At the back of the hotel, where we were staying, just outside the walls of the old city and close to the Damascus gate there was a marshalling yard where buses were turning, reversed and revving with cars and taxis horns from early in the morning. You couldn’t sleep after that. At the edge of the yard was an outcrop of limestone rock pitted and hollowed with small caves and vegetation. If you looked closely it would not be too difficult to imagine the shape of a face or a skull in the fissured rock. I fancied it was here. I somehow imagined it as a place like this, not up a hill, but on a principal artery leading out of Jerusalem to Damascus, a very public place for a very public spectacle, deliberately chosen by the Roman occupiers to make examples of those who would defy their authority, to terrorise any would be rebels and subdue these troublesome Jews. The chosen execution of nailing the criminal through the hands and the feet to a wooden post was itself designed to inflict the greatest pain and prolonged suffering. But the greatest terror was the shame of it, the curse of it. The words written on the cross in three languages were “The King of the Jews” but the word written across this whole defining scene, as if in six foot letters or in indelible ink was “SHAME”.
They say that shame is an emotion that has been banished and eradicated from our contemporary life. I don’t believe it. I have seen it deeply ingrained on the faces of the men who I used to visit in prison. The awful sense of having been so bad that the punishment was incarceration, with their freedom removed and the forced separation from the friends, family and their normal lives. I found it a very powerful and strange experience on these visits and very hard to deal with. The worst point was when you said your farewells and left, they to their cells and we to our freedom. I have also known shame in my own heart: the emotion that goes beyond an awareness of guilt provoked by an active conscience that could not be silenced. It goes beyond the sense of failure and foolishness to the shock and realisation that you could be such a person who would think these thoughts say these words and do these deeds. It is one, if not, the most powerful emotion in the human spirit, which has the ability to permanently cripple and ultimately destroy any sense of self-worth or value. It is present in the memory of punishments being meted out, the beltings, the penalties, the exclusions, the reprimands, the forfeit of freedom and, in the ultimate case, the forfeit of one’s life.
There is something here that is so difficult to comprehend. It is hard to begin to feel yourself into the situation. It is hard to make sense of it and it proffers a very disturbing and unsettling problem. The prospect that you could be found guilty of a crime so heinous that it could justify the forfeiting of your life, stirs at something so deep and so worrying, way beyond any fear or distress and I think it touches the rawness of shame. You would have to be a clinical rebel if you could shut your heart to its sting.
So on this day, this Good Friday and on every day, I want to remember the one who took my shame who bore it willingly so that I can stand guilt and shame free before the Holy God now and when I see him face to face.
As Philip Bliss has it:
Bearing shame and scoffing rude,
In my place condemned He stood…
Hallelujah, What a saviour!