Easter Thursday

As you know, Jesus has been appearing to those whom He loves, to make sure they know that He is indeed alive and well. I'm sure He appeared to His Mother first and foremost. He appeared to the Apostles, and to Mary Magdalene.

According to 'The Liturgical Year', 'today's Station is in the basilica of the twelve Apostles; and, instead of putting before us any of the apparitions related by the Gospels as having been made to His Apostles by our Saviour, after His Resurrection, the Church reads to us the one wherewith Magdalen was honored. Why thus apparently forget the very heralds and ambassadors of the New Law? The reason is obvious. By thus honoring her, whom our Lord selected as the Apostle of His Apostles, the Church would put before us, in their full truth, the circumstances of the day of the Resurrection. It was through Magdalene and her companions that the apostolate of the grandest mystery of our Jesus' life upon earth began; they have every right, therefore, to be honored today in the basilica which is sacred to the holy Apostles.

God is all-powerful, and delights in showing Himself in that which is weakest; He is infinitely good and glorious in rewarding such as love Him. This explains how it was that our Jesus gave to Magdalen and her companions the first proofs of His Resurrection, and so promptly consoled them. They were even weaker than the Bethlehem shepherds; they were, therefore, the objects of a higher preference. The Apostles themselves were weaker than the weakest of the earthly powers they were to bring into submission; hence, they too were initiated into the mystery of Jesus' triumph. But Magdalen and her companions had loved their Master even to the Cross and in His tomb, whereas the Apostles had abandoned Him; they therefore had a better claim than the Apostles to Jesus' generosity, and richly did He satisfy the claim...

...We must not be surprised that women were the first to form, around the Son of God, the Church of believers, the Church resplendent with the brightness of the Resurrection: it is the continuation of that divine plan, the commencement of which we have already respectfully studied. It was by woman that the work of God was marred in the beginning; he willed that it should be repaired by woman. On the day of the Annunciation, we found the second Eve making good by her own obedience the disobedience of the first; and now, at Easter, God honors Magdalen and her companions in preference even to the Apostles. We repeat it: these facts show us not so much a personal favor conferred upon individuals, as the restoration of woman to her lost dignity. St. Ambrose states: "The woman was the first to taste the food of death; she is destined to be the first witness of the Resurrection. By proclaiming this mystery, she will atone for her fault; therefore is it that she, who heretofore had announced sin to man, was sent by the Lord to announce the tidings of salvation to men, and to make known to them His grace."


'The Liturgical Year' is a great way to learn of the people, places, and things concerning events from the beginning of the world, right up to and through the history of the Church from its' beginnings. Above is only a small portion of today's readings. However, I would like to end with a Sequence that was composed in honor of Mary Magdalen in the Middle Ages, and sung by our forefathers during the Easter octave. It is exquisite in its' simplicity, and expresses a tender devotion towards this favored penitent, whose name is inseparable from the mystery of the Resurrection, and who was so dear to our blessed Lord that He chose her to be the first to announce to the Apostles and mankind the tidings of His victory over death:


Christ, now changed from a lamb to a lion, rises with his trophy, the glorious conqueror.

By His death, He conquered death: by His death, He opened heaven's gate.

This is the Lamb that hung upon the Cross, and redeemed the whole flock.

There was none found to condole with Him, save Magdalen, who pined with burning grief.

Tell us, O Mary! what sawest thou, when looking at the Cross of Christ?

"I saw my Jesus stripped, and raised on the Cross, by the hands of sinners."

Tell us, Mary, what sawest thou, when looking at the Cross of Christ?

"His head crowned with thorns, His face disfigured with spittle and blows."

Tell us, Mary what sawest thou, when looking at the Cross?

"His hands pierced, His side wounded by a spear, and a fount of living water gushing from the wound."

Tell us, Mary, what sawest thou, when looking at the Cross?

"He commended Himself to His Father; He bowed down His head; He gave up the ghost."

Tell us, Mary, what didst thou, after losing Jesus?

"I kept close to His weeping Mother, and returned with her to the house: I prostrated myself on the ground, and compassionated both Son and Mother."

Tell us, Mary, what didst thou, after losing Jesus?

"An angel thus spoke to me: 'Weep not, Mary! For Christ hath truly risen.'"

Tell us, Mary, what didst thou, after losing Jesus?

"I saw many proofs and signs of the Resurrection of the Son of God"

Tell us, Mary, what sawest thou on the way?

"I saw the sepulchre of the living Christ; I saw the glory of Him that had risen. I saw the angels that were the witnesses; I saw the winding-sheet and the cloths. Christ, my hope, hath risen! He shall go before you into Galilee."

It behooves us to believe the single testimony of the truthful Mary, rather than the whole wicked host of the Jews.

We know that Christ hath truly risen from the dead. Do thou, O Conqueror and King! have mercy upon us. Amen.


Is that beautiful or what?



She is called "the Penitent". St. Mary was given the name 'Magdalen' because, though a Jewish girl, she lived in a Gentile town called Magdale, in northern Galilee, and her culture and manners were those of a Gentile. St. Luke records that she was a notorious sinner, and had seven devils removed from her. She was present at Our Lords' Crucifixion, and with Joanna and Mary, the mother of James and Salome, at Jesus' empty tomb. Fourteen years after Our Lord's death, St. Mary was put in a boat by the Jews without sails or oars - along with Sts. Lazarus and Martha, St. Maximin (who baptized her), St. Sidonius ("the man born blind"), her maid Sera, and the body of St. Anne, the mother of the Blessed Virgin. They were sent drifting out to sea and landed on the shores of Southern France, where St. Mary spent the rest of her life as a contemplative in a cave known as Sainte-Baume. She was given the Holy Eucharist daily by angels as her only food, and died when she was 72 (which, by the way, is the same age as when our Blessed Mother died). St. Mary was transported miraculously, just before she died, to the chapel of St. Maximin, where she received the last sacraments.

St. Mary Magdalene, pray for us in our disbelief.

Easter Wednesday

The Hebrew word Pasch signifies 'passage'. The early Fathers of the Church have another meaning for this word, and this will pertain to the real PASCH, which is our Lord in the Holy Eucharist. The Pasch is the passage of the Israelites from Egypt to the Promised Land. These three events really happened on the same day in history: the banquet of the lamb, the death of the first-born of the Egyptians, and the departure from Egypt.

They had to pass through water to reach their destination, as we go through Baptism to reach ours. The death of the first-born, for us anyway, is when we leave sin behind and become Christians. These aren't just coincidences, people.

Anyway, today we hear about the Apostles fishing and catching nothing. Then Jesus appears on the seashore, are He tells them to cast their nets again. This time, they catch a great amount of fish. Interestingly enough, at least to me, is the number of fish they hauled in. Scripture tells us the number was 153. (I can't think about why this number was inserted into scripture, why it is so important, and then it hit me years ago: It is the exact number of 'Aves', or 'Hail Marys', in the entire Rosary, when 15 decades are recited. Coincidence? I think NOT! Our Lady is intrepid when seeking out future believers, and she will reel in those are not yet within the boat, as I was at one time.)



The Wednesday of Easter week is also the day set apart, at Rome, for the blessing of the 'Agnus Dei'. Traces of this ceremony date back to the 7th century, so it's not just another gimmick. I happen to have a couple of these, which were blessed by Pope Pius XII.

Agnus Dei is Latin for "Lamb of God", it is also the name of one of the oldest sacramentals of the church. It is a small disc of wax stamped with a lamb which represents Our Lord and victim. Sometimes the Lamb is shown with a halo and a cross or a pennon( a streamer). The wax is taken from Paschal candles or candles blessed by the Pope on Candlemas Day. The Pope solemnly blesses them on Wednesday of Holy Week in the first and every subsequent seventh year of his reign...In the prayers of the blessing, the dangers of fire, flood, storm, plague and childbirth are referred to.

This sacramental is sometimes worn about the neck, much like we would wear a medal, and is used as a reminder to seek God's protection in times of trouble. As the blood of the Lamb in the old testament protected each household from the destroying angel, the purpose of these sacramentals is to protect those who use them from all malign influences. The efficacy of this sacramental is not, of course, from the wax, the balsam, or the chrism, the efficacy of the 'Agnus Dei' is from the blessing of the church and the merits of the "Lamb of God", Who takes away the sins of the world.

Although its origin is shrouded in the mist of antiquity, the sacramental 'Agnus Dei' is first mentioned in historical Church accounts as early as the sixth century, and referred to frequently by the early to middle ninth century. Thus, for over ten centuries the 'Agnus Dei' has been a popular and treasured sacramental to Catholics, especially to those living in Europe where it was most easily obtained. Yet, regrettably, few Catholics living today have ever even heard of the 'Agnus Dei'.

The name "Agnus Dei" was given to special discs of wax impressed with the figure of a lamb, the "Lamb of God" which were blessed by the reigning Pope in a ceremony so solemn that the Pope was said to consecrate the sacramentals. Popes traditionally consecrated 'Agnus Deis' only during the first year of their pontificate and again every seven years.

In earlier times, on Holy Saturday, the Pope, with the assistance of the Archdeacon of Rome, prepared the wax from the previous year's paschal candles, adding both chrism and balsam to the wax. The 'Agnus Deis' were subsequently consecrated on the Wednesday of Easter week and distributed on Saturday of the same week. In more recent times, the wax was prepared by monks and then consecrated by the Pope and distributed. When visiting Cardinals would visit the Holy Father, an 'Agnus Dei' wax disc (or several of the discs) would be placed into his miter. The Cardinals then distributed the 'Agnus Deis' as they saw fit.


As in the paschal candle, the wax typifies the virgin Flesh of Christ, the cross associated with the lamb suggests the idea of a victim offered in sacrifice, and as the blood of the paschal lamb of old protected each household from the destroying angel, so the purpose of these consecrated medallions is to protect those who wear or possess them from all malign influences. In the prayers of blessing, special mention is made of the perils from storm and pestilence, from fire and flood, and also of the dangers to which women are exposed in childbirth. Miraculous effects have been believed to follow the use of these objects of piety. Fires are said to have been extinguished, and floods stayed.

In a wonderful article by Charles Hugo Doyle, entitled "The Forgotten Sacramental," the author provides a summary of the special virtues of the 'Agnus Dei', as cited by Popes Urban V, Paul II, Julius III, Sixtus V and Benedict XIV, which include the following benefits:

They foster piety, banish tepidity, preserve from vice and dispose to virtue.

They cancel venial sins and purify from the stain left by grievous sin after it has been remitted in the Sacrament of Penance.

They banish evil spirits, deliver from temptation and preserve from eternal ruin.

They are a protection from a sudden and unprovided death.

They dispel fears occasioned by evil spirits. They are a protection in combat, and have power to ensure victory.

They deliver from poison and from the snares of the wicked.

They are excellent preventatives against sickness and are also an efficacious remedy -- especially in cases of epilepsy. They hinder the ravages of pestilence, of epidemics and infectious diseases.

They quiet the winds, dissipate hurricanes, calm whirlwinds, and keep away tempests.

They save from shipwreck and the danger of lightning and floods.

It is said that Pope St. Pius V, who had recourse to this expedient sacramental when the river Tiber was in flood stage and seemed likely to submerge the city. We are told that when an 'Agnus Dei' had been thrown into the river, the angry waters at once subsided.

Needless to say, due to the limited quantity of the 'Agnus Deis' which were available, those which could be obtained were cherished by the faithful and gratefully passed down from generation to generation.

Sad to say: The End Of An Ancient Tradition has come upon us.

Elected to the Chair of Peter in the latter half of 1963, Pope Paul VI is said to have consecrated 'Agnus Deis' in the traditional manner during the Easter season of 1964. According to the ancient tradition, Pope Paul VI could have again consecrated the 'Agnus Deis' during the Easter season of 1971 - inexplicably, he did not. Nor did he ever again consecrate the 'Agnus Deis'. Pope John Paul I, of course, was Supreme Pontiff for only 33 days - and did not consecrate any 'Agnus Deis'.

Pope John Paul II, closing in on his 20th year as Pope, did not reestablish the 'Agnus Dei' tradition. As is the case with so much of traditional Catholicism subsequent to Vatican Council II, the 'Agnus Dei' was abandoned, probably "in the spirit of the Council" -- just when it became apparent that the sacramental was truly needed.

To the best of our knowledge, no official reason has ever been given by Rome as to why the ancient and revered traditional practice was abandoned.

Let's pray that the current Holy Father will resume the renew the ancient and wonderful 'Agnus Dei' sacramental.

He needs our prayers every day.

Easter Tuesday

Israel is obstinate in recognizing their Redeemer. In vain do the Prophets tell them that 'a Lamb is to be sent forth, who shall be King of the earth; that he shall come from the desert to the mount of the daughter of Sion.' (Isa. xvi, I) Satan, too, and his wicked angels, had scoffed at this Lamb; they had despised Him, as being too meek and humble to be dreaded; and when they saw Him shedding His Blood on the Cross, a shout of exultation rang through the regions of hell. But what was their dismay, when they saw this Lamb descending like a lion into limbo, and setting free from their bondage the countless prisoners of the four thousand previous years? And, after this returning to our earth, and inviting all mankind to receive 'the liberty of the glory of the children of God'.

O Jesus! how terrible is thy Passover to thine enemies! but how glorious for them that serve Thee! The people of Israel feared it not, because their houses were marked with the blood of the figurative lamb. We are more favored than they: our Lamb is the Lamb of God, and thy Blood is signed, not upon our dwellings, but upon our souls. Thy Prophet foretold the great mystery when He said that on the day of thy vengeance upon Jerusalem, they would be spared whose foreheads should be marked with the Tau. (Ezech. ix, 6) Israel despised the prophecy, which is our joy. The Tau is the sign of thy Cross, dear Jesus! It is thy Cross that shields, and protects, and gladdens us in this Pasch of thy Passover, wherein thy anger is all for thine enemies, and thy blessings all for us! (This sign is the crossing we do when we make 'the sign of the Cross on ourselves)



The following is a Preface, taken from the Roman-French missal of the Middle Ages. It was a favorite Easter hymn with the people of those days; and though somewhat unpolished, is full of vigor. It is very smooth, melodious and expressive. I like it, so, therefore, it is here.

Sequence:

Now shines through the world the bright fair day, whereupon are triumphantly told the splendid combats of Christ.

He gloriously conquered the haughty enemy, and routed his most wicked hosts.

Unhappy sin of Eve, whereby we were all deprived of life! Happy the fruit of Mary, whereon we all now feed together!

Blessed be the noble Queen, the Mother of the King, who robbed hell of its prey, and now reigns in heaven above.

O eternal King! graciously receive the hymns we devoutly sing to thee.

Thou sittest on the right hand of thy Father.

Universal Conqueror! thou didst vanquish death, and enter into the joys of heaven.

O mercy of Christ! how great, how sublime, how beautiful, how sweet, how tender art thou!

Praise, honour and power be to thee didst lighten our heavy weight of old!

Purchased by the Blood of the infinitely merciful Lamb, the Church glitters with the ruby flowers of her redemption.

He who by His mighty power washed away our sins, loads us with precious gifts.

Bewildered in my admiration of this day's wonders, I am unworthy to proclaim its great mysteries.

Son of David! Child of the tribe of Juda! thou didst rise in glory, a lion in strength.

Thou wast seen on earth as a gentle lamb.

It was thou that in the beginning didst create the world.

Thou hast ascended to the kingdom above; and there thou mercifully rewardest the just with the rewards of everlasting joy.

Say, satan, thou wicked spirit, what now hath thy craft profited thee?

The victory of Christ has bound thee fast in fetters of fire.

O ye tribes and nations, be astounded! Who hath heard of miracles like these?

That death should so conquer death? That criminals should receive favour like unto this?

O incredulous Jew! hast thou no shame, that thou canst continue so?

See how the Christians rejoice, singing to the Redeemer their holy hymns.

Therefore, O Jesus, our merciful King! forgive us our sins, loosen our fetters.

Grant that thy elect may rise with thee to heavenly glory, and to their just merits give recompense. Amen.

Easter Monday

The Pascal Lamb was to be without blemish; its blood was to be sprinkled as a protection against the destroying angel, and its flesh was to be eaten.

This was the tradition from the beginning of time; all the Prophets announced it to be so; Moses taught it; and Jesus fulfilled this command with Himself being the Lamb that was to be sacrificed, and this would replace the old tradition with the new. And we all know, that at the minute of His death on the Cross, the old way of doing things was forever changed and would be no more acceptable to the Father.

Jesus, since His resurrection, has appeared to various people, like the two disciples in today's reading who were on their way to Emmaus. They were hidden from recognizing Him until He broke bread, after which He disappeared from their view. Maybe we are not meant to understand anything until we believe.

A lesson for today, taken from the writings of St. John Chrysostom. He says:

"You are enjoying a daily instruction during these seven days (after this Resurrection). We put before you a spiritual banquet, that thus we may teach you how to arm yourselves and fight against the devil, who is now preparing to attack you more violently than ever; for the greater is the gift you have received, the greater will be the combat you must go through to preserve it...During these following seven days, you have the word of God preached to you, that you may go forth well prepared to fight with your enemies. Moreover, you know it is usual to keep up a nuptial feast for seven days: you are now celebrating a spiritual marriage, and therefore we have established the custom of a seven days' solemnity." (I will strive to put something down during these seven days, to remind and encourage you during your journey)

We are to take these seven days after the Resurrection to prepare ourselves, put on the armor of Faith, gird ourselves, and go out and fight for the Truth!

'We ourselves have been like these two disciples. Our sentiments have been more those of the Jew than of the Christian. Hence our love of earthly things, which has made us heedless of such as are heavenly, and has thereby exposed us to sin. We cannot, for the time to come, be thus minded. The glorious Resurrection of our Jesus eloquently teaches us how to look upon the crosses sent us by God. However great may be our future trials, we are not likely to be nailed to a cross, between two thieves. It is what the Son of God had to undergo; but did the sufferings of the Friday mar the kingly splendour of the Sunday's triumph? Nay, is not his present glory redoubled by his past humiliations? Therefore let us not be cowards when our time for sacrifice comes; let us think of the eternal reward that is to follow.' (from The Liturgical Year)


The following is taken from a sermon in 1883:

Resisting the Enemies of Our Salvation
by Fr. Johann Evangelist Zollner, 1883


Put you on the armor of God, that you may be able to stand against the deceits of the devil. The Apostle compares Christians to soldiers who go to war, amply provided with the necessary arms. The enemy with whom they must struggle is the devil, the author of all evil, the father of lies, the seducer from the beginning of the world, who goes about, like a roaring lion, seeking whom he may devour.--1 Pet. 5: 8. This arch-enemy of our salvation is not only strong, but also full of cunning; he comes when he is least expected and attacks the unguarded senses, causing the most violent temptations; he does not attack openly, in front, but artfully, sideways, and therefore does not represent the sins to which he wishes to seduce us in their real form, but under the appearance of an indifferent thing, or even a virtue. Thus he calls pride, noble self esteem; avarice, wise economy; impurity, human weakness or natural pleasure; injustices and impositions. He studies the weakness of every one, and therefore tempts each man to that sin to which he is most inclined.

REJOICE--HE IS RISEN!

He is risen! He is not here! The Corpse, laid by the hands of them that loved their Lord, on the slab that lies in that cave, is risen; and, without removing the stone that closed the entrance, has gone forth, quickened with a life which can never die. No man has helped Him. No prophet has stood over the dead Body, bidding it return to life. It is Jesus Himself, and by His own power, that has risen. He suffered death, not from necessity, but because He so willed; and again, because He willed, He has delivered Himself from its bondage. 0 Jesus! Thou, that thus mockest death, art the Lord our God! We reverently bend our knee before this empty tomb, which is now for ever sacred, because, for a few hours, it was the place of thy abode. Behold the place where they laid him! Behold the winding sheet and bands, which remain to tell the mystery of thy having once been dead! The angel says to the women: "Ye seek Jesus of Nazareth, who was crucified! He is not here!" The recollection makes us weep. Yes, it was but the day before yesterday that His Body was carried hither, mangled, wounded, bleeding. Here, in this cave, from which the has now rolled back the stone--in this cave, which his presence fills with a more than midday brightness--stood the afflicted Mother. It echoed with the sobs of them that were at the burial, John and the two disciples, Magdalen and her companions. The sun sank beneath the horizon, and the first day of Jesus's burial began. But the prophet had said: 'In the evening weeping shall have place; and in the morning gladness.' This glorious, happy morning has come, O Jesus! and great indeed is our gladness at seeing that aching hearts, is now but the trophy of thy victory! Thy precious wounds are healed! It was we that caused them; permit us to kiss them. Thou art now living, more glorious than ever, and immortal. And because we resolved to die to our sins, when thou wast dying in order to expiate them, thou willed that we, too, should live eternally with thee; that thy victory over death should be ours; that death should be for us, as it was for thee, a mere passage to immortality, and should one day give back, uninjured and glorified, these bodies which are to be lent for a while to the tomb. Glory, then, and honour, and love, be to thee, O Jesus! who didst deign not only to die, but to rise again for us!
From 'The Liturgical Year'


Meanwhile, our Risen Jesus has been seen by no mortal eye; He has sped to His most Holy Mother. He is the Son of God; He is the vanquisher of Death; but He is, likewise, the Son of Mary. She stood near him to the last, uniting the sacrifice of her mother's heart with that He made upon the Cross: it is just, therefore, that she should be the first to partake of the joy of His Resurrection. The Gospel does not relate the apparition thus made by Jesus to his Mother, whereas all the others are fully described. It is not difficult to assign the reason. The other apparitions were intended as proofs of the Resurrection; this to Mary was dictated by the tender love borne to her by her Son. Both nature and grace required that His first visit should be to such a Mother, and christian hearts dwell with delight on the meditation of the mystery. There was no need of its being mentioned in the Gospel; the Tradition of the Holy Fathers, beginning with St. Ambrose, bears sufficient testimony to it; and even had they been silent, our hearts would have told it us. And why was it that our Saviour rose from the Tomb so early on the Day He had fixed for His Resurrection? It was, because His filial love was impatient to satisfy the vehement longings of his dearest and most afflicted Mother. Such is the teaching of many pious and learned Writers; and who that knows aught of Jesus and Mary could refuse to accept it?

But who is there would attempt to describe the joy of such a meeting? Those eyes, that had grown dim from wakefulness and tears, now flash with delight at beholding the brightness which tells her Jesus is come. He calls her by her name, not with the tone of voice which pierced her soul when he addressed her from the Cross, but with an accent of joy and love, such as a Son would take when telling a Mother that He had triumphed. The Body, which, three days ago, she had seen covered with Blood and dead, is now radiant with life, beaming with the reflections of Divinity. He speaks to her words of tenderest affection, He embraces her, He kisses her. Who, we ask, would dare to describe this scene, which the devout Abbot Rupert says so inundated the soul of Mary with joy, that it made her forget all the sorrows she had endured.



Let us who love this Blessed Mother, and have seen her offer up her Son on Calvary for our sakes, let us affectionately rejoice in the happiness wherewith Jesus now repays her, and let us learn to compassionate her in her Dolours. This is the first manifestation of our Risen Jesus: it is a just reward for the unwavering Faith which has dwelt in Mary's soul during these three days, when all but she had lost it. But it is time for Him to show Himself to others, that so the glory of His Resurrection may be made known to the world. His first visit was to her that is the dearest to Him of all creatures, and well deserves the favour; now, in His goodness, He is about to console those devoted women, whose grief is, perhaps, too human, but their love is firm, and neither death nor the tomb have shaken it.





The Gothic Church of Spain thus expresses, in the following beautiful Prayer of her Breviary, the gratitude felt by man for the twofold favour granted to us, by the Creator, on this ever blessed day.


CAPITULA


O God, to Whom we owe this the first of days, whereon Thou wouldst manifest to all created things both the visible light, and Him Who is the witness of eternal Light, that on this one and the same day there might rise the light of the seasons and the Light of souls: and which day, being the first of our Lord's creation, and (by a heavenly calculated revolution) the one chosen as fittest for His Resurrection, both begins and ends the mystery of the Paschal Solemnity: mercifully, O Lord, for now is the acceptable time, the day of salvation, mercifully look upon Thy servants, whom Thou hast redeemed from the spiritual bondage of sin by the victory of our Lord's Passion. Look upon them whom Thou hast freed from the destroying Angel, by sprinkling them with the Blood of Thy Lamb. Be unto us our guide in the wilderness of this life; that, during the day, Thou mayest be to us a cloud protecting and shadowing us from the heat of temptation; and, during the night, a pillar of fire, enlightening us amidst the darkness of sin. Here save us, that so Thou mayst lead us to our rest.




Today is the day the Lord has made. Let us be glad and rejoice in it! He has broken the chains of death, and has opened the gates of heaven for all of us. (If we choose).

HOLY SATURDAY

'A night has passed over the tomb, wherein lies buried the Body of the God-Man. Death is triumphant in that silent cave, and holds captive Him that gives life to every creature: but this triumph will soon be at an end. The soldiers may watch, as best they will, over that grave: they cannot hold Jesus prisoner, as soon as the moment fixed for His Resurrection comes. The holy angels are there, profoundly adoring the lifeless Body of Him, whose Blood is to reconcile all things, both on earth, and in heaven. This Body, though for a brief interval separated from the Soul, is still united to the Person of the Son of God; so likewise the Soul, during its separation from the Body, has not for an instant lost its union with the Blood which lies sprinkled on Calvary, and which, at the moment of the Resurrection of the God-Man, is to enter once more into His sacred veins.

Let us also return to the sepulchre, and adore the Body of our buried Jesus. Now, at last, we understand what sin has done: by sin, death entered into the world; and it passed upon all men. Though Jesus knew no sin, yet has He permitted death to have dominion over Him, in order that He might make it less bitter to us, and by His Resurrection restore unto us that eternal life, of which we had been deprived by sin. How gratefully we should appreciate this death of our Jesus! By becoming Incarnate, He became a servant; His death was a still deeper humiliation. The sight of this tomb, wherein His Body lies lifeless and cold, teaches us something far more important than the power of death: it reveals to us the immense, the incomprehensible love of God for man. He knew that we were to gain by His humiliations; the greater His humiliations, the greater our exaltation: this was His principle, and it led Him to what seems like an excess! Let us, then, love this sacred sepulchre, which is to give us life. We have thanked Him for having died for us upon the Cross; let us thank Him, but most feelingly, for having humbled Himself, for our sake, even to the tomb!' (from 'The Liturgical Year)


Today is Holy Saturday. Christ's cold body is in the Holy Sepulchre. His living soul, however, is busy. He visits the souls of the dead to announce to them that their deliverance is at hand. I personally think He went, at least to the gates, of hell, where the damned souls are, to tell them that from now on the Name of Jesus will be revered, and that all knees shall bend in heaven, on the earth, and under the earth. Just my opinion. I will now turn again to our beloved Abbot, Gueranger. He has an interesting take:

'In the centre of the earth there are four immense regions, into which no one living can ever enter: it is only by divine revelation that we know of their existence. The farthest from us is the hell of the damned, the frightful abode where satan and his angels and the reprobate are suffering eternal torments. It is here that the prince of darkness is ever forming his plots against God and His creatures. Nearer to us, is the limbo wherein are detained the souls of children, who departed this world before being regenerated (baptized). The opinion which has met most favour from the Church is that these souls suffer no torment; and that, although they can never enjoy the beatific vision, yet are they enjoying a natural happiness, and one that is proportionate to their desires. Above the abode of these children, is the place of expiation, where souls that have departed this life in the state of grace cleanse themselves from any stains of lesser sins, or satisfy for the debt of temporal punishment still due to divine justice. And lastly, still nearer to us, is the limbo where are kept from heaven the saints who died under the old Law. Here are our first parents Adam and Eve, Abel, Noe, Abraham, Moses, David, and the prophets; the just Gentiles, such as that great saint of Arabia, Job; and those holy personages who were closely connected with our Lord, such as Joachim and Anne, the parents of His blessed Mother, Joseph her spouse and His own foster-father, and John His precursor, together with his holy parents Zachary and Elizabeth.'

Who His own self bore our sins in His body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed.--1 Peter 2: 24
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Aquinas-Holy Saturday

Why our Lord went down to Limbo



From the descent of Christ to hell we may learn, for our instruction, four things:

1. Firm hope in God. No matter what the trouble in which a man finds himself, he should always put trust in God's help and rely on it. There is no trouble greater than to find oneself in hell. If then Christ freed those who were in hell, any man who is a friend of God cannot but have great confidence that he too shall be freed from what-ever anxiety holds him. Wisdom forsook not the just when he was sold, but delivered him from sinners; she went down with him into the pit and in bands she left him not (Wis. x. 13-14). And since to His servants God gives a special assistance, he who serves God should have still greater confidence. He that feareth the Lord shall tremble at nothing and shall not be afraid: for he is his hope (Ecclus. xxxiv. 16).

2. We ought to conceive fear and to rid our selves of presumption. For although Christ suffered for sinners, and went down into hell to set them free, he did not set all sinners free, but only those who were free of mortal sin. Those who had died in mortal sin He left there. Wherefore for those who have gone down to hell in mortal sin there remains no hope of pardon. They shall be in hell as the holy Fathers are in heaven, that is for ever.

3. We ought to be full of care. Christ went down into hell for our salvation, and we should be careful frequently to go down there too, turning over in our minds hell's pain and penalties, as did the holy king Ezechias as we read in the prophecy of Isaias, I said : In the midst of my days I shall go to the gates of hell (Isaias xxxviii. 10).

Those who in their meditation often go down to hell during life, will not easily go down there at death. Such meditations are a powerful arm against sin, and a useful aid to bring a man back from sin. Daily we see men kept from evildoing by the fear of the law's punishments. How much greater care should they not take on account of the punishment of hell, greater in its duration, in its bitterness and in its variety. Remember thy last end and thou shalt never sin (Ecclus. vii. 40).

4. The fact is for us an example of love. Christ went down into hell to set free those that were his own. We, too, therefore, should go down there to help our own. For those who are in purgatory are themselves unable to do anything, and therefore we ought to help them. Truly he would be a harsh man indeed who failed to come to the aid of a kinsman who lay in prison, here on earth. How much more harsh, then, the man who will not aid the friend who is in purgatory, for there is no comparison between the pains there and the pains of this world. Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me (Job xix. 21).

We help the souls in purgatory chiefly by these three means, by masses, by prayers, and by almsgiving. Nor is it wonderful that we can do so, for even in this world a friend can make satisfaction for a friend.

GOOD FRIDAY-our Redemption is here

I'm going to add something that I have on a tee shirt. The shirt features the Crucifixion and states:
If I'm OK, and you're OK, explain this!

Normally, on this date of the year we would think about the ANNUNCIATION of Gabriel to Mary, but, the PASSION OF OUR LORD trumps this, so we will proceed. The ANNUNCIATION will be celebrated on April 4th this year.

Let the words of St. Augustine touch your heart, when he places the crucified Redeemer before our mind in the following words: "Behold the wounds of Jesus who is hanging on the cross, the blood of the dying, the price of our redemption! His head is bowed to give the kiss of peace; His side is open to love; His arms are extended to embrace us; His whole body sacrificed for our redemption. Let these words be the subject of your meditation that He may be wholly in your heart who is nailed to the cross for you."

I would also like to add a prayer from last night, Maunday Thursday. On this day, Jesus gave a mandate, or 'mandatum', in which Jesus gave the Apostles these instructions:

To offer the Body and Blood of Him in the Most August Sacrament of the Eucharist, and to wash the feet of others, thus humbling themselves.

Here is the prayer, in which we pray for those who are not within the fold of the Divine Shepherd, Jesus. This is an indulgenced prayer (200 days each time said), from Pope Pius VII in 1815:

Jesus, my God, my Saviour, true God and true Man, in that lowly homage with which the Faith itself inspires me, with my whole heart I adore and love Thee in the most august Sacrament of the Altar, in reparation for all the acts of irreverence, profanation, and sacrilege, which I myself may ever have committed, as well as for all such like acts that ever have been done and in ages yet to come. I adore Thee, my God, not indeed as Thou deservest, not as much as I am bound to adore, but as far as I am able; and I would that I could adore Thee with all the perfection of which a reasonable creature is capable. Meantime I purpose now and ever to adore Thee, not only for those Catholics who adore and love Thee not, but also for the conversion of all bad Christians, and for all heretics, schismatics, Mohammedans, Jews, and idolators. Jesus, my God, mayest Thou be ever known, adored, loved, and praised every moment, in the most Holy and Divine Sacrament. Amen.

May we all be true to our promises we have made to God throughout our lives. Jesus, have mercy.

It is said that this is the pillar where Jesus was scourged. It is in Rome, as are all of the other articles of the Crucifixion; the Crown of thorns, the nails, the hammer, the pincers used to remove the nails, Veronica's veil, and the Cross. His Church has it all.


MANNER OF CONTEMPLATING CHRIST'S BITTER PASSION

Christ also suffered for us: leaving you an example that you should follow his steps. (I Peter II. 21.)

"Whence does it come," writes St. Alphonsus Ligouri, "that so many of the faithful look with so much indifference at Christ on the cross? They generally assist during Holy Week at the commemoration of His death without any feeling of gratitude or compassion, as if it were a fable or an event in which they had no interest. Know they not, or believe they not what the gospel relates of Christ's passion? Indeed they know it, and believe it, but do not think of it. It is impossible that he who believes and meditates, should fail, to become burning with love for God who suffers and dies for love of him." "But why, we may ask here, are there so many who draw so little benefit even from the contemplation of the passion and death of Jesus? Because they fail to consider and imitate the example which Christ gives in His sufferings."

"The cross of Christ," says St. Augustine, "is not only a bed of death, but a pulpit of instruction." It is not only a bed upon which Christ dies, but the pulpit from which He teaches us what we must do. It should now be our special aim to meditate upon the passion of Christ, and to imitate those virtues which shone forth so preeminently in His passion and death. But many neglect to do this: They usually content themselves with compassion when they see Christ enduring such great pains, but they see not with what love, humility, and meekness He bears them; and so do not endeavor to imitate His example. That you, O Christian soul, may avoid this mistake, and that you may draw the greatest possible benefit for your soul, from the contemplation of the passion, and death of Christ, attend to that which is said of it by that pious servant of God Alphonse Rodriguez:

'We must endeavor to derive from the meditation on the mysteries of the passion and death of Christ this effect, that we may imitate His virtues, and this by slowly and attentively considering each virtue by itself, exercising ourselves in forming a very great desire for it in our hearts, making a firm resolution to practice it in words and works, and also to conceive a holy aversion and horror of the opposite vice; for instance, when contemplating Christ's condemnation to the death of the cross by Pilate, consider the humility of Jesus Christ, who being God, as humble as He was innocent, voluntarily submitted and silently accepted the unjust sentence and the ignominious death. Here you see from the example given by Jesus, how you should despise yourself, patiently bear all evil, unjust judgment; and detraction, and even seek them with joy as giving you occasion to resemble Him. To produce these necessary effects and resolutions, you should at each mystery contemplate the following particulars:

First: Who is it that suffers? The most innocent, the holiest, the most loving; the only-begotten Son of the Almighty Father, the Lord of heaven and earth.

Secondly: What pains and torments, exterior and interior, does He suffer?

Thirdly: In what manner does He suffer, with what patience, humility, meekness and love, does He bear all ignominy and outrage?

Fourthly: For whom does He suffer? For all men, for His enemies and His executioners.

Fifthly: By whom does He suffer? By Jews and heathens, by soldiers and tyrants, by the devil and all impious children of the world to the end of time, and all who were then united in spirit with His enemies.

Sixthly: Why does He suffer? To make reparation for all the sins of the whole world, to satisfy the justice of God, to reconcile the Heavenly Father, to open heaven, to give us His infinite 'merits that we may from them have strength to follow the way to heaven.

At the consideration of each of these points, and indeed at each mystery of the passion of Christ, the imitation of the example of His virtues is the main object, because the true life of the Christian consists in the imitation of Jesus. In considering each stage of the passion of Christ place vividly before your mind the virtue which thee practiced therein; contemplate it and ask yourself whether you possess this virtue, or whether you still cherish the opposite vice. If you find the latter to be the case make an act of contrition, with the firm resolution to extirpate this vice, and excite in yourself a sincere desire for the opposite virtue. In this way you will draw the greatest advantage from the contemplation of Christ's passion, and resemble Christ; and, as the pious Louis of Granada says, "...there can be no greater honor and adornment for a Christian than to resemble his divine Master, not in the way that Lucifer desired, but in that which He pointed out, when He said: "I have given you an example, that as I have done to you, so do you also."


We find at the cross on Golgotha the different classes of people of our day represented; namely, the pure and innocent; the repenting sinners, firm adherents of Jesus and His teachings; but also the lukewarm (the 'not so hot', whom He will spit out); the wavering, nominal Christians; obdurate heretics, professed infidels and apostates, and for all those pathetic souls who are clueless. So today, mankind is divided into parties such as these.

To which party do you belong, O Christian soul? To which do you wish to belong? Choose! The time of the division is near. The Lord already holds in His hand the winnowing shovel to clear His floor. If you are not a firm adherent of Jesus and His Church, in the storm that is gathering you will be blown like chaff. If you remain with the small group at the cross, in persevering courage, you will stand firm, and on the day when the cross shall appear in the clouds of heaven, you, with Mary, the Mother of the Faithful, with John and with Magdalen, will triumph forever, as a victorious knight of the cross. DECIDE!

Behold the Lamb of God, who takes away the sins of the world, the Lamb of the new sacrifice, which forever takes place of the old sacrifice of the Jews, which, at this moment, has ended with the death of Christ on His Cross. This is the Real Bread and Real Blood of our dear Lord and Saviour, Jesus Christ. This is the True sacrifice which is offered at every Mass throughout the world. May God have mercy on us all!

Aquinas-Good Friday

The Death of Christ



That Christ should die was expedient.

1. To make our redemption complete. For, although any suffering of Christ had an infinite value, because of its union with His divinity, it was not by no matter which of His sufferings that the redemption of mankind was made complete, but only by His death. So the Holy Spirit declared speaking through the mouth of Caiaphas, It is expedient for you that one man shall die for the people (John xi. 50). Whence St. Augustine says, "Let us stand in wonder, rejoice, be glad, love, praise, and adore since it is by the death of our Redeemer, that we have been called from death to life, from exile to our own land, from mourning to joy."

2. To increase our faith, our hope and our charity. With regard to faith the Psalm says (Ps. cxl. 10), I am alone until I pass from this world, that is, to the Father. When I shall have passed to the Father, then shall I be multiplied. Unless the grain of wheat falling into the ground die itself remaineth alone (John xii. 24).

As to the increase of hope St. Paul writes, He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things? (Rom. viii. 32). God cannot deny us this, for to give us all things is less than to give His own Son to death for us. St. Bernard says, "Who is not carried away to hope and confidence in prayer, when he looks on the crucifix and sees how Our Lord hangs there, the head bent as though to kiss, the arms outstretched in an embrace, the hands pierced to give, the side opened to love, the feet nailed to remain with us."

Come, my dove, in the clefts of the rock (Cant. ii. 14). It is in the wounds of Christ the Church builds its nest and waits, for it is in the Passion of Our Lord that she places her hope of salvation, and thereby trusts to be protected from the craft of the falcon, that is, of the devil.

With regard to the increase of charity, Holy Scripture says, At noon he burneth the earth (Ecclus. xliii. 3), that is to say, in the fervour of His Passion He burns up all mankind with His love. So St. Bernard says, "The chalice thou didst drink, O good Jesus, maketh thee lovable above all things." The work of our redemption easily, brushing aside all hindrances, calls out in return the whole of our love. This it is which more gently draws out our devotion, builds it up more straightly, guards it more closely, and fires it with greater ardour.

HOLY THURSDAY

He shall deliver the poor from the mighty; and the needy that had no helper. Mankind is this poor one; satan is the mighty one; Jesus is about to deliver us from his power, by suffering what we have deserved by our sins.

For those who have NOT gone to the services on Holy Thursday, you should take a few hours and do so. If it is done right, it is very awe inspiring. You should be in the dark holding a candle and listening to Scripture from the Old Testament when they were looking forward to the Light. Following is some thoughts concerning this week from St. Alphonsus Liguori:

MEDITATION for Holy Thursday:

Jesus dies upon the Cross

I. Behold how the loving Saviour is now drawing nigh unto death. Behold, O my soul, those beautiful eyes growing dim, that face become all pallid, that heart all but ceasing to beat, and that sacred body now disposing itself to the final surrender of its life.

After Jesus had received the vinegar, He said: It is consummated. He then passed over in review before His eyes all the sufferings that He had undergone during His life, in the shape of poverty, contempt and pain; and then offering them all up to the Eternal Father, He turned to Him and said, It is finished. My Father, behold by the sacrifice of my death, the work of the world’s redemption, which Thou hast laid upon me, is now completed. And it seems as though, turning Himself again to us, He repeated, It is finished; as if He would have said, O men, O men, love me, for I have done all; there is nothing more that I can do in order to gain your love.

II. Behold now, lastly, Jesus dies. Come, ye angels of heaven, come and assist at the death of your King. And thou, O sorrowing Mother Mary, do thou draw nearer to the cross, and fix thine eyes yet more attentively on thy Son, for He is now on the point of death. Behold Him, after having commended His spirit to His Eternal Father, He calls upon death, giving it permission to come to take away His life. Come, O death, says He to it, be quick and perform thine office; slay Me, and save my flock. The earth now trembles, the graves open, the veil of the temple is rent in twain. The strength of the dying Saviour is failing through the violence of the sufferings; the warmth of His body is gradually diminishing; He gives up His body to death: He bows His head down upon His breast, He opens His mouth and dies: And bowing His head, He gave up the ghost. The people behold Him expire, and observing that he no longer moves, they say, He is dead, He is dead; and to them the voice of Mary makes echo, while she too says, “Ah, my Son, Thou art, then dead.”

III. He is dead! O God! Who is it that is dead? The author of life, the only-begotten Son of God, the Lord of the world, - He is dead. O death! Thou wert the amazement of heaven and of all nature. O infinite love! A God to sacrifice His blood and His life! And for whom? For His ungrateful creatures; dying in an ocean of sufferings and shame, in order to pay the penalty due to their sins. Ah infinite goodness! O infinite love!

O my Jesus! Thou art, then, dead, on account of the love which Thou has borne me! Oh, let me never again live, even for a single moment, without loving Thee! I love Thee, my chief and only good; I love Thee, My Jesus, - dead for me! O my sorrowing Mother Mary, do thou help a servant of thine, who desires to love Jesus.

St. Alphonsus Maria de Liguori
The Ascetical Works : The Passion and Death of Jesus Christ
Meditations for Holy Week



Following are more thoughts about today:

What festival does the Church celebrate today?

The Catholic Church commemorates today the institution, by our Saviour, of the Holy Sacrifice of the Mass, and the Most Blessed Sacrament of the Altar. This commemoration she has celebrated from the first ages of Christianity.


What remarkable things did Christ perform on this day?

He ate with His apostles the Paschal lamb which was a type of Himself; it was eaten with bitter herbs and unleavened bread; they ate it standing with clothes girded, and staff in hand, in remembrance of the hurried escape of the Jews from Egypt. (Exod. XII.) After having eaten the Paschal lamb our Lord with profound humility washed the feet of His apostles, exhorting them to practise the same humility and charity; afterwards, He gave them His Flesh and Blood under the appearance of bread and wine, for spiritual food and drink, thus instituting the Must Holy Sacrament of the Altar, the Sacrifice of the Mass, and the priesthood; for when He said to the apostles: Do this in commemoration of me, he ordained them priests. After this He held His last discourse in which He particularly recommended brotherly love; said that beautiful, high-priestly prayer, in which He implored His Heavenly Father particularly for the unity of His Church. He then went as usual to Mount Olivet, where He commenced His passion with prayer and resignation to the will of His Father, suffering intense, deathlike agony, which was so great that He sweat blood. Here Judas betrayed Him into the hands of the Jews, by a treacherous kiss. They bound Him and led Him to the high-priests, Annas and Caiphas, where He was sentenced to death by the council, and denied by Peter.

The Introit of the Mass reads thus: We ought to glory in the cross of our Lord Jesus Christ: in whom is our salvation, life, and resurrection: by whom we have been saved and delivered. (Gal. VI. I4.) May God have mercy on us, and bless us: may He cause the light of His countenance to shine upon us, and may He have mercy on us. (PS. LXVI. 2.)

COLLECT O God! from whom Judas received the punishment of his sin, and the thief the reward of his confession: grant us the effects of Thy mercy; that as our Lord Jesus Christ at the time of His passion bestowed on each a different recompense of his merits, so having destroyed the old man in us, He may give us the grace of His Resurrection. Who liveth, & c.


What ceremonies are observed in this day's Mass?

The crucifix is covered with a white veil in memory of the sacred institution of the Blessed Sacrament of the Altar. The priest comes to the altar robed in white vestments; the Gloria in excelsis is solemnly sung, accompanied by the ringing of bells, and all Christians are exhorted to render praise and gratitude to the Lord for having instituted the Blessed Feast of Love; after the Gloria the bells are silent until Holy Saturday to indicate the Church's mourning for the passion and death of Jesus; to urge us also to spend these days in silent sorrow, meditating on the sufferings of Christ, and in memory of the shameful flight of the apostles at the capture of their master, and their silence during these days. At the Mass the priest consecrates two hosts one of which He consumes at the Communion, and the other he preserves in the chalice for the following day, because no consecration takes place on Good Friday. The officiating priest does not give the usual kiss of peace before Communion, because on this day Judas betrayed his master with a kiss. After Mass, the consecrated host in the chalice, and the Blessed Sacrament in the tabernacle, are taken in procession to the sacristy or repository, in memory of the earliest times of Christianity, when the consecrated hosts for the communicants and the sick, were kept in a place especially prepared, because there was no tabernacle on the altar. Moreover it also signifies Christ's going to Mount Olivet, where His Godhead was concealed. After the procession the priests with the choir say vespers in adoration of the Blessed Sacrament.

This is change we can believe in!

EPISTLE (I Cor. XI. 20-32.) Brethren, When you come together into one place, it is not now to eat the Lord's supper. For every one taketh before his supper to eat. And one indeed is hungry, and another is drunk. What! have you not houses to eat and drink in? Or despise ye the Church of God? and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not. For I have received of the Lord that which also. I delivered to you: that the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, broke it, and said: Take ye, and eat: this is my body, which shall be delivered for you: this do for the commemoration of me. In like manner also, the Chalice, after, he had supped, saying: This Chalice is the New Testament in my blood. This do ye, as often as you shall drink it, for the commemoration of me. For as often as you shall eat this bread, and drink this chalice, you shall show the death of the Lord, until he come. Wherefore, whoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself, and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep. But if we would judge ourselves, we should not be judged. But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.

EXPLANATION The early Christians were accustomed after the celebration of the Lord's Supper, to unite in a common repast; those who were able furnished the food, and rich and poor partook of it in common, in token of brotherly love. This repast they called "Agape,” “meal of love.” At Corinth this custom was abused, some ate before Communion that which had been brought, became intoxicated, and deprived the poor of their share. The Apostle condemns this abuse, declaring it an unworthy preparation for Communion, and reminds the Corinthians of the institution of the Blessed Sacrament telling them what a terrible sin it is to partake of the body and blood of the Lord unworthily, for whoever does this makes himself guilty of the body and blood of the Lord, and eats and drinks his own judgment, that is, eternal damnation. Therefore prove yourself, O Christian soul, as often as you communicate, see whether you have committed any grievous sin which you have not confessed, or for which you were not heartily sorry.


GOSPEL (John XIII. 1-15.) Before the festival day of the Pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved, his own who were in the world, he loved them to the end. And when supper was done, the devil having now put into the heart of Judas, the son of Simon Iscariot, to betray him: knowing that the Father had given him all things into his hands, and that he came from God, and goeth to God: he riseth from supper, and layeth aside his garments: and having taken a towel, he girded himself. After that, he poureth water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel, wherewith he was girt. He cometh therefore to Simon Peter, and Peter saith to him: Lord, dost thou wash my feet? Jesus answered, and said to him: What I do, thou knowest not now, but thou shaft know hereafter. Peter saith to him: Thou, shaft never wash my feet. Jesus answered him: If I wash thee, not, thou shaft have no part with me. Simon Peter with to him: Lord! not only my feet, but also my hands and my head. Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all. For he knew who he was that would betray him: therefore he said: You are not all clean. Then after he had washed their feet, and taken his garments, being set down again, he said to them: Know you what I have done to you? You call me Master, and Lord: and you say well, for so I am. If then I, being your Lord and Master, have washed your feet, you also ought to wash one another's feet. For I have given you an example that as I have done to you so do you also.


Why did Jesus wash the feet of His disciples?

To give them a proof of His sincere love and great humility which they should imitate; to teach them that although free from sin, and not unworthy to receive His most holy body and blood, their feet needed cleansing, that is, that they should be purified from all evil inclinations which defile the heart, and prevent holy Communion from producing fruitful effects in the soul.


Why is it that on this day in each church only one priest says Mass at which the others receive Communion?

Because on this day Christ alone offered the unbloody Sacrifice, and having instituted the Blessed Sacrament, fed with His own hands His disciples with His flesh and blood, it is therefore proper that in commemoration of this, the priests in one church should receive the Blessed Sacrament from the hands of one, according to the example of the apostles, but as a sign of the priestly dignity which on this day Christ gave to the apostles and their successors, each priest wears a stole.


Why art the altars stripped on this day?

To show that Jesus took off, as it were, at the time of His passion, His divine glory, and yielded Himself up in utter humiliation into the hands of His enemies to be crucified, (Phil. II. 6. 7.) and that at the crucifixion He was forcibly stripped of His garments, which the soldiers divided among them, as foretold in the twenty-first psalm, which is therefore said during this ceremony. The faithful are urged to put off the old sinful man with his actions, and by humbling themselves become conformable to Christ.


Why is it that spiritual superiors wash the feet of their subjects, as do also the Catholic princes the feet of twelve poor men?

To commemorate the washing of the apostles' feet by Christ, and to teach all, even the highest to exercise the necessary virtues of humility and charity towards all, even the lowest, according to the example given by Jesus. Princes and spiritual superiors therefore kiss the feet after washing them, and the pope presses them to his breast, giving to each person a silver and a gold medal, on which is pictured the washing of the feet by Christ.


What is Tenebrae, and what its meaning?

It is the office which the clergy say on Wednesday, Thursday, and Friday of this week, accompanied by the lamentations of the Prophet Jeremias, and other ceremonies. The word Tenebrae means darkness, and represents the prayers formerly said in the dark hours of the morning. In the Tenebrae the Church mourns the passion and death of, Jesus, and urges her children to return to God; she therefore makes use of those mournful words of Jeremias: “Jerusalem! Jerusalem, be converted to the Lord, thy God!"


Why is the Tenebrae said in the evening?

In memory of that time when the early Christians spent the whole night preceding great festivals in prayer, but later, when zeal diminished, it was observed only by the clergy on the eves of such festivals; also in order that we may consider the darkness, lasting for three hours, at the crucifixion of Christ, whence the name Tenebrae; and lastly, to represent by it that mourning, of which darkness is the type.


Why, during the Prayers of the clergy, are the lights in the triangular candlestick extinguished one after another?

Because the Tenebrae, as has been already remarked, in the earliest times of the Church, were held in the night, the candles were extinguished one after another, as the daylight gradually approached they were no longer, necessary; again, at the time of the passion and death of Jesus, His apostles whom He calls the light of the world, one, after another gradually left Him; at the death of Christ the earth was covered with darkness. The Jews, blinded by pride, would not recognize Christ as the Saviour of the world, and therefore fell by His death into the deepest darkness of hardened infidelity.


What is meant by the last candle which is carried lighted behind the altar, and after prayers are finished, is brought back again?

This candle signifies Christ; who on the third day came forth from the grave, by His own power, as the true light of the world, though according to His human nature He died and lay in the grave until the third day.


Why is a noise made with clappers at the end of the Tenebrae?

This was formerly a sign that service was over; it, also signifies the earthquake which took place at Christ's death.


How should we attend the Church service on this day?

The Church commemorates on this day the institution of the Most Blessed Sacrament of the Altar; we should therefore consider with a lively faith that Jesus, our divine Teacher and Saviour, is really and truly here present; we should adore Him as the Son of God, who became man to redeem us; should admire the love which determined Him to institute the Blessed Sacrament, that He might always be with us; and should thank Him for all the inestimable graces which we derive from this Sacrament.

REMARK: In the Cathedrals the holy oils which are used in Baptism, Conformation, Holy Orders, and Extreme Unction, as also in consecrating baptismal fonts and altar stones, are blessed on this day. Let us thank our Lard for the institution of these Sacraments at which blessed oily are used.


Almighty and everlasting God, who hast caused our Savior to take upon Him our flesh and to suffer death upon the cross, that all mankind should follow the example of His humility: mercifully grant that we may deserve both to keep in mind the lessons of His patience, and also to be made partakers of His Resurrection. Through the same our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Spirit, God, world without end. Amen

(from the Collect of Palm Sunday)

Pange Lingua Gloriosi

The Pange Lingua is pre-eminently the hymn of the Most Blessed Sacrament. It is the most beautiful of the great Eucharistic hymns of St. Thomas Aquinas, and is one of the finest of medieval Latin hymns; a wonderful union of sweetness of melody with clear-cut dogmatic teaching.












Pange lingua gloriosi
Corporis mysterium,
Sanguinisque pretiosi,
Quem in mundi pretium
Fructus ventris generosi,
Rex effudit gentium.

Nobis datus, nobis natus
Ex intacta Virgine
Et in mundo conversatus,
Sparso verbi semine,
Sui moras incolatus
Miro clausit ordine.

In supremae nocte cenae
Recum bens cum fratribus,
Observata lege plene
Cibis in legalibus,
Cibum turbae duodenae
Se dat suis manibus

Verbum caro, panem verum
Verbo carnem efficit:
Fitque sanguis Christi merum,
Et si sensus deficit,
Ad firmandum cor sincerum
Sola fides sufficit.

Tantum ergo Sacramentum
Veneremur cernui:
Et antiquum documentum
Novo cedat ritui:
Praestet fides supplementum
Sensuum defectui.

Genitori, Genitoque
Laus et jubilatio,
Salus, honor, virtus quoque
Sit et benedictio:
Procedenti ab utroque
Compar sit laudatio. Amen


Sing, my tongue, the Savior's glory, Of His flesh the mystery sing; Of His Blood, all price exceeding, Shed by our immortal King, Destined, for the world's redemption, From a noble womb to spring.

Of a pure and spotless Virgin Born for us on earth below, He, as Man, with man conversing, Stayed, the seeds of truth to sow; Then He closed in solemn order, Wondrously His life of woe.

On the night of that Last Supper, Seated with His chosen band, He the Pascal victim eating, First fulfills the Law's command; Then as Food to all His brethren, Gives Himself with His own hand.

Word-made-Flesh, the bread of nature, By His word to Flesh He turns; Wine into His Blood He changes; What though sense no change discerns, Only be the heart in earnest, Faith her lesson quickly learns.

Down in adoration falling, Lo! the sacred Host we hail; Lo! o'er ancient forms departing, Newer rites of grace prevail; Faith for all defects supplying, Where the feeble senses fail.

To the everlasting Father, And the Son who reigns on high, With the Holy Ghost proceeding Forth from Each eternally, Be salvation, honor, blessing, Might and endless majesty. Amen.

Aquinas-Maunday Thursday

The Last Supper



It was most fitting that the Sacrament of the Body of the Lord should have been instituted at the Last Supper.

1. Because of what that Sacrament contains. For that which is contained in it is Christ Himself. When Christ in His natural appearance was about to depart from His disciples, He left Himself to them in a Sacramental appearance, just as in the absence of the emperor there is exhibited the emperor's image. Whence St. Eusebius says, "Since the body He had assumed was about to be taken away from their bodily sight, and was about to be carried to the stars, it was necessary that, on the day of His last supper, He should consecrate for us the Sacrament of His Body and Blood, so that what, as a price, was offered once should, through a mystery, be worshipped unceasingly."

2. Because without faith in the Passion there can never be salvation. Therefore it is necessary that there should be, for ever, among men something that would represent the Lord's Passion and the chief of such representative things in the Old Testament was the Paschal Lamb. To this there succeeded in the New Testament the sacrament of the Eucharist, which is commemorative of the past Passion of the Lord as the Paschal Lamb was a foreshadowing of the Passion to come.

And therefore was it most fitting that, on the very eve of the Passion, the old sacrament of the Paschal Lamb having been celebrated, Our Lord should institute the new Sacrament.

3. Because the last words of departing friends remain longest in the memory, our love being at such moments most tenderly alert. Nothing can be greater in the realm of sacrifice than that of the Body and Blood of Christ, no offering can be more effective. And hence, in order that the Sacrament might be held in all the more veneration, it was in His last leave-taking of the Apostles that Our Lord instituted it.

Hence St. Augustine says, "Our Saviour, to bring before our minds with all His power the heights and the depths of this sacrament, willed, ere He left the disciples to go forth to His Passion, to fix it in their hearts and their memories as His last act."

Let us note that this Sacrament has a threefold meaning :

(i) In regard to the past, it is commemorative of the Lord's Passion, which was a true sacrifice, and because of this the Sacrament is called a sacrifice.

(ii) In regard to a fact of our own time, that is, to the unity of the church and that through this Sacrament mankind should be gathered together. Because of this the Sacrament is called Communion.

St. John Damascene says the 'Sacrament is called Communion because by means of it we communicate with Christ, and this because we hereby share in His Body and in His divinity, and because by it we are communicated to and united with one another.'

(iii) In regard to the future, the Sacrament foreshadows that enjoyment of God which shall be ours in our fatherland. On this account the Sacrament is called viaticum, since it provides us with the means of journeying to that Fatherland.

Wednesday-Holy Week

'...Him, despised, and the most abject of men, a man of sorrows, and acquainted with infirmity. And His look was as it were hidden and despised; whereupon we esteemed Him not. Surely He hath borne our infirmities, and carried our sorrows. And we have thought Him as it were a leper, and as one struck by God and afflicted. But He was wounded for our iniquities, He was bruised for our sins; the chastisement of our peace was upon Him, and by His bruises we are healed...'

This is taken from the Prophet Isaias, (ch. liii). He is called, by the Holy Fathers of the Church, the fifth Evangelist. He has , as it were, nailed all of the sufferings which our Lord endured for us.

The following is from the Ambrosian missal: it expresses, in a most touching manner, the sentiments which a 'good' Christian should have within him on this vigil of our Lord's Last Supper:

It is meet and just, right and available to salvation, that we should ever, here and in all places, give thanks to thee, O holy Lord, almighty Father, eternal God, through Christ our Lord: who, being innocent, willed to suffer for sinners, and be unjustly condemned for the guilty. His death wiped away our crimes, and his Resurrection opened for us the gates of heaven. Through him we beseech thy clemency, that, today, thou cleanse us from our sins, and, tomorrow, feed us on the Banquet of the venerable Supper; that, today, thou receive the confession of our faults, and, tomorrow, grant us the increase of spiritual gifts; that, today, thou receive the offering of our fasts, but, tomorrow, introduce us to the Feast of the most Holy Supper. Through the same Christ our Lord. Amen.



THOUGHT FOR THE WEEK: 'We can refuse His mercy, but cannot escape His justice.'

Aquinas-Wednesday of Holy Week

Three things are symbolised by the washing of the Feet

He putteth "water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel wherewith he was girded--(John xiii. 5).



There are three things which this can be taken to symbolise. 1. The pouring of the water into the basin is a symbol of the pouring out of His blood upon the earth. Since the blood of Jesus has a power of cleansing it may in a sense be called water. The reason why water, as well as blood, came out of His side, was to show that this blood could wash away sin.

Again we might take the water as a figure of Christ's Passion. He putteth water into a basin, that is, by faith and devotion He stamped into the minds of faithful followers the memory of His Passion. Remember my poverty, and transgression, the wormwood and the gall (Lam. iii. 19).

2. By the words and began to wash it is human imperfection that is symbolised. For the Apostles, after their living with Christ, were certainly more perfect, and yet they needed to be washed, there were still stains upon them. We are here made to understand that no matter what is the degree of any man's perfection he still needs to be made more perfect still; He is still contracting uncleanness of some kind to some extent. So in the Book of Proverbs we read, Who can say My heart is clean I am pure from sin (Prov. xx. 9).

Nevertheless the Apostles and the just have this kind of uncleanness only in their feet.

There are however others who are infected, not only in their feet, but wholly and entirely. Those who make their bed upon the soiling attractions of the world are made wholly unclean thereby. Those who wholly, that is to say, with their senses and with their wills, cleave to their desire of earthly things, these are wholly unclean.

But they who do not thus lie down, they who stand, that is, they who, in mind and in desire, are tending towards heavenly things, contract this uncleanness in their feet. Whoever stands must, necessarily, touch the earth at least with his feet. And we, too, in this life, where we must, to maintain life, make use of earthly things, cannot but contract a certain uncleanness, at least as far as those desires and inclinations are concerned which begin in our senses.

Therefore Our Lord commanded His disciples to shake off the dust from their feet. The text says, "He began to wash," because this washing away on earth of the affection for earthly things is only a beginning. It is only in the life to come that it will be really complete.

Thus by putting water into the basin, the pouring out of His blood is signified, and by His beginning to wash the feet of His disciples the washing away of our sins.

3. There is symbolised finally Our Lord's taking upon Him the punishment due to our sins. Not only did He wash away our sins but He also took upon Himself the punishment that they had earned. For our pains and our penances would not suffice were they not founded in the merit and the power of the Passion of Christ. And this is shown in His wiping the feet of the disciples with the linen towel, that is the towel which is His body.

Tuesday-Holy Week

'We ought to glory in the Cross of our Lord Jesus Christ, in Whom is our salvation, life and resurrection; by Whom we have been saved and delivered.'

These are the words of the Introit in today's Mass. Yesterday in reading found Jesus, on His way to Jerusalem, cursing the fig tree because He had found no fruit on it. Today, that same tree has withered, and this was commented on by the Apostles. The old fig tree represents the Jews and their religion, which had been favored. However, it has become stagnant. The religion that Jesus has been teaching is the True teaching, fulfilling the old, and will supercede that one at the moment when He expires on the Cross.





I'm going to end with another hymn; this one taken from the Greek Church, concerning the Passion:


The life-giving wound of thy side, O Jesus! like the fountain that sprang from Eden, waters the spiritual garden of thy Church. Thence, dividing itself into the four Gospels, as into so many master streams, it freshens the world, gladdens creation, and teaches all nations to bow down in Faith, and venerate thy kingdom.

Thou wast crucified for me, that thou mightest be to me as a fountain pouring out forgiveness upon me. Thou wast nailed to the Cross, that I, confessing the greatness of thy power in the depth of thy Passion, might sing to thee, O Christ, thou giver of life: glory be to thy Cross and Passion, O Saviour!

Thou, O Christ, didst, on thy Cross, tear the handwriting that was against us. Thou wast numbered among the dead, and there didst bind down the tyrant, and, by thy Resurrection, didst set us all free from the chains of death. It is thy Resurrection that has given us light, O God, thou lover of mankind! To thee do we sing: Remember us, also, O Saviour, in thy kingdom!

To thee, most merciful Lord, we bring thy Mother, that she may intercede for us, she that conceived thee and was a Virgin, she that gave thee Birth and was a spotless Virgin. May her prayers obtain from thee the unceasing pardon of sin to all that cry out to thee: Remember us, also, O Lord, in thy Kingdom.



THOUGHT FOR THE WEEK: 'We can refuse His mercy, but cannot escape His justice.'

Aquinas-Tuesday of Holy Week

Christ preparing to wash the Apostle's feet

He riseth from supper, and layeth aside his garments, and having taken a towel, girded himself.--(John xiii. 4).



1. Christ, in His lowly office, shows Himself truly to be a servant, in keeping with His own words, The Son of Man is not come to be ministered to, but to minister, and to give His life a redemption for many (Matt. xx. 28).

Three things are looked for in a good servant or minister:

(i) That he should be careful to keep before him the numerous details in which his serving may so easily fall short. Now for a servant to sit or to lie down during his service is to make this necessary supervision impossible. Hence it is that servants stand. And therefore the gospel says of Our Lord, He riseth from supper. Our Lord himself also asks us, For which is greater, he that sitteth at table or he that serveth? (Luke xxii. 27).

(ii) That he should show dexterity in doing at the right time all the things his particular office calls for. Now elaborate dress is a hindrance to this. Therefore Our Lord layeth aside his garments. And this was foreshadowed in the Old Testament when Abraham chose servants who were well appointed (Gen. xiv. 14).

(iii) That he should be prompt, having ready to hand all the things he needs. St. Luke (x. 40) says of Martha that she was busy about much serving. This is why Our Lord, having taken a towel, girded himself. Thus he was ready not only to wash the feet, but also to dry them. So He (who came from God and goeth to God--John xiii. 3), as He washes their feet, crushes down forever our swollen, human self-importance.

2. After that, he putteth water into a basin, and began to wash (John xiii. 5).

We are given for our consideration this service of Christ; and in three ways his humility is set for our example.

(i) The kind of service this was, for it was the lowest kind of service of all! The Lord of all majesty bending to wash the feet of his slaves.

(ii) The number of services it contained, for, we are told, he put water into a basin, he washed their feet, he dried them and so forth.

(iii) The method of doing the service, for He did not do it through others, nor even with others helping him. He did the service Himself. The greater thou art, the more humble thyself in all things (Ecclus. iii. 20).

Monday-Holy Week

I'm going to post each day this week, in memory of Holy Week, which I don't think I've done in years past. I will be taking sections from 'The Liturgical Year' by the Abbot Gueranger. Maybe when pondering these readings, we can truly appreciate all that Jesus did for us.

THOUGHT FOR THE WEEK: 'We can refuse His mercy, but cannot escape His justice.'

MONDAY

This morning, also, Jesus goes with His disciples to Jerusalem. He is fasting, for the Gospel tells us that He was hungry. He approaches a fig tree, which is by the wayside; but finds nothing on it, save leaves only. Jesus, wishing to give us an instruction, curses the fig tree, which immediately withers away. He would hereby teach us what they are to expect, who have nothing but good desires, and never produce in themselves the fruit of a real conversion. Nor is the allusion to Jerusalem less evident. This city is zealous for the exterior of divine worship; but her heart is hard and obstinate, and she is plotting, at this very hour, the death of the Son of God...

...The suffering of our Redeemer, and the patience wherewith He is to bear them, are thus prophesied by Isaias, who is always so explicit on the Passion. Jesus has accepted the office of victim for the world's salvation; He shrinks from no pain or humiliation: He turns not His Face from them that strike Him and spit upon Him. What reparation can we make to this infinite Majesty, who, that He might save us, submitted to such outrages as these? Observe these vile and cruel enemies of our divine Lord: now that they have Him in their power, they fear Him not. When they came to seize Him in the garden, He had but to speak, and they fell back upon the ground; but He has now permitted them to bind His hands and lead Him to the high priest. They accuse Him; they cry out against Him; and He answers but a few words. Jesus of Nazareth, the great teacher, the wonder-worker, has seemingly lost all His influence; they can do what they will with Him. It is thus with the sinner; when the thunderstorm is over, and the lightning has not struck him, he regains his courage. The holy angels look on with amazement at the treatment shown by the Jews to Jesus, and falling down, they adore the holy Face, which they see thus bruised and defiled: let us, also, prostrate and ask pardon, for our sins have outraged that same Face.

But let us hearken to the last words of our Epistle (Isaias 50:10): He that hath walked in darkness, and hath no light, let him hope in the Name of the Lord and lean upon his God.

The following prayer is taken from the ancient Gallican liturgy:

O great and sovereign Lord! Adonai! Christ our God! crucify us, with thyself, to this world, that so thy life may be in us. Take upon thee our sins, that thou mayst crucify them. Draw us unto thyself, since it is for our sake that thou wast raised up from the earth; and thus snatch us from the power of the unclean tyrant: for though, by flesh and our sins, we be exposed to the insults of the devil, yet do we desire to serve, not him, but thee. We would be thy subjects; we ask to be governed by thee; for, by thy death on the Cross, thou didst deliver us, who are mortals and surrounded by death. It is to bless thee for this wonderful favour, that we this day offer thee our devoted service; and humbly adoring thee, we now implore and beseech thee, to hasten to our assistance, O thou our God, the eternal and almighty! Let thy Cross thus profit us unto good, that thou, by its power, mayst triumph over the world in us, and thine own mercy may restore us, by thy might and grace, to the ancient blessing. O thou, whose power hath turned the future into the past, and whose presence maketh the past to be present, grant that thy Passion may avail us to salvation, as though it were accomplished now on this very day. May the drops of thy holy Blood, which heretofore fell upon the earth from the Cross, be our present salvation: may it wash away all the sins of our earthly nature, and be, so to say, commingled with the earth of our body, rendering it all thine; since we, by our reconciliation with thee, our Head, have been made one body with thee. Thou that ever reignest with the Father and the Holy Ghost, now begin to reign over us, O God-Man, Christ Jesus, King forever and ever. Amen.