Peter Weeping Before the Virgin on Holy Saturday - Guercino (1647)
HOLY SATURDAY ~ Dom Gueranger, Passiontide and Holy Week
On this day,
by her firm and unwavering faith in her Son's Resurrection to come tomorrow, Blessed Mary resumes within her single self the whole
Church. How sacred is this Saturday, which, notwithstanding all its sadness, is
such a day of glory to the Mother of Jesus! It is on this account that the
Church has consecrated to Mary the Saturday of every week.
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 Sepulcher, 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 sakes, even to the Tomb!
And now, let
us visit the Holy Mother, who has passed the night in Jerusalem, going over, in
saddest memory, the scenes she has witnessed. Her Jesus has been a Victim to
every possible insult and cruelty : he has been crucified : his precious Blood
has flowed in torrents from those Five Wounds : He is dead, and now lies buried
in yonder Tomb, as though he were but a mere man, yea the most abject of men.
How many tears have fallen, during these long hours, from the eyes of the
Daughter of David, and yet, her Son has not come back to her! Near her is Magdalene;
heartbroken by yesterday's events, she has no words to tell her grief, for
Jesus is gone, and, as she thinks, forever. The other Women, less loved by
Jesus than Magdalene, yet, still, dear to him, stand round the disconsolate
Mother. They have braved every insult and danger in order to remain on Calvary
till all was over, and they intend returning thither with Magdalene, as soon as
the Sabbath is over, to honour the Tomb and the Body of Jesus.
John, the
adopted son of Mary, and the Beloved Disciple of Jesus, is oppressed with
sorrow. Others, also, of the Apostles and Disciples visit the house of
mourning. Peter, penitent and humble, fears not to appear before the Mother of
Mercy. Among the Disciples, are Joseph of Arimathea and Nicodemus. We may easily
imagine the conversation, it is on the Sufferings and Death of Jesus, and on
the ingratitude of the Jews. The Church, in the 7th Responsory of to-day's
Tenebrae, represents these men as saying: "Behold! how the Just One dieth,
and there is none that taketh it to heart. Iniquity has had its way. He was silent
as a Lamb under his shearer, and he opened not his mouth. He was taken away from
distress and judgment: but his memory shall be in peace." Thus speak the men! The women are thinking of their morrow's
visit to the Sepulcher! The saintliness of Jesus, his goodness, his power, his
Sufferings, his Death – everything is remembered, except his Resurrection,
which they had often heard him say should certainly and speedily take place.
Mary alone
lives in expectation of his triumph. In her was verified that expression of the
Holy Ghost, where, speaking of the Valiant Woman, he says: Her lamp shall not
be put out in the night. Her courage fails not, because she knows that the Sepulcher
must yield up its Dead, and her Jesus will rise again to Life. St. Paul tells us
that our religion is vain, unless we have faith in the mystery of our Savior’s Resurrection. Where was this faith on the day after our Lord's
Death? In one heart only — and that was Mary's. As it was her chaste womb that
had held within it Him whom heaven and earth cannot contain, so on this day, by
her firm and unwavering faith, she resumes within her single self the whole
Church. How sacred is this Saturday, which, notwithstanding all its sadness, is
such a day of glory to the Mother of Jesus! It is on this account that the
Church has consecrated to Mary the Saturday of every week.
Today, we commemorate
Good Friday. There are volumes and volumes of meditations that have been, or
could be made on this day.We have
chosen to focus on the mystery of Christ’s Kingship, as
exposed by Dom Gueranger’s meditation on the encounter between Jesus Christ and
Pontius Pilate.We do so with the
realization that our society and many in the Church follow the same path of
neglect – if not outright denial of the Kingship of Jesus Christ over all of
society. We do so with the objective of reparation to the Kingly and Sacred
Heart of Jesus, His Immaculate Mother and our Queen and with the firm desire to
counter the forces of secularism, adoring Jesus Christ, King and proclaiming
Him King of our hearts, King of our Church, and King of all civil society. A
blessed Good Friday to you. May Jesus Christ, Who
died for our sins this day, bless you today. Long live Christ the King!
“Art thou a
King, then?” says Pilate. — “Thou sayest”, answers Jesus, “that I am a King. For
this was I born, and for this came I into the world; that I should, give
testimony to the Truth. Every one that is of the Truth, heareth my voice.”
(John 18:37)
19. When
once men recognize, both in private and in public life, that Christ is King,
society will at last receive the great blessings of real liberty, well-ordered
discipline, peace and harmony. Our Lord's regal office invests the human
authority of princes and rulers with a religious significance; it ennobles the
citizen's duty of obedience. … If princes and magistrates duly elected are
filled with the persuasion that they rule, not by their own right, but by the
mandate and in the place of the Divine King, they will exercise their authority
piously and wisely, and they will make laws and administer them, having in view
the common good and also the human dignity of their subjects. The result will
be a stable peace and tranquility, for there will be no longer any cause of
discontent. Men will see in their king or in their rulers men like themselves,
perhaps unworthy or open to criticism, but they will not on that account refuse
obedience if they see reflected in them the authority of Christ God and Man. Peace
and harmony, too, will result; for with the spread and the universal extent of
the kingdom of Christ men will become more and more conscious of the link that
binds them together …. (Pius XI, Quas Primas)
“We have no
king but Caesar.” (Chief Priests to
Pontius Pilate, John 19:15)
“The peoples
of the earth turn to the United Nations as the last hope of concord and peace.
We presume to present here, together with Our own, their tribute to honour and
of hope.” (Pope Paul VI, Address to the United Nations, October 4, 1965)
The day-dawn
breaks upon the City, and the chief Priests make arrangements for taking Jesus
before the Roman Governor. They themselves have found him guilty; they have
condemned him as a Blasphemer, and, according to the law of Moses, a Blasphemer
must be stoned to death : but they cannot apply the law : Jerusalem is no
longer free, or governed by her own laws. The power over life and death may
only be exercised by her conquerors, and that in the name of Caesar. How is it,
that these Priests and Scribes can go through all this, and never once remember
the prophecy of Jacob, — that the Messias would come, when the sceptre should
be taken away from Juda? They know off by heart, they are the appointed
guardians of those Prophecies, which describe the death to which this Messias
is to be put, — and yet, they are the very ones who bring it about! How is all this?
They are blind, and it is Jealousy that blinds them.
The Chief
Priests, taking Jesus with them, present themselves at the Governor's Palace,
demanding audience for a case of importance. Pilate comes forward, and
peevishly asks them: What accusation bring you against this man? — They
answered : “If he were not a malefactor, we would not have delivered him up to
thee.” It is very evident from these first words, that Pilate has a contempt
for these Jewish Priests; it is not less evident that they are determined to
gain their cause. Take him you, says Pilate, and judge him according to your
Law. The Chief Priests answered: It is not lawful for us to put any man to death.
Pilate
leaves the Hall, in order to speak with these men. He returns, and commands
Jesus to be brought in. The son of God and the representative of the pagan
world are face to face. Pilate begins by asking him: Art thou the King of the Jews?
— To this Jesus thus replies: My Kingdom is not of this world. If my Kingdom
were of this world, my servants would certainly strive that I should not be
delivered to the Jews. But, now, my Kingdom is not from hence. “Art thou a
King, then?” says Pilate. — Thou sayest, answers Jesus, that I am a King.
Having, by these last words, confessed his august dignity, our Lord offers a
grace to this Roman; he tells him, that there is something worthier of Man's
ambition than earthly honors. For this, says Jesus, was I born, and for this
came I into the world; that I should, give testimony to the Truth. Every one
that is of the Truth, heareth my voice. — “What is Truth?” asks Pilate; but
without waiting for the answer, he leaves Jesus, for he is anxious to have done
with this case.
He returns
to the Jews, and says to them: “I find no cause in him.” Scarcely has Pilate
expressed his opinion in favor of Jesus, than a long list of accusations is
brought up against him by the Chief Priests. Pilate is astonished at Jesus'
making no reply, and says to him: “Dost thou not hear how great testimonies
they allege against thee?” These words are kindly meant, but Jesus still
remains silent: they, however, excite his enemies to fresh fury, and they cry out:
“He stirreth up the people, teaching throughout all Judea, beginning from
Galilee, even to this place. This word Galilee suggests a new idea to Pilate.
Herod, the Tetrarch of Galilee, happens to be in Jerusalem at this very time.
Jesus is his subject; he must be sent to him. Thus Pilate will get rid of a
troublesome case, and this act of courteous deference will re-establish a good
understanding between himself and Herod
Another plan
for ridding himself of this troublesome case, now strikes the Roman Governor.
At the feast of the Pasch, he had the power of granting pardon to any one
criminal the people may select. They are assembled together at the court-gates.
He feels sure, that their choice will fall upon Jesus, for it is but a few days
ago that they led him in triumph through the City: besides, he intends to make
the alternative one who is an object of execration to the whole people; he is a
murderer, and his name Barabbas. “Whom will you that I release to you?” says Pilate:
Barabbas, or Jesus, that is called the Christ? — He has not long to wait for
the answer: the crowd exclaim: “Not this man, but Barabbas!” — “What then”,
replies Pilate, “shall I do with Jesus that is called the Christ? — Crucify
him? — Why, what evil hath he done?”
Pilate's
cowardly subterfuge has failed, and left him in a more difficult position than
he was before. His putting the innocent on a level with a murderer was, in
itself, a gross injustice; and yet, he has not gone far enough for a people
that is blind with passion. Neither does his promise to chastise Jesus satisfy them:
they want more than his Blood: they insist on his Death! Here let us pause, and
offer our Saviour a reparation for the insult he here receives. He is put in
competition with a murderer, and the murderer is preferred! Pilate makes an
attempt to save Jesus -. But, on what terms! — He must be put on a footing with
a vile wretch, and, even so, be worsted ! Those very lips that, a few days
back, sang “Hosannah to the Son of David," now clamor for his Crucifixion!
The City Magistrate and Governor pronounces him innocent; and yet, he condemns
him to be scourged, because he fears a disturbance!
Jesus is
made over to the soldiers, to be scourged. They rudely strip him of his
garments, and tie him to the pillar, which is kept for this kind of torture.
Fiercely do they strike him; the blood flows down his sacred Body. Let us adore
this the second Bloodshedding of our Jesus, whereby he expiates for the sins we
and the whole world have committed by the flesh. This Scourging is by the hands
of Gentiles: the Jews delivered him up to be punished, and the Romans were the executioners:
— thus have we all had our share in the awful Deicide! At last, the soldiers
are tired; they loosen their Victim; — but it is not out of anything like pity.
Their cruelty is going to rest, and their rest is derision. Jesus has been
called "King of the Jews:" a King, say they, must have a Crown! Accordingly
they make one for the Son of David! It is of Thorns. They press it violently
upon his head, and this is the third Bloodshedding of our Redeemer. Then, that
they may make their scoffing perfect, the soldiers throw a scarlet cloak over
his shoulders, and put a reed, for a sceptre, into his hand; and bending their
knee before him, they thus salute him: Hail, King of the Jews! — This insulting
homage is accompanied with blows upon his face; they spit upon him; and, from
time to time, take the reed from his hand, wherewith to strike the Thorns
deeper into his head. Here, the Christian prostrates himself before his
Saviour, and says to him with a heart full of compassion and veneration: “Yes! My
Jesus! Thou art King of the Jews! Thou art the Son of David, and therefore our
Messias and our Redeemer! Israel, that has so lately proclaimed thee King, now
unkings thee; the Gentiles scoff at thy Royalty, making it a subject for keener
insult: — but reign thou must and over both Jews and Gentiles: over the Jews,
by thy justice, for they are soon to feel the sceptre of thy revenge; over the
Gentiles, by thy mercy, for thine Apostles are soon to lead them to thy feet.
Receive, dearest King! Our homage and submission! Reign now and forever over
our hearts, yea, over our whole being!"
Thus mangled
and bleeding, holding the reed in his hand, and with the scarlet tatters on his
shoulders, Jesus is led back to Pilate. It is just the sight that will soften
the hearts of the people – at least,
Pilate thinks so; and taking him with him to a balcony of the palace, he shows
him to the crowd below, saying: “Behold the Man!” little did Pilate know all
that these few words conveyed! He says not: “Behold Jesus!" — Nor, “Behold
the King of the Jews!" he says: “Behold the Man!” Adam, the first Man,
rebelled against God, and, by his sin, deranged the whole work of the Creator:
as a punishment for his pride and intemperance, the flesh tyrannized over the
spirit; the very earth was cursed, and thorns were to be its growth. Jesus, the
New Man, comes into this world, bearing upon him, not the reality, but the
appearance, the likeness, of sin: in him, the work of the Creator regains its
primeval order; but the change was not wrought without violence. To teach us,
that the flesh must be brought into subjection to the spirit, Jesus' Flesh was
torn by the scourges: to teach us that pride must give way to humility the only
Crown that Jesus wears is made of Thorns. Yes, — Behold the Man! — the triumph
of the spirit over the flesh, the triumph of humility over pride.
Like the
tiger that grows fiercer as he sees blood, so is Israel at the sight of Jesus
after his scourging. “Crucify him! Crucify him!”— the cry is still the same. Take
him you, says Pilate, and crucify him; for I find no cause in him. And yet, he
has ordered him to be scourged enough to cause his death! Here is another
device of the base coward; but it, too, fails. The Jews have their answer
ready: they put forward the right granted by the Romans to the nations that are
tributary to the Empire. We have, say they, a law, and according to the law he
ought to die; because he made himself the Son of God. Disconcerted by the
reply, Pilate takes Jesus aside into the hall, and says to him: “Whence art thou?”
Jesus is silent; Pilate was not worthy to hear the answer to his question. This
silence irritates him. “Speakest thou not to me?” says he. Knowest thou not,
that I have power to crucify thee, and I have power to release thee? Here Jesus
deigns to speak ; and he speaks, in order to teach us that every power of
government, even where pagans are in question, comes from God, and not from a
pretended social compact : Thou shouldst not have any power against me, unless
it were given thee from above. Therefore, he that hath delivered me to thee,
hath the greater sin.
This
dignified reply produces an impression upon Pilate: he resolves to make another
attempt to save Jesus. But the people vociferate a threat which alarms him: If
thou release this man, thou art not Caesar's friend; for whosoever maketh
himself a King, speaketh against Caesar. Still, he is determined to try and
pacify the crowd. He leaves the hall, sits upon the judgment-seat, orders Jesus
to be placed near him, and thus pleads for him: Behold your King! As though he
would say, “What have you or Caesar to fear from such a pitiable object as this?”
The argument was unavailing, and only provokes the cry : Away with him ! Away
with him! Crucify him! As though he did not believe them to be in earnest,
Pilate says to them: Shall I crucify your King? This time the Chief Priests give
the answer: We have no king but Caesar. When the very Ministers of God can talk
thus, religion is at an end. No king but Caesar! — Then, the sceptre is taken
from Juda, and Jerusalem is cast off, and the Messias is come!
Pilate,
seeing that nothing can quell the tumult, and that his honour as Governor is at
stake, decides on making Jesus over to his enemies. Though against his own
inclination, he passes the Sentence, which is to cause him such remorse of
conscience that he will afterwards seek relief in suicide. He takes a tablet,
and with a style, writes the Inscription which is to be fastened to the Cross.
The people demand that two thieves should be crucified at the same time, — it
would be an additional insult to Jesus: this, too, he grants, fulfilling the
prophecy of Isaias: And with the wicked was he reputed.
Having thus
defiled his soul with the most heinous of crimes, Pilate washes his hands
before the people, and says to them: "I am innocent of the blood of this
just man; look ye to it! They answer him with this terrible self-imprecation: “His
blood be upon us and upon our children!” The mark of Parricide here fastens on
this ungrateful and sacrilegious people; Cain-like, they shall wander fugitives
on the earth. Eighteen hundred years have passed since then; slavery, misery,
and contempt, have been their portion; but the mark is still upon them. Let us
Gentiles, — upon whom this Blood of Jesus has fallen as the dew of heaven's
mercy, — let us return fervent thanks to the goodness of our heavenly Father,
who hath so loved the world, as to give it his Only Begotten Son. Let us give
thanks to the Son, who, seeing that our iniquities could not be blotted out
save by his Blood, shed it, on this day, even to the very last drop.
Holy Thursday ~ Dom Gueranger, Passiontide and Holy Week
"I am", says he, "the Way, the Truth, and the Life. If you love me, keep my commandments. I will ask the Father, and he shall give you another Paraclete, that he may abide with you forever. I will not leave you orphans; I will come to you. Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid. ... arise, let us go hence." Deeply impressed by these words, the Disciples arise, and, after the hymn of thanksgiving has been said, they accompany Jesus to Mount Olivet.
Jesus is in
the Supper chamber, where the Paschal Lamb is to be eaten. All the Apostles are
with him; Judas is there, also, but his crime is not known to the rest. Jesus
approaches the table, on which the Lamb is served. His Disciples stand around
him. The ceremonies prescribed by God to Moses are religiously observed. At the
beginning of the repast, Jesus speaks these words to his Apostles: With desire
I have desired to eat this Pasch with you, before I suffer. In saying this, he does not imply that the
Pasch of this year is intrinsically better than those that have preceded it;
but, that it is dearer to him, inasmuch as it is to give rise to the
institution of the new Pasch, which he has prepared for mankind, and which he
is now going to give them as his last gift: for as St. John says, having loved
his own who were in the world, he loved them unto the end. During the repast,
Jesus, who reads the hearts of all men, utters these words, which cause great
consternation among the Disciples: Amen I say to you, that one of you is about
to betray me: — he that dippeth his hand with me in the dish, he shall betray
me. The sadness with which he speaks is enough to soften any heart; and Judas,
who knows his Master's goodness, feels that they imply a merciful pardon, if he
will but ask it. But no: the passion of avarice has enslaved his soul, and he,
like the rest of the Apostles, says to Jesus: Is it I, Rabbi? Jesus answers him
in a whisper, in order not to compromise him before his brethren: Thou hast
said it! But Judas yields not. He intends to remain with Jesus, until the hour
comes for betraying him. Thus, the august mystery, which is on the point of
being celebrated, is to be insulted by his presence!
The legal
repast is over. It is followed by a feast, which again brings the Disciples
around their Divine Master. It was the custom in the East that guests should
repose two and two on couches round the table; these have been provided by the
disciple, who has placed his house at Jesus' service. John is on the same couch
as Jesus, so that it is easy for him to lean his head upon his Master's breast.
Peter is on the next couch, on the other side of Jesus, who is thus between the
two Disciples, whom he had sent, in the morning, to prepare the Pasch, and who,
as we have already observed, represent Faith and Love This second repast is a
sorrowful one, in consequence of Jesus having told the guests, that one of them
is a traitor. The innocent and affectionate John is overwhelmed with grief, and
seeks consolation on the Heart of this dear Lord, whom someone is about to
deliver to his enemies.
But the
Apostles little expect a third Supper. Jesus has not told them of his intention;
but he had made a promise, and he would fulfil it before his Passion. Speaking,
one day, to the people, he had said: I am
the Living Bread which came down from heaven: if any man eat of this Bread, he
shall live forever, and the Bread that I will give, is my Flesh for the life of
the world. * * * My Flesh is meat indeed, and my Blood is drink indeed. He that
eateth my Flesh and drinketh my Blood, abideth in me, and I in him. The time has come for the fulfilment of this,
his loving promise. But as it was both his Flesh and his Blood that he promised
us, he waited till the time of his sacrifice. His Passion has begun; he is sold
to his enemies; his life is already in their hands; — he may at once,
therefore, offer himself in sacrifice, and give to his Disciples the very Flesh
and Blood of the Victim.
As soon as
the second repast was over, Jesus suddenly rises, and, to the astonishment of
his Apostles, takes off his upper garment, girds himself, as a servant, with a
towel, pours water into a basin, and pre pares to wash the feet of the guests.
It was the custom, in the East, to wash one's feet, before taking part in a feast;
it was considered as the very extreme of hospitality, when the master of the
house himself did this service to his guest. Jesus is about to regale his
Apostles with a Divine Banquet; he wishes to treat them with every possible
mark of welcome and attention. But in this, as in every other action of his,
there is a fund of instruction: he would teach us, by what he is now doing, how
great is the purity, wherewith we should approach the Holy Table. He that is
washed, says he, needeth not but to wash his feet; as though he would say:
" The holiness of this Table is such, that they who come to it, should not
only be free from grievous sins, but they should, " moreover, strive to
cleanse their souls from those "lesser faults, which come from contact
with the " world, and are like the dust that covers the feet of " one
that walks on the highway." We will explain further on, the other
teachings conveyed by this action of our Lord. It is with Peter, the future
Head of his Church that Jesus begins. The Apostle protests; he declares that he
will never permit his Master to humble himself as low as this: but he is
obliged to yield. The other Apostles, (who, as Peter himself, are reclining
upon their couches,) receive the same mark of love: Jesus comes to each of them
in turn, and washes their feet. Judas is not excepted: he has just received a
second warning from his merciful Master; for Jesus, addressing himself to all
the Apostles, said to them: You are clean; but not all – but the reproach
produced no effect upon this hardened heart. Having finished washing the feet
of the Twelve, Jesus resumes his place, side by side with John.
Our Savior’s
washing the feet of his Disciples before permitting them to partake of his
Divine Mystery, conveys an instruction to us. The Apostle has just been telling
us, that we should prove ourselves: and here, we have Jesus saying to his Disciples:
You are clean. It is true, he adds: but not all: just as the Apostle assures
us, that there are some who render themselves guilty of the Body and Blood of
the Lord. God forbid we should ever be of the number! Let us prove ourselves;
let us sound the depths of our conscience, before approaching the Holy Table.
Mortal sin, and the affection to mortal sin, would change the Bread of Life
into a deadly poison for our souls. But, if respect for the holiness of God,
who is about to enter within us by Holy Communion, should make us shudder at
the thought of our receiving him in the state of mortal sin, which robs the
soul of the image of God and gives her that of Satan, — ought not that same
respect urge us to purify our souls from venial sins, which dim the beauty of grace?
He, says our Saviour, that is washed needeth not but to wash his feet. The feet
are those earthly attachments, which so often lead us to the brink of sin. Let
us watch over our senses, and the affections of our hearts. Let us wash away
these stains by a sincere confession, by penance, by sorrow, and by humility;
that thus we may worthily receive the Adorable Sacrament, and derive from it
the fullness of its power and grace.
Then taking
a piece of the unleavened bread, that had remained over from the feast, he
raises his eyes to heaven, blesses the bread, breaks it, and distributes it to
his Disciples, saying to them : Take ye, and eat ; this is my Body. The
Apostles take the bread, which is now changed into the Body of their Divine Master;
they eat — and Jesus is, now, not only with them, but in them. But, as this
sacred mystery is not only the most holy of the Sacraments, but, moreover, a
true Sacrifice; and as a Sacrifice requires the shedding of blood; — our Jesus
takes the cup, and changing the wine into his own Blood, he passes it round to
his Disciples, saying to them: Drink ye, all, of this; for this is my Blood of
the new testament, which shall be shed for many, unto remission of sins. The
Apostles drink from the sacred chalice thus proffered them; when it comes to
Judas, he too, partakes of it, but he drinks his own damnation, as he ate his
own judgment, when he received the Bread of Life. Jesus, however, mercifully
offers the traitor another grace, by saying, as he gives the Cup to his
Disciples : The hand of him that betrayeth me is with me on the table? Peter is
struck by Jesus thus frequently alluding to the crime, which is to be committed
by one of the Twelve. He is determined to find out who the traitor is. Not daring
himself to ask Jesus, at whose right hand he is sitting, he makes a sign to
John, who is on the other side, and begs him to put the question. John leans on
Jesus' breast, and says to him in a whisper: Lord, who is it? Jesus answers him
in an equally suppressed tone: He to whom I shall reach bread dipped. And
having taken one of the pieces of bread that remained over from the repast, he
dipped it, and gave it to Judas. It was one more grace offered and refused, for
the Evangelist adds: And after the morsel, Satan entered into him. Jesus again
addresses him, saying: That which thou dost, do quickly. The wretch then leaves
the room, and sets about the perpetration of his crime.
Such is the
history of the Last Supper, of which we celebrate the anniversary on this day.
But there is one circumstance of the deepest interest to us, and to which we
have, so far, only made an indirect allusion. The institution of the Holy
Eucharist, both as a Sacrament and Sacrifice, is followed by another, — the
institution of a new Priesthood. How could our Saviour have said: Except you
eat the Flesh of the Son of Man, and drink his Blood, you shall not have life
in you? — Unless he had resolved to establish a ministry upon earth, whereby he
would renew, even to the end of time, the great Mystery he thus commands us to receive?
He begins it today, in the Cenacle. The twelve Apostles are the first to
partake of it: but observe what he says to them: Do this for a commemoration of
me. By these words, he gives them power to change bread into his Body, and wine
into his Blood; and this sublime power shall be perpetuated in the Church, by
holy Ordination, even to the end of the world. Jesus will continue to operate,
by the ministry of mortal and sinful men, the Mystery of the Last Supper. By
thus enriching his Church with the one and perpetual Sacrifice, he also gives
us the means of abiding in him, for he gives us, as he promised, the Bread of
heaven. To-day, then, we keep the anniversary, not only of the Institution of
the Holy Eucharist, but, also, of the equally wonderful Institution of the
Christian Priesthood.
Judas has
left the Cenacle, and, profiting of the darkness, has reached the place where
the enemies of his Saviour are assembled. Jesus then turns to his faithful
Apostles, and says to them: Now is the Son of Man glorified. Yes, his Passion
is to be followed by triumph and glory; and the Passion has already begun, for
Judas has commenced his work of betraying him. Meanwhile, the Apostles, —
forgetting the trouble, into which they had been thrown by Jesus' telling them,
that one of the Twelve was about to betray him, — begin to dispute among
themselves, which of them should seem to be greater. They have not forgotten
the words spoken by Jesus to Peter, when he made him the Rock, on which he
would build his Church; and here, at the Supper, they have seen their Divine
Master wash the feet of Peter first. On the other hand, John's affectionate
familiarity with Jesus, during this same Supper, has made some of them argue,
that he who was most loved, would be most honored. Jesus puts an end to this
dispute, by giving to these future Pastors of his Church a lesson of humility.
There shall, it is true, be a Head among them ; but, says our Redeemer, let him
that is the greater among you, become as the younger ; and he that is the
leader, as he that serveth. He bids them look at him : he is their Master, and
yet, says he, I am in the midst of you, as he that serveth.
Then turning
towards Peter, he thus addresses him: Simon, Simon ! Behold Satan hath desired
to have you, that he may sift you as wheat. But I have prayed for thee, that
thy faith fail not: and thou, being once converted, confirm thy Brethren. This
last interview is, as it were, our Savior’s Testament; he provides for his
Church, before leaving her. The Apostles are to be Peter's Brethren, but Peter
is to be their Head. This sublime dignity is to be enhanced by the humility of
him that enjoys it: he shall be “The Servant of the Servants of God." The
Apostolic College is to be exposed to the fury of hell; but Peter alone is to
confirm his Brethren in the faith. His teaching shall ever be conformable to
Divine Truth; it shall be ever infallible: Jesus has prayed that it may be so.
Such a prayer is all-powerful; and thereby, the Church, ever docile to the
voice of Peter, shall forever maintain the doctrine of Christ. Jesus, after
having provided for the future of his Church by the words he addressed to
Peter, thus speaks affectionately to all the eleven: Little children! Yet a
little while I am with you. Love one another. By this shall all men know that
ye are my disciples, if ye have love one for another. Peter says to him: Lord! whither
goest thou? — Whither I go, answers Jesus, thou canst not now follow me; but
thou shalt follow hereafter. — Why cannot I follow thee now? Again asks Peter:
I will lay down my life for thee. — Wilt thou, replies Jesus, lay down thy life
for me? Amen, amen, I say to thee: the cock shall not crow, till thou deny me
thrice. Peter's love for Jesus had too much of the human about it, for it was
not based on humility. Presumption comes from pride: it almost always results in
a fall. In order to prepare Peter for his future ministry of pardon, as also to
give us a useful lesson, God permits that he, who was soon to be made Prince of
the Apostles, should fall into a most grievous and humiliating sin.
But let us
return to the instructions contained in the last words spoken by our Jesus
before he leaves his disciples. "I am", says he, "the Way, the Truth, and the
Life. If you love me, keep my commandments. I will ask the Father, and he shall
give you another Paraclete, that he may abide with you forever. I will not
leave you orphans; I will come to you. Peace I leave with you, my peace I give
unto you: not as the world giveth, do I give unto you. Let not your heart be
troubled, nor let it be afraid. If you loved me, you would indeed be glad,
because I go to the Father. I will not now speak many things with you, for the
prince of this world cometh, and in me he hath not anything. But that the world
may know that I love the Father, and as the Father hath given me commandment,
so do I, — arise, let us go hence." Deeply impressed by these words, the
Disciples arise, and, after the hymn of thanksgiving has been said, they
accompany Jesus to Mount Olivet.
Dom Gueranger ~ Liturgical Year, Passiontide and Holy Week
The figurative Lamb is now to make way for the true one; the Pasch of this year will substitute the reality for the type; and Jesus' Blood, shed by the hands of wicked priests, is soon to flow simultaneously with that of victims, which have only been hitherto acceptable to God, because they prefigured the Sacrifice of Calvary.
The Chief Priests and the Ancients of the people meet today
in one of the rooms adjoining the Temple, for the purpose of deliberating on
the best means of putting Jesus to death. Several plans are discussed. Would it
be prudent to lay hands upon him at this season of the Feast of the Pasch, when
the City is filled with strangers, who have received a favorable impression of
Jesus from the solemn ovation given to him three days earlier? Then, too, are
there not a great number of the inhabitants of Jerusalem, who took part in that
triumph, and whose enthusiastic admiration of Jesus might excite them to rise
up in his defense? These considerations persuade them not to have recourse to
any violent measure, at least for the present, as a sedition among the people
might be the consequence, and its promoters, even were they to escape being
ill-treated by the people, would be brought before the tribunal of the Roman
Governor, Pontius Pilate. They, therefore, come to the- resolution of letting
the Feast pass quietly over, before apprehending Jesus.
But these blood-thirsty men are making all these calculations
as though they were the masters. They are, if they will, shrewd assassins, who
put off their murder to a more convenient day: but the Divine decrees, — which,
from all eternity, have prepared a Sacrifice for the world's salvation, — have
fixed this very year's Pasch as the day of the Sacrifice, and, to-morrow
evening, the holy City will re-echo with the trumpets, which proclaim the
opening of the Feast. The figurative Lamb is now to make way for the true one;
the Pasch of this year will substitute the reality for the type; and Jesus'
Blood, shed by the hands of wicked priests, is soon to flow simultaneously with
that of victims, which have only been hitherto acceptable to God, because they
prefigured the Sacrifice of Calvary. The Jewish priesthood is about to be its
own executioner, by immolating Him, whose Blood is to abrogate the Ancient
Alliance, and perpetuate the New one.
But how are Jesus' enemies to get possession of their divine
Victim, so as to avoid a disturbance in the City? There is only one plan that
could succeed, and they have not thought of it: it is treachery. Just at the
close of their deliberations, they are told that one of Jesus' Disciples seeks
admission. They admit him, and he says to them: What will you give me to
deliver him unto you? They are delighted at this proposition: and yet, how is it
that they, doctors of the law, forget that this infamous bargain between
themselves and Judas has all been foretold by David, in the 108th Psalm? They know
the Scriptures from beginning to end; — how comes it, that they forget the
words of the Prophet, who even mentions the sum of thirty pieces of silver. (Zach.
xi. 12) Judas asks them what they will give him; and they give him thirty
pieces of silver! All is arranged: tomorrow, Jesus will be in Jerusalem, eating
the Pasch with his Disciples. In the evening, he will go, as usual, to the
Garden on Mount Olivet. But how shall they, who are sent to seize him, be able
to distinguish him from his Disciples? Judas will lead the way; he will show
them which is Jesus, by going up to him and kissing him!
Such is the impious scheme devised on this day, within the
precincts of the Temple of Jerusalem. To testify her detestation at it, and to
make atonement to the Son of God for the outrage thus offered him, the Holy
Church, from the earliest ages, consecrated the Wednesday of every week to
penance. In our own times, the Fast of Lent begins on a Wednesday; and when the
Church ordained that we should commence each of the four Seasons of the year
with Fasting, Wednesday was chosen to be one of the three days thus consecrated
to bodily mortification. (The author
speaks here of Ember Days, fast days that occur on the traditional Roman Calendar
during the year to commemorate and make holy each of the four seasons.)
At Rome, the Station for today is in the Basilica of Saint
Mary Major. Let us compassionate with our Holy Mother, whose Heart is filled
with poignant grief at the foresight of the Sacrifice, which is preparing.
