Posted on 03/31/2007 8:52:51 PM PDT by Salvation
|
Palm Sunday of the Lord’s Passion
|
|
At the Procession with Palms
Reading 1
Lk 19:28-40
Jesus proceeded on his journey up to Jerusalem.
As he drew near to Bethphage and Bethany
at the place called the Mount of Olives,
he sent two of his disciples.
He said, “Go into the village opposite you,
and as you enter it you will find a colt tethered
on which no one has ever sat.
Untie it and bring it here.
And if anyone should ask you,
‘Why are you untying it?’
you will answer,
‘The Master has need of it.’”
So those who had been sent went off
and found everything just as he had told them.
And as they were untying the colt, its owners said to them,
“Why are you untying this colt?”
They answered,
“The Master has need of it.”
So they brought it to Jesus,
threw their cloaks over the colt,
and helped Jesus to mount.
As he rode along,
the people were spreading their cloaks on the road;
and now as he was approaching the slope of the Mount of Olives,
the whole multitude of his disciples
began to praise God aloud with joy
for all the mighty deeds they had seen.
They proclaimed:
“Blessed is the king who comes
in the name of the Lord.
Peace in heaven
and glory in the highest.”
Some of the Pharisees in the crowd said to him,
“Teacher, rebuke your disciples.”
He said in reply,
“I tell you, if they keep silent,
the stones will cry out!”
At the Mass
Is 50:4-7
The Lord GOD has given me
a well-trained tongue,
that I might know how to speak to the weary
a word that will rouse them.
Morning after morning
he opens my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
Responsorial Psalm
Ps 22:8-9, 17-18, 19-20, 23-24.
R. (2a) My God, my God, why have you abandoned me?
All who see me scoff at me;
they mock me with parted lips, they wag their heads:
“He relied on the LORD; let him deliver him,
let him rescue him, if he loves him.”
R. My God, my God, why have you abandoned me?
Indeed, many dogs surround me,
a pack of evildoers closes in upon me;
They have pierced my hands and my feet;
I can count all my bones.
R. My God, my God, why have you abandoned me?
They divide my garments among them,
and for my vesture they cast lots.
But you, O LORD, be not far from me;
O my help, hasten to aid me.
R. My God, my God, why have you abandoned me?
I will proclaim your name to my brethren;
in the midst of the assembly I will praise you:
“You who fear the LORD, praise him;
all you descendants of Jacob, give glory to him;
revere him, all you descendants of Israel!”
R. My God, my God, why have you abandoned me?
Reading II
Phil 2:6-11
Christ Jesus, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Gospel
Lk 22:14—23:56 or 23:1-49
When the hour came,
Jesus took his place at table with the apostles.
He said to them,
“I have eagerly desired to eat this Passover with you before I suffer,
for, I tell you, I shall not eat it again
until there is fulfillment in the kingdom of God.”
Then he took a cup, gave thanks, and said,
“Take this and share it among yourselves;
for I tell you that from this time on
I shall not drink of the fruit of the vine
until the kingdom of God comes.”
Then he took the bread, said the blessing,
broke it, and gave it to them, saying,
“This is my body, which will be given for you;
do this in memory of me.”
And likewise the cup after they had eaten, saying,
“This cup is the new covenant in my blood,
which will be shed for you.
“And yet behold, the hand of the one who is to betray me
is with me on the table;
for the Son of Man indeed goes as it has been determined;
but woe to that man by whom he is betrayed.”
And they began to debate among themselves
who among them would do such a deed.
Then an argument broke out among them
about which of them should be regarded as the greatest.
He said to them,
“The kings of the Gentiles lord it over them
and those in authority over them are addressed as ‘Benefactors’;
but among you it shall not be so.
Rather, let the greatest among you be as the youngest,
and the leader as the servant.
For who is greater:
the one seated at table or the one who serves?
Is it not the one seated at table?
I am among you as the one who serves.
It is you who have stood by me in my trials;
and I confer a kingdom on you,
just as my Father has conferred one on me,
that you may eat and drink at my table in my kingdom;
and you will sit on thrones
judging the twelve tribes of Israel.
“Simon, Simon, behold Satan has demanded
to sift all of you like wheat,
but I have prayed that your own faith may not fail;
and once you have turned back,
you must strengthen your brothers.”
He said to him,
“Lord, I am prepared to go to prison and to die with you.”
But he replied,
“I tell you, Peter, before the cock crows this day,
you will deny three times that you know me.”
He said to them,
“When I sent you forth without a money bag or a sack or sandals,
were you in need of anything?”
“No, nothing, “ they replied.
He said to them,
“But now one who has a money bag should take it,
and likewise a sack,
and one who does not have a sword
should sell his cloak and buy one.
For I tell you that this Scripture must be fulfilled in me,
namely, He was counted among the wicked;
and indeed what is written about me is coming to fulfillment.”
Then they said,
“Lord, look, there are two swords here.”
But he replied, “It is enough!”
Then going out, he went, as was his custom, to the Mount of Olives,
and the disciples followed him.
When he arrived at the place he said to them,
“Pray that you may not undergo the test.”
After withdrawing about a stone’s throw from them and kneeling,
he prayed, saying, “Father, if you are willing,
take this cup away from me;
still, not my will but yours be done.”
And to strengthen him an angel from heaven appeared to him.
He was in such agony and he prayed so fervently
that his sweat became like drops of blood
falling on the ground.
When he rose from prayer and returned to his disciples,
he found them sleeping from grief.
He said to them, “Why are you sleeping?
Get up and pray that you may not undergo the test.”
While he was still speaking, a crowd approached
and in front was one of the Twelve, a man named Judas.
He went up to Jesus to kiss him.
Jesus said to him,
“Judas, are you betraying the Son of Man with a kiss?”
His disciples realized what was about to happen, and they asked,
“Lord, shall we strike with a sword?”
And one of them struck the high priest’s servant
and cut off his right ear.
But Jesus said in reply,
“Stop, no more of this!”
Then he touched the servant’s ear and healed him.
And Jesus said to the chief priests and temple guards
and elders who had come for him,
“Have you come out as against a robber, with swords and clubs?
Day after day I was with you in the temple area,
and you did not seize me;
but this is your hour, the time for the power of darkness.”
After arresting him they led him away
and took him into the house of the high priest;
Peter was following at a distance.
They lit a fire in the middle of the courtyard and sat around it,
and Peter sat down with them.
When a maid saw him seated in the light,
she looked intently at him and said,
“This man too was with him.”
But he denied it saying,
“Woman, I do not know him.”
A short while later someone else saw him and said,
“You too are one of them”;
but Peter answered, “My friend, I am not.”
About an hour later, still another insisted,
“Assuredly, this man too was with him,
for he also is a Galilean.”
But Peter said,
“My friend, I do not know what you are talking about.”
Just as he was saying this, the cock crowed,
and the Lord turned and looked at Peter;
and Peter remembered the word of the Lord,
how he had said to him,
“Before the cock crows today, you will deny me three times.”
He went out and began to weep bitterly.
The men who held Jesus in custody were ridiculing and beating him.
They blindfolded him and questioned him, saying,
“Prophesy! Who is it that struck you?”
And they reviled him in saying many other things against him.
When day came the council of elders of the people met,
both chief priests and scribes,
and they brought him before their Sanhedrin.
They said, “If you are the Christ, tell us, “
but he replied to them, “If I tell you, you will not believe,
and if I question, you will not respond.
But from this time on the Son of Man will be seated
at the right hand of the power of God.”
They all asked, “Are you then the Son of God?”
He replied to them, “You say that I am.”
Then they said, “What further need have we for testimony?
We have heard it from his own mouth.”
Then the whole assembly of them arose and brought him before Pilate.
They brought charges against him, saying,
“We found this man misleading our people;
he opposes the payment of taxes to Caesar
and maintains that he is the Christ, a king.”
Pilate asked him, “Are you the king of the Jews?”
He said to him in reply, “You say so.”
Pilate then addressed the chief priests and the crowds,
“I find this man not guilty.”
But they were adamant and said,
“He is inciting the people with his teaching throughout all Judea,
from Galilee where he began even to here.”
On hearing this Pilate asked if the man was a Galilean;
and upon learning that he was under Herod’s jurisdiction,
he sent him to Herod who was in Jerusalem at that time.
Herod was very glad to see Jesus;
he had been wanting to see him for a long time,
for he had heard about him
and had been hoping to see him perform some sign.
He questioned him at length,
but he gave him no answer.
The chief priests and scribes, meanwhile,
stood by accusing him harshly.
Herod and his soldiers treated him contemptuously and mocked him,
and after clothing him in resplendent garb,
he sent him back to Pilate.
Herod and Pilate became friends that very day,
even though they had been enemies formerly.
Pilate then summoned the chief priests, the rulers, and the people
and said to them, “You brought this man to me
and accused him of inciting the people to revolt.
I have conducted my investigation in your presence
and have not found this man guilty
of the charges you have brought against him,
nor did Herod, for he sent him back to us.
So no capital crime has been committed by him.
Therefore I shall have him flogged and then release him.”
But all together they shouted out,
“Away with this man!
Release Barabbas to us.”
— Now Barabbas had been imprisoned for a rebellion
that had taken place in the city and for murder. —
Again Pilate addressed them, still wishing to release Jesus,
but they continued their shouting,
“Crucify him! Crucify him!”
Pilate addressed them a third time,
“What evil has this man done?
I found him guilty of no capital crime.
Therefore I shall have him flogged and then release him.”
With loud shouts, however,
they persisted in calling for his crucifixion,
and their voices prevailed.
The verdict of Pilate was that their demand should be granted.
So he released the man who had been imprisoned
for rebellion and murder, for whom they asked,
and he handed Jesus over to them to deal with as they wished.
As they led him away
they took hold of a certain Simon, a Cyrenian,
who was coming in from the country;
and after laying the cross on him,
they made him carry it behind Jesus.
A large crowd of people followed Jesus,
including many women who mourned and lamented him.
Jesus turned to them and said,
“Daughters of Jerusalem, do not weep for me;
weep instead for yourselves and for your children
for indeed, the days are coming when people will say,
‘Blessed are the barren,
the wombs that never bore
and the breasts that never nursed.’
At that time people will say to the mountains,
‘Fall upon us!’
and to the hills, ‘Cover us!’
for if these things are done when the wood is green
what will happen when it is dry?”
Now two others, both criminals,
were led away with him to be executed.
When they came to the place called the Skull,
they crucified him and the criminals there,
one on his right, the other on his left.
Then Jesus said,
“Father, forgive them, they know not what they do.”
They divided his garments by casting lots.
The people stood by and watched;
the rulers, meanwhile, sneered at him and said,
“He saved others, let him save himself
if he is the chosen one, the Christ of God.”
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
“If you are King of the Jews, save yourself.”
Above him there was an inscription that read,
“This is the King of the Jews.”
Now one of the criminals hanging there reviled Jesus, saying,
“Are you not the Christ?
Save yourself and us.”
The other, however, rebuking him, said in reply,
“Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal.”
Then he said,
“Jesus, remember me when you come into your kingdom.”
He replied to him,
“Amen, I say to you,
today you will be with me in Paradise.”
It was now about noon and darkness came over the whole land
until three in the afternoon
because of an eclipse of the sun.
Then the veil of the temple was torn down the middle.
Jesus cried out in a loud voice,
“Father, into your hands I commend my spirit”;
and when he had said this he breathed his last.
Here all kneel and pause for a short time.
The centurion who witnessed what had happened glorified God and said,
“This man was innocent beyond doubt.”
When all the people who had gathered for this spectacle saw what had happened,
they returned home beating their breasts;
but all his acquaintances stood at a distance,
including the women who had followed him from Galilee
and saw these events.
Now there was a virtuous and righteous man named Joseph who,
though he was a member of the council,
had not consented to their plan of action.
He came from the Jewish town of Arimathea
and was awaiting the kingdom of God.
He went to Pilate and asked for the body of Jesus.
After he had taken the body down,
he wrapped it in a linen cloth
and laid him in a rock-hewn tomb
in which no one had yet been buried.
It was the day of preparation,
and the sabbath was about to begin.
The women who had come from Galilee with him followed behind,
and when they had seen the tomb
and the way in which his body was laid in it,
they returned and prepared spices and perfumed oils.
Then they rested on the sabbath according to the commandment.
or
The elders of the people, chief priests and scribes,
arose and brought Jesus before Pilate.
They brought charges against him, saying,
“We found this man misleading our people;
he opposes the payment of taxes to Caesar
and maintains that he is the Christ, a king.”
Pilate asked him, “Are you the king of the Jews?”
He said to him in reply, “You say so.”
Pilate then addressed the chief priests and the crowds,
“I find this man not guilty.”
But they were adamant and said,
“He is inciting the people with his teaching throughout all Judea,
from Galilee where he began even to here.”
On hearing this Pilate asked if the man was a Galilean;
and upon learning that he was under Herod’s jurisdiction,
he sent him to Herod who was in Jerusalem at that time.
Herod was very glad to see Jesus;
he had been wanting to see him for a long time,
for he had heard about him
and had been hoping to see him perform some sign.
He questioned him at length,
but he gave him no answer.
The chief priests and scribes, meanwhile,
stood by accusing him harshly.
Herod and his soldiers treated him contemptuously and mocked him,
and after clothing him in resplendent garb,
he sent him back to Pilate.
Herod and Pilate became friends that very day,
even though they had been enemies formerly.
Pilate then summoned the chief priests, the rulers, and the people
and said to them, “You brought this man to me
and accused him of inciting the people to revolt.
I have conducted my investigation in your presence
and have not found this man guilty
of the charges you have brought against him,
nor did Herod, for he sent him back to us.
So no capital crime has been committed by him.
Therefore I shall have him flogged and then release him.”
But all together they shouted out,
“Away with this man!
Release Barabbas to us.”
— Now Barabbas had been imprisoned for a rebellion
that had taken place in the city and for murder. —
Again Pilate addressed them, still wishing to release Jesus,
but they continued their shouting,
“Crucify him! Crucify him!”
Pilate addressed them a third time,
“What evil has this man done?
I found him guilty of no capital crime.
Therefore I shall have him flogged and then release him.”
With loud shouts, however,
they persisted in calling for his crucifixion,
and their voices prevailed.
The verdict of Pilate was that their demand should be granted.
So he released the man who had been imprisoned
for rebellion and murder, for whom they asked,
and he handed Jesus over to them to deal with as they wished.
As they led him away
they took hold of a certain Simon, a Cyrenian,
who was coming in from the country;
and after laying the cross on him,
they made him carry it behind Jesus.
A large crowd of people followed Jesus,
including many women who mourned and lamented him.
Jesus turned to them and said,
“Daughters of Jerusalem, do not weep for me;
weep instead for yourselves and for your children
for indeed, the days are coming when people will say,
‘Blessed are the barren,
the wombs that never bore
and the breasts that never nursed.’
At that time people will say to the mountains,
‘Fall upon us!’
and to the hills, ‘Cover us!’
for if these things are done when the wood is green
what will happen when it is dry?”
Now two others, both criminals,
were led away with him to be executed.
When they came to the place called the Skull,
they crucified him and the criminals there,
one on his right, the other on his left.
Then Jesus said,
“Father, forgive them, they know not what they do.”
They divided his garments by casting lots.
The people stood by and watched;
the rulers, meanwhile, sneered at him and said,
“He saved others, let him save himself
if he is the chosen one, the Christ of God.”
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
“If you are King of the Jews, save yourself.”
Above him there was an inscription that read,
“This is the King of the Jews.”
Now one of the criminals hanging there reviled Jesus, saying,
“Are you not the Christ?
Save yourself and us.”
The other, however, rebuking him, said in reply,
“Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal.”
Then he said,
“Jesus, remember me when you come into your kingdom.”
He replied to him,
“Amen, I say to you,
today you will be with me in Paradise.”
It was now about noon and darkness came over the whole land
until three in the afternoon
because of an eclipse of the sun.
Then the veil of the temple was torn down the middle.
Jesus cried out in a loud voice,
“Father, into your hands I commend my spirit”;
and when he had said this he breathed his last.
Here all kneel and pause for a short time.
The centurion who witnessed what had happened glorified God and said,
“This man was innocent beyond doubt.”
When all the people who had gathered for this spectacle
saw what had happened,
they returned home beating their breasts;
but all his acquaintances stood at a distance,
including the women who had followed him from Galilee
and saw these events.
Please notify me via FReepmail if you would like to be added to or taken off the King of Endless Glory Ping List.
Pope Opens Holy Week With Palm Sunday Mass
Traditions Related to Palm Sunday
HOMILIES PREACHED BY FATHER ALTIER ON PALM SUNDAY FROM 2001-2005.
Palm Sunday (Artistic Representations)
RELIGIOUS HISTORY: On Palm Sunday, the path to Golgotha
Why Do We Call it the Passion?
The Easter Triduum: Entering into the Paschal Mystery
Holy Week Starts Today - Hosanna to the King of Kings!
Holy Week Recovers Celebration of Penance (at St. Peter's Basilica) - photos!
We Will Relive the Passion, Death and Resurrection [Audience with Pope Benedict XVI]
Spiritual Reading for the Sacred Triduum and Easter
Cardinal Arinze on How to Live Holy Week - Urges Spirit of Faith and Gratitude
ACT OF ADORATION
I adore Thee, 0 Jesus, true God and true Man, here present in the Holy Eucharist, humbly kneeling before Thee and united in spirit with all the faithful on earth and all the blessed in heaven. In deepest gratitude for so great a blessing, I love Thee, my Jesus, with my whole heart, for Thou art all perfect and all worthy of love.
Give me grace nevermore in any way to offend Thee, and grant that I, being refreshed by Thy Eucharistic presence here on earth, may be found worthy to come to the enjoyment with Mary of Thine eternal and everblessed presence in heaven. Amen.
FAITH IN THE EUCHARIST
O my God, I firmly believe that Thou art really and corporally present in the Blessed Sacrament of the altar. I adore Thee here present from the very depths of my heart, and I worship Thy sacred presence with all possible humility. O my soul, what joy to have Jesus Christ always with us, and to be able to speak to Him, heart to heart, with all confidence. Grant, O Lord, that I, having adored Thy divine Majesty here on earth in this wonderful Sacrament, may be able to adore it eternally in Heaven. Amen.
PETITION
Believing that Thou, my God, hast in any way revealed to us--grieving for all my sins, offenses and negligences--hoping in Thee, O Lord, who wilt never let me be confounded--thanking Thee for this supreme gift, and for all the gifts of Thy goodness--loving Thee, above all in this sacrament of Thy love--adoring Thee in this deepest mystery of Thy condescension: I lay before Thee all the wounds and wants of my poor soul, and ask for all that I need and desire. But I need only Thyself, O Lord; I desire none but Thee--Thy grace, and the grace to use well Thy graces, the possession of Thee by grace in this life, and the possession of Thee forever in the eternal kingdom of Thy glory.
FOR THE PEACE OF CHRIST
O most sacred, most loving heart of Jesus, Thou art concealed in the Holy Eucharist, and Thou beatest for us still. Now as then Thou sayest, "With desire I have desired." I worship Thee, then, with all my best love and awe, with my fervent affection, with my most subdued, most resolved will. O make my heart beat with Thy heart. Purify it of all that is earthly, all that is proud and sensual, all that is hard and cruel, of all perversity, of all disorder, of all deadness. So fill it with Thee, that neither the events of the day nor the circumstances of the time may have power to ruffle it; but that in Thy love and Thy fear it may have peace. --Cardinal Newman
ACT OF LOVE
I believe Thou art present in the Blessed Sacrament, O Jesus. I love Thee and desire Thee. Come into my heart. I embrace Thee, O never leave me. I beseech Thee, O Lord Jesus, may the burning and most sweet power of Thy love absorb my mind, that I may die through love of Thy love, who wast graciously pleased to die through love of my love. --St. Francis of Assisi
ACT OF REPARATION
Saint Margaret Mary Alacoque, well known in connection with devotion to the Sacred Herat of Jesus, led the way in making reparation to Jesus in the Blessed Sacrament for the coldness and ingratitude of men. This prayer of hers can become our own as we attempt to make amends for our own and others' neglect of the great Sacrament of His love, the Eucharist.
O kind and merciful savior, from my heart I earnestly desire to return Thee love for love. My greatest sorrow is that Thou art not loved by men, and, in particular, that my own heart is so cold, so selfish, so ungrateful. Keenly aware of my own weakness and poverty, I trust that Thy own grace will enable me to offer Thee an act of pure love. And I wish to offer Thee this act of love in reparation for the coldness and neglect that are shown to Thee in the sacrament of Thy love by Thy creatures. O Jesus, my supreme good, I love Thee, not for the sake of the reward which Thou hast promised to those who love Thee, but purely for Thyself. I love Thee above all things that can be loved, above all pleasures, and above myself and all that is not Thee, promising in the presence of heaven and earth that I will live and die purely and simply in Thy holy love, and that if to love Thee thus I must endure persecution and suffering I am completely satisfied, and I will ever say with Saint Paul: Nothing "will be able to separate us from the love of God." 0 Jesus, supreme master of all hearts, I love Thee, I adore Thee, I praise Thee, I thank Thee, because I am now all Thine own. Rule over me, and transform my soul into the likeness of Thyself, so that it may bless and glorify Thee forever in the abode of the saints.
--Saint Margaret Mary Alacoque
OFFERING
My Lord, I offer Thee myself in turn as a sacrifice of thanksgiving. Thou hast died for me, and I in turn make myself over to Thee. I am not my own. Thou hast bought me; I will by my own act and deed complete the purchase. My wish is to be separated from everything of this world; to cleanse myself simply from sin; to put away from me even what is innocent, if used for its own sake, and not for Thine. I put away reputation and honor, and influence, and power, for my praise and strength shall be in Thee. Enable me to carry out what I profess. Amen. --Cardinal Newman
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
Early Christians on the Holy Eucharist
Holy Father stresses Need of Devotion to Holy Eucharist outside of Mass: Pope Paul VI
The Fourth Cup: The Sacrament of the Eucharist [Holy Thursday] [Passover]
The Holy Face of Jesus Christ as appeared on the Holy Eucharist
The Reverence due to the Holy Eucharist
New rules on the Holy Eucharist on Holy Thursday
Devotion to the Holy Eucharist Advances Devotion to Jesus' Person
Vatican: Matters to be observed or to be avoided regarding the Most Holy Eucharist (April 23, 2004)
CATHOLICS AND BAPTISTS WITNESSED UNUSUAL IMAGES IN BLESSED SACRAMENT
The Discipline of the Eucharist Holy See Releases Redemptionis Sacramentum...
Benediction of the Blessed Sacrament
THE HOLY EUCHARIST: NOURISHMENT TO FINISH OUR COURSE
LITANY OF REPARATION TO OUR LORD IN THE BLESSED SACRAMENT
The Disposition of Priests [Valid Mass, Valid Holy Eucharist?]
Grace of the Eucharist is secret to holy priests, says Pope
Area worshipers march to celebrate Holy Eucharist
Custody of Holy Land Concludes Year of Eucharist - In Capernaum, Site of a Key Discourse
Gift Of Life, Gift Eternal: The Most Holy Eucharist and the Holy Sacrifice of the Mass
THE HOLY EUCHARIST IS THE WHOLE CHRIST
This is My Body, This is My Blood
Prayer Before the Blessed Sacrament
A series of reflections from St. Peter Julian Eymard Blessed Sacrament(Catholic Caucus)
From: Isaiah 50:4-7
Third Song of the Servant of the Lord
50:4-9. The second song dealt with the servant’s mission (cf. 49:6); the third
song focuses on the servant himself. The term “servant” as such does not appear
here, and therefore some commentators read the passage as being a description
of a prophet and not part of the songs. Still, the context (cf. 50:10) does suggest
that the protagonist is the servant. The poem is neatly constructed in three stan-
zas, each beginning with the words, “The Lord God” (vv. 4, 5, 7), and it has a
conclusion containing that same wording (v. 9). The first stanza emphasizes the
servant’s docility to the word of God; that is, he is not depicted as a self-taught
teacher with original ideas, but as an obedient disciple. The second (vv. 5-6)
speaks of the suffering that that docility has brought him, without his uttering a
word of complaint. The third (vv. 7-8) shows how determined the servant is: if he
suffers in silence, it is not out of cowardice but because God helps him and
makes him stronger than his persecutors. The conclusion (v. 9) is like the verdict
of a trial: when all is said and done, the servant will stand tall, and all his enemies
will be struck down.
The evangelists saw the words of this song as finding fulfillment in Jesus --
especially what the song has to say about the suffering and silent fortitude of
the servant.The Gospel of John, for example, quotes Nicodemus’ acknowledg-
ment of Christ’s wisdom: “Rabbi, we know that you are a teacher come from
God; for no one can do these signs that you do, unless God is with him” (Jn
3:21). But the description of the servant’s sufferings was the part that most
impressed the early Christians; that part of the song was recalled when they
meditated on the passion of Jesus and how “they spat in his face; and struck
him; and some slapped him” (Mt 26:67) and later how the Roman soldiers
“spat upon him, and took the reed and struck him on the head” (Mt 27:30; cf.
also Mk 15:19; Jn 19:3). St Paul refers to v. 9 when applying to Christ Jesus
the role of intercessor on behalf of the elect in the suit pressed constantly
against them by the enemies of the soul: “Who shall bring any charge against
God’s elect?” (Rom 8:33).
St Jerome sees the servant’s docility as a reference to Christ: “His self-disci-
pline and wisdom enabled him to communicate to us the knowledge of the
Father. And he was obedient onto death, death on the cross; he offered his
body to the blows they struck, his shoulders to the lash; and though he was
wounded on the chest and on his face, he did not try to turn away and escape
their violence” ("Commentarii In Isaiam", 50, 4). This passage is used in the
liturgy of Palm Sunday (along with Psalm 22 and St Paul’s hymn in the Letter
to the Philippians 2:6-11), before the reading of our Lord’s passion.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Philippians 2:6-11
Hymn in Praise of Christ's Self-Emptying
5. The Apostle's recommendation, "'Have this mind among yourselves,
which was in Christ Jesus, requires all Christians, so far as human
power allows, to reproduce in themselves the sentiments that Christ
had when He was offering Himself in sacrifice--sentiments of humility,
of adoration, praise, and thanksgiving to the divine majesty. It requires
them also to become victims, as it were; cultivating a spirit of
self-denial according to the precepts of the Gospel, willingly doing
works of penance, detesting and expiating their sins. It requires us
all, in a word, to die mystically with Christ on the Cross, so that we
may say with the same Apostle: 'I have been crucified with Christ'
(Galatians 2:19)" ([Pope] Pius XII, "Mediator Dei", 22).
6-11. In what he says about Jesus Christ, the Apostle is not simply
proposing Him as a model for us to follow. Possibly transcribing an
early liturgical hymn (and) adding some touches of his own, he
is--under the inspiration of the Holy Spirit--giving a very profound
exposition of the nature of Christ and using the most sublime truths
of faith to show the way Christian virtues should be practiced.
This is one of the earliest New Testament texts to reveal the divinity
of Christ. The epistle was written around the year 62 (or perhaps
before that, around 55) and if we remember that the hymn of Philippians
2:6-11 may well have been in use prior to that date, the passage
clearly bears witness to the fact that Christians were proclaiming, even
in those very early years, that Jesus, born in Bethlehem, crucified, died
and buried, and risen from the dead, was truly both God and man.
The hymn can be divided into three parts. The first (verses 6 and the
beginning of 7) refers to Christ's humbling Himself by becoming man.
The second (the end of verse 7 and verse 8) is the center of the whole
passage and proclaims the extreme to which His humility brought Him:
as man He obediently accepted death on the cross. The third part
(verses 9-11) describes His exaltation in glory. Throughout St. Paul
is conscious of Jesus' divinity: He exists from all eternity. But he
centers his attention on His death on the cross as the supreme example
of humility. Christ's humiliation lay not in His becoming a man like
us and cloaking the glory of His divinity in His sacred humanity: it also
brought Him to lead a life of sacrifice and suffering which reached its
climax on the cross, where He was stripped of everything He had, like
a slave. However, now that He has fulfilled His mission, He is made
manifest again, clothed in all the glory that befits His divine nature and
which His human nature has merited.
The man-God, Jesus Christ, makes the cross the climax of His earthly
life; through it He enters into His glory as Lord and Messiah. The
Crucifixion puts the whole universe on the way to salvation.
Jesus Christ gives us a wonderful example of humility and obedience.
"We should learn from Jesus' attitude in these trials," Monsignor
Escriva reminds us. "During His life on earth He did not even want the
glory that belonged to Him. Though He had the right to be treated as
God, He took the form of a servant, a slave (cf. Philippians 2:6-7).
And so the Christian knows that all glory is due God and that he must
not use the sublimity and greatness of the Gospel to further his own
interests or human ambitions.
"We should learn from Jesus. His attitude in rejecting all human glory
is in perfect balance with the greatness of His unique mission as the
beloved Son of God who becomes incarnate to save men" ("Christ Is
Passing By", 62).
6-7. "Though He was in the form of God" or "subsisting in the form of
God": "form" is the external aspect of something and manifests what it
is. When referring to God, who is invisible, His "form" cannot refer
to things visible to the senses; the "form of God" is a way of
referring to Godhead. The first thing that St. Paul makes clear is
that Jesus Christ is God, and was God before the Incarnation. As the
"Nicene-Constantinopolitan Creed" professes it, "the only-begotten Son
of God, born of the Father before time began, light from light, true
God from true God."
"He did not count equality with God as something to be grasped": the
Greek word translated as "equality" does not directly refer to equality
of nature but rather the equality of rights and status. Christ was God
and He could not stop being God; therefore, He had a right to be
treated as God and to appear in all His glory. However, He did not
insist on this dignity of His as if it were a treasure which He possessed
and which was legally His: it was not something He clung to and
boasted about. And so He took "the form of a servant". He could have
become man without setting His glory aside--He could have appeared
as He did, momentarily, as the Transfiguration (cf. Matthew 17:1ff);
instead He chose to be like men, in all things but sin (cf. verse 7).
By becoming man in the way He did, He was able, as Isaiah prophesied
in the Song of the Servant of Yahweh, to bear our sorrows and to be
stricken (cf. Isaiah 53:4).
"He emptied Himself", He despoiled Himself: this is literally what the
Greek verb means. But Christ did not shed His divine nature; He simply
shed its glory, its aura; if He had not done so it would have shone out
through His human nature. From all eternity He exists as God and from
the moment of the Incarnation He began to be man. His self-emptying
lay not only in the fact that the Godhead united to Himself (that is, to
the person of the Son) something which was corporeal and finite (a
human nature), but also in the fact that this nature did not itself
manifest the divine glory, as it "ought" to have done. Christ could
not cease to be God, but He could temporarily renounce the exercise
of rights that belonged to Him as God--which was what He did.
Verses 6-8 bring the Christian's mind the contrast between Jesus and
Adam. The devil tempted Adam, a mere man, to "be like God" (Genesis
3:5). By trying to indulge this evil desire (pride is a disordered desire
for self-advancement) and by committing the sin of disobeying God (cf.
Genesis 3:6), Adam drew down the gravest misfortunes upon himself
and on his whole line (present potentially in him): this is symbolized
in the Genesis passage by his expulsion from Paradise and by the
physical world's rebellion against his lordship (cf. Genesis 3:16-24).
Jesus Christ, on the contrary, who enjoyed divine glory from all
eternity, "emptied Himself": He chooses the way of humility, the
opposite way to Adam's (opposite, too, to the way previously taken
by the devil). Christ's obedience thereby makes up for the
disobedience of the first man; it puts mankind in a position to more
than recover the natural and supernatural gifts with which God endowed
human nature at the Creation. And so, after focusing on the amazing
mystery of Christ's humiliation or self-emptying ("kenosis" in Greek),
this hymn goes on joyously to celebrate Christ's exaltation after
death.
Christ's attitude in becoming man is, then, a wonderful example of
humility. "What is more humble", St. Gregory of Nyssa asks, "than
the King of all creation entering into communion with our poor nature?
The King of kings and Lord of lords clothes Himself with the form of
our enslavement; the Judge of the universe comes to pay tribute to
the princes of this world; the Lord of creation is born in a cave; He
who encompasses the world cannot find room in the inn...; the pure
and incorrupt one puts on the filthiness of our nature and experiences
all our needs, experiences even death itself" ("Oratio I In Beatitudinibus").
This self-emptying is an example of God's infinite goodness in taking
the initiative to meet man: "Fill yourselves with wonder and gratitude
at such a mystery and learn from it. All the power, all the majesty,
all the beauty, all the infinite harmony of God, all His great and
immeasurable riches. God whole and entire was hidden for our benefit
in the humanity of Christ. The Almighty appears determined to eclipse
His glory for a time, so as to make it easy for His creatures to
approach their Redeemer." ([St] J. Escriva, "Friends of God", 111).
8. Jesus Christ became man "for us men and for our salvation", we
profess in the Creed. Everything He did in the course of His life had
a salvific value; His death on the cross represents the climax of His
redemptive work for, as St. Gregory of Nyssa says, "He did not
experience death due to the fact of being born; rather, He took birth
upon Himself in order to die" ("Oratio Catechetica Magna", 32).
Our Lord's obedience to the Father's saving plan, involving as it did
death on the cross, gives us the best of all lessons in humility. For,
in the words of St. Thomas Aquinas, "obedience is the sign of true
humility" ("Commentary on Phil., ad loc."). In St. Paul's time death
by crucifixion was the most demeaning form of death, for it was
inflicted only on criminals. By becoming obedient "unto death, even
death on a cross", Jesus was being humble in the extreme. He was
perfectly within His rights to manifest Himself in all His divine
glory, but He chose instead the route leading to the most ignominious
of deaths.
His obedience, moreover, was not simply a matter of submitting to the
Father's will, for, as St. Paul points out, He made Himself obedient:
His obedience was active; He made the Father's salvific plans His own.
He chose voluntarily to give Himself up to crucifixion in order to redeem
mankind. "Debasing oneself when one is forced to do so is not humility",
St. John Chrysostom explains; "humility is present when one debases
oneself without being obliged to do so" ("Hom. on Phil., ad loc.").
Christ's self-abasement and his obedience unto death reveals His love
for us, for "greater love has no man than this, that a man lay down his
life for his friends" (John 15:13). His loving initiative merits a loving
response on our part: we should show that we desire to be one with
Him, for love "seeks union, identification with the beloved. United to
Christ, we will be drawn to imitate His life of dedication, His unlimited
love and His sacrifice unto death. Christ brings us face to face with
the ultimate choice: either we spend our life in selfish isolation, or we
devote ourselves and all our energies to the service of others" ([St] J.
Escriva, "Friends of God", 236).
9-11. "God highly exalted Him": the Greek compounds the notion of
exaltation, to indicate the immensity of His glorification. Our Lord
Himself foretold this when He said, "He who humbles himself will be
exalted" (Luke 14:11).
Christ's sacred humanity was glorified as a reward for His
humiliation. The Church's Magisterium teaches that Christ's
glorification affects his human nature only, for "in the form of God
the Son was equal to the Father, and between the Begetter and the
Only-begotten there was no difference in essence, no difference in
majesty; nor did the Word, through the mystery of incarnation, lose
anything which the Father might later return to Him as a gift" ([Pope]
St. Leo the Great, "Promisisse Me Memini", Chapter 8). Exaltation is
public manifestation of the glory which belongs to Christ's humanity by
virtue of its being joined to the divine person of the Word. This union
to the "form of a servant" (cf. verse 7) meant an immense act of humility
on the part of the Son, but it led to the exaltation of the human nature
He took on.
For the Jews the "name that is above every name" is the name of God
(Yahweh), which the Mosaic Law required to be held in particular awe.
Also, they regarded a name given to someone, especially if given by
God, as not just a way of referring to a person but as expressing
something that belonged to the very core of his personality. Therefore,
the statement that God "bestowed on Him the name which is above
every name" means that God the Father gave Christ's human nature
the capacity to manifest the glory of divinity which was His by virtue
of the hypostatic union: therefore, it is to be worshipped by the entire
universe.
St. Paul describes the glorification of Jesus Christ in terms similar
to those used by the prophet Daniel of the Son of Man: "To Him was
given dominion and glory and kingdom, that all peoples, nations and
languages should serve His Kingdom, one that shall not be destroyed"
(Daniel 7:14). Christ's lordship extends to all created things. Sacred
Scripture usually speaks of "heaven and earth" when referring to the
entire created universe; by mentioning here the underworld it is
emphasizing that nothing escapes His dominion. Jesus Christ can
here be seen as the fulfillment of Isaiah's prophecy about the universal
sovereignty of Yahweh: "To Me every knee shall bow, every tongue shall
swear" (Isaiah 45:23). All created things come under His sway, and men
are duty-bound to accept the basic truth of Christian teaching: "Jesus
Christ is Lord." The Greek word "Kyrios" used here by St. Paul is the
word used by the Septuagint, the early Greek version of the Old
Testament, to translate the name of God ("Yahweh"). Therefore, this
sentence means "Jesus Christ is God."
The Christ proclaimed here as having been raised on high is the man
-God who was born and died for our sake, attaining the glory of His
exaltation after undergoing the humiliation of the cross. In this also
Christ sets us an example: we cannot attain the glory of Heaven unless
we understand the supernatural value of difficulties, ill-health and
suffering: these are manifestations of Christ's cross present in our
ordinary life. "We have to die to ourselves and be born again to a
new life. Jesus Christ obeyed in this way, even unto death on a cross
(Philippians 2:18); that is why God exalted Him. If we obey God's will,
the cross will mean our own resurrection and exaltation. Christ's life
will be fulfilled step by step in our own lives. It will be said of us that
we have tried to be good children of God, who went about doing good
in spite of our weakness and personal shortcomings, no matter how
many" ([St] J. Escriva, "Christ Is Passing By", 21).
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
| Sunday, April 1, 2007 Palm Sunday of the Lord's Passion |
||
|
|
|
||
| Other Articles by Marcellino D'Ambrosio, Ph.D. Printer Friendly Version |
||
| Passion Sunday | ||
Catholics seem preoccupied with the sufferings of Christ — the Crucifix, the Sorrowful Mysteries, the Stations of the Cross. As if all this were not enough, Catholics must stand at attention one Sunday each year as they listen to the entire Passion narrative read aloud.
Careful, repeated meditation on the Passion of Christ is important because the Passion is the climax of the entire history of Revelation and Redemption. It is the ultimate Revelation of two intertwined realities: human sin and divine love.
First let's talk about sin. People often think of sin merely as a transgression of God's arbitrary law, as a blot on our heavenly driving record. Meditation on the Passion makes us know better. Sin not only alienates us from God, it corrupts us, debases us, enslaves us. The fickle crowd that carpets his way into Jerusalem with palms drives him out with a cross on his back. One of his own betrays him to his enemies, another denies him. The Roman soldiers, to whom he did no wrong and was no threat, took diabolical pleasure in brutalizing him.
Do you find it hard to believe that human beings are capable of such cruelty? Auschwitz and Saddam's torture chambers show us that such evil really does lurk in the hearts of men. Then there is Pilate, who seems to be a much more reasonable figure. Maybe more like us. He just wants to keep the peace and preserve his relationship with the Jewish leaders and the Emperor. If it means allowing an innocent man to be tortured to death — well, it's regrettable, but that's the price of living in the real world. Ultimately, Pilate's sin is an act of cowardice. Remember, sin is not just commission but omission. It involves what we do and what we fail to do, as we say in the confiteor.
But, you say, it had to be so. God planned it this way. It was all predicted in the Scriptures. Yes, but God's foreknowledge does not mean he predetermined it. All the actors in the drama were free and responsible. Their sins are our sins. Indeed, they represent all of us, Jew and Gentile, male and female, black, white and yellow. That's why Mel Gibson made an appearance in the Passion of the Christ — it was his hands that held down Jesus' hands as they were nailed to the Cross.
But the story of the Passion is even more importantly a revelation of who God is. The First Letter of John 4:8 says God is love. The Passion shows us what love means. Love cannot sit idly by in the face of suffering. It instead leaves comfort behind and risks itself to mount a rescue mission. Love, therefore, must first empty Himself of glory at the Father's right hand, and take the form of a slave (Phil 2:6-11). From the splendor of heavenly glory to the squalor of a stinking stable. As if that were not enough, Love surrenders Himself into the hands of those who torture Him to death. He saw their torches coming in the valley as He prayed on the hillside in the Garden. He could have walked over the mountain and disappeared without a trace in the Judean wilderness. Or He could have used His Divine Power at any moment to scatter the Temple Guard and the Romans. Till the very end, He could have come down from that cross, as the crowd taunted Him to do.
But that's just it. He had to love till the very end (Jn 13:1). Love to the max. The fullness of love in a human heart means a love that was absolutely unstoppable by anything that hell and fallen humanity could hurl against it. And no love, no commitment, is total unless it entails the supreme sacrifice of one's life.
That's what it was necessary to redeem us out of slavery to evil, to get us out of Egypt and through the Red Sea, across the Jordan, and into the Promised Land. It was for our freedom that He died; let's not again willingly submit ourselves to the bondage of sin.
It was no clean thing, this,
no easy walk into that dark night,
no staged event
filled with memorable sound bites
and photo op moments,
soldiers in their dress uniforms
and dignitaries in their solemn regalia.
No clean thing, this,
filled with the sweat of pain
and the taste of blood,
the dust of the road,
the tears of grief,
the reality of betrayal,
the weight of sin.
No calm thing, this,
filled instead with noise:
the noise of mockery, bitter and undeserved,
punctuated with spittle and blows.
the noise of pain:
the slap of the flagellum against bare skin,
the sound of hammers driving spikes into wood
through human flesh,
cries ripped unbidden from the depths of the gut,
as flesh protested the hot sudden agony
that would not go away.
The noise of expediency: "Crucify him yourselves."
No easy walk this,
rushed through the crowded streets
beneath a crushing weight,
stripped of everything that matters most to man,
standing naked in the light of day
bruised and bloody and battered,
with nothing left to give
except the acceptance of pain,
except the final acts of love,
surrender
death.
Help me see, O Jesus,
beyond the pretty pictures
and sound bites
and images
to the reality of how God descended to death,
the dirty, miserable realness of it,
of man's willingness to be inhuman,
and you did this knowing how dark we can be,
and how unloving we can be,
and how we cling to the dark in spite of your light,
and you still chose to go.
Year C- Palm Sunday
Blessed be the king who comes in the name of the Lord, peace in heaven, and glory on high! Hossana in the highest. Luke 19:28-4028 After he had said this, he went on ahead, going up to Jerusalem. |
The time came for me to make my final entry into Jerusalem, my disciples and all the people gathered together for the event, they spread their cloaks on the road to welcome me and they praised God at the top of their voices saying: Author: Joseph of Jesus and Mary
Thanks, KAC, precious.
Conversion Through Prayer, Fasting and Almsgiving [Lent]
Lent: A Time for Prayer, Reflection and Giving
Denver Archbishop’s Lenten Message: “Restore us as a culture of Life”
Where does Ash Wednesday get its ashes?
Catholic Caucus: Daily Rosary Prayer for Lent
On the 40 Days of Lent General Audience of Pope Benedict XVI
Lenten Stations -- Stational Churches - visit each with us during Lent {Catholic Caucus}
Something New for Lent: Part I -- Holy Souls Saturdays
Reflections for Lent (February, March and April, 2007)
Lent 2007: The Love Letter Written by Pope Benedict
Pre-Lent through Easter Prayer and Reflections -- 2007
Stations of the Cross [Catholic/Orthodox Caucus]
For study and reflection during Lent - Mind, Heart, Soul [Catholic/Orthodox Caucus]
Ash Wednesday and the Lenten Fast-Family observance Lenten season [Catholic/Orthodox Caucus]
Pre-Lenten Days -- Family activities-Shrove Tuesday (Mardi Gras)[Catholic/Orthodox Caucus]
40 Ways to Get the Most Out of Lent! [Catholic/Orthodox Caucus]
Lenten Fasting or Feasting? [Catholic Caucus]
THE TRUE NATURE OF FASTING (Catholic/Orthodox Caucus)
The Three Practices of Lent: Praying, Fasting. Almsgiving
MESSAGE OF HIS HOLINESS BENEDICT XVI FOR LENT 2006
Lent a Time for Renewal, Says Benedict XVI
Lent: A Time to Fast From Media and Criticism Says President of Pontifical Liturgical Institute
Is there a Catholic tradition of not offering confession during the week before Easter?
Does anybody realize that if Jesus would have turned around knowing he would die on Friday( And we all knew he knew what they would do to him)what would have happened to us when we leave this world? We would be like all the rest of the people before Jesus in hell for all time. This man has done so much for us that words can never say. HE knew the very people who greeted him with palms and words of love would on Friday say put Him on the cross we want the thief. No thank you is not enough. That is why I will always say, Lord I am not worthy to be with you , but please remember me when you enter your kingdom.Thank You God for your Son this day and each day of my life. The more I know him , the more I can stand up to life!
Here's wishing everyone a blessed Palm Sunday. (I feel like a kid again, waving my palm, tee hee!)
| Lk 19:28-40 | ||
|---|---|---|
| # | Douay-Rheims | Vulgate |
| 28 | And having said these things, he went before, going up to Jerusalem. | et his dictis praecedebat ascendens in Hierosolyma |
| 29 | And it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples, | et factum est cum adpropinquasset ad Bethfage et Bethania ad montem qui vocatur Oliveti misit duos discipulos suos |
| 30 | Saying: Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose him, and bring him hither. | dicens ite in castellum quod contra est in quod introeuntes invenietis pullum asinae alligatum cui nemo umquam hominum sedit solvite illum et adducite |
| 31 | And if any man shall ask you: Why do you loose him? you shall say thus unto him: Because the Lord hath need of his service. | et si quis vos interrogaverit quare solvitis sic dicetis ei quia Dominus operam eius desiderat |
| 32 | And they that were sent, went their way, and found the colt standing, as he had said unto them. | abierunt autem qui missi erant et invenerunt sicut dixit illis stantem pullum |
| 33 | And as they were loosing the colt, the owners thereof said to them: Why loose you the colt? | solventibus autem illis pullum dixerunt domini eius ad illos quid solvitis pullum |
| 34 | But they said: Because the Lord hath need of him. | at illi dixerunt quia Dominus eum necessarium habet |
| 35 | And they brought him to Jesus. And casting their garments on the colt, they set Jesus thereon. | et duxerunt illum ad Iesum et iactantes vestimenta sua supra pullum inposuerunt Iesum |
| 36 | And as he went, they spread their clothes underneath in the way. | eunte autem illo substernebant vestimenta sua in via |
| 37 | And when he was now coming near the descent of mount Olivet, the whole multitude of his disciples began with joy to praise God with a loud voice, for all the mighty works they had seen, | et cum adpropinquaret iam ad descensum montis Oliveti coeperunt omnes turbae discentium gaudentes laudare Deum voce magna super omnibus quas viderant virtutibus |
| 38 | Saying: Blessed be the king who cometh in the name of the Lord, peace in heaven, and glory on high! | dicentes benedictus qui venit rex in nomine Domini pax in caelo et gloria in excelsis |
| 39 | And some of the Pharisees, from amongst the multitude, said to him: Master, rebuke thy disciples. | et quidam Pharisaeorum de turbis dixerunt ad illum magister increpa discipulos tuos |
| 40 | To whom he said: I say to you, that if these shall hold their peace, the stones will cry out. | quibus ipse ait dico vobis quia si hii tacuerint lapides clamabunt |
| Luke 22: 14-71 | ||
|---|---|---|
| # | Douay-Rheims | Vulgate |
| 14 | And when the hour was come, he sat down, and the twelve apostles with him. | et cum facta esset hora discubuit et duodecim apostoli cum eo |
| 15 | And he said to them: With desire I have desired to eat this pasch with you, before I suffer. | et ait illis desiderio desideravi hoc pascha manducare vobiscum antequam patiar |
| 16 | For I say to you, that from this time I will not eat it, till it be fulfilled in the kingdom of God. | dico enim vobis quia ex hoc non manducabo illud donec impleatur in regno Dei |
| 17 | And having taken the chalice, he gave thanks, and said: Take, and divide it among you: | et accepto calice gratias egit et dixit accipite et dividite inter vos |
| 18 | For I say to you, that I will not drink of the fruit of the vine, till the kingdom of God come. | dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniat |
| 19 | And taking bread, he gave thanks, and brake; and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me. | et accepto pane gratias egit et fregit et dedit eis dicens hoc est corpus meum quod pro vobis datur hoc facite in meam commemorationem |
| 20 | In like manner the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you. | similiter et calicem postquam cenavit dicens hic est calix novum testamentum in sanguine meo quod pro vobis funditur |
| 21 | But yet behold, the hand of him that betrayeth me is with me on the table. | verumtamen ecce manus tradentis me mecum est in mensa |
| 22 | And the Son of man indeed goeth, according to that which is determined: but yet, woe to that man by whom he shall be betrayed. | et quidem Filius hominis secundum quod definitum est vadit verumtamen vae illi homini per quem traditur |
| 23 | And they began to inquire among themselves, which of them it was that should do this thing. | et ipsi coeperunt quaerere inter se quis esset ex eis qui hoc facturus esset |
| 24 | And there was also a strife amongst them, which of them should seem to be the greater. | facta est autem et contentio inter eos quis eorum videretur esse maior |
| 25 | And he said to them: The kings of the Gentiles lord it over them; and they that have power over them, are called beneficent. | dixit autem eis reges gentium dominantur eorum et qui potestatem habent super eos benefici vocantur |
| 26 | But you not so: but he that is the greater among you, let him become as the younger; and he that is the leader, as he that serveth. | vos autem non sic sed qui maior est in vobis fiat sicut iunior et qui praecessor est sicut ministrator |
| 27 | For which is greater, he that sitteth at table, or he that serveth? Is it not he that sitteth at table? But I am in the midst of you, as he that serveth: | nam quis maior est qui recumbit an qui ministrat nonne qui recumbit ego autem in medio vestrum sum sicut qui ministrat |
| 28 | And you are they who have continued with me in my temptations: | vos autem estis qui permansistis mecum in temptationibus meis |
| 29 | And I dispose to you, as my Father hath disposed to me, a kingdom; | et ego dispono vobis sicut disposuit mihi Pater meus regnum |
| 30 | That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel. | ut edatis et bibatis super mensam meam in regno et sedeatis super thronos iudicantes duodecim tribus Israhel |
| 31 | And the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat: | ait autem Dominus Simon Simon ecce Satanas expetivit vos ut cribraret sicut triticum |
| 32 | But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren. | ego autem rogavi pro te ut non deficiat fides tua et tu aliquando conversus confirma fratres tuos |
| 33 | Who said to him: Lord, I am ready to go with thee, both into prison, and to death. | qui dixit ei Domine tecum paratus sum et in carcerem et in mortem ire |
| 34 | And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them: | et ille dixit dico tibi Petre non cantabit hodie gallus donec ter abneges nosse me |
| 35 | When I sent you without purse, and scrip, and shoes, did you want anything? | et dixit eis quando misi vos sine sacculo et pera et calciamentis numquid aliquid defuit vobis at illi dixerunt nihil |
| 36 | But they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip; and he that hath not, let him sell his coat, and buy a sword. | dixit ergo eis sed nunc qui habet sacculum tollat similiter et peram et qui non habet vendat tunicam suam et emat gladium |
| 37 | For I say to you, that this that is written must yet be fulfilled in me: And with the wicked was he reckoned. For the things concerning me have an end. | dico enim vobis quoniam adhuc hoc quod scriptum est oportet impleri in me et quod cum iniustis deputatus est etenim ea quae sunt de me finem habent |
| 38 | But they said: Lord, behold here are two swords. And he said to them, It is enough. | at illi dixerunt Domine ecce gladii duo hic at ille dixit eis satis est |
| 39 | And going out, he went, according to his custom, to the mount of Olives. And his disciples also followed him. | et egressus ibat secundum consuetudinem in montem Olivarum secuti sunt autem illum et discipuli |
| 40 | And when he was come to the place, he said to them: Pray, lest ye enter into temptation. | et cum pervenisset ad locum dixit illis orate ne intretis in temptationem |
| 41 | And he was withdrawn away from them a stone's cast; and kneeling down, he prayed, | et ipse avulsus est ab eis quantum iactus est lapidis et positis genibus orabat |
| 42 | Saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done. | dicens Pater si vis transfer calicem istum a me verumtamen non mea voluntas sed tua fiat |
| 43 | And there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer. | apparuit autem illi angelus de caelo confortans eum et factus in agonia prolixius orabat |
| 44 | And his sweat became as drops of blood, trickling down upon the ground. | et factus est sudor eius sicut guttae sanguinis decurrentis in terram |
| 45 | And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. | et cum surrexisset ab oratione et venisset ad discipulos suos invenit eos dormientes prae tristitia |
| 46 | And he said to them: Why sleep you? arise, pray, lest you enter into temptation. | et ait illis quid dormitis surgite orate ne intretis in temptationem |
| 47 | As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them, and drew near to Jesus, for to kiss him. | adhuc eo loquente ecce turba et qui vocabatur Iudas unus de duodecim antecedebat eos et adpropinquavit Iesu ut oscularetur eum |
| 48 | And Jesus said to him: Judas, dost thou betray the Son of man with a kiss? | Iesus autem dixit ei Iuda osculo Filium hominis tradis |
| 49 | And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword? | videntes autem hii qui circa ipsum erant quod futurum erat dixerunt ei Domine si percutimus in gladio |
| 50 | And one of them struck the servant of the high priest, and cut off his right ear. | et percussit unus ex illis servum principis sacerdotum et amputavit auriculam eius dextram |
| 51 | But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him. | respondens autem Iesus ait sinite usque huc et cum tetigisset auriculam eius sanavit eum |
| 52 | And Jesus said to the chief priests, and magistrates of the temple, and the ancients, that were come unto him: Are ye come out, as it were against a thief, with swords and clubs? | dixit autem Iesus ad eos qui venerant ad se principes sacerdotum et magistratus templi et seniores quasi ad latronem existis cum gladiis et fustibus |
| 53 | When I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour, and the power of darkness. | cum cotidie vobiscum fuerim in templo non extendistis manus in me sed haec est hora vestra et potestas tenebrarum |
| 54 | And apprehending him, they led him to the high priest's house. But Peter followed afar off. | conprehendentes autem eum duxerunt ad domum principis sacerdotum Petrus vero sequebatur a longe |
| 55 | And when they had kindled a fire in the midst of the hall, and were sitting about it, Peter was in the midst of them. | accenso autem igni in medio atrio et circumsedentibus illis erat Petrus in medio eorum |
| 56 | Whom when a certain servant maid had seen sitting at the light, and had earnestly beheld him, she said: This man also was with him. | quem cum vidisset ancilla quaedam sedentem ad lumen et eum fuisset intuita dixit et hic cum illo erat |
| 57 | But he denied him, saying: Woman, I know him not. | at ille negavit eum dicens mulier non novi illum |
| 58 | And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not. | et post pusillum alius videns eum dixit et tu de illis es Petrus vero ait o homo non sum |
| 59 | And after the space, as it were of one hour, another certain man affirmed, saying: Of a truth, this man was also with him; for he is also a Galilean. | et intervallo facto quasi horae unius alius quidam adfirmabat dicens vere et hic cum illo erat nam et Galilaeus est |
| 60 | And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew. | et ait Petrus homo nescio quod dicis et continuo adhuc illo loquente cantavit gallus |
| 61 | And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny me thrice. | et conversus Dominus respexit Petrum et recordatus est Petrus verbi Domini sicut dixit quia priusquam gallus cantet ter me negabis |
| 62 | And Peter going out, wept bitterly. | et egressus foras Petrus flevit amare |
| 63 | And the men that held him, mocked him, and struck him. | et viri qui tenebant illum inludebant ei caedentes |
| 64 | And they blindfolded him, and smote his face. And they asked him, saying: Prophesy, who is it that struck thee? | et velaverunt eum et percutiebant faciem eius et interrogabant eum dicentes prophetiza quis est qui te percussit |
| 65 | And blaspheming, many other things they said against him. | et alia multa blasphemantes dicebant in eum |
| 66 | And as soon as it was day, the ancients of the people, and the chief priests and scribes, cane together; and they brought him into their council, saying: If thou be the Christ, tell us. | et ut factus est dies convenerunt seniores plebis et principes sacerdotum et scribae et duxerunt illum in concilium suum dicentes si tu es Christus dic nobis |
| 67 | And he saith to them: If I shall tell you, you will not believe me. | et ait illis si vobis dixero non creditis mihi |
| 68 | And if I shall also ask you, you will not answer me, nor let me go. | si autem et interrogavero non respondebitis mihi neque dimittetis |
| 69 | But hereafter the Son of man shall be sitting on the right hand of the power of God. | ex hoc autem erit Filius hominis sedens a dextris virtutis Dei |
| 70 | Then said they all: Art thou then the Son of God? Who said: You say that I am. | dixerunt autem omnes tu ergo es Filius Dei qui ait vos dicitis quia ego sum |
| 71 | And they said: What need we any further testimony? for we ourselves have heard it from his own mouth. | at illi dixerunt quid adhuc desideramus testimonium ipsi enim audivimus de ore eius |
(*) vv 34, 35, 36 breakdown differs
| Luke 23 | ||
|---|---|---|
| # | Douay-Rheims | Vulgate |
| 1 | And the whole multitude of them rising up, led him to Pilate. | et surgens omnis multitudo eorum duxerunt illum ad Pilatum |
| 2 | And they began to accuse him, saying: We have found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he is Christ the king. | coeperunt autem accusare illum dicentes hunc invenimus subvertentem gentem nostram et prohibentem tributa dari Caesari et dicentem se Christum regem esse |
| 3 | And Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it. | Pilatus autem interrogavit eum dicens tu es rex Iudaeorum at ille respondens ait tu dicis |
| 4 | And Pilate said to the chief priests and to the multitudes: I find no cause in this man. | ait autem Pilatus ad principes sacerdotum et turbas nihil invenio causae in hoc homine |
| 5 | But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place. | at illi invalescebant dicentes commovet populum docens per universam Iudaeam et incipiens a Galilaea usque huc |
| 6 | But Pilate hearing Galilee, asked if the man were of Galilee? | Pilatus autem audiens Galilaeam interrogavit si homo Galilaeus esset |
| 7 | And when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem, in those days. | et ut cognovit quod de Herodis potestate esset remisit eum ad Herodem qui et ipse Hierosolymis erat illis diebus |
| 8 | And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him. | Herodes autem viso Iesu gavisus est valde erat enim cupiens ex multo tempore videre eum eo quod audiret multa de illo et sperabat signum aliquod videre ab eo fieri |
| 9 | And he questioned him in many words. But he answered him nothing. | interrogabat autem illum multis sermonibus at ipse nihil illi respondebat |
| 10 | And the chief priests and the scribes stood by, earnestly accusing him. | stabant etiam principes sacerdotum et scribae constanter accusantes eum |
| 11 | And Herod with his army set him at nought, and mocked him, putting on him a white garment, and sent him back to Pilate. | sprevit autem illum Herodes cum exercitu suo et inlusit indutum veste alba et remisit ad Pilatum |
| 12 | And Herod and Pilate were made friends, that same day; for before they were enemies one to another. | et facti sunt amici Herodes et Pilatus in ipsa die nam antea inimici erant ad invicem |
| 13 | And Pilate, calling together the chief priests, and the magistrates, and the people, | Pilatus autem convocatis principibus sacerdotum et magistratibus et plebe |
| 14 | Said to them: You have presented unto me this man, as one that perverteth the people; and behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him. | dixit ad illos obtulistis mihi hunc hominem quasi avertentem populum et ecce ego coram vobis interrogans nullam causam inveni in homine isto ex his in quibus eum accusatis |
| 15 | No, nor Herod neither. For I sent you to him, and behold, nothing worthy of death is done to him. | sed neque Herodes nam remisi vos ad illum et ecce nihil dignum morte actum est ei |
| 16 | I will chastise him therefore, and release him. | emendatum ergo illum dimittam |
| 17 | Now of necessity he was to release unto them one upon the feast day. | necesse autem habebat dimittere eis per diem festum unum |
| 18 | But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas: | exclamavit autem simul universa turba dicens tolle hunc et dimitte nobis Barabban |
| 19 | Who, for a certain sedition made in the city, and for a murder, was cast into prison. | qui erat propter seditionem quandam factam in civitate et homicidium missus in carcerem |
| 20 | And Pilate again spoke to them, desiring to release Jesus. | iterum autem Pilatus locutus est ad illos volens dimittere Iesum |
| 21 | But they cried again, saying: Crucify him, crucify him. | at illi succlamabant dicentes crucifige crucifige illum |
| 22 | And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore, and let him go. | ille autem tertio dixit ad illos quid enim mali fecit iste nullam causam mortis invenio in eo corripiam ergo illum et dimittam |
| 23 | But they were instant with loud voices, requiring that he might be crucified; and their voices prevailed. | at illi instabant vocibus magnis postulantes ut crucifigeretur et invalescebant voces eorum |
| 24 | And Pilate gave sentence that it should be as they required. | et Pilatus adiudicavit fieri petitionem eorum |
| 25 | And he released unto them him who for murder and sedition, had been cast into prison, whom they had desired; but Jesus he delivered up to their will. | dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem quem petebant Iesum vero tradidit voluntati eorum |
| 26 | And as they led him away, they laid hold of one Simon of Cyrene, coming from the country; and they laid the cross on him to carry after Jesus. | et cum ducerent eum adprehenderunt Simonem quendam Cyrenensem venientem de villa et inposuerunt illi crucem portare post Iesum |
| 27 | And there followed him a great multitude of people, and of women, who bewailed and lamented him. | sequebatur autem illum multa turba populi et mulierum quae plangebant et lamentabant eum |
| 28 | But Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves, and for your children. | conversus autem ad illas Iesus dixit filiae Hierusalem nolite flere super me sed super vos ipsas flete et super filios vestros |
| 29 | For behold, the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck. | quoniam ecce venient dies in quibus dicent beatae steriles et ventres qui non genuerunt et ubera quae non lactaverunt |
| 30 | Then shall they begin to say to the mountains: Fall upon us; and to the hills: Cover us. | tunc incipient dicere montibus cadite super nos et collibus operite nos |
| 31 | For if in the green wood they do these things, what shall be done in the dry? | quia si in viridi ligno haec faciunt in arido quid fiet |
| 32 | And there were also two other malefactors led with him to be put to death. | ducebantur autem et alii duo nequam cum eo ut interficerentur |
| 33 | And when they were come to the place which is called Calvary, they crucified him there; and the robbers, one on the right hand, and the other on the left. | et postquam venerunt in locum qui vocatur Calvariae ibi crucifixerunt eum et latrones unum a dextris et alterum a sinistris |
| 34 | And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots. | Iesus autem dicebat Pater dimitte illis non enim sciunt quid faciunt dividentes vero vestimenta eius miserunt sortes |
| 35 | And the people stood beholding, and the rulers with them derided him, saying: He saved others; let him save himself, if he be Christ, the elect of God. | et stabat populus expectans et deridebant illum principes cum eis dicentes alios salvos fecit se salvum faciat si hic est Christus Dei electus |
| 36 | And the soldiers also mocked him, coming to him, and offering him vinegar, | inludebant autem ei et milites accedentes et acetum offerentes illi |
| 37 | And saying: If thou be the king of the Jews, save thyself. | dicentes si tu es rex Iudaeorum salvum te fac |
| 38 | And there was also a superscription written over him in letters of Greek, and Latin, and Hebrew: THIS IS THE KING OF THE JEWS. | erat autem et superscriptio inscripta super illum litteris graecis et latinis et hebraicis hic est rex Iudaeorum |
| 39 | And one of those robbers who were hanged, blasphemed him, saying: If thou be Christ, save thyself and us. | unus autem de his qui pendebant latronibus blasphemabat eum dicens si tu es Christus salvum fac temet ipsum et nos |
| 40 | But the other answering, rebuked him, saying: Neither dost thou fear God, seeing thou art condemned under the same condemnation? | respondens autem alter increpabat illum dicens neque tu times Deum quod in eadem damnatione es |
| 41 | And we indeed justly, for we receive the due reward of our deeds; but this man hath done no evil. | et nos quidem iuste nam digna factis recipimus hic vero nihil mali gessit |
| 42 | And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom. | et dicebat ad Iesum Domine memento mei cum veneris in regnum tuum |
| 43 | And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise. | et dixit illi Iesus amen dico tibi hodie mecum eris in paradiso |
| 44 | And it was almost the sixth hour; and there was darkness over all the earth until the ninth hour. | erat autem fere hora sexta et tenebrae factae sunt in universa terra usque in nonam horam |
| 45 | And the sun was darkened, and the veil of the temple was rent in the midst. | et obscuratus est sol et velum templi scissum est medium |
| 46 | And Jesus crying out with a loud voice, said: Father, into thy hands I commend my spirit. And saying this, he gave up the ghost. | et clamans voce magna Iesus ait Pater in manus tuas commendo spiritum meum et haec dicens exspiravit |
| 47 | Now the centurion, seeing what was done, glorified God, saying: Indeed this was a just man. | videns autem centurio quod factum fuerat glorificavit Deum dicens vere hic homo iustus erat |
| 48 | And all the multitude of them that were come together to that sight, and saw the things that were done, returned striking their breasts. | et omnis turba eorum qui simul aderant ad spectaculum istud et videbant quae fiebant percutientes pectora sua revertebantur |
| 49 | And all his acquaintance, and the women that had followed him from Galilee, stood afar off, beholding these things. | stabant autem omnes noti eius a longe et mulieres quae secutae erant eum a Galilaea haec videntes |
| 50 | And behold there was a man named Joseph, who was a counsellor, a good and just man, | et ecce vir nomine Ioseph qui erat decurio vir bonus et iustus |
| 51 | (The same had not consented to their counsel and doings;) of Arimathea, a city of Judea; who also himself looked for the kingdom of God. | hic non consenserat consilio et actibus eorum ab Arimathia civitate Iudaeae qui expectabat et ipse regnum Dei |
| 52 | This man went to Pilate, and begged the body of Jesus. | hic accessit ad Pilatum et petiit corpus Iesu |
| 53 | And taking him down, he wrapped him in fine linen, and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid. | et depositum involvit sindone et posuit eum in monumento exciso in quo nondum quisquam positus fuerat |
| 54 | And it was the day of the Parasceve, and the sabbath drew on. | et dies erat parasceves et sabbatum inlucescebat |
| 55 | And the women that were come with him from Galilee, following after, saw the sepulchre, and how his body was laid. | subsecutae autem mulieres quae cum ipso venerant de Galilaea viderunt monumentum et quemadmodum positum erat corpus eius |
| 56 | And returning, they prepared spices and ointments; and on the sabbath day they rested, according to the commandment. | et revertentes paraverunt aromata et unguenta et sabbato quidem siluerunt secundum mandatum |
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.