Holy Week Reflection with Canon Robin Gibbons: Wednesday

Man of Sorrow 15th C German Wiki Image

Wednesday in Holy Week is the last day of Lent, and in English tradition often called Spy Wednesday on account of the gospel narrative of Judas betrayal of Jesus to the High Priests for thirty pieces of silver. I find it a rather ambiguous title, as like others, I feel Judas deserves compassionate treatment. But be that as it may, this day leads us directly into the Triduum, the three-day continuous commemoration of that last meal, agony and betrayal, trial, passion and death of Jesus culminating in Holy Pascha, where we celebrate the feast of feasts in Christ's victory over sin and death! It would seem that the choice of that well loved hymn 'O Sacred Head' which we also associate with Bach's Passion, is a highly appropriate meditation for us as we 'change gear' so to speak!

The true origins of "O sacred head, sore wounded" are still debated. Some sources suggest the 11th century, while others attribute the text to Arnulf of Louvain (1200-1251) in the 13th century. Still others believe that the source is later still because the poem first appeared in an anonymous Latin manuscript from the 14th century. However many now suggest the text can be attributed, at least to ST Bernard of Clairvaux, (1090 - 20 August 1153), an abbot, mystic, co-founder of the Knights Templar, and a major leader in the Cistercian monastic reform.

The original Latin text consisted of seven parts, each one identifying a different part of the body (feet, knees, hands, sides, breast, heart and head), and was intended to be sung each day of Holy Week. It was translated into German by Paulus or Paul Gerhardt (12 March 1607 - 27 May 1676) a theologian, Lutheran pastor and hymnodist, considered Germany's greatest hymn writer.

In the 19th century it was translated from German into English by James Waddel Alexander (March 13, 1804 - July 31, 1859) who was an American Presbyterian minister and theologian. His translation became the most widely used version in 19th and 20th century hymnals, a truly ecumenical hymn!

If we look at the text it falls into two movements, the first two verses are bittersweet, focussing on the suffering Christ in his agony and vulnerability, but them last three verses become our own. In them we ask the Christ to b one with us, linking his gift of salvation through the cross to our own life and journey and to ask of ourselves the question: ''how do I respond to the mixture of ugliness and beauty of the cross?

Hymn

O sacred head, sore wounded,
Defiled and put to scorn:
O kingly head, surrounded
With mocking crown of thorn;
What sorrow mars thy grandeur?
Can death thy bloom deflow'r?
O countenance whose splendour
The hosts of heav'n adore!

Thy beauty, long desired,
Hath vanished from our sight:
Thy pow'r is all expired,
And quenched the light of light.
Ah me! for whom thou diest,
Hide not so far thy grace:
Show me, O Love most highest,
The brightness of thy face.

In thy most bitter passion
My heart to share doth cry.
With thee for my salvation
Upon the cross to die.
Ah, keep my heart thus moved
To stand thy cross beneath,
To mourn thee, well-beloved,
Yet thank thee for thy death.

What language shall I borrow
To thank thee, dearest friend,
For this thy dying sorrow,
Thy pity without end?
Oh, make me thine forever!
And should I fainting be,
Lord, let me never, never
Outlive my love for thee.

My days are few, O fail not,
With thine immortal pow'r,
To hold me that I quail not
In death's most fearful hour:
That I may fight befriended,
And see in my last strife
To me thine arms extended
Upon the cross of life.

Prayer Verse from the original hymn attributed to Bernard of Clairvaux

I thank you from my heart,
O Jesus, dearest friend,
for the pain of your death,
since you meant it so well.
Ah, grant that I may cling
to you and your faithfulness,
and, when I grow cold,
may my end be in you!