On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. (Luke 24:1)
the first day:
walking with heavy loads and burdened hearts
to the place His breathless body lay.
every hour seemed so still
since that dark day.
but now, the first day:
their hesitating procession to the tomb
finds the place, but not Him;
and aching emptiness
meets anger’s anxiety.
yet, on the first day
two men send shivers of loud light
mingled with a message:
‘He’s alive like a new day’s dawning!’
and they remember His words.
this first day is the third day
that sends the dark day running.
This is the seventh in a group of seven original poems composed for Holy Week, including:
Later, Joseph of Arimathea asked Pilate for the body of Jesus….With Pilate’s permission he came and took the body away. (John 19:38)
as the crowd dispersed
i came to honor Him.
perhaps it was too late…
but the cost was real for me,
as others from the Sanhedrin
turned their dark looks upon me.
our entourage gathered His limp form
with painful effort from the tree
and wrapped it with care.
standing there, at the Executioner’s workplace,
i couldn’t help but think that
He deserved more than this;
that my present actions were a feeble attempt
to cover my earlier inaction.
Jesus, wrapped in linen and death’s shadow,
seemed like a gift Jerusalem
was not worthy to hold.
so we took Him to the tomb,
with the women following close,
and placed Him gently within
for safe-keeping until the day of the Lord.
but my heart ached within me.
This is the sixth in a group of seven original poems composed for Holy Week, including:
Every week during Lent, I am posting a poem I have found meaningful for entering into Jesus’ journey to the Cross. I conclude that series with Denise Levertov’s poem “Salvator Mundi: Via Crucis.” Denise Levertov was a twentieth century poet, born in England and later residing in the United States.
Maybe He looked indeed
much as Rembrandt envisioned Him
in those small heads that seem in fact
portraits of more than a model.
A dark, still young, very intelligent face,
A soul-mirror gaze of deep understanding, unjudging.
That face, in extremis, would have clenched its teeth
In a grimace not shown in even the great crucifixions.
The burden of humanness (I begin to see) exacted from Him
That He taste also the humiliation of dread,
cold sweat of wanting to let the whole thing go,
like any mortal hero out of his depth,
like anyone who has taken herself back.
The painters, even the greatest, don’t show how,
in the midnight Garden,
or staggering uphill under the weight of the Cross,
He went through with even the human longing
to simply cease, to not be.
Not torture of body,
not the hideous betrayals humans commit
nor the faithless weakness of friends, and surely
not the anticipation of death (not then, in agony’s grip)
was Incarnation’s heaviest weight,
but this sickened desire to renege,
to step back from what He, Who was God,
had promised Himself, and had entered
time and flesh to enact.
Sublime acceptance, to be absolute, had to have welled
up from those depths where purpose
Drifted for mortal moments.
Other poems in the “Poetry for Lent” series are:
Two other men, both criminals, were also led out with him to be executed. (Luke 23:32)
three figures floating above the ground
one with fire in his mouth
rages in desperation against existence
one begs for deliverance
in a strong moment, pleading
with the third for rescue
the last One speaks hope and peace
amidst such hopeless violence
split apart at the place of the Skull
He opens the cosmos wide
with painful grace for all
and welcomes us in
This is the fifth in a group of seven original poems composed for Holy Week, including:
Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, they crucified him there. (Luke 23:32-33)
without fanfare, the King of Glory is pinned
with gory force upon the beams of wood.
the people watch with voiceless stares.
the sneering rulers speak their fears.
the soldiers mock with maiming force.
overhead the notice speaks sharp
truth: this is the King of the Jews.
with no apparent human heroism,
His snapping skeleton – bloody body –
hangs heavy as God’s heart becomes a wound
opened wide with welcome for all who wash
their weary selves within its messy flow.
but now He hangs at God’s cross purposes
as holiness and grace collide with fire.
the vulture views the spectacle and waits,
as all earth’s air is drained out of God’s lungs.
This is the fourth in a group of seven original poems composed for Holy Week, including: