Co-crucifixion

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Consideration for Good Friday, year B1

This is just an excerpt from the Book of Jeremiah, just an exhortation. Just a threat introducing a little further the topic of the destruction of the temple, which Jeremiah was probably witness to, because in the 44th chapter of the prophecy he writes about the destruction of Jerusalem in the past tense. In a sense, Jeremiah’s life illustrates the fate of those who, almost 700 years later, will be raised to heaven by the first Christians whom the apostle Paul will later speak of as the oppressed for their faith. For Jeremiah was tormented, beaten, and insulted for his convictions; he avoided the treacherous ambush and death; during the siege of Jerusalem, he was thrown into a cistern to be killed there. His predictions about the fall and destruction of Jerusalem, or at least the conquest of Babylon, were fulfilled twice. The truths he preached were not trusted. The prophecies were not believed. And when he foretold that the Babylonian governor, the governor of Jerusalem, would be put to death, which was a fact, Jeremiah was banished to Egypt and, according to tradition, his fellow countrymen stoned him.

Later in the speech about “improving one’s ways”, to which the developing incipit (Jer 7: 3) is devoted, a series of texts by the prophet appears, which tells exactly what needs to be done to mend ways and deeds: not to rely on deceptive words when they say: “the temple of the Lord, the temple of the Lord!”; apply the law honestly and fairly among people; do not oppress widows, orphans, foreign strangers; do not shed blood; not to seek your own loss from other gods; not to steal do not murder; do not commit adultery; do not perjure or lie; do not come before the priest afterwards, just to feel cleansed by just appearing before him.

Everything is actually said here: it may be argued that the repair of the ways consists in living according to the Law and in the true, unsuccessful application of it as a standard of conduct. We know it all. The system and scheme of rules is clear, obvious, defined and described. External. Leibniz’s mill.

Assuming – says Leibniz – that there is a machine the construction of which allows it to think, feel, have perceptions, it will be possible to conceive of it, with the same proportions, enlarged so that it can be enter it as if into a mill. Given this, we would find only the parts that push each other inside, but never anything that would explain the perception. [ 1]

We perceive facts and possibilities of talking about them, using them as instructions for life, perceiving them as causes of reflection only from the outside. What is essential for my survival is available only to me. Experience results in an inner perspective, awareness of oneself, and therefore of the needs and ways of existence. We call it conscience.

Good Friday is the path to conscience. Not through the external way of confession, confession, shaking hands, fasting, promises of improvement, crying, groans of sympathy, tearing clothes. Good Friday is a time of silence as the real conversation takes place inside Leibniz’s mill. I do not exist anymore – says the apostle Paul – but Christ who lives in me. I am the other who I am. This is kenosis.

On Good Friday I am co-crucified with Christ.

My conscience hangs on the cross of my body.

Also read:

Gottfried Wilhelm Leibniz, Jesus on the Cross

1. G.W.Leibniz, Principles of Philosophy, or Monadology , trans. S. Cichowicz, (in 🙂 The Confession of Faith of the Philosopher , Warsaw 1969, par. 18.