The Rev.
Frank Logue Note: This sermon was preceded by a recitation of T.S. Eliot's poem, The Journey of the Magi. The Journey of the Magi First, a little background on T.S. Eliots poem. He wrote
The Journey of the Magi in 1927. That same year, Eliot reached a major milestone in his
own faith journey. The intellectual who had vigorously studied Buddhist and Hindu
philosophy at Harvard University, came to saving faith in Jesus Christ and was baptized.
The Journey of the Magi chronicles Eliots own journey to conversion. In 1927, T.S. Eliot was also working on a book on the Anglican
preacher Lancelot Andrewes and had recently completed an English translation of St. John
Perses poem Anabase. It is perhaps fitting then that Eliot freely borrows
from both a sermon by Andrewes and the French poem Anabase in crafting The Journey of the
Magi. The first five lines of the poem are lifted, with some poetic
alterations, from Lancelot Andrewes Nativity Sermon, preached for King James on Christmas
Day 1622.[1]
Andrewes used as his text for the sermon Matthew 2:1-2, the first two verses of
todays Gospel. In that sermon, Andrewes said the Magi readily undertook a
wearisome, irksome, troublesome, dangerous, unseasonable journey to follow the star
to the Christ child. Then looking out on the royal court that formed his congregation,
Andrewes said that people of his own day were so complacent in their faith that they would
not likely travel to the manger if they were as close by as the shepherds, much less as
far away as the Magi. Andrewes went on to speak of his mid-17th century
fellows saying that they make great haste to other things, but not to worship God. If
Christmas were to involve a long journey begun in December, Andrewes said, Best get
us a new Christmas in September; we are not like to come to Christ at this feast.
For Andrewes the travel, the journey, the seeking amounted to nothing in themselves. The
sole goal for the Magi was to find and worship the Christ with all their soul, body, and
worldly goods. Andrewes said our goal should be the same. This sermon of 1622 apparently had quite an impact on the
scholar and poet Eliot who read it more than 300 years later as he was nearing an
important point of his own faith journey. Eliot was letting loose of his preconceived
notions of who God is and how God acts and coming to see that the goal of his own life
could be to seek and worship God. It is possible to delve deeper into the poem by looking at some
of the images Eliot uses. For example, even a cursory read will show that the poet is not
merely concerned with the Christmastime trip of the wise men. For the three trees low on
the horizon, represent Calvary and Jesus own death on the cross. A white horse, here as in
St. Johns Book of Revelation, represents death. With the three trees (the cross),
death is sent galloping away. The vine leaves over the lintel bring to mind the blood of the
Passover lamb marked by the Hebrews on the doorposts of their homes in Egypt. Jesus as the
true vine now marks the lintels. The men dicing for silver represent the soldiers casting
lots for Jesus clothes in the shadow of the cross. Jesus spoke of coming to faith in
him as putting new wine in new wineskins and here we see the Magi finding empty wineskins,
there is no faith yet. The word satisfactory, which ends the second stanza,
brings to mind today the idea of something barely up to snuff. Just good enough. However,
for Eliot, the word more likely rang of the Church of Englands 39 Articles of
Religion, which describe Jesus death on the cross as the satisfaction of our sins.
Jesus death was satisfactory in that it satisfied any payment we were to make to God
for our sins. So far from being just good enough, finding the place, meant
satisfaction for sins. There is more that can be pointed out about the images in this
poem, but perhaps we should follow Eliots own advice. In writing about Saint John
Perses poem Anabase,[2]
from which Eliot borrows for his desert travel imagery, Eliot suggested that rather than
closely analyzing each image, we should let them build up in our mind without great
scrutiny. Let the whole poem pile image on image and see where it takes you. I have made copies of the poem, which will be available after
the service, so that you can try this activity for yourself. I dont pretend to have
all the answers as to what this poem means. In the end, it means whatever it means to all
the people who read it. I cannot confine and describe this poem completely. Instead, I
read carefully through Eliots starting point, Lancelot Andrewes Nativity Sermon,
then read something of Eliots life and our Gospel reading for today. I let all of
these images pile atop one another in my mind and then returned to The Journey of the
Magi. Here is what I noticed: In the first of the poems three stanzas, the imagery tells
of the perils of the voyage. Undertaking their journey in Just the worst time of the
year, the Magi push the sore-footed camels along only to find themselves lying down
in melting snow and thinking of their summer palaces as sleep escapes them. There were
ample excuses for turning backlack of shelter, hostile cities, and high prices on
the road. But rather than turning toward home, the Magi redouble their efforts and press
on traveling through the night, napping briefly and moving on. All the while, the voices
that rang in their ears proclaimed the folly of the undertaking. For me, this first section represented undertaking a spiritual
journey. This part of the poem shows how a spiritual seeker encounters many obstacles to a
true journey of faith. The way is not easy and all along there are inducements to give up
the trip all together. Faith will not come easily and reaching conversion happens when we
are willing to let those voices that proclaim it all to be folly to recede to the
background as we press onward. The second section of the poem represents to me enlightenment
and conversion. The section opens at dawn, the time of enlightenment. Leaving behind the
cold, we are brought into a place flowing with living water, which beats back the
darkness. At evening, the close of this conversion experience, the Magi find the place and
in it, they find satisfaction. The third section then shows that all that preceded it happened
long before. The spiritual journey and the conversion it led to are now long past events.
The Magi says that he would do it again. Looking back on the experience from afar, he
would not hesitate to do it all again. But the birth the wise men went to see turned into
something like death, their own death. This third section visits a person well after
conversion. The conversion experience was a death to their old life and they are no longer
at ease among the old ways of being. The once familiar ways of home are now for the Magi
an alien people clutching their gods and the wise man now gladly looks to another
death. I do not think that the next death the Magi looks to is a
physical death any more than his first death was. I think that Eliot is recognizing that
his own conversion experience was not a one time event. Other conversions would need to
take place. Most of us take more than one conversion before we are ready to worship God
with our souls, our bodies, our worldly goods as Lancelot Andrewes said we should. We can
find ourselves converted in soul, but still following the old ways with our bodies or with
our possessions. A new change will take another sort of conversion. Not a repeating of the
born again experience, but another journey to a deeper knowledge of God. The end of the poem is a new beginning. The traveler back home
once again wants to seek more. He should be glad of another death, which is itself new
birth. The faith journey continues. I think one key to where all of this leads us is Eliots
enigmatic line from the third stanza, but set down, This set down. Eliot is
quotes here again from Lancelot Andrewes Nativity Sermon, which provided the first five
lines of the poem. Andrewes said, set down this; that to find where He is, we must
learn to ask where He is, which we full little set ourselves to do. Andrewes went on to say that there is a place to find Christ and
it is not just any where. For Andrewes points out that Jesus said some will come and
deceive you saying of the Messiah Here he is and There he is. We
must do what the wise men did that Herod did not do, we must seek. If we sit still, we
like Herod will never find the Christ. A spiritual journey must begin with a seeking heart. It is only
when we begin to seek that we can find. Our Gospel reading today said that the wise men
asked Herod, Where is the child
for we observed his star
and have come to
pay him homage. They were seekers with a clear purpose. To take your own spiritual
journey to another level, seek God in the places where he is found, through scripture,
prayer, and worship. Where is Christ found in your life? What have you observed?
Where might God be leading you now? Are you still seeking satisfaction? The knowledge that
God does exist; God does love you; God did send his Son to reconcile you to him. Have you
been through satisfaction only to land in complacency? Have you lost the sense that our
culture is actually alienated from the true God and worshipping gods like wealth, status,
and power? Then God might be calling you to seek him once again, leading you to another
death, which is more new birth. For wherever you are on your own spiritual journey, you have not
fully arrived. Perfection is the goal. Jesus said so, Be perfect, therefore, as your
heavenly Father is perfect (Matthew 5:48). However, perfection is a goal never fully
achieved. The journey continues. God is calling you forward, offering new revelations of
Gods own self. Take your own spiritual journey to another level. Seek God in
scripture, prayer, and most importantly through worship. The journey is a long, the ways
deep and the weather hard, but in the end you will find it was (you may say)
satisfactory. Amen. [1] The full text of this sermon is found online at http://justus.anglican.org/resources/pc/lact/andrewes/v1/sermon15.html [2] From the preface to his translation of the poem, quoted in part in Section V of an article found online at http://www.partisanreview.org/archive/2000/1/donoghue.html |
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