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whom love and compassion became as if suspended in time for all times, and in whom humanity’s possibility of dwelling poetically flourished and quickly perished. Hence, his message, holding hands with his miracles, still sing to multitudes of the sublimity of his compassion and of his love, which dwell not too far off from the omnipotence of the word when made action, flesh, mercy and sacrifice.15
Shall we, then, not ask whose ideals could ever exemplify the magnitudes of Jesus’ deliverance of his people and the enduring inheritance of love and goodness that he made manifest, even for such short, yet momentous hour? Was not his living love and commitment to the good, the beautiful and the just as lofty as Plato’s Uranic realms? Will we, then, also not ask whose verse could ever sing of the sinews of the human heart and immortalize it in his Canto 81?
What thou lovest well will remain, the rest is dross,
what thou lovest well will never be reft from thee, what thou lovest well is thy true heritage.16
Despite semiotic and scientific doubt, Jesus’ divine, compassionate aura and incandescent love will always transcend his deeds and words: his being was as poetic as nature, as
15 This is the ultimate irony. Jesus says that he “desires mercy and not sacrifice for he has come to call, not the righteous, but the sinners.” (Mt 9:10) and by so doing, he is crucified.
16 Pound, Ezra. The Cantos of Ezra Pound. Canada: McLelland Stewart and New Directions, 1950. Cantos 81.
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