Passion Altarpiece
1490-95
Oak, 88,5 x 87,5 cm
Museum Mayer van den Bergh, Antwerp
Posted on 04/12/2014 6:43:29 PM PDT by Salvation
April 13, 2014
Palm Sunday of the Lord's Passion
At the Procession with Palms - Gospel Mt 21:1-11
When Jesus and the disciples drew near Jerusalem
and came to Bethphage on the Mount of Olives,
Jesus sent two disciples, saying to them,
“Go into the village opposite you,
and immediately you will find an ass tethered,
and a colt with her.
Untie them and bring them here to me.
And if anyone should say anything to you, reply,
‘The master has need of them.’
Then he will send them at once.”
This happened so that what had been spoken through the prophet
might be fulfilled:
Say to daughter Zion,
“Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them,
and he sat upon them.
The very large crowd spread their cloaks on the road,
while others cut branches from the trees
and strewed them on the road.
The crowds preceding him and those following
kept crying out and saying:
“Hosanna to the Son of David;
blessed is the he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem
the whole city was shaken and asked, “Who is this?”
And the crowds replied,
“This is Jesus the prophet, from Nazareth in Galilee.”
At the Mass - Reading 1 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 2 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 Mt 26:14-27:66
One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity
to hand him over.
On the first day of the Feast of Unleavened Bread,
the disciples approached Jesus and said,
“Where do you want us to prepare
for you to eat the Passover?”
He said,
“Go into the city to a certain man and tell him,
‘The teacher says, “My appointed time draws near;
in your house I shall celebrate the Passover with my disciples.”’”
The disciples then did as Jesus had ordered,
and prepared the Passover.
When it was evening,
he reclined at table with the Twelve.
And while they were eating, he said,
“Amen, I say to you, one of you will betray me.”
Deeply distressed at this,
they began to say to him one after another,
“Surely it is not I, Lord?”
He said in reply,
“He who has dipped his hand into the dish with me
is the one who will betray me.
The Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born.”
Then Judas, his betrayer, said in reply,
“Surely it is not I, Rabbi?”
He answered, “You have said so.”
While they were eating,
Jesus took bread, said the blessing,
broke it, and giving it to his disciples said,
“Take and eat; this is my body.”
Then he took a cup, gave thanks, and gave it to them, saying,
“Drink from it, all of you,
for this is my blood of the covenant,
which will be shed on behalf of many
for the forgiveness of sins.
I tell you, from now on I shall not drink this fruit of the vine
until the day when I drink it with you new
in the kingdom of my Father.”
Then, after singing a hymn,
they went out to the Mount of Olives.
Then Jesus said to them,
“This night all of you will have your faith in me shaken,
for it is written:
I will strike the shepherd,
and the sheep of the flock will be dispersed;
but after I have been raised up,
I shall go before you to Galilee.”
Peter said to him in reply,
“Though all may have their faith in you shaken,
mine will never be.”
Jesus said to him,
“Amen, I say to you,
this very night before the cock crows,
you will deny me three times.”
Peter said to him,
“Even though I should have to die with you,
I will not deny you.”
And all the disciples spoke likewise.
Then Jesus came with them to a place called Gethsemane,
and he said to his disciples,
“Sit here while I go over there and pray.”
He took along Peter and the two sons of Zebedee,
and began to feel sorrow and distress.
Then he said to them,
“My soul is sorrowful even to death.
Remain here and keep watch with me.”
He advanced a little and fell prostrate in prayer, saying,
“My Father, if it is possible,
let this cup pass from me;
yet, not as I will, but as you will.”
When he returned to his disciples he found them asleep.
He said to Peter,
“So you could not keep watch with me for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing, but the flesh is weak.”
Withdrawing a second time, he prayed again,
“My Father, if it is not possible that this cup pass
without my drinking it, your will be done!”
Then he returned once more and found them asleep,
for they could not keep their eyes open.
He left them and withdrew again and prayed a third time,
saying the same thing again.
Then he returned to his disciples and said to them,
“Are you still sleeping and taking your rest?
Behold, the hour is at hand
when the Son of Man is to be handed over to sinners.
Get up, let us go.
Look, my betrayer is at hand.”
While he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a large crowd, with swords and clubs,
who had come from the chief priests and the elders
of the people.
His betrayer had arranged a sign with them, saying,
“The man I shall kiss is the one; arrest him.”
Immediately he went over to Jesus and said,
“Hail, Rabbi!” and he kissed him.
Jesus answered him,
“Friend, do what you have come for.”
Then stepping forward they laid hands on Jesus and arrested him.
And behold, one of those who accompanied Jesus
put his hand to his sword, drew it,
and struck the high priest’s servant, cutting off his ear.
Then Jesus said to him,
“Put your sword back into its sheath,
for all who take the sword will perish by the sword.
Do you think that I cannot call upon my Father
and he will not provide me at this moment
with more than twelve legions of angels?
But then how would the Scriptures be fulfilled
which say that it must come to pass in this way?”
At that hour Jesus said to the crowds,
“Have you come out as against a robber,
with swords and clubs to seize me?
Day after day I sat teaching in the temple area,
yet you did not arrest me.
But all this has come to pass
that the writings of the prophets may be fulfilled.”
Then all the disciples left him and fled.
Those who had arrested Jesus led him away
to Caiaphas the high priest,
where the scribes and the elders were assembled.
Peter was following him at a distance
as far as the high priest’s courtyard,
and going inside he sat down with the servants
to see the outcome.
The chief priests and the entire Sanhedrin
kept trying to obtain false testimony against Jesus
in order to put him to death,
but they found none,
though many false witnesses came forward.
Finally two came forward who stated,
“This man said, ‘I can destroy the temple of God
and within three days rebuild it.’”
The high priest rose and addressed him,
“Have you no answer?
What are these men testifying against you?”
But Jesus was silent.
Then the high priest said to him,
“I order you to tell us under oath before the living God
whether you are the Christ, the Son of God.”
Jesus said to him in reply,
“You have said so.
But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
Then the high priest tore his robes and said,
“He has blasphemed!
What further need have we of witnesses?
You have now heard the blasphemy;
what is your opinion?”
They said in reply,
“He deserves to die!”
Then they spat in his face and struck him,
while some slapped him, saying,
“Prophesy for us, Christ: who is it that struck you?”
Now Peter was sitting outside in the courtyard.
One of the maids came over to him and said,
“You too were with Jesus the Galilean.”
But he denied it in front of everyone, saying,
“I do not know what you are talking about!”
As he went out to the gate, another girl saw him
and said to those who were there,
“This man was with Jesus the Nazorean.”
Again he denied it with an oath,
“I do not know the man!”
A little later the bystanders came over and said to Peter,
“Surely you too are one of them;
even your speech gives you away.”
At that he began to curse and to swear,
“I do not know the man.”
And immediately a cock crowed.
Then Peter remembered the word that Jesus had spoken:
“Before the cock crows you will deny me three times.”
He went out and began to weep bitterly.
When it was morning,
all the chief priests and the elders of the people
took counsel against Jesus to put him to death.
They bound him, led him away,
and handed him over to Pilate, the governor.
Then Judas, his betrayer, seeing that Jesus had been condemned,
deeply regretted what he had done.
He returned the thirty pieces of silver
to the chief priests and elders, saying,
“I have sinned in betraying innocent blood.”
They said,
“What is that to us?
Look to it yourself.”
Flinging the money into the temple,
he departed and went off and hanged himself.
The chief priests gathered up the money, but said,
“It is not lawful to deposit this in the temple treasury,
for it is the price of blood.”
After consultation, they used it to buy the potter’s field
as a burial place for foreigners.
That is why that field even today is called the Field of Blood.
Then was fulfilled what had been said through Jeremiah
the prophet,
And they took the thirty pieces of silver,
the value of a man with a price on his head,
a price set by some of the Israelites,
and they paid it out for the potter’s field
just as the Lord had commanded me.
Now Jesus stood before the governor, and he questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, “Barabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
¬—which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel!
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
“Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
Here all kneel and pause for a short time.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“Truly, this was the Son of God!”
There were many women there, looking on from a distance,
who had followed Jesus from Galilee, ministering to him.
Among them were Mary Magdalene and Mary the mother of James and Joseph,
and the mother of the sons of Zebedee.
When it was evening,
there came a rich man from Arimathea named Joseph,
who was himself a disciple of Jesus.
He went to Pilate and asked for the body of Jesus;
then Pilate ordered it to be handed over.
Taking the body, Joseph wrapped it in clean linen
and laid it in his new tomb that he had hewn in the rock.
Then he rolled a huge stone across the entrance to the tomb
and departed.
But Mary Magdalene and the other Mary
remained sitting there, facing the tomb.
The next day, the one following the day of preparation,
the chief priests and the Pharisees
gathered before Pilate and said,
“Sir, we remember that this impostor while still alive said,
‘After three days I will be raised up.’
Give orders, then, that the grave be secured until the third day,
lest his disciples come and steal him and say to the people,
‘He has been raised from the dead.’
This last imposture would be worse than the first.”
Pilate said to them,
“The guard is yours;
go, secure it as best you can.”
So they went and secured the tomb
by fixing a seal to the stone and setting the guard.
or Mt 27:11-54
Jesus stood before the governor, Pontius Pilate, who questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, “Barabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
— which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel!
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
‘Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
Here all kneel and pause for a short time.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“Truly, this was the Son of God!”
| Matthew | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Matthew 26 |
|||
| 14. | Then went one of the twelve, who was called Judas Iscariot, to the chief priests, | Tunc abiit unus de duodecim, qui dicebatur Judas Iscariotes, ad principes sacerdotum : | τοτε πορευθεις εις των δωδεκα ο λεγομενος ιουδας ισκαριωτης προς τους αρχιερεις |
| 15. | And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver. | et ait illis : Quid vultis mihi dare, et ego vobis eum tradam ? At illi constituerunt ei triginta argenteos. | ειπεν τι θελετε μοι δουναι καγω υμιν παραδωσω αυτον οι δε εστησαν αυτω τριακοντα αργυρια |
| 16. | And from thenceforth he sought opportunity to betray him. | Et exinde quærebat opportunitatem ut eum traderet. | και απο τοτε εζητει ευκαιριαν ινα αυτον παραδω |
| 17. | And on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch? | Prima autem die azymorum accesserunt discipuli ad Jesum, dicentes : Ubi vis paremus tibi comedere Pascha ? | τη δε πρωτη των αζυμων προσηλθον οι μαθηται τω ιησου λεγοντες αυτω που θελεις ετοιμασομεν σοι φαγειν το πασχα |
| 18. | But Jesus said: Go ye into the city to a certain man, and say to him: the master saith, My time is near at hand, with thee I make the pasch with my disciples. | At Jesus dixit : Ite in civitatem ad quemdam, et dicite ei : Magister dicit : Tempus meum prope est, apud te facio Pascha cum discipulis meis. | ο δε ειπεν υπαγετε εις την πολιν προς τον δεινα και ειπατε αυτω ο διδασκαλος λεγει ο καιρος μου εγγυς εστιν προς σε ποιω το πασχα μετα των μαθητων μου |
| 19. | And the disciples did as Jesus appointed to them, and they prepared the pasch. | Et fecerunt discipuli sicut constituit illis Jesus, et paraverunt Pascha. | και εποιησαν οι μαθηται ως συνεταξεν αυτοις ο ιησους και ητοιμασαν το πασχα |
| 20. | But when it was evening, he sat down with his twelve disciples. | Vespere autem facto, discumbebat cum duodecim discipulis suis. | οψιας δε γενομενης ανεκειτο μετα των δωδεκα |
| 21. | And whilst they were eating, he said: Amen I say to you, that one of you is about to betray me. | Et edentibus illis, dixit : Amen dico vobis, quia unus vestrum me traditurus est. | και εσθιοντων αυτων ειπεν αμην λεγω υμιν οτι εις εξ υμων παραδωσει με |
| 22. | And they being very much troubled, began every one to say: Is it I, Lord? | Et contristati valde, cœperunt singuli dicere : Numquid ego sum Domine ? | και λυπουμενοι σφοδρα ηρξαντο λεγειν αυτω εκαστος αυτων μητι εγω ειμι κυριε |
| 23. | But he answering, said: He that dippeth his hand with me in the dish, he shall betray me. | At ipse respondens, ait : Qui intingit mecum manum in paropside, hic me tradet. | ο δε αποκριθεις ειπεν ο εμβαψας μετ εμου εν τω τρυβλιω την χειρα ουτος με παραδωσει |
| 24. | The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed: it were better for him, if that man had not been born. | Filius quidem hominis vadit, sicut scriptum est de illo : væ autem homini illi, per quem Filius hominis tradetur ! bonum erat ei, si natus non fuisset homo ille. | ο μεν υιος του ανθρωπου υπαγει καθως γεγραπται περι αυτου ουαι δε τω ανθρωπω εκεινω δι ου ο υιος του ανθρωπου παραδιδοται καλον ην αυτω ει ουκ εγεννηθη ο ανθρωπος εκεινος |
| 25. | And Judas that betrayed him, answering, said: Is it I, Rabbi? He saith to him: Thou hast said it. | Respondens autem Judas, qui tradidit eum, dixit : Numquid ego sum Rabbi ? Ait illi : Tu dixisti. | αποκριθεις δε ιουδας ο παραδιδους αυτον ειπεν μητι εγω ειμι ραββι λεγει αυτω συ ειπας |
| 26. | And whilst they were at supper, Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body. | Cœnantibus autem eis, accepit Jesus panem, et benedixit, ac fregit, deditque discipulis suis, et ait : Accipite, et comedite : hoc est corpus meum. | εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου |
| 27. | And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this. | Et accipiens calicem, gratias egit : et dedit illis, dicens : Bibite ex hoc omnes. | και λαβων το ποτηριον και ευχαριστησας εδωκεν αυτοις λεγων πιετε εξ αυτου παντες |
| 28. | For this is my blood of the new testament, which shall be shed for many unto remission of sins. | Hic est enim sanguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum. | τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων |
| 29. | And I say to you, I will not drink from henceforth of this fruit of the vine, until that day when I shall drink it with you new in the kingdom of my Father. | Dico autem vobis : non bibam amodo de hoc genimine vitis usque in diem illum, cum illud bibam vobiscum novum in regno Patris mei. | λεγω δε υμιν οτι ου μη πιω απ αρτι εκ τουτου του γεννηματος της αμπελου εως της ημερας εκεινης οταν αυτο πινω μεθ υμων καινον εν τη βασιλεια του πατρος μου |
| 30. | And a hymn being said, they went out unto mount Olivet. | Et hymno dicto, exierunt in montem Oliveti. | και υμνησαντες εξηλθον εις το ορος των ελαιων |
| 31. | Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed. | Tunc dicit illis Jesus : Omnes vos scandalum patiemini in me in ista nocte. Scriptum est enim : Percutiam pastorem, et dispergentur oves gregis. | τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται τα προβατα της ποιμνης |
| 32. | But after I shall be risen again, I will go before you into Galilee. | Postquam autem resurrexero, præcedam vos in Galilæam. | μετα δε το εγερθηναι με προαξω υμας εις την γαλιλαιαν |
| 33. | And Peter answering, said to him: Although all shall be scandalized in thee, I will never be scandalized. | Respondens autem Petrus, ait illi : Et si omnes scandalizati fuerint in te, ego numquam scandalizabor. | αποκριθεις δε ο πετρος ειπεν αυτω ει παντες σκανδαλισθησονται εν σοι εγω [δε] ουδεποτε σκανδαλισθησομαι |
| 34. | Jesus said to him: Amen I say to thee, that in this night before the cock crow, thou wilt deny me thrice. | Ait illi Jesus : Amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis. | εφη αυτω ο ιησους αμην λεγω σοι οτι εν ταυτη τη νυκτι πριν αλεκτορα φωνησαι τρις απαρνηση με |
| 35. | Peter saith to him: Yea, though I should die with thee, I will not deny thee. And in like manner said all the disciples. | Ait illi Petrus : Etiamsi oportuerit me mori tecum, non te negabo. Similiter et omnes discipuli dixerunt. | λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησωμαι ομοιως δε και παντες οι μαθηται ειπον |
| 36. | Then Jesus came with them into a country place which is called Gethsemani; and he said to his disciples: Sit you here, till I go yonder and pray. | Tunc venit Jesus cum illis in villam, quæ dicitur Gethsemani, et dixit discipulis suis : Sedete hic donec vadam illuc, et orem. | τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει |
| 37. | And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad. | Et assumpto Petro, et duobus filiis Zebedæi, cœpit contristari et mœstus esse. | και παραλαβων τον πετρον και τους δυο υιους ζεβεδαιου ηρξατο λυπεισθαι και αδημονειν |
| 38. | Then he saith to them: My soul is sorrowful even unto death: stay you here, and watch with me. | Tunc ait illis : Tristis est anima mea usque ad mortem : sustinete hic, et vigilate mecum. | τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου |
| 39. | And going a little further, he fell upon his face, praying, and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as thou wilt. | Et progressus pusillum, procidit in faciem suam, orans, et dicens : Pater mi, si possibile est, transeat a me calix iste : verumtamen non sicut ego volo, sed sicut tu. | και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ |
| 40. | And he cometh to his disciples, and findeth them asleep, and he saith to Peter: What? Could you not watch one hour with me? | Et venit ad discipulos suos, et invenit eos dormientes, et dicit Petro : Sic non potuistis una hora vigilare mecum ? | και ερχεται προς τους μαθητας και ευρισκει αυτους καθευδοντας και λεγει τω πετρω ουτως ουκ ισχυσατε μιαν ωραν γρηγορησαι μετ εμου |
| 41. | Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak. | Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma. | γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης |
| 42. | Again the second time, he went and prayed, saying: My Father, if this chalice may not pass away, but I must drink it, thy will be done. | Iterum secundo abiit, et oravit, dicens : Pater mi, si non potest hic calix transire nisi bibam illum, fiat voluntas tua. | παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου |
| 43. | And he cometh again and findeth them sleeping: for their eyes were heavy. | Et venit iterum, et invenit eos dormientes : erant enim oculi eorum gravati. | και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι |
| 44. | And leaving them, he went again: and he prayed the third time, saying the selfsame word. | Et relictis illis, iterum abiit, et oravit tertio, eumdem sermonem dicens. | και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων |
| 45. | Then he cometh to his disciples, and saith to them: Sleep ye now and take your rest; behold the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. | Tunc venit ad discipulos suos, et dicit illis : Dormite jam, et requiescite : ecce appropinquavit hora, et Filius hominis tradetur in manus peccatorum. | τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων |
| 46. | Rise, let us go: behold he is at hand that will betray me. | Surgite, eamus : ecce appropinquavit qui me tradet. | εγειρεσθε αγωμεν ιδου ηγγικεν ο παραδιδους με |
| 47. | As he yet spoke, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the ancients of the people. | Adhuc eo loquente, ecce Judas unus de duodecim venit, et cum eo turba multa cum gladiis et fustibus, missi a principibus sacerdotum, et senioribus populi. | και ετι αυτου λαλουντος ιδου ιουδας εις των δωδεκα ηλθεν και μετ αυτου οχλος πολυς μετα μαχαιρων και ξυλων απο των αρχιερεων και πρεσβυτερων του λαου |
| 48. | And he that betrayed him, gave them a sign, saying: Whomsoever I shall kiss, that is he, hold him fast. | Qui autem tradidit eum, dedit illis signum, dicens : Quemcumque osculatus fuero, ipse est, tenete eum. | ο δε παραδιδους αυτον εδωκεν αυτοις σημειον λεγων ον αν φιλησω αυτος εστιν κρατησατε αυτον |
| 49. | And forthwith coming to Jesus, he said: Hail, Rabbi. And he kissed him. | Et confestim accedens ad Jesum, dixit : Ave Rabbi. Et osculatus est eum. | και ευθεως προσελθων τω ιησου ειπεν χαιρε ραββι και κατεφιλησεν αυτον |
| 50. | And Jesus said to him: Friend, whereto art thou come? Then they came up, and laid hands on Jesus, and held him. | Dixitque illi Jesus : Amice, ad quid venisti ? Tunc accesserunt, et manus injecerunt in Jesum, et tenuerunt eum. | ο δε ιησους ειπεν αυτω εταιρε εφ ω παρει τοτε προσελθοντες επεβαλον τας χειρας επι τον ιησουν και εκρατησαν αυτον |
| 51. | And behold one of them that were with Jesus, stretching forth his hand, drew out his sword: and striking the servant of the high priest, cut off his ear. | Et ecce unus ex his qui erant cum Jesu, extendens manum, exemit gladium suum, et percutiens servum principis sacerdotum amputavit auriculam ejus. | και ιδου εις των μετα ιησου εκτεινας την χειρα απεσπασεν την μαχαιραν αυτου και παταξας τον δουλον του αρχιερεως αφειλεν αυτου το ωτιον |
| 52. | Then Jesus saith to him: Put up again thy sword into its place: for all that take the sword shall perish with the sword. | Tunc ait illi Jesus : Converte gladium tuum in locum suum : omnes enim, qui acceperint gladium, gladio peribunt. | τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται |
| 53. | Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels? | An putas, quia non possum rogare patrem meum, et exhibebit mihi modo plusquam duodecim legiones angelorum ? | η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων |
| 54. | How then shall the scriptures be fulfilled, that so it must be done? | Quomodo ergo implebuntur Scripturæ, quia sic oportet fieri ? | πως ουν πληρωθωσιν αι γραφαι οτι ουτως δει γενεσθαι |
| 55. | In that same hour Jesus said to the multitudes: You are come out as it were to a robber with swords and clubs to apprehend me. I sat daily with you, teaching in the temple, and you laid not hands on me. | In illa hora dixit Jesus turbis : Tamquam ad latronem existis cum gladiis et fustibus comprehendere me : quotidie apud vos sedebam docens in templo, et non me tenuistis. | εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με |
| 56. | Now all this was done, that the scriptures of the prophets might be fulfilled. Then the disciples all leaving him, fled. | Hoc autem totum factum est, ut adimplerentur Scripturæ prophetarum. Tunc discipuli omnes, relicto eo, fugerunt. | τουτο δε ολον γεγονεν ινα πληρωθωσιν αι γραφαι των προφητων τοτε οι μαθηται παντες αφεντες αυτον εφυγον |
| 57. | But they holding Jesus led him to Caiphas the high priest, where the scribes and the ancients were assembled. | At illi tenentes Jesum, duxerunt ad Caipham principem sacerdotum, ubi scribæ et seniores convenerant. | οι δε κρατησαντες τον ιησουν απηγαγον προς καιαφαν τον αρχιερεα οπου οι γραμματεις και οι πρεσβυτεροι συνηχθησαν |
| 58. | And Peter followed him afar off, even to the court of the high priest. And going in, he sat with the servants, that he might see the end. | Petrus autem sequebatur eum a longe, usque in atrium principis sacerdotum. Et ingressus intro, sedebat cum ministris, ut videret finem. | ο δε πετρος ηκολουθει αυτω απο μακροθεν εως της αυλης του αρχιερεως και εισελθων εσω εκαθητο μετα των υπηρετων ιδειν το τελος |
| 59. | And the chief priests and the whole council sought false witness against Jesus, that they might put him to death: | Principes autem sacerdotum, et omne concilium, quærebant falsum testimonium contra Jesum, ut eum morti traderent : | οι δε αρχιερεις και οι πρεσβυτεροι και το συνεδριον ολον εζητουν ψευδομαρτυριαν κατα του ιησου οπως θανατωσωσιν αυτον |
| 60. | And they found not, whereas many false witnesses had come in. And last of all there came two false witnesses: | et non invenerunt, cum multi falsi testes accessissent. Novissime autem venerunt duo falsi testes, | και ουχ ευρον και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον |
| 61. | And they said: This man said, I am able to destroy the temple of God, and after three days to rebuild it. | et dixerunt : Hic dixit : Possum destruere templum Dei, et post triduum reædificare illud. | υστερον δε προσελθοντες δυο ψευδομαρτυρες ειπον ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι αυτον |
| 62. | And the high priest rising up, said to him: Answerest thou nothing to the things which these witness against thee? | Et surgens princeps sacerdotum, ait illi : Nihil respondes ad ea, quæ isti adversum te testificantur ? | και αναστας ο αρχιερευς ειπεν αυτω ουδεν αποκρινη τι ουτοι σου καταμαρτυρουσιν |
| 63. | But Jesus held his peace. And the high priest said to him: I adjure thee by the living God, that thou tell us if thou be the Christ the Son of God. | Jesus autem tacebat. Et princeps sacerdotum ait illi : Adjuro te per Deum vivum, ut dicas nobis si tu es Christus Filius Dei. | ο δε ιησους εσιωπα και αποκριθεις ο αρχιερευς ειπεν αυτω εξορκιζω σε κατα του θεου του ζωντος ινα ημιν ειπης ει συ ει ο χριστος ο υιος του θεου |
| 64. | Jesus saith to him: Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. | Dicit illi Jesus : Tu dixisti. Verumtamen dico vobis, amodo videbitis Filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus cæli. | λεγει αυτω ο ιησους συ ειπας πλην λεγω υμιν απ αρτι οψεσθε τον υιον του ανθρωπου καθημενον εκ δεξιων της δυναμεως και ερχομενον επι των νεφελων του ουρανου |
| 65. | Then the high priests rent his garments, saying: He hath blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy: | Tunc princeps sacerdotum scidit vestimenta sua, dicens : Blasphemavit : quid adhuc egemus testibus ? ecce nunc audistis blasphemiam : | τοτε ο αρχιερευς διερρηξεν τα ιματια αυτου λεγων οτι εβλασφημησεν τι ετι χρειαν εχομεν μαρτυρων ιδε νυν ηκουσατε την βλασφημιαν αυτου |
| 66. | What think you? But they answering, said: He is guilty of death. | quid vobis videtur ? At illi respondentes dixerunt : Reus est mortis. | τι υμιν δοκει οι δε αποκριθεντες ειπον ενοχος θανατου εστιν |
| 67. | Then did they spit in his face, and buffeted him: and others struck his face with the palms of their hands, | Tunc exspuerunt in faciem ejus, et colaphis eum ceciderunt, alii autem palmas in faciem ejus dederunt, | τοτε ενεπτυσαν εις το προσωπον αυτου και εκολαφισαν αυτον οι δε ερραπισαν |
| 68. | Saying: Prophesy unto us, O Christ, who is he that struck thee? | dicentes : Prophetiza nobis Christe, quis est qui te percussit ? | λεγοντες προφητευσον ημιν χριστε τις εστιν ο παισας σε |
| 69. | But Peter sat without in the court: and there came to him a servant maid, saying: Thou also wast with Jesus the Galilean. | Petrus vero sedebat foris in atrio : et accessit ad eum una ancilla, dicens : Et tu cum Jesu Galilæo eras. | ο δε πετρος εξω εκαθητο εν τη αυλη και προσηλθεν αυτω μια παιδισκη λεγουσα και συ ησθα μετα ιησου του γαλιλαιου |
| 70. | But he denied before them all, saying: I know not what thou sayest. | At ille negavit coram omnibus, dicens : Nescio quid dicis. | ο δε ηρνησατο εμπροσθεν αυτων παντων λεγων ουκ οιδα τι λεγεις |
| 71. | And as he went out of the gate, another maid saw him, and she saith to them that were there: This man also was with Jesus of Nazareth. | Exeunte autem illo januam, vidit eum alia ancilla, et ait his qui erant ibi : Et hic erat cum Jesu Nazareno. | εξελθοντα δε αυτον εις τον πυλωνα ειδεν αυτον αλλη και λεγει αυτοις εκει και ουτος ην μετα ιησου του ναζωραιου |
| 72. | And again he denied with an oath, I know not the man. | Et iterum negavit cum juramento : Quia non novi hominem. | και παλιν ηρνησατο μεθ ορκου οτι ουκ οιδα τον ανθρωπον |
| 73. | And after a little while they came that stood by, and said to Peter: Surely thou also art one of them; for even thy speech doth discover thee. | Et post pusillum accesserunt qui stabant, et dixerunt Petro : Vere et tu ex illis es : nam et loquela tua manifestum te facit. | μετα μικρον δε προσελθοντες οι εστωτες ειπον τω πετρω αληθως και συ εξ αυτων ει και γαρ η λαλια σου δηλον σε ποιει |
| 74. | Then he began to curse and to swear that he knew not the man. And immediately the cock crew. | Tunc cœpit detestari et jurare quia non novisset hominem. Et continuo gallus cantavit. | τοτε ηρξατο καταθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον και ευθεως αλεκτωρ εφωνησεν |
| 75. | And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly. | Et recordatus est Petrus verbi Jesu, quod dixerat : Priusquam gallus cantet, ter me negabis. Et egressus foras, flevit amare. | και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως |
| Matthew 27 |
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| 1. | AND when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death. | Mane autem facto, consilium inierunt omnes principes sacerdotum et seniores populi adversus Jesum, ut eum morti traderent. | πρωιας δε γενομενης συμβουλιον ελαβον παντες οι αρχιερεις και οι πρεσβυτεροι του λαου κατα του ιησου ωστε θανατωσαι αυτον |
| 2. | And they brought him bound, and delivered him to Pontius Pilate the governor. | Et vinctum adduxerunt eum, et tradiderunt Pontio Pilato præsidi. | και δησαντες αυτον απηγαγον και παρεδωκαν αυτον ποντιω πιλατω τω ηγεμονι |
| 3. | Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients, | Tunc videns Judas, qui eum tradidit, quod damnatus esset, pœnitentia ductus, retulit triginta argenteos principibus sacerdotum, et senioribus, | τοτε ιδων ιουδας ο παραδιδους αυτον οτι κατεκριθη μεταμεληθεις απεστρεψεν τα τριακοντα αργυρια τοις αρχιερευσιν και τοις πρεσβυτεροις |
| 4. | Saying: I have sinned in betraying innocent blood. But they said: What is that to us? look thou to it. | dicens : Peccavi, tradens sanguinem justum. At illi dixerunt : Quid ad nos ? tu videris. | λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει |
| 5. | And casting down the pieces of silver in the temple, he departed: and went and hanged himself with an halter. | Et projectis argenteis in templo, recessit : et abiens laqueo se suspendit. | και ριψας τα αργυρια εν τω ναω ανεχωρησεν και απελθων απηγξατο |
| 6. | But the chief priests having taken the pieces of silver, said: It is not lawful to put them into the corbona, because it is the price of blood. | Principes autem sacerdotum, acceptis argenteis, dixerunt : Non licet eos mittere in corbonam : quia pretium sanguinis est. | οι δε αρχιερεις λαβοντες τα αργυρια ειπον ουκ εξεστιν βαλειν αυτα εις τον κορβαναν επει τιμη αιματος εστιν |
| 7. | And after they had consulted together, they bought with them the potter's field, to be a burying place for strangers. | Consilio autem inito, emerunt ex illis agrum figuli, in sepulturam peregrinorum. | συμβουλιον δε λαβοντες ηγορασαν εξ αυτων τον αγρον του κεραμεως εις ταφην τοις ξενοις |
| 8. | For this cause the field was called Haceldama, that is, The field of blood, even to this day. | Propter hoc vocatus est ager ille, Haceldama, hoc est, Ager sanguinis, usque in hodiernum diem. | διο εκληθη ο αγρος εκεινος αγρος αιματος εως της σημερον |
| 9. | Then was fulfilled that which was spoken by Jeremias the prophet, saying: And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel. | Tunc impletum est quod dictum est per Jeremiam prophetam, dicentem : Et acceperunt triginta argenteos pretium appretiati, quem appretiaverunt a filiis Israël : | τοτε επληρωθη το ρηθεν δια ιερεμιου του προφητου λεγοντος και ελαβον τα τριακοντα αργυρια την τιμην του τετιμημενου ον ετιμησαντο απο υιων ισραηλ |
| 10. | And they gave them unto the potter's field, as the Lord appointed to me. | et dederunt eos in agrum figuli, sicut constituit mihi Dominus. | και εδωκαν αυτα εις τον αγρον του κεραμεως καθα συνεταξεν μοι κυριος |
| 11. | And Jesus stood before the governor, and the governor asked him, saying: Art thou the king of the Jews? Jesus saith to him: Thou sayest it. | Jesus autem stetit ante præsidem, et interrogavit eum præses, dicens : Tu es rex Judæorum ? Dicit illi Jesus : Tu dicis. | ο δε ιησους εστη εμπροσθεν του ηγεμονος και επηρωτησεν αυτον ο ηγεμων λεγων συ ει ο βασιλευς των ιουδαιων ο δε ιησους εφη αυτω συ λεγεις |
| 12. | And when he was accused by the chief priests and ancients, he answered nothing. | Et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit. | και εν τω κατηγορεισθαι αυτον υπο των αρχιερεων και των πρεσβυτερων ουδεν απεκρινατο |
| 13. | Then Pilate saith to him: Dost not thou hear how great testimonies they allege against thee? | Tunc dicit illi Pilatus : Non audis quanta adversum te dicunt testimonia ? | τοτε λεγει αυτω ο πιλατος ουκ ακουεις ποσα σου καταμαρτυρουσιν |
| 14. | And he answered him to never a word; so that the governor wondered exceedingly. | Et non respondit ei ad ullum verbum, ita ut miraretur præses vehementer. | και ουκ απεκριθη αυτω προς ουδε εν ρημα ωστε θαυμαζειν τον ηγεμονα λιαν |
| 15. | Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would. | Per diem autem solemnem consueverat præses populi dimittere unum vinctum, quem voluissent : | κατα δε εορτην ειωθει ο ηγεμων απολυειν ενα τω οχλω δεσμιον ον ηθελον |
| 16. | And he had then a notorious prisoner, that was called Barabbas. | habebat autem tunc vinctum insignem, qui dicebatur Barrabas. | ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν |
| 17. | They therefore being gathered together, Pilate said: Whom will you that I release to you, Barabbas, or Jesus that is called Christ? | Congregatis ergo illis, dixit Pilatus : Quem vultis dimittam vobis : Barabbam, an Jesum, qui dicitur Christus ? | συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον |
| 18. | For he knew that for envy they had delivered him. | Sciebat enim quod per invidiam tradidissent eum. | ηδει γαρ οτι δια φθονον παρεδωκαν αυτον |
| 19. | And as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him. | Sedente autem illo pro tribunali, misit ad eum uxor ejus, dicens : Nihil tibi, et justo illi : multa enim passa sum hodie per visum propter eum. | καθημενου δε αυτου επι του βηματος απεστειλεν προς αυτον η γυνη αυτου λεγουσα μηδεν σοι και τω δικαιω εκεινω πολλα γαρ επαθον σημερον κατ οναρ δι αυτον |
| 20. | But the chief priests and ancients persuaded the people, that they should ask Barabbas, and make Jesus away. | Principes autem sacerdotum et seniores persuaserunt populis ut peterent Barabbam, Jesum vero perderent. | οι δε αρχιερεις και οι πρεσβυτεροι επεισαν τους οχλους ινα αιτησωνται τον βαραββαν τον δε ιησουν απολεσωσιν |
| 21. | And the governor answering, said to them: Whether will you of the two to be released unto you? But they said, Barabbas. | Respondens autem præses, ait illis : Quem vultis vobis de duobus dimitti ? At illi dixerunt : Barabbam. | αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν |
| 22. | Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified. | Dicit illis Pilatus : Quid igitur faciam de Jesu, qui dicitur Christus ? | λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω |
| 23. | The governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified. | Dicunt omnes : Crucifigatur. Ait illis præses : Quid enim mali fecit ? At illi magis clamabant dicentes : Crucifigatur. | ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω |
| 24. | And Pilate seeing that he prevailed nothing, but that rather a tumult was made; taking water washed his hands before the people, saying: I am innocent of the blood of this just man; look you to it. | Videns autem Pilatus quia nihil proficeret, sed magis tumultus fieret : accepta aqua, lavit manus coram populo, dicens : Innocens ego sum a sanguine justi hujus : vos videritis. | ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε |
| 25. | And the whole people answering, said: His blood be upon us and our children. | Et respondens universus populus, dixit : Sanguis ejus super nos, et super filios nostros. | και αποκριθεις πας ο λαος ειπεν το αιμα αυτου εφ ημας και επι τα τεκνα ημων |
| 26. | Then he released to them Barabbas, and having scourged Jesus, delivered him unto them to be crucified. | Tunc dimisit illis Barabbam : Jesum autem flagellatum tradidit eis ut crucifigeretur. | τοτε απελυσεν αυτοις τον βαραββαν τον δε ιησουν φραγελλωσας παρεδωκεν ινα σταυρωθη |
| 27. | Then the soldiers of the governor taking Jesus into the hall, gathered together unto him the whole band; | Tunc milites præsidis suscipientes Jesum in prætorium, congregaverunt ad eum universam cohortem : | τοτε οι στρατιωται του ηγεμονος παραλαβοντες τον ιησουν εις το πραιτωριον συνηγαγον επ αυτον ολην την σπειραν |
| 28. | And stripping him, they put a scarlet cloak about him. | et exeuntes eum, chlamydem coccineam circumdederunt ei, | και εκδυσαντες αυτον περιεθηκαν αυτω χλαμυδα κοκκινην |
| 29. | And platting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, king of the Jews. | et plectentes coronam de spinis, posuerunt super caput ejus, et arundinem in dextera ejus. Et genu flexo ante eum, illudebant ei, dicentes : Ave rex Judæorum. | και πλεξαντες στεφανον εξ ακανθων επεθηκαν επι την κεφαλην αυτου και καλαμον επι την δεξιαν αυτου και γονυπετησαντες εμπροσθεν αυτου ενεπαιζον αυτω λεγοντες χαιρε ο βασιλευς των ιουδαιων |
| 30. | And spitting upon him, they took the reed, and struck his head. | Et exspuentes in eum, acceperunt arundinem, et percutiebant caput ejus. | και εμπτυσαντες εις αυτον ελαβον τον καλαμον και ετυπτον εις την κεφαλην αυτου |
| 31. | And after they had mocked him, they took off the cloak from him, and put on him his own garments, and led him away to crucify him. | Et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis ejus, et duxerunt eum ut crucifigerent. | και οτε ενεπαιξαν αυτω εξεδυσαν αυτον την χλαμυδα και ενεδυσαν αυτον τα ιματια αυτου και απηγαγον αυτον εις το σταυρωσαι |
| 32. | And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross. | Exeuntes autem invenerunt hominem Cyrenæum, nomine Simonem : hunc angariaverunt ut tolleret crucem ejus. | εξερχομενοι δε ευρον ανθρωπον κυρηναιον ονοματι σιμωνα τουτον ηγγαρευσαν ινα αρη τον σταυρον αυτου |
| 33. | And they came to the place that is called Golgotha, which is the place of Calvary. | Et venerunt in locum qui dicitur Golgotha, quod est Calvariæ locus. | και ελθοντες εις τοπον λεγομενον γολγοθα ο εστιν λεγομενος κρανιου τοπος |
| 34. | And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink. | Et dederunt ei vinum bibere cum felle mistum. Et cum gustasset, noluit bibere. | εδωκαν αυτω πιειν οξος μετα χολης μεμιγμενον και γευσαμενος ουκ ηθελεν πιειν |
| 35. | And after they had crucified him, they divided his garments, casting lots; that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among them; and upon my vesture they cast lots. | Postquam autem crucifixerunt eum, diviserunt vestimenta ejus, sortem mittentes : ut impleretur quod dictum est per prophetam dicentem : Diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. | σταυρωσαντες δε αυτον διεμερισαντο τα ιματια αυτου βαλλοντες κληρον |
| 36. | And they sat and watched him. | Et sedentes servabant eum. | και καθημενοι ετηρουν αυτον εκει |
| 37. | And they put over his head his cause written: THIS IS JESUS THE KING OF THE JEWS. | Et imposuerunt super caput ejus causam ipsius scriptam : Hic est Jesus rex Judæorum. | και επεθηκαν επανω της κεφαλης αυτου την αιτιαν αυτου γεγραμμενην ουτος εστιν ιησους ο βασιλευς των ιουδαιων |
| 38. | Then were crucified with him two thieves: one on the right hand, and one on the left. | Tunc crucifixi sunt cum eo duo latrones : unus a dextris, et unus a sinistris. | τοτε σταυρουνται συν αυτω δυο λησται εις εκ δεξιων και εις εξ ευωνυμων |
| 39. | And they that passed by, blasphemed him, wagging their heads, | Prætereuntes autem blasphemabant eum moventes capita sua, | οι δε παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων |
| 40. | And saying: Vah, thou that destroyest the temple of God, and in three days dost rebuild it: save thy own self: if thou be the Son of God, come down from the cross. | et dicentes : Vah qui destruis templum Dei, et in triduo illud reædificas : salva temetipsum : si Filius Dei es, descende de cruce. | και λεγοντες ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων σωσον σεαυτον ει υιος ει του θεου καταβηθι απο του σταυρου |
| 41. | In like manner also the chief priests, with the scribes and ancients, mocking, said: | Similiter et principes sacerdotum illudentes cum scribis et senioribus dicebant : | ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων και φαρισαιων ελεγον |
| 42. | He saved others; himself he cannot save. If he be the king of Israel, let him now come down from the cross, and we will believe him. | Alios salvos fecit, seipsum non potest salvum facere : si rex Israël est, descendat nunc de cruce, et credimus ei : | αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν επ αυτω |
| 43. | He trusted in God; let him now deliver him if he will have him; for he said: I am the Son of God. | confidit in Deo : liberet nunc, si vult eum : dixit enim : Quia Filius Dei sum. | πεποιθεν επι τον θεον ρυσασθω νυν αυτον ει θελει αυτον ειπεν γαρ οτι θεου ειμι υιος |
| 44. | And the selfsame thing the thieves also, that were crucified with him, reproached him with. | Idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei. | το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτον |
| 45. | Now from the sixth hour there was darkness over the whole earth, until the ninth hour. | A sexta autem hora tenebræ factæ sunt super universam terram usque ad horam nonam. | απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας ενατης |
| 46. | And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? that is, My God, my God, why hast thou forsaken me? | Et circa horam nonam clamavit Jesus voce magna, dicens : Eli, Eli, lamma sabacthani ? hoc est : Deus meus, Deus meus, ut quid dereliquisti me ? | περι δε την ενατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λιμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες |
| 47. | And some that stood there and heard, said: This man calleth Elias. | Quidam autem illic stantes, et audientes, dicebant : Eliam vocat iste. | τινες δε των εκει εστωτων ακουσαντες ελεγον οτι ηλιαν φωνει ουτος |
| 48. | And immediately one of them running took a sponge, and filled it with vinegar; and put it on a reed, and gave him to drink. | Et continuo currens unus ex eis, acceptam spongiam implevit aceto, et imposuit arundini, et dabat ei bibere. | και ευθεως δραμων εις εξ αυτων και λαβων σπογγον πλησας τε οξους και περιθεις καλαμω εποτιζεν αυτον |
| 49. | And the others said: Let be, let us see whether Elias will come to deliver him. | Ceteri vero dicebant : Sine, videamus an veniat Elias liberans eum. | οι δε λοιποι ελεγον αφες ιδωμεν ει ερχεται ηλιας σωσων αυτον |
| 50. | And Jesus again crying with a loud voice, yielded up the ghost. | Jesus autem iterum clamans voce magna, emisit spiritum. | ο δε ιησους παλιν κραξας φωνη μεγαλη αφηκεν το πνευμα |
| 51. | And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent. | Et ecce velum templi scissum est in duas partes a summo usque deorsum : et terra mota est, et petræ scissæ sunt, | και ιδου το καταπετασμα του ναου εσχισθη εις δυο απο ανωθεν εως κατω και η γη εσεισθη και αι πετραι εσχισθησαν |
| 52. | And the graves were opened: and many bodies of the saints that had slept arose, | et monumenta aperta sunt : et multa corpora sanctorum, qui dormierant, surrexerunt. | και τα μνημεια ανεωχθησαν και πολλα σωματα των κεκοιμημενων αγιων ηγερθη |
| 53. | And coming out of the tombs after his resurrection, came into the holy city, and appeared to many. | Et exeuntes de monumentis post resurrectionem ejus, venerunt in sanctam civitatem, et apparuerunt multis. | και εξελθοντες εκ των μνημειων μετα την εγερσιν αυτου εισηλθον εις την αγιαν πολιν και ενεφανισθησαν πολλοις |
| 54. | Now the centurion and they that were with him watching Jesus, having seen the earthquake, and the things that were done, were sore afraid, saying: Indeed this was the Son of God. | Centurio autem, et qui cum eo erant, custodientes Jesum, viso terræmotu, et his quæ fiebant, timuerunt valde, dicentes : Vere Filius Dei erat iste. | ο δε εκατονταρχος και οι μετ αυτου τηρουντες τον ιησουν ιδοντες τον σεισμον και τα γενομενα εφοβηθησαν σφοδρα λεγοντες αληθως θεου υιος ην ουτος |
| 55. | And there were there many women afar off, who had followed Jesus from Galilee, ministering unto him: | Erant autem ibi mulieres multæ a longe, quæ secutæ erant Jesum a Galilæa, ministrantes ei : | ησαν δε εκει γυναικες πολλαι απο μακροθεν θεωρουσαι αιτινες ηκολουθησαν τω ιησου απο της γαλιλαιας διακονουσαι αυτω |
| 56. | Among whom was Mary Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. | inter quas erat Maria Magdalene, et Maria Jacobi, et Joseph mater, et mater filiorum Zebedæi. | εν αις ην μαρια η μαγδαληνη και μαρια η του ιακωβου και ιωση μητηρ και η μητηρ των υιων ζεβεδαιου |
| 57. | And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus. | Cum autem sero factum esset, venit quidam homo dives ab Arimathæa, nomine Joseph, qui et ipse discipulus erat Jesu : | οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας τουνομα ιωσηφ ος και αυτος εμαθητευσεν τω ιησου |
| 58. | He went to Pilate, and asked the body of Jesus. Then Pilate commanded that the body should be delivered. | hic accessit ad Pilatum, et petiit corpus Jesu. Tunc Pilatus jussit reddi corpus. | ουτος προσελθων τω πιλατω ητησατο το σωμα του ιησου τοτε ο πιλατος εκελευσεν αποδοθηναι το σωμα |
| 59. | And Joseph taking the body, wrapped it up in a clean linen cloth. | Et accepto corpore, Joseph involvit illud in sindone munda, | και λαβων το σωμα ο ιωσηφ ενετυλιξεν αυτο σινδονι καθαρα |
| 60. | And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument, and went his way. | et posuit illud in monumento suo novo, quod exciderat in petra. Et advolvit saxum magnum ad ostium monumenti, et abiit. | και εθηκεν αυτο εν τω καινω αυτου μνημειω ο ελατομησεν εν τη πετρα και προσκυλισας λιθον μεγαν τη θυρα του μνημειου απηλθεν |
| 61. | And there was there Mary Magdalen, and the other Mary sitting over against the sepulchre. | Erant autem ibi Maria Magdalene, et altera Maria, sedentes contra sepulchrum. | ην δε εκει μαρια η μαγδαληνη και η αλλη μαρια καθημεναι απεναντι του ταφου |
| 62. | And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate, | Altera autem die, quæ est post Parasceven, convenerunt principes sacerdotum et pharisæi ad Pilatum, | τη δε επαυριον ητις εστιν μετα την παρασκευην συνηχθησαν οι αρχιερεις και οι φαρισαιοι προς πιλατον |
| 63. | Saying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again. | dicentes : Domine, recordati sumus, quia seductor ille dixit adhuc vivens : Post tres dies resurgam. | λεγοντες κυριε εμνησθημεν οτι εκεινος ο πλανος ειπεν ετι ζων μετα τρεις ημερας εγειρομαι |
| 64. | Command therefore the sepulchre to be guarded until the third day: lest perhaps his disciples come and steal him away, and say to the people: He is risen from the dead; and the last error shall be worse than the first. | Jube ergo custodiri sepulchrum usque in diem tertium : ne forte veniant discipuli ejus, et furentur eum, et dicant plebi : Surrexit a mortuis : et erit novissimus error pejor priore. | κελευσον ουν ασφαλισθηναι τον ταφον εως της τριτης ημερας μηποτε ελθοντες οι μαθηται αυτου νυκτος κλεψωσιν αυτον και ειπωσιν τω λαω ηγερθη απο των νεκρων και εσται η εσχατη πλανη χειρων της πρωτης |
| 65. | Pilate saith to them: You have a guard; go, guard it as you know. | Ait illis Pilatus : Habetis custodiam, ite, custodite sicut scitis. | εφη δε αυτοις ο πιλατος εχετε κουστωδιαν υπαγετε ασφαλισασθε ως οιδατε |
| 66. | And they departing, made the sepulchre sure, sealing the stone, and setting guards. | Illi autem abeuntes, munierunt sepulchrum, signantes lapidem, cum custodibus. | οι δε πορευθεντες ησφαλισαντο τον ταφον σφραγισαντες τον λιθον μετα της κουστωδιας |
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You have a question? What is it? These are the gospel readings for today (two of them) in the original Greek, Vulgate Latin translation and Douay-Rheims translation.
Following are the commentary of the Fathers of the Church collected by St. Thomas Aquinas. This work of his is known as Golden Chain, “Catena Aurea”. Lastly, I pick an appropriate piece of sacred art.
Catholic
Almanac:
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Friday, April 13 |
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Liturgical Color: White |
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Daily Readings for:April 13, 2014
(Readings on USCCB website)
Collect: Almighty ever-living God, who as an example of humility for the human race to follow caused our Savior to take flesh and submit to the Cross, graciously grant that we may heed his lesson of patient suffering and so merit a share in his Resurrection. Who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
RECIPES
o Frumenty
o Pea Soup
ACTIVITIES
o Holy Week in the Catholic Tradition
o Hymn: Gloria Laus et Honor (All Glory, Laud and Honor)
o Lent Hymn: O Head All Scarred and Bleeding
o Lent Hymn: Open, O Hard and Sinful Heart!
o Lenten Customs of the Russian Germans
o Music for Lent and Easter: St. Matthew Passion by Bach
o Palm Sunday and Holy Week in the Home
o Shrouding of Statues and Crucifixes
o Traditions related to Palm Sunday
PRAYERS
o Prayer for Palm Sunday and Holy Week
o Book of Blessings: Blessing Before and After Meals: Lent (1st Plan)
LIBRARY
o From Palm Branches to the Wood of the Cross | Fr. Roger J. Landry
o Hymn for Palm Sunday | Bishop Theodulf
o Palm Sundays | Dom H. Philibert Feasey O.S.B.
o We hail you, O Cross of Christ! | Pope John Paul II
· Lent: April 13th
· Palm Sunday
Old Calendar: Palm Sunday ; Other Titles: Palm Sunday; Hosanna Sunday; Fig Sunday; Flowery Festival;
So they took branches of palm trees and went out to meet him, crying, "Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!" And Jesus found a young ass and sat upon it; as it is written, "Fear not, daughter of Zion; behold, your king is coming, sitting on an ass's colt (Jn 12:13-15)!"
Today we commemorate Christ's entry into Jerusalem for the completion of the Paschal Mystery. In the old calendar before Vatican II, the Church celebrated Passion Sunday two Sundays before Easter, and then Palm Sunday was the beginning of Holy Week. The Church has combined the two to reinforce the solemnity of Holy Week.
The Palm Sunday procession is formed of Christians who, in the "fullness of faith," make their own the gesture of the Jews and endow it with its full significance. Following the Jews' example we proclaim Christ as a Victor... Hosanna to the Son of David! Blessed is He who comes in the Name of the Lord. But by our faith we know, as they did not, all that His triumph stands for. He is the Messiah, the Son of David and the Son of God. He is the sign of contradiction, acclaimed by some and reviled by others. Sent into this world to wrest us from sin and the power of Satan, He underwent His Passion, the punishment for our sins, but issues forth triumphant from the tomb, the victor over death, making our peace with God and taking us with Him into the kingdom of His Father in heaven.
Liturgy for Palm Sunday
The priests and deacons wear red vestments for Mass. There is a special entrance at the beginning of each Mass, either simple or solemn. This includes a blessing of the palms and the gospel reading of the entrance into Jerusalem (Matt 21:1-11; Mark 11:1-10; John 12:12-16; Luke 19:28-40). The introduction by the priest explains the solemnity of Holy Week, and invites the faithful to take full part in the celebration:
Dear friends in Christ, for five weeks of Lent we have been preparing, by works of charity and self-sacrifice, for the celebration of our Lord's paschal mystery. Today we come together to begin this solemn celebration in union with the whole Church throughout the world. Christ entered in triumph into his own city, to complete his work as our Messiah: to suffer, to die, and to rise again. Let us remember with devotion this entry which began his saving work and follow him with a lively faith. United with him in his suffering on the cross, may we share his resurrection and new life.
The palms are blessed with the following prayer:
Almighty God, we pray you bless these branches and make them holy. Today we joyfully acclaim Jesus our Messiah and King. May we reach one day the happiness of the new and everlasting Jerusalem by faithfully following him who lives and reigns for ever and ever. Amen.
As the faithful, we remember and dramatize Christ's triumphal entrance into Jerusalem on a donkey. In Jesus' time, a huge crowd assembled, put their cloaks or branches on the ground, and waved palm branches, acclaiming Christ as the King of Israel, the Son of David. We now wave our palm branches and sing as the priest enters the church:
Hosanna to the Son of David, the King of Israel.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
These words of praise are echoed every day at the Holy Sacrifice of the Mass at the Sanctus (Holy, Holy).
Our joy is quickly subdued. We are jolted to reality and see the purpose of Christ coming to Jerusalem by the reading of the Passion at the Gospel. (Written by Jennifer Gregory Miller)
Things to Do:
The Station at Rome is in the church of St. John Lateran which represents the Holy City Jerusalem which Christ and we, His disciples, have just entered. It is the first cathedral of Rome, where Emperor Constantine allowed the Pope to set up the episcopal chair after 312.
Palm Sunday of the Passion of the Lord
From now on you will see “the Son of Man seated at the right hand of the Power” and “coming on the clouds of heaven.” (Matthew 26:64)
From a sermon by St. Leo the Great:
“No one, however weak, is denied a share in the victory of the cross. The sacred blood of Christ has quenched the flaming sword that barred access to the tree of life (Genesis 3:24). The age-old night of sin has given way to the true light, and the Christian people are invited to share the riches of paradise. All who have been reborn have the way open before them to return to their native land… .
“True reverence for the Lord’s passion means fixing the eyes of our heart on Jesus crucified and recognizing in him our own humanity. In taking our human nature while remaining God, he left no member of the human race without a share in his mercy. Who does not share a common nature with Christ, if he has welcomed Christ who took our nature and is reborn in the Spirit through whom Christ was conceived?
“Who cannot recognize in Christ his own infirmities? Who would not recognize that Christ’s eating and sleeping, his sadness and his shedding tears of love are marks of the nature of a slave? It was this nature of a slave that had to be healed of its ancient wounds and cleansed of the defilement of sin.
“The body that lay lifeless in the tomb is ours. The body that rose again on the third day is ours. The body that ascended to the right hand of the Father’s glory is ours. If then we walk in the way of his commandments, and are not ashamed to acknowledge the price he paid for our salvation in a lowly body, we too are to rise to share his glory. The promise he made will be fulfilled: ‘Everyone who acknowledges me before others, I also will acknowledge before my Father in heaven’ (Matthew 10:32).”
“All praise and glory to you, Lord Jesus, for redeeming us! I want to be with you in heaven forever!”
Matthew 21:1-11; Isaiah 50:4-7; Psalm 22:8-9, 17-20, 23-24; Philippians 2:6-11
(Isaiah 50:4-7; Psalm 22:8-9, 17-20, 23-24; Philippians 2:6-11; Matthew 26:14–27:66)
1. The first reading from Isaiah is a powerful prophecy on Jesus’ faithfulness, obedience, and his passion. In what way is it also a testimony to his total trust in the Father’s love and call for his life? When you are in the midst of difficult circumstances, or suffering, do you believe that, “The Lord God is my help, therefore, I am not disgraced?” Are you able to say, “I have set my face like flint, knowing that I will not be put to shame” (Isaiah 54:7)? Share a time when this was true and when it was a struggle for you.
2. The responsorial psalm is also a powerful prophetic word on Jesus’ suffering, his death on the Cross, and his resurrection. It also contains Jesus’ words from the Cross, “My God, my God, why have you forsaken me?” Why do you think Jesus cried out these words from the Cross? Was there ever a time when you felt this way as well? Why?
3. The second reading provides a wonderful witness to Jesus’ humility in that he “emptied himself, taking the form of a slave” and “humbled himself, becoming obedient to the point of death.” If humility is lifting others above yourself, and pride is lifting yourself above others, how do you rate yourself on these characteristics? What steps can you take to reflect more and more the humility of Jesus?
4. The Gospel reading provides us with a narrative of Jesus’ passion and death on the Cross. It is so easy to take for granted this familiar story, or passively listen as the Gospel is read at Mass. What steps can you take to prevent this from happening?
5. The meditation, which comes from a sermon by St. Leo the Great, begins with these words: “No one, however weak, is denied a share in the victory of the cross.” How would you answer, if someone were to ask you: “What is the victory of the cross?” How would you describe this “victory” in your own life?
6. During Holy week, what steps can you take to spend additional time with Jesus, “watching,” praying with him, and meditating on his journey to the cross?
7. Take some time now to pray and thank the Lord for the victory of the Cross and for redeeming you and rescuing you from the power of sin and death. Use the prayer at the end of the meditation as the starting point.
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Why is faith a prerequisite for the sacraments?
Sacraments are not magic. A sacrament can be effective only if one understands and accepts it in faith. Sacraments not only presuppose faith, they also strengthen it and give expression to it.
Jesus commissioned the apostles first to make people disciples through their preaching, in other words, to awaken their faith and only then to baptize them. There are two things, therefore, that we receive from the Church: faith and the sacraments. Even today someone becomes a Christian, not through a mere ritual or by being listed in a register, but rather through acceptance of the true faith. We receive the true faith from the Church. She vouches for it. Because the Church's faith is expressed in the liturgy, no sacramental ritual can be changed or manipulated at the discretion of an individual minister or a congregation.
If a sacrament is administered by someone who is unworthy, does it fail to have its effect?
No. The sacraments are effective on the basis of the sacramental action that is carried out (ex opere operato), in other words, independently of the moral conduct or spiritual outlook of the minister. It is enough for him to intend to do what the Church does.
By all means, ministers of the sacraments ought to live an exemplary life. But the sacraments take effect, not because of the holiness of their ministers, but rather because Christ himself is at work in them. In any case, he respects our freedom when we receive the sacraments. That is why they have a positive effect only if we rely on Christ. (YOUCAT questions 177-178)
Dig Deeper: CCC section (1122-1128) and other references here.
Part 2: The Celebration of the Christian Mystery (1066 - 1690)
Section 1: The Sacramental Economy (1076 - 1209)
Chapter 1: The Paschal Mystery in the Age of the Church (1077 - 1134)
Article 2: The Paschal Mystery in the Church's Sacraments (1113 - 1134)
III. THE SACRAMENTS OF FAITH ⇡
Christ sent his apostles so that "repentance and forgiveness of sins should be preached in his name to all nations."41 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit."42 The mission to baptize, and so the sacramental mission, is implied in the mission to evangelize, because the sacrament is prepared for by the word of God and by the faith which is assent to this word: The People of God is formed into one in the first place by the Word of the living God. ... The preaching of the Word is required for the sacramental ministry itself, since the sacraments are sacraments of faith, drawing their origin and nourishment from the Word.43
41.
42.
43.
PO 4 §§ 1,2.
"The purpose of the sacraments is to sanctify men, to build up the Body of Christ and, finally, to give worship to God. Because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it. That is why they are called 'sacraments of faith.'"44
44.
SC 59.
The Church's faith precedes the faith of the believer who is invited to adhere to it. When the Church celebrates the sacraments, she confesses the faith received from the apostles — whence the ancient saying: lex orandi, lex credendi (or: legem credendi lex statuat supplicandi, according to Prosper of Aquitaine [5th cent.]).45 The law of prayer is the law of faith: the Church believes as she prays. Liturgy is a constitutive element of the holy and living Tradition.46
45.
Ep. 8.
46.
Cf. DV 8.
For this reason no sacramental rite may be modified or manipulated at the will of the minister or the community. Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy.
Likewise, since the sacraments express and develop the communion of faith in the Church, the lex orandi is one of the essential criteria of the dialogue that seeks to restore the unity of Christians.47
47.
Cf. UR 2; 15.
IV. THE SACRAMENTS OF SALVATION ⇡
Celebrated worthily in faith, the sacraments confer the grace that they signify.48 They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. The Father always hears the prayer of his Son's Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power.
48.
Cf. Council of Trent (1547): DS 1605; DS 1606.
This is the meaning of the Church's affirmation49 that the sacraments act ex opere operato (literally: "by the very fact of the action's being performed"), i.e., by virtue of the saving work of Christ, accomplished once for all. It follows that "the sacrament is not wrought by the righteousness of either the celebrant or the recipient, but by the power of God."50 From the moment that a sacrament is celebrated in accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it, independently of the personal holiness of the minister. Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them.
49.
Cf. Council of Trent (1547): DS 1608.
50.
St. Thomas Aquinas, STh III, 68,8.
LET US JOIN JESUS ON THE ROAD TO CALVARY
(A biblical refection on PALM (PASSION) SUNDAY [YEAR A], 13 April 2014)
Second Reading: Philippians 2:6-11
First Reading: Isaiah 50:4-7; Psalms: Psalm 22:8-9,17-20,23-24; Gospel Reading: Matthew 26:14-27:66 (Matthew 27:11-54)
The Scripture Text
Christ Jesus, who, though He was in the form of God, did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being born in the likeness of men. And being found in human form He humbled Himself and became obedient unto death, even death on a cross. Therefore God has highly exalted Him and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, 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. (Philippians 2:6-11 RSV)
Today, and all week, as we recall the events of Jesus’ Passion and death, God is inviting us to do more than simply remember past events. He invites us to join Jesus on the road to Calvary and peer into His heart at each step along the way. As we do this, let us allow Paul’s hymn about the humility of Christ to guide us.
Though He was in the form of God, (Jesus) … emptied Himself (Philippians 2:6-7). What could be a greater self-emptying than for the perfect Son of God to submit to the judgment of sinful men and women? What greater humility could there be than allowing your own creation to put you to death? Imagine Jesus standing before the Sanhedrin and before Pilate, humbly submitting to their judgment and their mockery. He formed each of them and gave them precious gifts they were to use to glorify His Father. And here, these gifts are used instead to beat Him, ridicule Him, and put Him to death.
He was obedient to the point of death, even death on a cross (Philippians 2:8). Imagine the pain of the cross – not just the physical pain, but the emotional and spiritual pain. Jesus was abandoned by everyone. Even heaven seemed closed off. No matter where He looked, there was no comfort to be found, no assurance that the torment of His body was doing anyone any good. Yet He was convinced that God had led Him to the cross, and so He submitted to it, trusting in His Father with every labored breath He took.
Therefore God highly exalted Him and gave Him the name that is above every name (Philippians 2:9). Jesus is glorified because He emptied Himself and accepted death. As you imagine all of heaven bowing before Him, picture the awe on the faces of the angels. They are looking at His now glorified wounds and wondering over the love that moved Him to accept death for our sake. Now fully God and fully man, bearing the marks of the cross, Jesus allowed Himself to be forever changed …… simply because He loves us.
Prayer: Jesus, I am in awe over Your love for me. This week, as I walk with You may I encounter You as never before. By Your Holy Spirit, let me fall in love with You all over again. Amen.
Daily Marriage Tip for April 13, 2014:
Hosanna to the King of Kings! The start of Holy Week – with its stark reading of Jesus’ Passion – is a great reminder to reexamine our hearts. Is Jesus the King of our marriage and our home? Pray to enter fully into Holy Week with your spouse and children.
Sc cripture Study Palm Sunday of the Lord’s Passion – Cycle A
Opening prayer
(Processional Gospel: Matthew 21:1-11) Is. 50:4-7 (Ps 22) Phil. 2:6-11 Matt. 26:14-27:66
Overview of the Gospel:
• The events related in this Sunday’s Processional Gospel reading takes place the Sunday before Holy Week. This Thursday, Jesus will institute the Holy Eucharist and the priesthood. On Friday he will be unjustly tried, tortured, and die upon the Cross for the sins of mankind. In exactly a week, he will rise gloriously from the grave, defeating Satan and death.
• Jesus now enters Jerusalem in triumph. Whereas he had previously entered the city quietly, he now does so publicly since his mission is almost completed. • Jesus’ entry into Jerusalem recalls that of another king—King Solomon (see 1 Kings 1:32-49). Both are called “Son of David;” both ride a donkey (or mule); both were celebrated by a great crowd; both entries caused a commotion in the city.
• The crowd greets Jesus as a victorious king, sure that he will liberate Roman-occupied Israel in the manner foretold by the prophets (Zechariah 14:3-21). Their shouts of praise will turn into cries of condemnation, however, when Jesus turns out to be a different kind of king than the one they expect (Zechariah 9:9-10). . Questions:
• The 1st Reading from the prophet Isaiah describes the Suffering Servant of the Lord and how he is faithful to his call. How are we called to imitate this servant in both attentiveness to God’s word, and in bearing our share in the hardships of spreading the Gospel?
• In the 2nd Reading, we hear St. Paul quote and early Christian hymn in praise of the divinity of Christ. How cognizant on a daily basis are we that Jesus Christ, Our Lord and Savior, is both fully man and fully God? What is the implication of each of these truths for our daily lives?
• In the Gospel, to what town has Jesus come? Why (Mt 23:27; Mark 10:32-33; Luke 13:33)?
• Jesus comes on a donkey rather than a stallion. What does this portray (Zech 9:9-10)? What kind of king were the people expecting? How do their wishes compare with the reality of Jesus? How might that discrepancy account for the same crowd jeering and shouting later, “Crucify him!” (Mark 15:12-15)?
• What difference does it make to you that Jesus is a gentle king, and not like the one described in Matthew 20:25? How would you have reacted if you had been there to greet Jesus riding into town? Do you jump on political or religious bandwagons today? Why or why not? Does Jesus’ humility “work” for you? Why or why not?
Catechism of the Catholic Church: §§ 557—560, 571—591, 595—618, 624—630
Closing Prayer
In all that He did from the Incarnation to the Cross, the end Jesus Christ had in mind was the gift of the Eucharist, His personal and corporal union with each Christian through Communion. He saw in It the means of communicating to us all the treasures of His Passion, all the virtues of His Sacred Humanity, and all the merits of His Life. --St. Peter Julian Eymard
On this coming Sunday, the Church will bring us to what may be one of my favorite Masses and my favorite sets of Scripture readings in the entire liturgical year: Palm Sunday of the Passion of the Lord, popularly known simply as ‘Palm Sunday’.
With the Palm Sunday readings, the Church ushers us into the climax of the liturgical year in the celebration of Holy Week. This is the last Sunday feast before the beginning of the Triduum, which will climax in the celebration of Easter (Latin Pascha), what the Catechism calls the “feast of feasts” (CCC 1169).
As you may recall—especially if you have young children who need to be held the entire time the Gospel is being proclaimed!—this is one of the longest sets of readings in the entire liturgical year. (A word of advice: don't lock your knees :) For on this Sunday, the Church not only commemorates the Triumphal Entry of Jesus into Jerusalem six days before the Passover; she also lays before the faithful the complete account of Jesus’ Passion and death, according to one of the Synoptic Gospels (This year, Year A, it is Matthew’s account.)
Given the sheer number and length of readings for this Sunday, it should go without saying that I can’t give a full analysis of them all. (Whole books have been written just on the Passion! In fact, I just published one myself.) Instead, I simply want to focus our attention on the Jewish roots of Jesus' Triumphal Entry, and show how Jesus fulfills Zechariah's prophecy of the Messiah in his Triumphal Entry, the Last Supper, his Passion, and even his descent into Hell.
Jesus Fulfills Zechariah's Prophecy of the Coming of the Messiah
Unlike other Masses, Palm Sunday contains two proclamations of the Gospel. The first is from Matthew’s account of Jesus Triumphal Entry into Jerusalem:
When Jesus and the disciples drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village opposite you, and immediately you will find an ass tethered,and a colt with her. Untie them and bring them here to me. And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” This happened so that what had been spoken through the prophet might be fulfilled: 'Say to daughter Zion,“Behold, your king comes to you,meek and riding on an ass,and on a colt, the foal of a beast of burden.” The disciples went and did as Jesus had ordered them.They brought the ass and the colt and laid their cloaks over them, and he sat upon them.The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. The crowds preceding him and those following kept crying out and saying: “Hosanna to the Son of David; blessed is the he who comes in the name of the Lord; hosanna in the highest.”And when he entered Jerusalem the whole city was shaken and asked, “Who is this?” And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.” (Matthew 21:1-11; NAB)
What is the meaning of this mysterious action? Why does Jesus ride an ass into Jerusalem, and why does the crowd react in the way that they do?
As is fairly well known, by choosing to publicly mount and ride a “colt” into Jerusalem in the midst of the procession of so many Passover pilgrims into the city, Jesus is performing what scholars refer to as a prophetic sign—a symbolic act which is meant to both symbolize and set in motion some major event in the history of salvation. In this case, Jesus’ act of riding the colt into Jerusalem harks back to Zechariah’s prophecy of the advent of the Messiah—the long-awaited king of Israel—to the city of Jerusalem (see Zechariah 9:9).
The Messiah Delivers His People from the Realm of the Dead
However, there is more here than simply an implicitly messianic public act. For when we go back to the prophecy of Zechariah and read it in its full context, we discover something very mysterious--namely, that the Messiah not only rides an ass, but comes to deliver "captives" from the "waterless pit":
Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth. As for you also, because of the blood of my covenant with you, I will set your captives free from the waterless pit. (Zechariah 9:10-11)
The first part of Zechariah's prophecy is pretty clear: the future king--also known as the Messiah--will come riding an ass. But what about the second part of the prophecy? Notice here that according to Zechariah, the king who rides the ass into Jerusalem will not deliver his people through the shedding of blood in battle, but through the mysterious “blood of the covenant,” which will somehow set captives free from "the Pit"--a common Old Testament expression for the realm of the dead (Zech 9:10-11).
Once again, this Old Testament background of Jesus’ Triumphal Entry on Palm Sunday ultimately points forward to what he will accomplish in his Passion. For in the words of Jesus at the Last Supper, we find a striking allusion to Zechariah’s prophecy:
While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, "Take and eat; this is my body." Then he took a cup, gave thanks, and gave it to them, saying, "Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins." (Matthew 26:26-28)
The Blood of the Covenant and the Messiah's Descent into Hell
In other words, by means of his Triumphal Entry, Jesus is signaling much more than just the fact that he is the Messiah.He is also signaling what kind of Messiah he will be, and by what means he will set his people free from captivity—not by the blood of warfare, but by the blood of the covenant, which he will pour out under the appearance of wine in the Upper Room and on the wood of the Cross on Good Friday. It is by means of this blood, poured out upon the Cross on Calvary, that he will lead the righteous from the shadows of the Pit, but into the glory of Paradise. Indeed, this is the whole point of Holy Saturday: Christ descends into the realm of the dead--Hades--to free the righteous from the realm of the dead. In the words of the Apostle Paul:
Therefore it is said, "When he ascended on high he led a host of captives, and he gave gifts to men." In saying, "He ascended," what does it mean but that he had also descended into the lower parts of the earth? He who descended is he who also ascended far above all the heavens, that he might fill all things. (Ephesians 4:8-10)
Who are the "host of captives" that Christ "led on high" when he ascended into heaven, after he "descended" to the dead? They are none other than the righteous dead of the Old Covenant, who were waiting for the Messiah to finally come triumphant to Jerusalem and her people. In the words of the Catechism of the Catholic Church:
Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him. "The gospel was preached even to the dead." (1 Pet 4:6). The descent into hell brings the Gospel message of salvation to complete fulfillment. This is the last phase of Jesus' messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ's redemptive work to all men of all times and all places... (CCC 633-634)
This is the real 'return from exile' that will be accomplished by the Messiah: he will lead the exiled children of Eve back to the Paradise of God through the blood of the new and everlasting covenant.
The Palm Branches and the Coming of the King to the Altar
Now, at this point, someone might ask: But how does he Jesus accomplish all this? What role does the Cross have to play? This question takes us back to the crowd’s response to Jesus’ triumphal entry, with their proclamation of the words::
"Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest!" (Matthew 21:9).
It is extremely important to recognize that the Jewish crowd is taking this chant for "salvation" (Hosanna means "Save" or "Give Salvation!") from Psalm 118, a popular song that was sung during the feasts of Passover and Tabernacles. However, once again, when we go back and look at the Psalm in context, we discover yet again several striking features of the king whose arrival is being celebrated:
Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD… The stone which the builders rejected has become the head of the corner... Save us, we beseech thee, O LORD! O LORD, we beseech thee, give us success! Blessed be he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has given us light! Bind the festal procession with branches, up to the horns of the altar! Thou art my God, and I will give thanks to thee.. (Psalm 118:19, 22, 25-28).
The critical point to notice here is that in Psalm 118, the king is not simply coming into the city (‘open to me the gates)—he is going up to the Temple to offer sacrifice. And not just any kind of sacrifice, but the “thanksgiving” sacrifice, known in Hebrew as the todah offering (see Leviticus 7).
Once this Old Testament background to the crowd’s response is in place, the deeper meaning of Jesus’ Triumphal Entry is revealed. The crowds with their branches and their Psalms have it right: Jesus is the king of Israel; he has come to his city; and he is going up to the altar to offer a sacrifice of thanksgiving. But the sacrifice he is going to offer is not that of bulls or goats, but of himself. And the todah that he will give will begin with the Eucharist celebrated in the Upper Room and consummated on the altar of the Cross.
The Messiah Still "Goes Up" to the Altar of the Eucharist
In other words, at every Mass, when we proclaim—“Blessed is He Who Comes in the Name of the Lord,Hosanna in the Highest!”—we are not only remembering the first Palm Sunday. Even more, we are celebration the liturgical coming of the King into our midst, as he 'ascends' to the altar of the Eucharist. As he said at the Last Supper, there he 'pours out' the blood of the new covenant in the one eternal offering by which we too are given peace and prepared to enter into the kingdom of Paradise. In the words of the Catechism of the Catholic Church:
How will Jerusalem welcome her Messiah? Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of "his father David". Acclaimed as son of David, as the one who brings salvation (Hosanna means "Save!" or "Give salvation!"), the "King of glory" enters his City "riding on an ass". Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth… Their acclamation, "Blessed be he who comes in the name of the Lord", is taken up by the Church in the "Sanctus" of the Eucharistic liturgy that introduces the memorial of the Lord's Passover.
Jesus' entry into Jerusalem manifested the coming of the kingdom that the King-Messiah was going to accomplish by the Passover of his Death and Resurrection. It is with the celebration of that entry on Palm Sunday that the Church's liturgy solemnly opens Holy Week. (CCC 559-560)
Posted by Dr. Scott Hahn on 04.09.14 |
I can think of no better month to serve as a summary of Christian life. Lent runs late this year, so it feels like God’s taking a little bit longer to work with me. The Prophets Isaiah and Jeremiah saw God as a patient potter, purposeful as he molds his creations.
Yet, O LORD, you are our Father;
we are the clay, and are our potter;
we are all the work of your hand. (Isaiah 64:8)
Lent is the time God works and re-works us, and we try our best to be docile and pliable. We go into Ash Wednesday with good intentions, and then we fall, and then we get up again; and we repeat the cycle many times. “And the vessel he was making of clay was spoiled in the potter’s hand, and he reworked it into another vessel, as it seemed good to the potter to do” (Jeremiah 18:4).
It is a mercy to live as you and I do. It is a mercy to have the traditions we have received from the Apostles through the saints. It is a mercy that we can go often to the sacrament of Confession. It is a mercy that we can live Lent together every year.
This is our first full Lent with the “Pope of Mercy.” The Holy Father’s emphasis on mercy seems to be the one thing that secular journalists usually get right when they talk about him. He repeats his message so often that it’s hard to miss. He tells us that God never tires of forgiving us; it’s we who get tired of asking for forgiveness.
So let’s not tire as we head into the home stretch of our Lent, and as we enter Holy Week and the Triduum. God will give us the grace to finish well, even if we’ve stumbled often.
Why? Because that’s his purpose throughout the story we’re remembering this month. He came to save us — save us from our sins! But that’s just a prelude. He forgives our sins and heals us so that we can live a life that’s divine, sharing his own nature with us even as he shares ours (see 2 Peter 1:4).
Lent is the time when the potter takes his clay and works it into another vessel — a vessel of honor and of divinity — a vessel of holiness and grace. God created us to be saints; and when we fell he called us again to be saints. Only saints will live in heaven; and you and I want to be in that number when the saints go marching in.
The mercies of the Catholic life are many, and not least of them is the canonization of saints. God gives us, through the infallible judgment of the Church, the ability to know that certain people are living with him now in heaven. They are interceding for us. Their lives of faith can serve as reliable roadmaps for our own in the years we have remaining.
This Mercy Sunday is especially auspicious because Pope Francis will then canonize two of his beloved predecessors, Pope John Paul II and Pope John XXIII. It was my great joy to meet with Pope John Paul II on several occasions; and I can’t help but feel personally invested in that day.
But he touched so many lives. He set records by drawing some of the largest crowds in history — millions of people — and he reached many more through television. His funeral was “attended” by hundreds of millions who tuned in via television and the Web.
He never sought fame, but he sought glory — God’s glory — and he was willing to let it shine through him to the world.
That’s what we’re all called to do — not to assume the papacy, but to be that vessel, that lamp in which the light of Christ can shine.
Lent has been forming us for the task — molding clay into lamps — molding sinners into saints. As the month ends, we’ll have so many reasons to celebrate God’s mercy.
The Word for Palm (Passion) Sunday: http://usccb.org/bible/readings/041314.cfm
Is 50: 4-7
Ph 2: 6-11
Mt 26: 14 – 27: 66
Why did Jesus die and who is responsible for his death? This question has been debated by historians and scripture scholars for centuries. Why did Jesus of Nazareth, a prophet of compassion and mercy who did so much good for others in his preaching and healing and who insisted on non-violence, forgiveness, mercy and love for one’s enemies die such a tortuous death, that of a criminal?
The fact that we believe Jesus is the Son of God, the Savior of all humankind, is somewhat beside the point if you ask this above question on a purely historical level. Our faith teaches the effects of his death and resurrection is central to our lives. As Christians we embrace the whole salvific event. We have the hope of eternal life through a merciful God who paid the price for our sins.
But, those of Jesus’ time, who lived and walked with him; who ate in his company and were impressed by his miracles and his faith and those, especially the rejected, the abject poor and hopeless, the sinners and persecuted, who saw in Jesus a great hope, were unaware of our present day theological explanations. To them, Jesus was certainly in the prophetic mold, he was a wonder-worker and a man of deep faith and compassion, particularly for those on the margins of society. He was mysterious and at the same time connected with everyone on a deep human level.
Before the experience of the risen Lord, Jesus appeared as only a man yet who had a very singular relationship with God so that he referred to God as his “Father.” Even his inner circle of confidants, the twelve chosen to share intimately in his ministry, was not in agreement.
So his death was a shock and scandal; disillusionment and a confusing reality in a hopeful future. We can imagine the Apostles’ fear and “what now?” mood after Jesus’ crucifixion. We can also wonder about what the masses of people who followed Jesus and hung on his every word and who saw in him their greatest hope for liberation, filled with further hatred for the Roman occupiers and the Jewish authorities who they knew were in league with the Romans.
But, one thing we can say for certain is that the Jewish people as a whole cannot be blamed for the death of Jesus. The Church has come a long way in its understanding and position and with the more enlightened inspiration of the Second Vatican Council, the official position of the Catholic Church is that the Jewish people are not responsible for the death of Jesus.
Then, who is? During this Lent I have been reading a recommended book on Jesus entitled: Jesus, An historical approximation by Jose A Pagola, a Spanish priest. Pagola presents a fascinating and inspiring picture of Jesus of Nazareth. It is well researched and the footnotes are worth the read alone. I have found it a great read and would recommend it.
In his book Pagola writes on the conspiracy to kill Jesus:
“When Jesus speaks of an empire (the kingdom) even if he calls it God’s empire, the rulers have to be worried . . . his activity is dangerous. Wherever he goes, he arouses the hope of the dispossessed with an unheard-of- passion: ‘Blessed are the poor, for the empire of God is yours’ . . . This man is telling everyone that God’s will goes against Caesar’s will. His message is clear to anyone who listens; the whole society must be made over on a different basis, restoring the true will of God . . .The Roman authorities are also hearing about his healings, and his extraordinary power to liberate people from demonic powers . . .”
On a purely historical level this is what the author’s research implies. And we must understand that without the resurrection, there is no Christian faith. As we prepare for next Sunday’s glorious feast I might suggest we try to get inside the historical events of this week. What we read of in the Gospels, and what Pagola relates in his book, happened in real time and a real place; in a specific historical period and culture. So, the words of Jesus about rising from the dead remained unclear to his own Apostles. Until the empty tomb was discovered and Jesus appeared to them in his risen form, they remained in the dark.
If we step back for a moment and step inside the drama of this week: the glorious entry into Jerusalem (an especially disconcerting moment to the established authority of the Jews and the Roman occupiers), the Last Supper and the institution of the Holy Eucharist, the profound example of Jesus’ washing the disciples feet, the institution of the Priesthood (“Do this in remembrance of Me”), the tragedy of the arrest and crucifixion of this prophet of God’s mercy, we might find our own faith awakened with the same excitement and awe that was evident among those who witnessed his risen presence. It profoundly changed them and the direction of their lives and human history itself.
As we enter this holiest of weeks, let’s keep each other in prayer. No one of us walks this Christian journey alone. When we find the cross a reality in our own lives the hope of resurrection is always on the horizon. Although this week may seem more like a sunset – an entry into darkness – it’s only the faith of sunrise on Easter Sunday that gives hope and joy to our lives.
More will come . . .
Almighty and ever-living God,
who as an example of humility for the human race to follow
caused our Savior to take flesh and submit to the Cross,
graciously grant that we may heed his lesson of patient suffering
and so merit a share in his Resurrection.
(Collect for Palm Sunday)
A Scriptural Reflection on the Readings for Sunday, April 13, 2014, Palm Sunday of the Lord’s Passion
Readings:
• Mt. 21:1-11
• Is 50:4-7
• Ps 22:8-9, 17-18, 19-20, 23-24
• Phil 2:6-11
• Mt 26:14-27:66
“For the infant Church, ‘Palm Sunday’ was not a thing of the past,” wrote Pope Benedict XVI in Jesus of Nazareth: Holy Week (Ignatius, 2011). “Just as the Lord entered the Holy City that day on a donkey, so too the Church saw him coming again and again in the humble form of bread and wine.”
Today’s readings focus our attention on the connection between Jesus’ humble entrance into Jerusalem on a lowly donkey and his loving gift of the Eucharist, which he instituted prior to his Passion and death. “At the Last Supper, on the night when He was betrayed, our Savior instituted the eucharistic sacrifice of His Body and Blood”, states the Vatican II Constitution on the Sacred Liturgy, “He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us” (par. 47).
Taken together, today’s readings present us with two essential, yet mysterious, movements or patterns: one vertical and the other horizontal, each centered on Jesus Christ.
The vertical movement is between heaven and earth, from divinity to humanity—and back. “Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped” wrote St. Paul in the great Christological hymn in his letter to the Philippians. The Son of God came in the “form of a slave” and humbled himself, accepting the cruelty of death on the cross. This, of course, was a most astounding, unexpected descent, flowing from the love the Father and the obedience of the Son.
In the eyes of the world, the cross was complete and utter defeat. But, as Benedict noted, “The hour of the Cross is the hour of the Father’s true glory, the hour of Jesus’ true glory.” Because of his loving obedience, Paul explained, Jesus was greatly exalted and given the name that “is above every name”. And to what end? For the confession of every tongue that Jesus is Lord and for the glory of the Father. The descent of the eternal Word into the world results in the ascent of the Incarnate Word into the heavenly realms, opening the doors of life for all those united to him in faith.
The horizontal movement is from the Old Covenant and the Old Israel to the New Covenant and the New Israel. Prior to his entrance into the holy city on a donkey, Jesus had kept silent about the fact that he was the Christ (cf. Matt. 16:20). But his entrance purposefully revealed that he was the Davidic king and Messiah promised by the prophet Zechariah: “Rejoice heartily, O daughter Zion, shout for joy, O daughter Jerusalem! See, your king shall come to you; a just savior is he, Meek, and riding on an ass, on a colt, the foal of an ass” (Zech 9:9).
The pilgrims who accompanied Jesus cried out, “Hosanna” (that is, “Save us!”), sang the praises of the Son of David, and told the unsettled city dwellers: “This is Jesus the prophet, from Nazareth in Galilee.” But, just as Jerusalem had been greatly troubled by the news of Jesus’ birth (Matt 2:2-3), the city was upset by this display of joyful praise; the stage was set for the arrest and crucifixion of Christ, where the vertical and horizontal movements would meet—on the Cross.
The King of kings comes to the New Israel—the Church—in the sacraments of the New Covenant. In the sacrament of the Eucharist he comes in the humble form of bread and wine, hidden from the world but visible to those who say in faith, “This is Jesus. Hosanna! Save us!”
(This "Opening the Word" column originally appeared in the April 17, 2011, edition of Our Sunday Visitor newspaper.)
Into the Harbour of the Sacred Passion
Sunday, 13 April 2014 08:58
Into the Silence
Listening to the Passion plunges us into silence. The Word has been silenced. Only a fool would dare to speak. Perhaps there should be no homily today. Anything less than a word out of silence is unworthy of the Passion of our Lord Jesus Christ; anything more is superfluous. If I am so foolish as to preach today, it is for the sake of silence: a word out of silence, a word into silence. Like Saint Paul, “I am with you in weakness and in much fear and trembling” (1 Corinthians 2:3). In offering you these few words, my only purpose is to guide you into the harbour of an immense and solemn stillness.
The Mystery of the Cross
The Cross reveals its mystery only to those who allow themselves to be lifted up in its rough-hewn arms and held fast in its embrace. The power and wisdom of God are forever bound to the weakness and foolishness of the Cross.
In the Arms of the Cross
Most of us are repulsed by the Cross. We live in fear of suffering. We are willing to contemplate the Cross from a distance, willing to place it on our walls or to wear it on a chain over our hearts. It is quite another thing to be lifted up in its arms, to surrender to its embrace and to remain there naked, exposed and vulnerable. And yet, the saints are unanimous in testifying that for those who surrender to the embrace of the Cross and remain there, it becomes the Tree of Life, the Marriage Bed, and the Altar of Sacrifice.
My Yoke is Sweet
An ancient liturgical text describes the beginning of Holy Week as a ship coming into harbour. The Cross of Christ is our haven and our rest. Our Lord speaks to us and says: “Come to me, all you that labour, and are burdened, and I will refresh you. Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls. For my yoke is sweet and my burden light.” (Matthew 11:28-29).
The Will of the Father is Always Love
The sweet yoke of Jesus is fashioned from the wood of the Cross. Those whom He draws to Himself find rest with Him in the arms of the Cross. When we struggle and strain against the Cross, we condemn ourselves to a long and restless agony, saying with Job: “My heart is in turmoil and is never still” (Job 30:27). When we surrender to the embrace of the Cross, we rest with Jesus in the will of the Father. We discover that the will of the Father is always love, and so begin to pray: “Father, not my will, but Thine, be done” (Lk 22:42).
Tree of Life, Marriage Bed, and Altar
The Cross is the “tree that is planted beside flowing waters, that yields its fruit in due season and whose leaves never fade” (Psalm 1:3). Incandescent with the fire of the Holy Spirit, the Cross is the bush that Moses saw “burning and yet not consumed” (Exodus 3:2). The Cross is the marriage bed upon which Christ the Bridegroom and His Bride, the Church consummate their love. The Cross is the altar from which ascends a fragrant sacrifice: the immolation of the Lamb who takes away the sins of the world.
The Mass
How do we pass over from struggle to rest, from the tempest to the harbour? How do we pass over from the barren desert to the Tree of Life, from isolation to communion? How do we pass over from the threshold to the altar, and from the altar to God? By the Cross. Holy Week is the time of our great passover: from darkness to light, from sadness to joy, from time to eternity, from death to life. If you would leave behind the rot of your sins, and the darkness of untruth, and the horror of all that attacks innocence and outrages the Face of Love, then let yourself be drawn to the Cross. To each of us, and in every Mass, Our Lord offers the healing wood of the Cross. The Holy Sacrifice of the Mass is the place, and the means, and the price of our Passover; the Mass is the Church held in the embrace of the Cross.
Come, Surrender
If you are weary, come to the altar,
surrender to the embrace of the Cross.
If you are isolated and afraid, come to the altar,
surrender to the embrace of the Cross.
If you are bitter, or bruised, or fragmented,
come to the altar, surrender to the embrace of the Cross.
If, in spite of your sins, you hunger and thirst for holiness,
come to the altar, surrender to the embrace of the Cross.
If you would make of your life an offering worthy of God,
come to the altar, surrender to the embrace of the Cross.
If you would know the joy of resurrection,
come to the altar, surrender to the embrace of the Cross.
Toward the Eighth Day
In a week’s time, having passed from seven days of measured time into the Eighth Day, the Day that will forever free us from the tyranny of time measured against the approach of death, we will hail the festival of Him who triumphs over hell and holds the stars of heaven in his hand (cf. Salve, Festa Dies, Easter processional hymn).
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