cawn beth cysur o wybod nad yw ein profiad yn un newydd.
Trwy gydol y llythyr mae Paul yn amddiffyn ei hun yn erbyn beirniaid sy’n ceisio tanseilio ei weinidogaeth apostolaidd (1:17) a’i amddiffyniad ef o’r efengyl (3:2). Disgrifia’r beirniaid hyn fel “cŵn”, “drwgweithredwyr” (3:2) a “gelynion croes Crist” (3:18). Er nad yw’n hollol glir pwy oedd y bobl yma na beth roeddent yn ei ddysgu, mae’n ymddangos yn debygol iawn fod eu safbwynt yn dra gwahanol i safbwynt Sant Paul. I ddechrau, ymddengys eu bod yn perthyn i grŵp a oedd am i lawer mwy o’r gyfraith Iddewig a’i harferion ymddangos yn y ffordd newydd o fyw nag a fynnai Paul. Nid yw honiad Paul i fod yn Iddew cyfiawn â hanes clodwiw (3: 4-6) ond yn berthnasol os yw’n tystio i’w awdurdod i draethu ar hanfodion yr efengyl. Ond nid dysgeidiaeth Paul am Grist yw unig ganolbwynt yr anghytundeb; mae gweinidogaeth Paul ei hun yn y canol hefyd. A gymerodd y beirniaid hyn rywfaint o bleser yng ngharchau Paul, gan synhwyro bregusrwydd ei safle o dan glo? Mae’n ymddangos felly (1:17). Rhaid bod cyfeirio cyson Paul at ddioddefaint Iesu wedi rhoi rhywfaint o gysur iddo – mae dilynwyr yn berchen ar y fraint nid yn unig o gredu ynddo ond o ddioddef gydag ef hefyd (1:29). Ac yma efallai fe welwn ddeinameg ar waith sydd o dan y wyneb, ond sydd eto’n hanfodol. A oedd y beirniaid hyn yn gweld Paul wedi’i garcharu fel awydd ei fod yn smaliwr ac yn ac yn brawf nad oedd Duw gydag ef? Pe bai Paul yn wirioneddol apostolig, ni fyddai yn y carchar ac wedi’i gyfyngu i gell. Ni fyddai Duw wedi cefnu arno fel hyn.
Heddiw yw Sul y Dioddefaint pan fo tymor y Grawys yn meddu ar frys newydd, a phan fo dioddefiadau Iesu yn dod i’r fei. Dechreuwn gerdded y llwybr hwnnw sy’n arwain yn anochel at y groes. Ac eto mae yn rywbeth rhyfedd i’n darlleniadau am eu bod yn ymwneud â bywyd a nid â dioddefaint. Yr darlleniad o’r Hen Destament yw’r hanes rhyfeddol hwnnw o’r bywyd a roddir i esgyrn sych (Eseciel 37:1-14), mae Sant Paul yn archwilio dimensiynau’r bywyd newydd sydd gennym yn yr Ysbryd yn ein darlleniad o’r Testament Newydd (Rhufeiniaid 8: 6-11). Ac mae’r efengyl o Sant Ioan yn gorffen gyda chwyrlïen ddramatig: “Dywedodd Iesu wrthynt, ‘Datodwch ei rwymau, a gadewch iddo fynd’” (Ioan 11:44). Mae Lasarus yn camu o’r bedd. Mae’r rhain i gyd yn ddarlleniadau sy’n canolbwyntio ar olau a bywyd yr efengyl, nid yr agonïau.
Mae’n hawdd gosod y ddau ddimensiwn hyn o ffydd yn erbyn ei gilydd. Rhaid mai llif ddi-dor a chyson o lawenydd yw dilyn Crist? Ond nid yw’r Testament Newydd yn caniatáu hyn o gwbl. Trwy ddioddefiadau Iesu, y creithiau a’r marw, yr achubir y byd. Nid gogoniant yw absenoldeb poen na’i ddiddymu. Daw buddugoliaeth trwy’r dioddefaint – mae’n ganlyniad sydd ond yn bosibl o’i herwydd. Wrth wraidd ein ffydd mae gennym ni groes a Duw croeshoeliedig ac eto mae ef wedi cyfodi gydag â iachâd yn ei esgyll.
Ar yr adeg ansicr, heriol hon, pan fydd cymaint o fywyd naill ai’n cael ei amharu neu ei fygwth, mae yma rai gwersi gwerthfawr inni.
Yn gyntaf, fel Paul, ni ddylem weld hyn fel tystiolaeth rywsut bod Duw wedi ein gadael neu wedi cefnu arnom. Mae amgylchiadau sy’n peri aflonyddwch neu’n ein bygwth yn caniatáu peth o’r creadigrwydd a amlygodd Paul yr emyn a (ail-)gyfansoddodd (Philipiaid 2:1-11).
Yn ail, mae’n sicr y byddai Paul wedi bod angen rhythm bywyd ac amynedd newydd i addasu i’w amgylchedd newydd dan glo. Fe’i cafodd mewn gweddi, myfyrio a rhannu Crist gyda’r ychydig rai a oedd yn agos ato yn y carchar.
Yn drydydd, dysgodd eto werth myfyrdod (“myfyriwch ar y pethau hyn” 4: 8) ac o ddarganfod pethau newydd i’w swyno a’u hannog er gwaethaf ei amgylchedd (“Llawenhewch yn yr Arglwydd bob amser” 4:4).
Dylai geiriau olaf Paul i’r Cristnogion Philipianaidd aros yn y cof: “Gras yr Arglwydd Iesu Grist fyddo gyda’ch ysbryd” (4:23). Rwy’n siŵr y bydd ein sefyllfa bresennol yn dod â chaledi a her sy’n real. Nid yw’n glir eto beth ddaw yn y tymor hir i ni a’n cymunedau. Ond tydyn ni ddim yn yn ddi-rym. Rydym yn gallu ymateb, fel y gwnaeth Paul, gyda phositifrwydd a ffydd fywiog sy’n cwrdd â’r heriau ac yn darganfod modd o ymateb nad yw’n rhith nac yn anobaith. Oblegid, i’w ddweud unwaith yn rhagor, dim llai na “gras ein Harglwydd Iesu Grist” a fydd gyda ni i gyd.
Gras i chi a thangnefedd oddi wrth Dduw.
Amen.
+ Andrew Bangor
Worship on the Fifth Sunday of Lent
Each week during the coronavirus outbreak, the Bishop is providing material to support Sunday worship at home. This includes an order of service for a Liturgy of the Word, and a recorded meditation and prayers. The text of the meditation is also available here.
Readings
Ezekiel 37:1-14
The hand of the Lord came upon me, and he brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones. He led me all round them; there were very many lying in the valley, and they were very dry. He said to me, ‘Mortal, can these bones live?’ I answered, ‘O Lord God, you know.’ Then he said to me, ‘Prophesy to these bones, and say to them: O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: I will cause breath to enter you, and you shall live. I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the Lord.’
So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. Then he said to me, ‘Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude.
Then he said to me, ‘Mortal, these bones are the whole house of Israel. They say, “Our bones are dried up, and our hope is lost; we are cut off completely.” Therefore prophesy, and say to them, Thus says the Lord God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. And you shall know that I am the Lord, when I open your graves, and bring you up from your graves, O my people. I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the Lord, have spoken and will act, says the Lord.’
Romans 8:6-11
To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law—indeed it cannot, and those who are in the flesh cannot please God.
But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.
John 11:1-45
Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. So the sisters sent a message to Jesus, ‘Lord, he whom you love is ill.’ But when Jesus heard it, he said, ‘This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it.’ Accordingly, though Jesus loved Martha and her sister and Lazarus, after having heard that Lazarus was ill, he stayed two days longer in the place where he was.
Then after this he said to the disciples, ‘Let us go to Judea again.’ The disciples said to him, ‘Rabbi, the Jews were just now trying to stone you, and are you going there again?’ Jesus answered, ‘Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. But those who walk at night stumble, because the light is not in them.’ After saying this, he told them, ‘Our friend Lazarus has fallen asleep, but I am going there to awaken him.’ The disciples said to him, ‘Lord, if he has fallen asleep, he will be all right.’ Jesus, however, had been speaking about his death, but they thought that he was referring merely to sleep. Then Jesus told them plainly, ‘Lazarus is dead. For your sake I am glad I was not there, so that you may believe. But let us go to him.’ Thomas, who was called the Twin, said to his fellow-disciples, ‘Let us also go, that we may die with him.’
When Jesus arrived, he found that Lazarus had already been in the tomb for four days. Now Bethany was near Jerusalem, some two miles away, and many of the Jews had come to Martha and Mary to console them about their brother. When Martha heard that Jesus was coming, she went and met him, while Mary stayed at home. Martha said to Jesus, ‘Lord, if you had been here, my brother would not have died. But even now I know that God will give you whatever you ask of him.’ Jesus said to her, ‘Your brother will rise again.’ Martha said to him, ‘I know that he will rise again in the resurrection on the last day.’ Jesus said to her, ‘I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.’
When she had said this, she went back and called her sister Mary, and told her privately, ‘The Teacher is here and is calling for you.’ And when she heard it, she got up quickly and went to him. Now Jesus had not yet come to the village, but was still at the place where Martha had met him. The Jews who were with her in the house, consoling her, saw Mary get up quickly and go out. They followed her because they thought that she was going to the tomb to weep there. When Mary came where Jesus was and saw him, she knelt at his feet and said to him, ‘Lord, if you had been here, my brother would not have died.’ When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. He said, ‘Where have you laid him?’ They said to him, ‘Lord, come and see.’ Jesus began to weep. So the Jews said, ‘See how he loved him!’ But some of them said, ‘Could not he who opened the eyes of the blind man have kept this man from dying?’
Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. Jesus said, ‘Take away the stone.’ Martha, the sister of the dead man, said to him, ‘Lord, already there is a stench because he has been dead for four days.’ Jesus said to her, ‘Did I not tell you that if you believed, you would see the glory of God?’ So they took away the stone. And Jesus looked upwards and said, ‘Father, I thank you for having heard me. I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.’ When he had said this, he cried with a loud voice, ‘Lazarus, come out!’ The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, ‘Unbind him, and let him go.’
Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him.
From The New Revised Standard Version (Anglicized Edition), copyright 1989, 1995 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America.
The text of the Bishop's meditation
When St Paul wrote to the Christians at Philippi, it is highly likely he was in Rome. What is beyond any doubt is that he was in prison (Philippians 1:7, 13, 17). Estimates range on the size of the cell he would have occupied and whether he might, at least at times, have been chained to a guard as well behind bars. That he could have wielded, in so cramped and depressing an environment, the beautiful and powerful Hymn to Christ (2:1-8) even if the work of another Christian, is astonishing. We will relate to the reality of being confined indoors and take some comfort our experience is not new.
Throughout the letter Paul is defending himself against critics who seek to undermine his ministry and claims to apostleship (1:17) and his defence of the gospel (3:2). He describes these critics as “dogs”, “evil workers” (3:2) and “enemies of the cross” (3:18). Although it isn’t absolutely clear who these persons were or what they taught, it seems very likely they took a line quite different from St Paul. For a start, they appeared to belong to a group that wanted a good deal more of the Jewish law and its customs to feature in the new way of living than did Paul. Paul’s claim to be a righteous Jew with an impeccable history (3:4-6) only makes sense if credentials evidence and establish an authority to speak on the essentials of the gospel. But it is not only Paul’s gospel and understanding of Christ that is the focus of the disagreement; it is Paul’s ministry itself. Did these critics take some pleasure in Paul’s imprisonment, sensing the vulnerability of his position in prison? It would appear so (1:17). Paul’s consistent and constant referencing the suffering of Jesus must have provided him with some consolation – followers own the privilege of not only believing in him but of suffering with him too (1:29). And here we might see a dynamic at work which, though implicit, is vital. Did these critics consider Paul’s imprisonment evidence he was a fraud and proof God was not with him? If Paul was really blessed as an apostle, he wouldn’t be in prison and confined to a cell. God would not have abandoned him like this.
Today is Passion Sunday when the season of Lent takes on a new urgency and the impending sufferings of Jesus come into focus. We begin to walk that path which leads inevitably to the cross. And yet our readings strike a strange note because they are concerned with life and not suffering. The Old Testament is that astonishing account of life given to dry bones (Ezekiel 37:1-14), St Paul’s explores the dimensions of the new life we have in the Spirit (Romans 8:6-11) in our New Testament reading. And the gospel from St John concludes with a swirl and piece of drama: “Jesus said to them ‘Unbind him and let him go’” (John 11:44). Lazarus walks from the tomb. These are all readings which focus on the light and life of the gospel not the agonies.
It is easy to pit these two dimensions of faith against one another. Following Christ must surely be an unbroken and constant stream of joy and gladness? But the New Testament does not allow this at all. It is through the sufferings of Jesus, the scars and the dying, that the world is saved. Glory is not the absence of pain nor its abolition. Triumph is through the suffering and an outcome only possible because of it. At the very heart of our faith we have a cross and a crucified God and yet he is risen with healing in his wings too.
At this time of uncertainty and challenge when so much of life is either disrupted or threatened, there are some precious lessons for us.
Firstly, like Paul, we ought not to see this as somehow evidence that God has left us or abandoned us. Circumstances which bring disruption or threaten us allow some of the creativity which Paul evidenced such as the hymn he (re)composed (Philippians 2:1-11).
Secondly, Paul would no doubt have needed a new rhythm of life and patience to adapt to his new imprisoned environment. He found it in prayer, reflection and sharing Christ with the few who were near him in the prison.
Thirdly, he learned again the value of meditation (“think about these things” 4:8) and of discovering new things to delight and encourage despite his environment (“Rejoice in the Lord always” 4:4).
Paul’s final words to the Philippian Christians is a good take away for us: “The grace of the Lord Jesus Christ be with you all” (4:23). I am sure that our present situation will bring hardship and challenge which is real. It is not yet clear what the long term will bring for us and our communities. But we are not powerless. We are able to respond, as did Paul, with a positivity and vibrant faith that meets the challenges and finds a way of responding that is neither illusion nor despair. It is, to say it once more, a matter of “the grace of our Lord Jesus Christ” which will be with us all.
Grace to you and peace from God.
Amen.
+Andrew Bangor