I give you the end of a golden string,
Only wind it into a ball,
It will lead you in at Heaven's gate,
Built in Jerusalem's wall.
On our last L’Arche pilgrimage, those of us at the back of the group were following, not a golden string but arrows chalked on the pavement by the children. Who would not jump at the chance to draw graffiti across a town without getting into trouble? Only in the woods did we need some imagination to read the arrows they had created from sticks and stones.
In Dover town I ended up walking with P, who was happy enough to be walking way behind everyone else. Carrying the banner helped him concentrate on moving along. But we had to stop along the riverbank to watch the Dover ducks, who were quacking loudly. So I quacked back, quietly and politely, and so did P.
But my stomach was rumbling, and that golden string was going to snap if we lost touch with everyone else.
Soon a search party came to chivvy us along, so that we got to Kearsney Abbey park before all the food was gone. That was important to both of us!
Who knows where their golden string will lead them, on the way to Heaven’s gate? Blake’s picture shows us a woman walking beneath the White Cliffs and looking up to where her string is leading her. He does not show how our personal strings ravel together. Those weavings, knots, stitches, embroidery and tangles are part of each of our life’s journey, part of our shared pilgrimage, helping each other to find the way; as P and I did, one morning in Dover.
Moses set the laver between the tent of the congregation and the altar, and put water there, to wash withal. And Moses and Aaron and his sons washed their hands and their feet thereat: When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses.
And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. So Moses finished the work.
Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: But if the cloud were not taken up, then they journeyed not till the day that it was taken up.
There is a connection between the picture and the reading from Exodus! The passage comes at the end of a long, detailed description of how the Tabernacle (the mobile Temple of the Lord) was to be designed and built, according to a divine blueprint. When almost all the construction was complete, Moses finished the work by hanging a veil over the gateway. With all the other hangings and curtains, nobody could see inside and very few people were allowed inside.
Yesterday we looked at the Cross as the gate to Heaven; today we take that idea forward a step. Matthew tells of the veil of the Temple torn from top to bottom, and an earthquake – another dreadful night in that dreadful place – and the appearance ‘of the saints that had slept’, surely good news to those who loved them, to see them alive.
This happened, Matthew tells us, after Jesus’s resurrection; he is setting the scene for Easter morning, and Mary Magdalene and the other women making their way to the tomb, realising there that the stone is rolled away, the veil is irrevocably torn, Jacob’s seed has opened the gate of Heaven.
Jesus again crying with a loud voice, yielded up the ghost.
And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent.
And the graves were opened: and many bodies of the saints that had slept arose, And coming out of the tombs after his resurrection, came into the holy city, and appeared to many. Now the centurion and they that were with him watching Jesus, having seen the earthquake, and the things that were done, were sore afraid, saying: Indeed this was the Son of God.
And there were there many women afar off, who had followed Jesus from Galilee, ministering unto him: Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
From God’s presence with Samuel Johnson in a dreadful storm to his presence in a ‘dreadful place’. Jacob called it Beth-el, the House-of-God, after the dream of the ladder, or staircase, between Heaven and Earth. William Blake has shown Jacob with arms outstretched, feet crossed, head to one side, reminiscent of the Crucified One, his descendant. So the Cross, our daily cross, is the Gate of Heaven, as shown in the weather vane of the former Holy Cross Church in Canterbury (now the Guildhall). Certainly the hill of Calvary was a dreadful place, but the opening of the Tomb completed its work and opened the Gate of Heaven.
And when Jacob was come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place.And he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it; And the Lord leaning upon the ladder, saying to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed.And thy seed shall be as the dust of the earth: thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and IN THEE and thy seed all the tribes of the earth SHALL BE BLESSED. And I will be thy keeper whithersoever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all that I have said.
And when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not. And trembling he said: How terrible is this place! this is no other but the house of God, and the gate of heaven.
And Jacob, arising in the morning, took the stone, which he had laid under his head, and set it up for a title, pouring oil upon the top of it. And he called the name of the city Bethel, which before was called Luza. And he made a vow, saying: If God shall be with me, and shall keep me in the way by which I walk, and shall give me bread to eat, and raiment to put on, And I shall return prosperously to my father’s house: the Lord shall be my God: And this stone, which I have set up for a title, shall be called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.
Hundreds of times I have cycled past this gate, rather fewer times have I walked past Saint Mildred’s church on my way to work at L’Arche’s Glebe garden. This morning I had to stop and fix the church’s banner that had come adrift in a high wind; and I found myself beside the gate and able to read its dedication.
I had little to do with Saint Mildred’s church before I returned to L’Arche some ten years after the gate was given, and I never knew the Dinnages; as the years pass by there will be fewer and fewer who have any memory of them. How many are like me, in passing by without thinking?
Well, here are a few thoughts.
The gate opens into the area where the cremated remains of parishioners are interred. It is at the East end of the churchyard that surrounds the church on three sides; all but the North. The East is where the sun rises, where the light comes into the world, day by day, so naturally enough churches were aligned East to West, with the altar at the East end and the congregation facing that way. The people laid to rest here will be facing the rising sun and the Risen Lord, despite looking towards a multistorey car park, the old gas works and a wall that is a graffiti hot spot.
If Joan and Leslie Dinnage are likely to be forgotten as the years roll by, I’d guess that most of those beneath the tombstones to the rear of the picture are known only to particularly assiduous local historians. Yet the Lord will call them home, as here he leads Adam and Eve away from the gates of Hell.
In Christian solidarity, otherwise known as the Communion of Saints, let us pray for Joan and Leslie; for all laid to rest in St Mildred’s churchyard, and all those who have died from the covid infection.
Another gate: they are as important as meeting places after Easter as before! This one is in Canterbury, and leads from former Ministry of Defence (War Department – WD on the boundary stone) land towards a housing estate where hundreds of ordinary decent people live. Our friend Pamela lived nearby for much of her life. This was a planned station (stopping place) for the 2020 Walking Pilgrimage that never happened, but still, may the King of Glory enter into this corner of his Kingdom this Easter!
Lift up your heads, O gates! And be lifted up, O ancient doors, that the King of glory may come in. Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle! Lift up your heads, O gates! And lift them up, O ancient doors, that the King of glory may come in. Who is this King of glory? The LORD of hosts, he is the King of glory!
In this extract from Chesterton’s Ballad of the White Horse, King Alfred (r 871-899) is facing defeat at the hands of pagan Vikings and the loss of his Kingdom of Wessex, England. He prayed and received a vision of Mary, mother of Jesus, ‘Our Lady’. Two more extracts follow as part of our Gates series.
Fearfully plain the flowers grew,
Like the child's book to read,
Or like a friend's face seen in a glass;
He looked; and there Our Lady was,
She stood and stroked the tall live grass
As a man strokes his steed.
Her face was like an open word
When brave men speak and choose,
The very colours of her coat
Were better than good news.
She spoke not, nor turned not,
Nor any sign she cast,
Only she stood up straight and free,
Between the flowers in Athelney,
And the river running past.
One dim ancestral jewel hung
On his ruined armour grey,
He rent and cast it at her feet:
Where, after centuries, with slow feet,
Men came from hall and school and street
And found it where it lay.
"Mother of God," the wanderer said,
"I am but a common king,
Nor will I ask what saints may ask,
To see a secret thing.
"The gates of heaven are fearful gates
Worse than the gates of hell;
Not I would break the splendours barred
Or seek to know the thing they guard,
Which is too good to tell.
"But for this earth most pitiful,
This little land I know,
If that which is for ever is,
Or if our hearts shall break with bliss,
Seeing the stranger go?
"When our last bow is broken, Queen,
And our last javelin cast,
Under some sad, green evening sky,
Holding a ruined cross on high,
Under warm westland grass to lie,
Shall we come home at last?"
This should not be read as a chauvinist or xenophobic text: two of Alfred's generals were Mark, a Roman still living in Wessex, and the Welshman Colan. And Alfred defeats the Danish invaders, but also converts them to Christianity and comes to a peace settlement with them. But that is in the future that he cannot see. Part of Mary's answer runs:
"I tell you naught for your comfort,
Yea, naught for your desire,
Save that the sky grows darker yet
And the sea rises higher."
Suffering, despair, fear are the gate to 'home at last'.
Read more about the Alfred Jewel, mentioned in the 4th verse here.
This passage comes at the end of a poem in which Wisdom tells how she was with the Creator as he made the heavens and earth.
I was with him forming all things: and was delighted every day, playing before him at all times; Playing in the world: and my delights were to be with the children of men.
Now therefore, ye children, hear me: Blessed are they that keep my ways. Hear instruction and be wise, and refuse it not. Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me, shall find life, and shall have salvation from the Lord: but he that shall sin against me, shall hurt his own soul. All that hate me love death.
Proverbs 8: 32-36.
The gate in Brother Chris’s picture above is well set up for watching and waiting, with its benches on either side. The residents of the Hospital – almshouses in fact – could sit watching here and chat to their ordinary, decent neighbours passing by. Wisdom surely belongs, in part, with the old people and their experience of life.
Simeon and Anna, two old people, waited near the Temple gate, and recognised the wisdom of God in a tiny, fragile baby. The ordinary, decent people of Jerusalem recognised the wisdom of God in a man, riding to the city gate on a donkey. Do we recognise the wisdom of God in what is described as an invasion against an evil empire, or in the unarmed arrival of an old man representing the Prince of Peace?
Thus saith the Lord: Go, and take a potter’s earthen bottle, and take of the ancients of the people, and of the ancients of the priests: And go forth into the valley of the son of Ennom, which is by the entry of the earthen gate: and there thou shalt proclaim the words that I shall tell thee. And thou shalt say: Hear the word of the Lord, O ye kings of Juda, and ye inhabitants of Jerusalem: Thus saith the Lord of hosts, the God of Israel: Behold I will bring an affliction upon this place: so that whoever shall hear it, his ears shall tingle: Because they have forsaken me, and have profaned this place: and have sacrificed therein to strange gods, whom neither they nor their fathers knew, nor the kings of Juda: and they have filled this place with the blood of innocents. And they have built the high places of Baalim, to burn their children with fire for a holocaust to Baalim: which I did not command, nor speak of, neither did it once come into my mind.
Therefore behold the days come, saith the Lord, that this place shall no more be called Topheth, nor the valley of the son of Ennom, but the valley of slaughter. And I will defeat the counsel of Juda and of Jerusalem in this place: and I will destroy them with the sword in the sight of their enemies, and by the hands of them that seek their lives: and I will give their carcasses to be meat for the fowls of the air, and for the beasts of the earth. And I will make this city an astonishment, and a hissing: every one that shall pass by it, shall be astonished, and shall hiss because of all the plagues thereof. And I will feed them with the flesh of their sons, and with the flesh of their daughters: and they shall eat every one the flesh of his friend in the siege, and in the distress wherewith their enemies, and they that seek their lives shall straiten them. And thou shalt break the bottle in the sight of the men that shall go with thee. And thou shalt say to them: Thus saith the Lord of hosts: even so will I break this people, and this city, as the potter’s vessel is broken, which cannot be made whole again: and they shall be buried in Topheth, because there is no other place to bury in.
Thus will I do to this place, saith the Lord, and to the inhabitants thereof: and I will make this city as Topheth. And the houses of Jerusalem, and the houses of the kings of Juda shall be unclean as the place of Topheth: all the houses upon whose roofs they have sacrificed to all the host of heaven, and have poured out drink offerings to strange gods.
Poor Jeremiah: the Lord wanted the end of child sacrifice in Jerusalem, just outside the city gate. Had it been going on ever since the Holy Land was taken by the children of Israel?
Jeremiah seems to have used the city gates for his symbolic gestures. There would always be people coming and going, perhaps ready to spend time watching whatever might be happening by the gateway. But a people that could allow human sacrifice does not need a prophet’s gesture to become broken; the society is not based on trust and equality if children can be chosen for sacrifice. It cannot be made whole again without great repentance.
So what do I need to repent of? What idols am I unwittingly sacrificing to?
Some of our posts during Lent will be a series, or as Christina would say, a season, on the theme of Gates, places where change can take place, where we can start a new life, perhaps in a new home. Some posts will be Scriptural, others from a variety of sources.
Our picture shows a section from the tympanum, or carved lintel panel above the West door of Strasbourg Cathedral. On the right we see one of the gates of death, attended by demons, with a woman descending into Hell. On the left is a remarkable image: the Lamb of God chewing through the rope on which Judas hanged himself, in order to save him from the gates of death. We should give some time to this chapter of Jesus’s story; certainly not one that appears explicitly in Scripture, but one that greatly mattered to the artist.
How many people have been so desperate that they committed suicide, as Judas did? In lockdown times, it is more difficult to get alongside friends who might be down, let alone strangers. Let us remember them when we say ‘Lamb of God, you take away the sin of the world, grant us Peace.’ And may we all come together soon to declare all God’s praises in the gates of the daughter of Sion – the people of God.
Have mercy on me, O Lord: see my humiliation which I suffer from my enemies. Thou that liftest me up from the gates of death, that I may declare all thy praises in the gates of the daughter of Sion. I will rejoice in thy salvation: the Gentiles have stuck fast in the destruction which they have prepared. Their foot hath been taken in the very snare which they hid.