On Roads

The Sunday called Septuagesima

O LORD, we beseech thee favourably to hear the prayers of thy people; that we, who are justly punished for our offences, may be mercifully delivered by thy goodness, for the glory ofthy Name; through Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Spirit, ever one God, world without end. Amen.

Christianity is often presented as a journey in Scripture. Whether navigating wide or narrow roads or gates (St Mt 7. 13, 14), we are travelling. St Paul’s conversion occurred on the road to Damascus, a phrase which itself has become synonymous with significant change in a person’s life course, and which will be celebrated tomorrow during the Feast of the Conversion of St Paul.

On the Road to Emmaus is an important journey in Scripture that takes place on a road, but tells a slightly different story. Told in St Luke’s Gospel (24. 13-32) and later referred to in St Mark’s Gospel (16. 12, 13), it tells the story of two disciples travelling from Jerusalem to the town of Emmaus who encounter Christ on that road. But looking more closely at the story, it shows us the unfolding of the mass, the service of Holy Communion, and is an important reminder of why we do what we do in our Sunday liturgy.

The story begins, “That very day two of them were going to a village named Emmaus, about seven miles from Jerusalem, and they were talking with each other about all these things that had happened.” As with many stories in Scripture, it begins without the necessary context and the beginning of the chapter must be reviewed. That very day refers to the day of the Resurrection, Sunday. Two of Christ’s disciples are gathered on Sunday discussing him.

As Christ says in St Matthew’s Gospel, “For where two or three are gathered in my name, there am I among them,” (18. 20). So it is and Christ comes among them. He joins them on the road. While the gospel account does not record the disciples inviting Christ specifically to join them, the fact that he is immediately included in the conversation suggests he was invited and welcomed to continue the journey with them. This mirrors the entrance rites, and particularly the Collect for Purity in which God is asked to come among his people as they gather.

Next the disciples, one of whom is identified as Cleopas, begins explaining, at Christ’s question, what had happened with Christ’s death and the early reports of his resurrection. These verses parallel another important part of the mass, that of community announcements! This simple view ignores more of what can be gleaned from a closer examination of these passages, however, which tie these verses to the penitential rite.

The two disciples are having an animated discussion, and Scripture tells us, “And he said to them, “What is this conversation that you are holding with each other as you walk?” And they stood still, looking sad.” (17) Christ calls his people to unburden themselves before him, just as we are called to unburden ourselves before him in the confession. Their response to Christ makes this clearer as they express their disappointed belief that Christ was not who they thought he was, and their scepticism over earlier reports in the day that Christ had risen.

Christ responds to their concerns in a bridge between the end of the penitential rite in which he gives absolution and comfort to them where he says:

“O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (v 26, 27)

When Christ says it was necessary for these things to happen, he is directly responding to the sadness in their hearts where they were distressed that Christ was not the Messiah they believed him to be. This also forms a bridge to the Liturgy of the Word, as the then goes on to recount and explain the Scriptures to them. This also serves to highlight the importance of the lectionary. He began at the beginning and moved on through the Prophets; he did not simply teach a 15 part series on his topic of choice, but the Word in its fullness was proclaimed and explained in his sermon.

As he finished explaining the Word to them, the next verse tells us they drew near to where they were going. This is a reference to the village of Emmaus, but in the context of this exploration of parallels, it also holds true that  following the Liturgy of the Word is the Liturgy of the Table, that place which truly represents the destination of the mass itself.

When they come to the table, Christ, “took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him.” (30, 31) Here he mirrors the four actions of the sacrament of the Lord’s Supper, he takes it, blesses it, breaks it and distributes it. The next verse says that upon receiving it, their eyes were opened and they recognized him. It was not when he first appeared, not when he explained the Scriptures to them but in the sacrament that they came to truly know him. Just as Christ is present with us always, abiding within us, and as well comes among us when two or three are gathered, it is through the Eucharist that he comes in a particular and special way.

In the Litugy of the Table the eyes of the disciples are opened in faith, while during the Liturgy of the Word, their hearts began to burn within them as the Scriptures were opened to them. Mirroring the dismissal, in which the people gathered are sent forth, the disciples hurry back to Jerusalem to find the Apostles. “Then they told what had happened on the road, and how he was known to them in the breaking of the bread,” (35)

At the end of the mass, the priest dismisses the people saying, “The peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord,” and in the Book of Alternative Services the dismissal is made even more clear where it says something to the effect of, “Go in peace to love and serve the Lord.” In both cases it is clear, the people are being commissioned to go forth, like apostles, and share the love of God they have received with others.

The account of the encounter with Christ on the Road to Emmaus is one of many roads in the Scriptures. It is one of many events and encounters which hints at how Christ wants us to act, and how we are to love and serve the Lord. It is also a reminder that the way we worship on Sundays is not just an accident of history, but is the clear teaching of not just Scripture but Christ himself.