Sixth Sunday of Eastertide from the Ordinariate Customary
The Sixth Sunday is commonly called Rogation Sunday, a Sunday for processions & beating the bounds.
O Lord, from whom all good things do come: grant to us thy humble servants; that by thy holy inspiration we may think those things that be good, and by thy merciful guiding may perform the same; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit,
ever one God, world without end. Amen.
A reading from the sermons of Edward Bouverie Pusey
All which our Lord has is ours, if we are indeed his. As Man, he received Gifts, that he might give them to men. To him, as Man, though God, ‘was given all Power in Heaven and on earth’ (Mt 28:18), that he might bestow on his all things in Heaven and earth; that all things, in both, might work and serve together to the good of his Elect. As Man, he received the Holy Spirit, that he might again dwell in man, clothe us with the Robe of supernatural Grace and Holiness, which we lost in Adam, and were found naked. For our sakes he sanctified himself, that we also might be sanctified by the Truth. He sanctified his Human Nature by his Indwelling Godhead, that so he might sanctify our nature by himself, who is the Word of Truth. For us the Spirit of God rested upon him with his Sevenfold Gifts, ‘the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and True Godliness, the Spirit of Holy Fear’ (Is 11:2), that through him It might stream down through all his members, as the holy oil which was poured upon Aaron’s head ‘went down to the skirts of his clothing’ (Ps 133:2), hallowing, and giving a sweet savour to all his body. For us, the Spirit was ‘given without measure to him’ (Jn 3:34), that from him It might be parted to us his members, as we severally need, or are found worthy. […] For us, ‘though he were a Son, yet learned he obedience by the things which he suffered’, that, being made perfect, he might become ‘the Author of Eternal Salvation to all them that obey him’ (Heb 5:8, 9). His shame is our glory; his Blood is our ransom; his Sweat our refreshment; the Streams from his Side our Sacraments; his Wounded Side our hiding-place from our own sins, and Satan’s wrath; his Death our life.
And what, then, on this ‘our triumphant Holy Day’ should his Life be? What but the sealing to us of all which he had wrought for us? What but the bursting of the bars of our prison-house, the restoration of our lost Paradise, the opening of the Kingdom of Heaven, the earnest of our Endless Life, the binding of the strong man, and letting us, his lawful prisoners, free, the bringing in of Incorruption, the Conquest, in the Head, of the last enemy, that he may, one by one, be conquered in us too, and the death of our bodies may be the deliverance from ‘this body of death’, our souls’ perfected life?
Can there be more than this? There can. The text unfolds to us a yet deeper Mystery, that all this is to us ‘in Christ’, ‘in Christ shall all be made alive’ (1 Cor 15:22). The Endless Life, which they shall live who are counted worthy of it, shall then not be a life such as men seem to live here where our true life is unseen, as if we were so many creatures of God’s Hand, each having his own existence wholly separate from his fellows, upheld in being by God, yet, as it seems, apart from God, having his own wills, affections, tastes, pursuits, passions, love, hatred, interests, joys, sufferings. Our life then shall not be, as it seems here, and as it truly is in the ungodly, separate from God, and in the good indistinctly and imperfectly united with him. It shall be a life ‘in God’. ‘In Christ shall all be made alive’. We shall live then, not only as having our souls restored to our bodies, and souls and bodies living on in the Presence of Almighty God. Great and unutterable as were this Blessedness, there is a higher yet in store, – to live on ‘in Christ’. For this implies Christ’s living on in us. […] To dwell in God is not to dwell on God only. It is no mere lifting up of our affections to him, no being enwrapt in the contemplation of him, no going forth of ourselves to cleave to him. All this is our seeking him, not his taking us up; our stretching after him, not our attaining him; our knocking, not his Opening. To dwell in God must be by his Dwelling in us. He takes us out of our state of nature, in which we were, fallen, estranged, in a far country, out of and away from him, and takes us up into himself. He cometh to us, and if we will receive him, he dwelleth in us, and maketh his Abode in us. He enlargeth our hearts by his Sanctifying Spirit which he giveth us, by the obedience which he enables us to yield, by the acts of Faith and love which he strengthens us to do, and then dwelleth in those who are his more largely. By dwelling in us, he makes us parts of himself, so that in the Ancient Church they could boldly say, ‘he deifieth me’; that is, he makes me part of him, of his Body, who is God.