People of the Book are much more at home with parts of the body and bodily functions than we are. They think nothing of talking at length about blood, guts, wombs, circumcision, hearts, body, eyes, ears. They are much less prissy and much more down to earth than respectable Anglicans are.
Let’s start with blood.
The film Gandhi has Charlie Andrews on a crowded train, hauled up to sit on the roof. An Indian says to him ‘I have friends who are Christian: they eat flesh and drink blood every Sunday.’ It’s a friendly greeting, though with today’s flesh-eating zombie and vampire films and video games, people might think otherwise.
We can bleed to death. As the blood seeps away, so does the life-force. Lack of blood equals death, so blood equals life. For Jews and Muslims, ritual preparation of meat to eat involves draining all the blood so that they are not guilty of consuming the God-given life force. (I like black pudding so am doomed I suppose). The blood that marks the doorposts in the first Passover signifies that the house will be preserved: blood equals life. The blood of Jesus, the blood that flows from his crucified side, gives life to the world.
Blood brings nutrient to the cells of the body. What more nutritious than the Sermon on the Mount?
Blood contains red cells that bring oxygen to the tissues. Get rid of the polluting smoke of duty and should, and instead take up the oxygen of freedom from worldly burdens. We are in the world, but not of the world.
Blood has white cells that fight disease and maintain health. Think about that.
Blood removes rubbish from tissues of the body, and contains platelets that plug holes in blood vessels. The resources of the church are there for us when we feel burdened, and life overcomes us. Come unto me all that labour and are heavy laden, and I will refresh you.
When I hear of the ‘blood of the lamb’, I understand it as, quite simply, the life of the Divine. As St John’s Gospel has it: ‘Unless you eat my flesh and drink my blood, you shall not have life within you’ (John 6:53). And in the passion gospel we hear that when Christ’s body was pierced, blood and water flows out to sanctify the earth.
Now body, specifically on Holy Thursday, feet.
For most of the people on the planet, feet are even more important than they are for us. Bad feet = no work. Feet need to be cared for. Washing feet an example of service and kindness. And naked feet of the very rich look pretty much like naked feet of the very poor.
Imagine Jesus and the disciples’ feet. No stout brogues, and I doubt that they would have been so lacking in fashion sense as to wear socks with their sandals. Who knows what they trod in. So in washing their feet, Jesus was taking a bit of a risk.
This is a cleansing, like Baptism. A washing away of the dust on our feet, that is, washing away the past. It’s a confession. And as we wash each other’s feet we might confess our weaknesses to one another. In truth, we should be washing each other’s feet as a preparation for every mass.
Companion means [taking] bread together. That is a sermon in a sentence. Bethlehem, Bet Lahm, means house of bread. Another sermon.
Finally, an invitation
I could end with George Herbert’s invitation (Love III: Love bade me welcome …), but instead I opt for Bishop Lancelot Andrewes’ play on the word ‘come’ in his Christmas Sermon of 1620.
In the old Ritual of the Church we find that on the cover of the canister, wherein was the Sacrament of His Body, there was a star engrave, to show us that now the star leads us thither, to His body there.
And what shall I say now, but according as St. John saith, and the star, and the wise men say, ‘Come.’ And He, Whose the star is, and to Whom the wise men came, saith, ‘Come.’ And let them who are disposed, ‘Come.’ And let whosoever will, take of the ‘Bread of Life, which came down from Heaven’ this day into Bethlehem, the house of bread. Of which Bread the Church is this day the house, the true Bethlehem, and all the Bethlehem we have now left to come to for the Bread of life, – of that His life which we hope for in Heaven. And this our nearest coming that here we can come, till we shall by another venite come, unto Him in His Heavenly Kingdom to which He grant we may come, That this day came to us in earth that we thereby might come to Him and remain with Him for ever, ‘Jesus Christ the Righteous.’