Welter and waste and darkness over the deep


Sermon preached in the Carmel Mayerling, Easter Sunday, 2015.

The heathen tribes that lived here in central Europe before the coming of Christianity thought that human life was ultimately doomed. In the end cold and darkness would win. For a time light a space of light and order could be defended against the forces of chaos, the monsters of the dark, but in the end evil would win out. The sun that warms this earth would be eaten by a great wolf. “Then the other wolf shall seize the moon, and he also shall work great ruin; the stars shall vanish from the heavens. Then shall come to pass these tidings also: all the earth shall tremble so, and the crags, that trees shall be torn up from the earth, and the crags fall to ruin; and all fetters and bonds shall be broken and rent.” At last, the land would sink into the chaotic floods of the sea. Perhaps though the land would rise again, and the whole story will repeat itself. (A story reminiscent of some current theories). The nomadic tribes of the ancient Levant, among whom the patriarchs lived, are supposed to have had similar ideas.[1] For them too the world was a chaotic wasteland, a desert in which demons of the dark wandered about ready to kill. Human life had to be defended against the powers of darkness. It is thought that at the first full moon of spring there was a feast of new year in which human life was to be begun a new. The tents were surrounded with a circle of lamb blood to protect them, from the terrors of the night.

There is an important element of truth in all these pessimistic views of the world. The world was created out of nothing, and there is a certain tendency in created things to pass away again into the nothingness from which they came. God created the world good, but his creation was not complete at once: “the earth then was welter and waste and darkness over the deep.” In the six days of creation He orders the world making of it a garden, a house, and a temple— a place of order and beauty, a fit habitation for human life, and a mirror of His glory. But then our first parents sinned, and the world threatened to fall back into chaos. But God does not abandon mankind to the fate they deserve—goodness and light and order will win in the end, not evil and darkness and chaos. Through His covenants He begins to restore the creation that man has marred. In passover of Egypt He adopts elements of the ancient nomadic New Year feast, but gives them a greater meaning. The angel of death, the terror of the night, becomes a means of deliverance for the people, bringing death to their enemies. For the people of Israel the lambs are killed in their stead, buying back for them the lives they deserve to lose. And then, in the crossing of the Red Sea, the chaotic floods of water become a means for destroying evil and saving good.

As Ratzinger notes[1], the passover continued to be celebrated in the home, even after the establishment of the temple. The lambs were slaughtered in the temple, but then taken home, and the houses were marked with their blood. The restoration of creation each year began with the little world of the home, marked off from the darkness, and the chaos. The restoration next moved to the level of the whole city of Jerusalem: no-one was allowed to leave the city during the passover night, so that the city became a house sealed off from the dark.

Our Lord to celebrated the passover in a house within the holy city, but then He got up and “went with his disciples out be­yond the brook Cedron,” that is, beyond the borders of the city into the outer darkness and chaos. He is later brought back into the city, but then taken out again, and He dies outside the city. And by that death He conquers death and chaos. He rises to new life, as the beginning of the definitive new creation—full of light and beauty.

When Mary Magdalene meets the Risen one she thinks He is the gardener. Superficially this is an error, but in a deeper sense she is quite right; He is indeed the gardener of creation who is remaking the whole world, healing all chaos, disorder, and death. But His restoration begins small with the seed of His body that will slowly grow into a tree that can shelter all of creation. The Church is the garden in which His new creation begins. It is shielded on all sides from the powers of evil by the blood of the lamb, but open for Him.

And a Carmelite convent is a little Church— a space closed off from the chaos of the world, a garden in which you can meet the Risen Lord and be remade by Him. Each of you must seal your own heart off from evil, and allow the heavenly gardener to root out all the weeds of you soul, so that in you that new creation can begin, which will be completed when the He comes again in glory, and celebrates His final triumph over all evil: “And He shall dwell with them, and they shall be his people, and God Himself shall be among them and shall wipe every tear from their eyes, and death shall not be any more, nor shall sorrow nor lamentation nor pain be any more, be­cause the first things have gone. And He who sat upon the throne said: Behold, I make all new.”


[1] Cf. Joseph Ratzinger, “The Passover of Jesus and the Church: A Meditation for Holy Thursday,” in: Behold The Pierced One: An Approach to a Spiritual Christology (San Francisco: Ignatius Press, 1986).

4 thoughts on “Welter and waste and darkness over the deep

  1. Pater Edmund, I don’t know how to email you, so I’ll write a short note here. I was a student of your father at the ITI (’06), and i am now finishing my PhD at ND in Old Testament. The blog you requested access to is a class blog for our Theo 101 course, “Foundations of Theology.” I’m not sure that you’ll find much there of interest, but you are welcome all the same. I enjoy your posts at Sancrucensis. I even shared the one concerning Scripture and Tradition with my class. All the Best. Happy Easter! – Anthony

    Liked by 1 person

  2. Pingback: The Atonement was Outside the Walls | Junior Ganymede

  3. Pingback: Localist Linkfest - Front Porch Republic

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