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!”
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From: Matthew 21:1-11 (At the Procession with Palms)
The Messiah Enters the Holy City
*********************************************************************************************
Commentary:
1-5. In his triumphant entry into Jerusalem Jesus reveals himself as Messiah,as
St Matthew and St John (12:14) stress by quoting the prophecy of Zechariah 9:9.
Although the Latin translation says “mounted on a [female] ass”, the original He-
brew text says “mounted on a [male] ass”, and the latter is text followed in this
translation (in the Greek translation of the Septuagint no sex is specified). The
other two Synoptic Gospels limit themselves to giving the key fact of Jesus’ mes-
sianic entry into the Holy City mounted on the colt (Mk 11:2; Lk 19:30). St Mat-
thew sees in the fact that the colt is with the ass a further detail of the prophecy,
which refers to the colt being the foal of ass (that seems to be why the ass is re-
ferred to throughout the account, the ass being with the colt, although Jesus was
mounted only on the colt).
In the prophecy in Zechariah 9:9 (which in the original Old Testament is longer
than the quotation in Matthew) the future messianic king is described as “hum-
ble”. The ass, originally a noble mount (cf. Gen 22:3; Ex 4:20; Num 22:21; Jud
5:10), was replaced by the horse in the period of the Israelite monarchy (cf. 1
Kings 4:26; 10:28; etc). The prophecy, by referring to an ass, shows that the
King of peace wins his victory by humility and gentleness, not by force of arms.
The Fathers have read a deeper meaning into this episode. They see the ass
as symbolizing Judaism, for long subject to the yoke of the Law, and the foal
on which no one has ridden, as symbolizing the Gentiles. Jesus leads both
Jews and Gentiles into the Church, the new Jerusalem.
9. The Hebrew word “Hosanna”, which the people use to acclaim our Lord, was
originally an appeal to God meaning “Save us”. Later it was used as a shout of
joy, an acclamation, meaning something like “Long live...”. The people are de-
monstrating their enthusiasm by shouting, “Long live the Son of David!” The
phrase “Blessed is he who comes in the name of the Lord” comes from Psalm
118:26 and is a jubilant and appreciative greeting to someone entrusted with a
mission from God. The Church takes up these acclamations, incorporating them
into the preface of the Mass, to proclaim the kingship of Christ.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Isaiah 50:4-7
Third Song of the Servant of the Lord
[7] For the LORD GOD helps me;
therefore I have not been confounded;
therefore I have set my face like a flint,
and I know that I shall not be put to shame.
*********************************************************************************************
Commentary:
50:4-9. The second song dealt with the servant’s mission (cf. 49:6); the third
song focuses on the servant himself. The term “servant” as such does not ap-
pear here, and therefore some commentators read the passage as being a de-
scription of a prophet and not part of the songs. Still, the context (cf. 50:10)
does suggest that the protagonist is the servant. The poem is neatly construc-
ted in three stanzas, each beginning with the words, “The Lord God” (vv. 4, 5,
7), and it has a conclusion containing that same wording (v. 9). The first stanza
emphasizes the servant’s docility to the word of God; that is, he is not depicted
as a self-taught teacher with original ideas, but as an obedient disciple. The se-
cond (vv. 5-6) speaks of the suffering that that docility has brought him, without
his uttering a word of complaint. The third (vv. 7-8) shows how determined the
servant is: if he suffers in silence, it is not out of cowardice but because God
helps him and makes him stronger than his persecutors. The conclusion (v. 9)
is like the verdict of a trial: when all is said and done, the servant will stand tall,
and all his enemies will be struck down.
The evangelists saw the words of this song as finding fulfillment in Jesus — es-
pecially what the song has to say about the suffering and silent fortitude of the
servant. The Gospel of John, for example, quotes Nicodemus’ acknowledgment
of Christ’s wisdom: “Rabbi, we know that you are a teacher come from God; for
no one can do these signs that you do, unless God is with him” (Jn 3:21). But
the description of the servant’s sufferings was the part that most impressed the
early Christians; that part of the song was recalled when they meditated on the
passion of Jesus and how “they spat in his face; and struck him; and some
slapped him” (Mt 26:67) and later how the Roman soldiers “spat upon him, and
took the reed and struck him on the head” (Mt 27:30; cf. also Mk 15:19; Jn 19:
3). St Paul refers to v. 9 when applying to Christ Jesus the role of intercessor on
behalf of the elect in the suit pressed constantly against them by the enemies
of the soul: “Who shall bring any charge against God’s elect?” (Rom 8:33).
St Jerome sees the servant’s docility as a reference to Christ: “His self-discipline
and wisdom enabled him to communicate to us the knowledge of the Father. And
he was obedient onto death, death on the cross; he offered his body to the blows
they struck, his shoulders to the lash; and though he was wounded on the chest
and on his face, he did not try to turn away and escape their violence” (”Commen-
tarii In Isaiam”, 50, 4). This passage is used in the liturgy of Palm Sunday (along
with Psalm 22 and St Paul’s hymn in the Letter to the Philippians 2:6-11), before
the reading of our Lord’s passion.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Philippians 2:6-11
Hymn in Praise of Christ’s Self-Emptying
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Commentary:
5. The Apostle’s recommendation, “’Have this mind among yourselves, which
was in Christ Jesus,’ requires all Christians, so far as human power allows, to
reproduce in themselves the sentiments that Christ had when He was offering
Himself in sacrifice—sentiments of humility, of adoration, praise, and thanksgi-
ving to the divine majesty. It requires them also to become victims, as it were;
cultivating a spirit of self-denial according to the precepts of the Gospel, willing-
ly doing works of penance, detesting and expiating their sins. It requires us all,
in a word, to die mystically with Christ on the Cross, so that we may say with
the same Apostle: ‘I have been crucified with Christ’ (Galatians 2:19)” (Pius XII,
“Mediator Dei”, 22).
6-11. In what he says about Jesus Christ, the Apostle is not simply proposing
Him as a model for us to follow. Possibly transcribing an early liturgical hymn
(and) adding some touches of his own, he is—under the inspiration of the Holy
Spirit—giving a very profound exposition of the nature of Christ and using the
most sublime truths of faith to show the way Christian virtues should be prac-
ticed.
This is one of the earliest New Testament texts to reveal the divinity of Christ.
The epistle was written around the year 62 (or perhaps before that, around 55)
and if we remember that the hymn of Philippians 2:6-11 may well have been in
use prior to that date, the passage clearly bears witness to the fact that Chris-
tians were proclaiming, even in those very early years, that Jesus, born in Beth-
lehem, crucified, died and buried, and risen from the dead, was truly both God
and man.
The hymn can be divided into three parts. The first (verses 6 and the beginning
of 7) refers to Christ’s humbling Himself by becoming man. The second (the end
of verse 7 and verse 8) is the center of the whole passage and proclaims the ex-
treme to which His humility brought Him: as man He obediently accepted death
on the cross. The third part (verses 9-11) describes His exaltation in glory.
Throughout St. Paul is conscious of Jesus’ divinity: He exists from all eternity.
But he centers his attention on His death on the cross as the supreme example
of humility. Christ’s humiliation lay not in His becoming a man like us and cloa-
king the glory of His divinity in His sacred humanity: it also brought Him to lead
a life of sacrifice and suffering which reached its climax on the cross, where He
was stripped of everything He had, like a slave. However, now that He has ful-
filled His mission, He is made manifest again, clothed in all the glory that befits
His divine nature and which His human nature has merited.
The man-God, Jesus Christ, makes the cross the climax of His earthly life;
through it He enters into His glory as Lord and Messiah. The Crucifixion puts
the whole universe on the way to salvation.
Jesus Christ gives us a wonderful example of humility and obedience. “We
should learn from Jesus’ attitude in these trials,” St. Escriva reminds us. “During
His life on earth He did not even want the glory that belonged to Him. Though He
had the right to be treated as God, He took the form of a servant, a slave (cf. Phil-
ippians 2:6-7). And so the Christian knows that all glory is due God and that he
must not use the sublimity and greatness of the Gospel to further his own inte-
rests or human ambitions.
“We should learn from Jesus. His attitude in rejecting all human glory is in per-
fect balance with the greatness of His unique mission as the beloved Son of
God who becomes incarnate to save men” (”Christ Is Passing By”, 62).
6-7. “Though He was in the form of God” or “subsisting in the form of God”:
“form” is the external aspect of something and manifests what it is. When refer-
ring to God, who is invisible, His “form” cannot refer to things visible to the sen-
ses; the “form of God” is a way of referring to Godhead. The first thing that St.
Paul makes clear is that Jesus Christ is God, and was God before the Incarna-
tion. As the “Nicene-Constantinopolitan Creed” professes it, “the only-begotten
Son of God, born of the Father before time began, light from light, true God from
true God”.
“He did not count equality with God as something to be grasped”: the Greek
word translated as “equality” does not directly refer to equality of nature but
rather the equality of rights and status. Christ was God and He could not stop
being God; therefore, He had a right to be treated as God and to appear in all
His glory. However, He did not insist on this dignity of His as if it were a trea-
sure which He possessed and which was legally His: it was not something He
clung to and boasted about. And so He took “the form of a servant”. He could
have become man without setting His glory aside—He could have appeared as
He did, momentarily, as the Transfiguration (cf. Matthew 17:1ff); instead He
chose to be like men, in all things but sin (cf. verse 7). By becoming man in
the way He did, He was able, as Isaiah prophesied in the Song of the Servant
of Yahweh, to bear our sorrows and to be stricken (cf. Isaiah 53:4).
“He emptied Himself”, He despoiled Himself: this is literally what the Greek verb
means. But Christ did not shed His divine nature; He simply shed its glory, its
aura; if He had not done so it would have shone out through His human nature.
From all eternity He exists as God and from the moment of the Incarnation He
began to be man. His self-emptying lay not only in the fact that the Godhead
united to Himself (that is, to the person of the Son) something which was cor-
poreal and finite (a human nature), but also in the fact that this nature did not
itself manifest the divine glory, as it “ought” to have done. Christ could not
cease to be God, but He could temporarily renounce the exercise of rights that
belonged to Him as God—which was what He did.
Verses 6-8 bring the Christian’s mind the contrast between Jesus and Adam.
The devil tempted Adam, a mere man, to “be like God” (Genesis 3:5). By trying
to indulge this evil desire (pride is a disordered desire for self-advancement) and
by committing the sin of disobeying God (cf. Genesis 3:6), Adam drew down the
gravest misfortunes upon himself and on his whole line (present potentially in
him): this is symbolized in the Genesis passage by his expulsion from Paradise
and by the physical world’s rebellion against his lordship (cf. Genesis 3:16-24).
Jesus Christ, on the contrary, who enjoyed divine glory from all eternity, “emptied
Himself”: He chooses the way of humility, the opposite way to Adam’s (opposite,
too, to the way previously taken by the devil). Christ’s obedience thereby makes
up for the disobedience of the first man; it puts mankind in a position to more
than recover the natural and supernatural gifts with which God endowed human
nature at the Creation. And so, after focusing on the amazing mystery of Christ’s
humiliation or self-emptying (”kenosis” in Greek), this hymn goes on joyously to
celebrate Christ’s exaltation after death.
Christ’s attitude in becoming man is, then, a wonderful example of humility.
“What is more humble”, St. Gregory of Nyssa asks, “than the King of all crea-
tion entering into communion with our poor nature? The King of kings and Lord of
lords clothes Himself with the form of our enslavement; the Judge of the universe
comes to pay tribute to the princes of this world; the Lord of creation is born in a
cave; He who encompasses the world cannot find room in the inn...; the pure and
incorrupt one puts on the filthiness of our nature and experiences all our needs,
experiences even death itself” (”Oratio I In Beatitudinibus”).
This self-emptying is an example of God’s infinite goodness in taking the initiative
to meet man: “Fill yourselves with wonder and gratitude at such a mystery and
learn from it. All the power, all the majesty, all the beauty, all the infinite harmony
of God, all His great and immeasurable riches. God whole and entire was hidden
for our benefit in the humanity of Christ. The Almighty appears determined to
eclipse His glory for a time, so as to make it easy for His creatures to approach
their Redeemer.” (St. J. Escriva, “Friends of God”, 111).
8. Jesus Christ became man “for us men and for our salvation”, we profess in the
Creed. Everything He did in the course of His life had a salvific value; His death
on the cross represents the climax of His redemptive work for, as St. Gregory of
Nyssa says, “He did not experience death due to the fact of being born; rather,
He took birth upon Himself in order to die” (”Oratio Catechetica Magna”, 32).
Our Lord’s obedience to the Father’s saving plan, involving as it did death on the
cross, gives us the best of all lessons in humility. For, in the words of St. Tho-
mas Aquinas, “obedience is the sign of true humility” (”Commentary on Phil.,
ad loc.”). In St. Paul’s time death by crucifixion was the most demeaning form
of death, for it was inflicted only on criminals. By becoming obedient “unto death,
even death on a cross”, Jesus was being humble in the extreme. He was perfect-
ly within His rights to manifest Himself in all His divine glory, but He chose in-
stead the route leading to the most ignominious of deaths.
His obedience, moreover, was not simply a matter of submitting to the Father’s
will, for, as St. Paul points out, He made Himself obedient: His obedience was
active; He made the Father’s salvific plans His own. He chose voluntarily to give
Himself up to crucifixion in order to redeem mankind. “Debasing oneself when
one is forced to do so is not humility”, St. John Chrysostom explains; “humility
is present when one debases oneself without being obliged to do so” (”Hom. on
Phil., ad loc.”).
Christ’s self-abasement and his obedience unto death reveals His love for us, for
“greater love has no man than this, that a man lay down his life for his friends”
(John 15:13). His loving initiative merits a loving response on our part: we should
show that we desire to be one with Him, for love “seeks union, identification with
the beloved. United to Christ, we will be drawn to imitate His life of dedication,
His unlimited love and His sacrifice unto death. Christ brings us face to face with
the ultimate choice: either we spend our life in selfish isolation, or we devote our-
selves and all our energies to the service of others” (St. J. Escriva, “Friends
of God”, 236).
9-11. “God highly exalted Him”: the Greek compounds the notion of exaltation,
to indicate the immensity of His glorification. Our Lord Himself foretold this when
He said, “He who humbles himself will be exalted” (Luke 14:11).
Christ’s sacred humanity was glorified as a reward for His humiliation. The
Church’s Magisterium teaches that Christ’s glorification affects his human nature
only, for “in the form of God the Son was equal to the Father, and between the
Begetter and the Only-begotten there was no difference in essence, no difference
in majesty; nor did the Word, through the mystery of incarnation, lose anything
which the Father might later return to Him as a gift” (Pope St. Leo the Great,
“Promisisse Me Memini”, Chapter 8). Exaltation is public manifestation of the
glory which belongs to Christ’s humanity by virtue of its being joined to the divine
person of the Word. This union to the “form of a servant” (cf. verse 7) meant an
immense act of humility on the part of the Son, but it led to the exaltation of the
human nature He took on.
For the Jews the “name that is above every name” is the name of God (Yahweh),
which the Mosaic Law required to be held in particular awe. Also, they regarded
a name given to someone, especially if given by God, as not just a way of refer-
ring to a person but as expressing something that belonged to the very core of
his personality. Therefore, the statement that God “bestowed on Him the name
which is above every name” means that God the Father gave Christ’s human na-
ture the capacity to manifest the glory of divinity which was His by virtue of the
hypostatic union: therefore, it is to be worshipped by the entire universe.
St. Paul describes the glorification of Jesus Christ in terms similar to those used
by the prophet Daniel of the Son of Man: “To Him was given dominion and glory
and kingdom, that all peoples, nations and languages should serve His Kingdom,
one that shall not be destroyed” (Daniel 7:14). Christ’s lordship extends to all
created things. Sacred Scripture usually speaks of “heaven and earth” when re-
ferring to the entire created universe; by mentioning here the underworld it is em-
phasizing that nothing escapes His dominion. Jesus Christ can here be seen as
the fulfillment of Isaiah’s prophecy about the universal sovereignty of Yahweh:
“To Me every knee shall bow, every tongue shall swear” (Isaiah 45:23). All crea-
ted things come under His sway, and men are duty-bound to accept the basic
truth of Christian teaching: “Jesus Christ is Lord.” The Greek word “Kyrios”
used here by St. Paul is the word used by the Septuagint, the early Greek ver-
sion of the Old Testament, to translate the name of God (”Yahweh”). Therefore,
this sentence means “Jesus Christ is God.”
The Christ proclaimed here as having been raised on high is the man-God who
was born and died for our sake, attaining the glory of His exaltation after under-
going the humiliation of the cross. In this also Christ sets us an example: we
cannot attain the glory of Heaven unless we understand the supernatural value
of difficulties, ill-health and suffering: these are manifestations of Christ’s cross
present in our ordinary life. “We have to die to ourselves and be born again to
a new life. Jesus Christ obeyed in this way, even unto death on a cross (Philip-
pians 2:18); that is why God exalted Him. If we obey God’s will, the cross will
mean our own resurrection and exaltation. Christ’s life will be fulfilled step by
step in our own lives. It will be said of us that we have tried to be good children
of God, who went about doing good in spite of our weakness and personal short-
comings, no matter how many” (St. J. Escriva, “Christ Is Passing By”, 21).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Matthew 26:14-27:66
The Passion of our Lord Jesus Christ according to Matthew
Judas Betrays Jesus
Preparations for the Last Supper
[20] When it was evening, He sat at table with the twelve disciples; [21] and as
they were eating, He said, “Truly, I say to you, one of you will betray Me.” [22]
And they were very sorrowful, and began to say to Him one after another, “Is it I,
Lord?” [23] He answered, “He who has dipped his hand in the dish with Me, will
betray Me. [24] The Son of Man goes as it is written of Him, but woe to that man
by whom the Son of Man is betrayed! It would have been better for that man if he
had not been born.” [25] Judas, who betrayed Him, said, “Is it I, Master?” He
said to him, “You have said so.”
The Institution of the Eucharist
The Disciples’ Desertion Foretold
Gethsemane: The Agony in the Garden
The Arrest
Jesus Before the Sanhedrin
Peter’s Denials
Jesus is Delivered to Pilate
Judas’ Despair and Death
Jesus Before Pilate
[15] Now at the feast the governor was accustomed to release for the crowd any
one prisoner whom they wanted. [16] And they had then a notorious prisoner,
called Barabbas. [17] So when they had gathered, Pilate said to them, “Whom
do you want me to release for you, Barabbas or Jesus who is called Christ?” [18]
For he knew that it was out of envy that they had delivered him up. [19] Besides,
while he was sitting on the judgment seat, his wife sent word to him, “Have no-
thing to do with that righteous man, for I have suffered much over him today in a
dream.” [20] Now the chief priest and the elders persuaded the people to ask for
Barabbas and destroy Jesus. [21] The governor again said to them, “Which of
the two do you want me to release for you?” And they said, “Barabbas.” [22] Pi-
late said to them, “Then what shall I do with Jesus who is called Christ?” They
all said, “Let him be crucified.” [23] And he said, “Why, what evil has he done?”
But they shouted all the more, “Let him be crucified.”
[24] So when Pilate saw that he was gaining nothing, but rather that a riot was
beginning, he took water and washed his hands before the crowd, saying, “I am
innocent of this righteous man’s blood; see to it yourselves.” [25] And all the peo-
ple answered, “His blood be on us and on our children!” [26] Then he released for
them Barabbas, and having scourged Jesus, delivered him to be crucified.
The Crowning with Thorns
The Crucifixion and Death of Jesus
[45] Now from the sixth hour there was darkness over all the land’” until the ninth
hour. [46] And about the ninth hour Jesus cried with a loud voice, “Eli, Eli, lama
sabachthani” that is, “My God, My God, why hast thou forsaken me?” [47] And
some of the bystanders hearing it said, “This man is calling Elijah.” [48] And one
of them at once ran and took a sponge, filled it with vinegar, and put it on a reed,
and gave it to him to drink. [49] But the others said, “Wait, let us see whether
Elijah will come to save him.” [50] And Jesus cried again with a loud voice and
yielded up his spirit.
[51] And behold, the curtain of the temple was torn in two, from top to bottom;
and the earth shook, and the rocks were split; [52] the tombs also were opened,
and many bodies of the saints who had fallen asleep were raised, [53] and co-
ming out of the tombs after his resurrection they went into the holy city and ap-
peared to many. [54] When the centurion and those who were with him, keeping
watch over Jesus, saw the earthquake and what took place, they were filled with
awe, and said, “Truly this was the Son of God!”
[55] There were also many women there, looking on from afar, who had followed
Jesus from Galilee, ministering to him; [56] among whom were Mary Magdalene,
and Mary the mother of James and Joseph and the mother of the sons of Zebe-
dee.
The Burial
[62] Next day, that is, after the day of Preparation, the chief priests and the Pha-
risees gathered before Pilate [63] and said, “Sir, we remember how that impostor
said, while he was still alive, ‘After three days I will rise again.’ [64] Therefore or-
der the sepulchre to be made secure until the third day, lest his disciples go and
steal him away, and tell the people, ‘He has risen from the dead,’ and the last
fraud will be worse than the first.” [65] Pilate said to them, ‘You have a guard of
soldiers; go, make it as secure as you can.” [66] So they went and made the
sepulchre secure by sealing the stone and setting a guard.
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Commentary:
15. It is disconcerting and sobering to realize that Judas Iscariot actually went
as far as to sell the man whom he had believed to be the Messiah and who had
called him to be one of the Apostles. Thirty shekels or pieces of silver were the
price of a slave (cf. Exodus 21:32), the same value as Judas put on his Master.
17. This unleavened bread, azymes, took the form of loaves which had to be ea-
ten over a seven-day period, in commemoration of the unleavened bread which
the Israelites had to take with them in their hurry to leave Egypt (cf. Exodus 12:
34). In Jesus’ time the Passover supper was celebrated on the first day of the
week of the Unleavened Bread.
18. Although the reference is to an unnamed person, probably our Lord gave the
person’s actual name. In any event, from what other evangelists tell us (Mark 14:
13; Luke 22:10), Jesus gave the disciples enough information to enable them to
find the house.
22. Although the glorious events of Easter have yet to occur (which will teach
the Apostles much more about Jesus), their faith has been steadily fortified and
deepened in the course of Jesus’ public ministry (cf. John 2:11; 6:68-69) through
their contact with Him and the divine grace they have been given (cf. Matthew
16:17). At this point they are quite convinced that our Lord knows their internal
attitudes and how they are going to act: each asks in a concerned way whether
he will prove to be loyal in the time ahead.
24. Jesus is referring to the fact that He will give Himself up freely to suffering
and death. In so doing He would fulfill the Will of God, as proclaimed centuries
before (cf. Psalm 41:10; Isaiah 53:7). Although our Lord goes to His death volun-
tarily, this does not reduce the seriousness of Judas’ treachery.
25. This advance indication that Judas is the traitor is not noticed by the other
Apostles (cf. John 13:26-29).
26-29. This short scene, covered also in Mk 14:22-25, Lk 22: 19-20 and 1 Cor
11:23-26, contains the essential truths of faith about the sublime mystery of the
Eucharist—1) the institution of this sacrament and Jesus’ real presence in it; 2)
the institution of the Christian priesthood; and 3) the Eucharist, the sacrifice of
the New Testament or the Holy Mass.
1) In the first place, we can see the institution of the Eucharist by Jesus Christ,
when he says, “This is my body..., this is my blood...”. What up to this point
was nothing but unleavened bread and wine, now—through the words and by the
will of Jesus Christ, true God and true Man—becomes the true body and true
blood of the Savior. His words, which have such a realism about them, cannot
be interpreted as being merely symbolic or explained in a way which obscures
the mysterious fact that Christ is really present in the Eucharist: all we can do
is humbly subscribe to the faith “which the Catholic Church has always held
and which she will hold until the end of the world” (Council of Trent, “De SS. Eu-
charistia”). Paul VI expresses this faith in these words in his encyclical letter
“Mysterium Fidei”, 5: “The continuous teaching of the Catholic Church, the tra-
ditions delivered to catechumens, the perception of the Christian people, the
doctrine defined by the Council of Trent, and the very words of Christ as he insti-
tuted the most holy Eucharist, all insist that we profess: ‘The Eucharist is the
flesh of our Savior Jesus Christ; the flesh which suffered for our sins and which
the Father, of his kindness, brought to life.’ To these words of St Ignatius of An-
tioch may be added the statement addressed to the people by Theodore of Mo-
psuestia. a faithful witness of the Church’s belief on this subject: “The Lord did
not say: “This is the symbol of my body and this the symbol of my blood.” He
said: “This is my body and my blood”.”’
This sacrament, which not only has the power to sanctify but actually contains
the very Author of holiness, was instituted by Jesus Christ to be spiritual nourish-
ment of the soul, to strengthen it in its struggle to attain salvation. The Church
teaches that it also confers pardon of venial sins and helps the Christian not to
fall into mortal sin: it unites us to God and thereby is a pledge of future glory.
2) In instituting the Blessed Eucharist our Lord laid down that it should be re-
peated until the end of time (cf. 1 Cor 11:24-25; Lk 22:19) by giving the Apostles
the power to perform it. From this passage, and the accounts in St Paul and St
Luke (”loc. cit”.), we can see that Christ also instituted the priesthood, giving the
Apostles the power to confect the Eucharist, a power which they in turn passed
on to their successors. This making of the Eucharist takes place at Mass when
the priest, with the intention of doing what the Church does, says Christ’s words
of consecration over the bread and the wine. At this very moment, “a change
takes place in which the whole substance of bread is changed into the sub-
stance of the body of Christ our Lord and the whole substance of the wine into
the substance of his blood” (”De SS. Eucharistia”). This amazing change is gi-
ven the name of “transubstantiation”. Through transubstantiation the unleavened
bread and the fruit of the vine disappear, becoming the body, blood, soul and di-
vinity of Jesus Christ. Christ’s real presence is to be found also in any little par-
ticles which become detached from the host, or the smallest drop from the cha-
lice, after the consecration. It continues when the sacred species are reserved
in the tabernacle, as long as the appearances (of bread and wine) last.
3) At the Last Supper, Christ—miraculously, in an unbloody manner — brought
forward his passion and death. Every Mass celebrated from then on renews the
sacrifice of our Savior on the cross—Jesus once again giving his body and blood,
offering himself to God the Father as a sacrifice on man’s behalf, as he did on
Calvary—with this clear difference: on the cross he gave himself shedding his
blood, whereas on the altar he does so in an unbloody manner. “He, then, our
Lord and our God, was once and for all to offer himself by his death on the altar
of the cross to God the Father, to accomplish for them an everlasting redemption.
But death was not to end his priesthood. And so, at the Last Supper, [...] in or-
der to leave for his beloved spouse, the Church, a sacrifice that was visible, [...]
he offered his body and blood under the species of bread and wine to God the
Father and he gave his body and blood under the same species to the Apostles
to receive, making them priests of the New Testament at that time. This sacrifice
was to represent the bloody sacrifice which he accomplished on the cross once
and for all” (Council of Trent, “De SS. Missae Sacrficio”, chap. 1).
The expression, “which is poured out for many for the forgiveness of sins” means
the same as “which is poured out for all” (cf. now on Mt 20:27-28). Here we have
the fulfillment of the prophecies of Isaiah (chapter 53), which spoke of the atoning
death of Christ for all men. Only Christ’s sacrifice is capable of atoning to the Fa-
ther; the Mass has this power because it is that very sacrifice: “The priest offers
the Holy Sacrifice “in persona Christi”; this means more than offering “in the name
of” or “in the place of” Christ. “In persona” means in specific sacramental identifi-
cation with the eternal High Priest who is the Author and principal Subject of this
sacrifice of his, a sacrifice in which, in truth, nobody can take his place. Only he
— only Christ — was able and is always able to be the true and effective ‘expiation
for our sins and...for the sins of the whole world’ (1 Jn 2:2; cf. 4:10)” (John Paul II,
“Letter to All Bishops”, on the Eucharist, 24 November 1980).
Finally, we should notice that this sublime sacrament should be received with
proper dispositions of soul and body—in the state of grace, in a spirit of adoration,
respect and recollection, for it is God himself whom one is receiving. “Let a man
examine himself, and so eat of the bread and drink of the cup. For anyone who
eats and drinks without discerning the body eats and drinks judgment upon
himself” (1 Cor 11:28-29).
30-35. At the celebration of the Passover, Psalms 113-118 were recited: this is
what the reference to the “hymn” means. Our Lord knows what is going to hap-
pen —the main events (his death and resurrection) and the lesser ones (such as
Peter’s denials).
Peter becomes so afraid that he denies his Master three times — a fall which Je-
sus allowed to happen in order to teach him humility. “Here we learn a great truth:
that a man’s resolution is not sufficient unless he relies on the help of God” (St
John Chrysostom, “Hom. on St Matthew”, 83).
36-46. Here our Lord allows us to glimpse the full reality and exquisite sensitivity
of his human nature. Strictly speaking, Christ, because he had complete self-
control, could have avoided showing these limitations. However, by letting them
express themselves, we are better able to understand the mystery of his genuine
humanness—and to that extent, better able to imitate it. After tempting Jesus in
the wilderness, the devil “departed from him until an opportune time” (Lk 4:13).
Now, with the passion, he attacks again, using the flesh’s natural repugnance to
suffering; this is his hour “and the power of darkness” (Lk 22:53).
“Remain here”: as if he did not want them to be depressed by seeing his agony;
and “watch with me”: to keep him company and to prepare themselves by prayer
for the temptations that will follow. He goes a little farther away—about a stone’s
throw, St Luke tells us (22:41). Because there was a full moon, the Apostles
may have been able to see Jesus; they may also have heard some words of his
prayers; but that could hardly explain how they were able to report this scene in
such detail. It is more likely that our Lord, after his resurrection, told his disciples
about his agony (cf. Acts 1:3), as he must also have told them about the time he
was tempted in the wilderness (Mt 4:1).
47-56. Jesus again demonstrates that he is giving himself up of his own free will.
He could have asked his Father to send angels to defend him, but he does not do
so. He knows why this is all happening and he wants to make it quite clear that in
the last analysis it is not force which puts him to death but his own love and his
desire to fulfill his Father’s Will.
His opponents fail to grasp Jesus’ supernatural way of doing things; he had done
his best to teach them but their hardness of heart came in the way and prevented
them from accepting his teaching.
50. To effect his betrayal Judas uses a sign of friendship and trust. Although he
knows what Judas is about, Jesus treats him with great gentleness: he gives him
a chance to open his heart and repent. This is a lesson to show us that we
should respect even people who harm us and should treat them with a refined
charity.
61. As we know from St John’s Gospel (2:19), Jesus had said, “Destroy this tem-
ple, and in three days I will raise it up”, referring to the destruction of his own body,
that is, his death and resurrection. They misunderstood him (Jn 2:20), thinking he
referred to the temple of Jerusalem.
69. The houses of well-to-do Jews had a front lobby or porter’s office; going
through the lobby one came into a patio and by crossing the patio one could en-
ter the rooms proper. Peter goes through the lobby but he is afraid to buoy the
mill of people around Jesus, so he stays in the patio, with the servants.
70-75. When they went to arrest Jesus in the Garden of Olives, Peter set about
defending him and, sword in hand, he struck at the head of the first to lay a hand
on his Master, but he only succeeded in cutting off his ear. Our Lord’s reaction
(”Put your sword back into its place”: Mt 26:52) disconcerts Peter. His faith is
not in doubt—Jesus himself had praised him above the other Apostles (Mt 16:17)
—but it is still too human and needs a profound purification. On Jesus’ arrest, all
the disciples flee in disarray; thereby the prophecy is fulfilled which says “Strike
the shepherd, that the sheep may be scattered” (Zech 13:7). However, Peter
keeps following our Lord, though at a distance (Mt 26:58); he is quite demora-
lized and disconcerted yet brave enough to enter Caiaphas house, where Mal-
chus, the man whose ear he cut off, works (Jn 18:10-11).
Peter’s faith is put to the supreme test. A few hours before Jesus’ arrest Peter
had assured him, “Lord, I am ready to go with you to prison and to death” (Lk 22:
33); and now, as Jesus predicted, he three times denies that he ever knew him.
In the midst of his confusion, our Lord’s serene glance reinforces his faith (Lk 22:
61) and Peter’s tears purify it. What our Lord had said a few hours earlier, in the
intimacy of the Last Supper, has come true: “Simon, Simon, behold, Satan de-
manded to have you, that he might sift you like wheat, but I have prayed for you
that your faith may not fail; and when you have turned again, strengthen your
brethren” (Lk 22:31-32).
Peter has committed a grave sin, but his repentance also is deep. His faith, now
put to the test, will become the basis on which Christ will build his Church (Mt
16:18).
As regards our own lives we should remember that no matter how low we may
have fallen, God in his mercy, which is infinite, is ever ready to forgive us, be-
cause he does not despise a broken and contrite heart (Ps 51:19). If we sincere-
ly repent, God will use us, sinners though we be, as his faithful instruments.
2. During this period the governor or procurator was the senior official in Judea.
Although he was subordinate to the Roman legate in Syria, he had the “ius gla-
dii”, the authority to condemn a criminal to death—which was why the Jewish lea-
ders brought Jesus before Pilate: they were seeking a public sentence of death,
to counteract Jesus’ reputation and erase his teaching from people’s minds.
3-5. Judas’ remorse does not lead him to repent his sins and be converted; he
cannot bring himself to turn trustingly to God and be forgiven. He despairs mis-
trusting God’s infinite mercy, and takes his own life.
6. Once again the chief priests and elders show their hypocrisy. They behave
inconsistently: they worry about exact fulfillment of a precept of the Law—not to
put into the temple treasury money resulting from an evil action—yet they them-
selves have instigated that action.
9. By recalling the prophecy of Jeremiah (cf. Jer 18:2; 19:1; 32:6-15) and com-
pleting it with that of Zechariah (Zech 11:12-13), the Gospel shows that this
incident was foreseen by God.
14. The evangelist possibly wishes to indicate that this silence was foretold in
the Old Testament when Is 53:7 speaks of his being “afflicted, yet he opened
not his mouth; like a lamb that is led to the slaughter, and like a sheep that be-
fore its shearers is dumb.”
Sometimes the right thing for a Christian to do is to remain silent, bearing out
what Isaiah says elsewhere: ‘in quietness and in trust shall be your strength”
(Is 30:15).
“’Jesus remained silent. “Jesus autem tacebat.”’ Why do you speak, to console
yourself or to excuse yourself? Say nothing. Seek joy in contempt; you will al-
ways receive less than you deserve. Can you, by any chance, ask: ‘”Quid enim
mali feci?” What evil have I done?”’ (St. J. Escriva, “The Way”, 671).
18. The chief priests and elders had seen how the crowd followed Jesus. This
caused them to be envious of him, an envy which grew into a hatred that sought
his death (Jn 11:47). St Thomas observes that just as at the beginning it was en-
vy that caused man’s death (Wis 2:24), so it was envy that condemned Christ (cf.
“Commentary on St Matthew”, 27:18). Envy is indeed one of the causes of hatred
(Gen 37:8). “So put away all malice and all guile and insincerity and envy and all
slander” (1 Pet 2:1).
23. “It is hard to read that question of Pilate’s in the holy Gospel: ‘Whom do you
wish me to release to you, Barabbas, or Jesus, who is called Christ?’—lt is more
painful to hear the answer: ‘Barabbas!’ And more terrible still when I realize that
very often by going astray I too have said ‘Barabbas’ and added ‘Christ?...
“Crucifige eum!” Crucify him!”’ (St. J. Escriva, “The Way”, 296).
24. Pilate tries publicly to justify his lack of courage, even though he has all the
material necessary for giving an honest verdict.
His cowardice, which he disguises by this external gesture, ends up condemning
Christ to death.
26-50. Meditation on the passion of our Lord has made many saints in the course
of Church history. Few things are of more benefit to a Christian than contempla-
tion —slow and devout, to the point of being amazed—of the saving events surroun-
ding the death of the Son of God made man. Our mind and heart will be over-
whelmed to see the suffering of him who created the angels, men, heaven and
earth; who is the Lord of all creation; the Almighty who humbles himself to this
extent (something quite unimaginable, were it not that it happened). He suffers in
this way because of sin—the original sin of our first parents, the personal sins of
all men, of those who have gone before us and those who will come after us, and
each one’s own sins. Christ’s terrible sufferings spell out for us, as nothing else
can, the infinite gravity of sin, which has called for the death of God himself made
man; moreover, this physical and moral suffering which Jesus undergoes is also
the most eloquent proof of his love for the Father, which seeks to atone to him for
man’s incredible rebellion by the punishment inflicted on his own innocent huma-
nity; and of his love for mankind, his brothers and sisters; he suffers what we de-
serve to suffer in just punishment for our sins. Our Lord’s desire to atone was so
great that there was no part of his body that he did not permit to be inflicted with
pain—his hands and feet pierced by the nails; his head torn by the crown of
thorns; his face battered and spat upon; his back pitted by the terrible scourging
he received; his chest pierced by the lance; finally, his arms and legs utterly ex-
hausted by such pain and weariness that he dies. His spirit, also, is saturated
with suffering—the pain caused by his being abandoned and betrayed by his di-
sciples, the hatred his own people turn on him, the jeers and brutality of the Gen-
tiles, the mysterious way his divinity permits his soul to suffer.
Only one thing can explain why Christ undergoes this redemptive passion — love,
immense, infinite, indescribable love. As he himself taught, the entire Law of God
and the Prophets are summed up in the divine commandment of love (cf. Mt
22:36-40).
The four evangelists have filled many pages with their account of the sufferings of
our Lord. Contemplation of Jesus’ passion, identification with the suffering Christ,
should play a key role in the life of every Christian, if he is to share later in the
resurrection of his Lord: “Don’t hinder the work of the Paraclete: seek union with
Christ, so as to be purified, and feel with him the insults, the spits, and the blows,
and the thorns, and the weight of the Cross..., and the nails tearing through your
flesh, and the agony of a forsaken death.
“And enter through our Lord’s open side until you find sure refuge there in his
wounded Heart” (St. J. Escriva, “The Way”, 58).
27. A cohort, or battalion, consisted of some 625 soldiers. In Jesus’ time there
was always a cohort garrisoned in Jerusalem, quartered in the Antonia Tower,
adjoining the temple. This reported to the governor and was recruited from non-
Jewish inhabitants of the region.
28-31. The Gospel describes very soberly how Jesus puts up no resistance to
being beaten and ridiculed; the facts are allowed to speak for themselves. He
takes upon himself, out of love for the Father and for us, the punishment we de-
serve to suffer for our sins. This should make us very grateful and, at the same
time, cause us to have sorrow for sin, to desire to suffer in silence at Jesus’ side
and atone for our sins and those of others: Lord, I want never to sin again: but
you must help me to stay true to you.
32. Seeing how much Jesus has suffered, the soldiers realize that he is incapa-
ble of carrying the Cross on his own as far as the top of Golgotha. There he is,
in the center of the crowd, with not a friend in sight. Where are all the people who
benefitted from his preaching and healing and miracles? None of them is there to
help him. He had said, “If any man would come after me, let him deny himself
and take up his cross and follow me” (Mt 16:24). But cowardice and fear have ta-
ken over. The soldiers resort to laying hold of a stranger and forcing him to carry
the Cross. Our Lord will reward this favor done to him: God’s grace will come
down on “Simon of Cyrene,...the father of Alexander and Rufus” (Mk 15:21), who
will soon be prominent members of the early Church. The experience of pain
proves to be the best route to Christian discipleship.
Christ’s disciples must try to ensure that cowardice does not undermine their
commitment: “See how lovingly he embraces the Cross. Learn from him. Jesus
carries the Cross for you: you...carry it for Jesus. But don’t drag the Cross ...
Carry it squarely on your shoulder, because your Cross, if you carry it like that,
will not be just any Cross.... It will be the Holy Cross. Don’t carry your Cross with
resignation: resignation is not a generous word. Love the Cross. When you really
love it, your Cross will be...a Cross without a Cross” (St. J. Escriva, “Holy Rosa-
ry”, fourth sorrowful mystery).
33. On the outskirts of Jerusalem there was a little hill called “Golgotha”, or “the
place of a skull”, as the evangelist expressly states. It was used as a site for
executing criminals. The name “Golgotha” comes from a transcription of an Ara-
maic word meaning “head”. The name “Calvary” comes from a Latin word with
the same meaning.
34. They offered Jesus a drink consisting of a mixture of wine, honey and myrrh
(cf. Mk 15:23); this was usually given to people condemned to death, as a nar-
cotic to lessen the pain. Our Lord chooses not to take it, because he wants to
suffer the full rigor of his passion.
“Let us drink to the last drop the chalice of pain in this poor present life. What
does it matter to suffer for ten years, twenty, fifty...if afterwards there is heaven
forever, forever...forever? And, above all—rather than because of the reward,
“propter retributionem”—what does suffering matter if we suffer to console, to
please God our Father, in a spirit of reparation, united to him on his Cross; in
a word: if we suffer for Love?...” (St. J. Escriva, “The Way”, 182).
35. Some manuscripts add to this verse the following words taken from Jn 19:24:
“This was to fulfill the scripture, ‘They parted my garments among them, and for
my clothing they cast lots”’ (cf. Ps 22:19).
45. Approximately from twelve midday to three o’clock in the afternoon. See the
note on Mt 20:3.
46. Words from Psalm 22:2, which our Lord uses to show the physical and mo-
ral pain he is suffering. In no sense should these words be taken as complaint
against God’s plans. “Suffering does not consist in not feeling since that is pro-
per to those who have no feelings; nor does it lie in not showing that one feels
pain: rather, suffering means that in spite of pain one does not set aside the law
or obedience to God. For feeling is natural to the flesh, which is not like bronze;
and so reason does not remove it, because reason gives to everything what its
nature demands; and our sensitivity is very soft and tender; when it is wounded
it of necessity feels, and when it feels it has to cry out” (Fray Luis de Leon,
“Exposicion del Libro de Job”).
In his agony in the garden (cf. note on Mt 26:36-46), Jesus experienced a kind of
anticipation of the pain and abandonment he feels at this point in his Passion. In
the context of the mystery of Jesus Christ, God-and-Man, we should notice how
his Humanity—body and soul—suffers without his Divinity assuaging that suffering,
as it could have done. “Here before the Cross, we should have sorrow for our sins
and for those of all men, for they are responsible for Jesus’ death. We should have
faith to penetrate deep into this sublime truth which surpasses our understanding
and to fill ourselves with amazement at God’s love. And we should pray so that
Christ’s life and death may become the model and motivation for our own life and
self-giving. Only thus will we earn the name of conquerors: for the risen Christ will
conquer in us, and death will be changed into life” (St. J. Escriva, “Christ is Pas-
sing By”, 101).
50. The phrase “yielded up his spirit” (literally, “released, exhaled”) is a way of
saying that Christ really died; like any other man, his death meant the separation
of soul and body. The fact that he genuinely did die — something which everyone,
even his enemies, acknowledged — will show that his Resurrection was a real re-
surrection, a miraculous, divine fact.
This is the climax of Christ’s surrender to the Will of the Father. Here he accom-
plishes the salvation of mankind (Mt 26:27-28; Mk 10:45; Heb 9:14) and gives us
the greatest proof of God’s love for us (Jn 3:16). The saints usually explain the
expiatory value of Christ’s sacrifice by underlining that he voluntarily “yielded up
his Spirit”. “Our Savior’s death was a sacrifice of holocaust which he himself of-
fered to his Father for our redemption; for though the pains and sufferings of his
passion were so great and violent that anyone else would have died of them, Je-
sus would not have died of them unless he so chose and unless the fire of his in-
finite charity had consumed his life. He was, then, himself the sacrificer who of-
fered himself to the Father and immolated himself, dying in love, to love, by love,
for love and of love” (St Francis de Sales, “Treatise on the Love of God”, Book
10, Chap. 17). This fidelity of Christ to the point of dying should be a permanent
encouragement to us to persevere until the end, conscious of the fact that only
he who is true until death will receive the crown of life (cf. Rev 2:10).
51-53. The rending of the veil of the temple indicates that the way to God the
Father has been opened up to all men (cf. Heb 9:15) and that the New Covenant,
sealed with the blood of Christ, has begun to operate. The other portents which
attend Jesus’ death are signs of the divine character of that event: it was not just
one more man who was dying, but the Son of God.
52-53. These events are undoubtedly difficult to understand. No explanation
should say what the text does not say. Nor does any other part of sacred Scrip-
ture, or the Magisterium of the Church, help to clarify what actually happened.
The great Church writers have suggested three possible explanations. First: that
it was not a matter of resurrections in the strict sense, but of apparitions of these
dead people. Second: they would have been dead people who arose in the way
Lazarus did, and then died again. Third: their resurrection would have been defi-
nitive, that is glorious, in this way anticipating the final universal resurrection of
the dead.
The first explanation does not seem to be very faithful to the text, which does use
the words “were raised” (”surrexerunt”). The third is difficult to reconcile with the
clear assertion of Scripture that Christ was the first-born from the dead (cf. 1 Cor
15:20; Col 1:18). St Augustine, St Jerome and St Thomas are inclined towards
the second explanation because they feel it fits in best with the sacred text and
does not present the theological difficulties which the third does (cf. “Summa
Theologiae”, III,q. 53, a. 3) It is also in keeping with the solution proposed by the
“St Pius V Catechism”, 1, 6, 9.
55-56. The presence of the holy women beside Christ on the Cross gives an ex-
ample of stoutheartedness to all Christians.
“Woman is stronger than man, and more faithful, in the hour of suffering: Mary
of Magdala and Mary Cleophas and Salome! With a group of valiant women like
these, closely united to our Lady of Sorrows, what work for souls could be done
in the world!” (St. J. Escriva. “The Way”, 982).
60. It was customary for well-to-do Jews to build tombs for themselves on their
own property. Most of these tombs were excavated out of rock, in the form of a
cavern; they would have had a small hall or vestibule leading to the tomb proper.
At the end of the hall, which would only have been a few meters long, a very low
doorway gave access to the burial chamber. The first entrance door, which was
at ground level, was closed off by a huge stone which could be rolled (it was
called a “gobel”), fitted into a groove to make rolling easier.
62. The Day of Preparation (the Greek word “parasceve” means “preparation”)
was the day prior to the sabbath (cf. Lk 23:54). It derived its name from the fact
that it was the day when everything needed for the sabbath was prepared, the
sabbath being a day of rest, consecrated to God, on which no work was per-
mitted.
66. All these preventative measures (sealing the entrance to the tomb, placing
the guard there, etc) — measures taken by Christ’s enemies—became factors
which helped people believe in his resurrection.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
This gospel is read at the procession with palms before Mass:
|
Gospel |
Matthew 21:1-11 © |
|
Blessings on him who comes in the name of the Lord! |
When they were near Jerusalem and had come in sight of Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, ‘Go to the village facing you, and you will immediately find a tethered donkey and a colt with her. Untie them and bring them to me. If anyone says anything to you, you are to say, “The Master needs them and will send them back directly”.’ This took place to fulfil the prophecy:
Say to the daughter of Zion:
Look, your king comes to you;
he is humble, he rides on a donkey
and on a colt, the foal of a beast of burden.
So the disciples went out and did as Jesus had told them. They brought the donkey and the colt, then they laid their cloaks on their backs and he sat on them. Great crowds of people spread their cloaks on the road, while others were cutting branches from the trees and spreading them in his path. The crowds who went in front of him and those who followed were all shouting:
‘Hosanna to the Son of David!
Blessings on him who comes in the name of the Lord!
Hosanna in the highest heavens!’
And when he entered Jerusalem, the whole city was in turmoil. ‘Who is this?’ people asked, and the crowds answered, ‘This is the prophet Jesus from Nazareth in Galilee.’
The following are the readings at the Mass itself:
|
First reading |
Isaiah 50:4-7 © |
The Lord has given me
a disciple’s tongue.
So that I may know how to reply to the wearied
he provides me with speech.
Each morning he wakes me to hear,
to listen like a disciple.
The Lord has opened my ear.
For my part, I made no resistance,
neither did I turn away.
I offered my back to those who struck me,
my cheeks to those who tore at my beard;
I did not cover my face
against insult and spittle.
The Lord comes to my help,
so that I am untouched by the insults.
So, too, I set my face like flint;
I know I shall not be shamed.
|
Psalm |
|
Psalm 21:8-9,17-20,23-24 © |
My God, my God, why have you forsaken me?
All who see me deride me.
They curl their lips, they toss their heads.
‘He trusted in the Lord, let him save him;
let him release him if this is his friend.’
My God, my God, why have you forsaken me?
Many dogs have surrounded me,
a band of the wicked beset me.
They tear holes in my hands and my feet
I can count every one of my bones.
My God, my God, why have you forsaken me?
They divide my clothing among them.
They cast lots for my robe.
O Lord, do not leave me alone,
my strength, make haste to help me!
My God, my God, why have you forsaken me?
I will tell of your name to my brethren
and praise you where they are assembled.
‘You who fear the Lord give him praise;
all sons of Jacob, give him glory.
Revere him, Israel’s sons.
My God, my God, why have you forsaken me?
|
Second reading |
|
Philippians 2:6-11 © |
His state was divine,
yet Christ Jesus did not cling
to his equality with God
but emptied himself
to assume the condition of a slave
and became as men are;
and being as all men are,
he was humbler yet,
even to accepting death,
death on a cross.
But God raised him high
and gave him the name
which is above all other names
so that all beings
in the heavens, on earth and in the underworld,
should bend the knee at the name of Jesus
and that every tongue should acclaim
Jesus Christ as Lord,
to the glory of God the Father.
|
Gospel Acclamation |
Phil2:8-9 |
Praise to you, O Christ, king of eternal glory!
Christ was humbler yet,
even to accepting death, death on a cross.
But God raised him high
and gave him the name which is above all names.
Praise to you, O Christ, king of eternal glory!
EITHER:
|
Gospel |
|
Matthew 26:14-27:66 © |
One of the Twelve, the man called Judas Iscariot, went to the chief priests and said, ‘What are you prepared to give me if I hand him over to you?’ They paid him thirty silver pieces, and from that moment he looked for an opportunity to betray him.
Now on the first day of Unleavened Bread the disciples came to Jesus to say, ‘Where do you want us to make the preparations for you to eat the passover?’ ‘Go to so-and-so in the city’ he replied ‘and say to him, “The Master says: My time is near. It is at your house that I am keeping Passover with my disciples.”’ The disciples did what Jesus told them and prepared the Passover.
When evening came he was at table with the twelve disciples. And while they were eating he said ‘I tell you solemnly, one of you is about to betray me’ They were greatly distressed and started asking him in turn, ‘Not I, Lord, surely?’ He answered, ‘Someone who has dipped his hand into the dish with me, will betray me. The Son of Man is going to his fate, as the scriptures say he will, but alas for that man by whom the Son of Man is betrayed! Better for that man if he had never been born!’ Judas, who was to betray him; asked in his turn, ‘Not I, Rabbi, surely?’ ‘They are your own words’ answered Jesus.
Now as they were eating, Jesus took some bread, and when he had said the blessing he broke it and gave it to the disciples. ‘Take it and eat;’ he said ‘this is my body.’ Then he took a cup, and when he had returned thanks he gave it to them. ‘Drink all of you from this,’ he said ‘for this is my blood, the blood of the covenant, which is to be poured out for many for the forgiveness of sins. From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Father.’
After psalms had been sung they left for the Mount of Olives. Then Jesus said to them, ‘You will all lose faith in me this night, for the scripture says: I shall strike the shepherd and the sheep of the flock will be scattered, but after my resurrection I shall go before you to Galilee.’ At this, Peter said, ‘Though all lose faith in you, I will never lose faith.’ Jesus answered him, ‘I tell you solemnly, this very night, before the cock crows, you will have disowned me three times.’ Peter said to him, ‘Even if I have to die with you, I will never disown you.’ And all the disciples said the same.
Then Jesus came with them to a small estate called Gethsemane; and he said to his disciples, ‘Stay here while I go over there to pray.’ He took Peter and the two sons of Zebedee with him. And sadness came over him, and great distress. Then he said to them, ‘My soul is sorrowful to the point of death. Wait here and keep awake with me.’ And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it.’ He came back to the disciples and found them sleeping, and he said to Peter, ‘So you had not the strength to keep awake with me one hour? You should be awake, and praying not to be put to the test. The spirit is willing, but the flesh is weak.’ Again, a second time, he went away and prayed: ‘My Father,’ he said ‘If this cup cannot pass by without my drinking it, your will be done!’ And he came back again and found them sleeping, their eyes were so heavy. Leaving them there, he went away again and prayed for the third time, repeating the same words. Then he came back to the disciples and said to them, ‘You can sleep on now and take your rest. Now the hour has come when the Son of Man is to be betrayed into the hands of sinners. Get up! Let us go! My betrayer is already close at hand.’
He was still speaking when Judas, one of the Twelve, appeared, and with him a large number of men armed with swords and clubs, sent by the chief priests and elders of the people. Now the traitor had arranged a sign with them. ‘The one I kiss,’ he had said ‘he is the man. Take him in charge.’ So he went straight up to Jesus and said, ‘Greetings, Rabbi’, and kissed him. Jesus said to him, ‘My friend, do what you are here for.’ Then they came forward, seized Jesus and took him in charge. At that, one of the followers of Jesus grasped his sword and drew it; he struck out at the high priest’s servant, and cut off his ear. Jesus then said, ‘Put your sword back, for all who draw the sword will die by the sword. Or do you think that I cannot appeal to my Father who would promptly send more than twelve legions of angels to my defence? But then, how would the scriptures be fulfilled that say this is the way it must be?’ It was at this time that Jesus said to the crowds, ‘Am I a brigand, that you had to set out to capture me with swords and clubs? I sat teaching in the Temple day after day and you never laid hands on me.’ Now all this happened to fulfil the prophecies in scripture. Then all the disciples deserted him and ran away.
The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled. Peter followed him at a distance, and when he reached the high priest’s palace, he went in and sat down with the attendants to see what the end would be.
The chief priests and the whole Sanhedrin were looking for evidence against Jesus, however false, on which they might pass the death sentence. But they could not find any, though several lying witnesses came forward. Eventually two stepped forward and made a statement, ‘This man said, “I have power to destroy the Temple of God and in three days build it up”’ The high priest then stood up and said to him, ‘Have you no answer to that? What is this evidence these men are bringing against you?’ But Jesus was silent. And the high priest said to him, ‘I put you on oath by the living God to tell us if you are the Christ, the Son of God.’ ‘The words are your own’ answered Jesus. ‘Moreover, I tell you that from this time onward you will see the Son of Man seated at the right hand of the Power and coming on the clouds of heaven.’ At this, the high priest tore his clothes and said, ‘He has blasphemed. What need of witnesses have we now? There! You have just heard the blasphemy. What is your opinion?’ They answered, ‘He deserves to die.’
Then they spat in his face and hit him with their fists; others said as they struck him, ‘Play the prophet, Christ! Who hit you then?’
Meanwhile Peter was sitting outside in the courtyard, and a servant-girl came up to him and said, ‘You too were with Jesus the Galilean.’ But he denied it in front of them all. ‘I do not know what you are talking about’ he said. When he went out to the gateway another servant-girl saw him and said to the people there, ‘This man was with Jesus the Nazarene.’ And again, with an oath, he denied it, ‘I do not know the man.’ A little later the bystanders came up and said to Peter, ‘You are one of them for sure! Why, your accent gives you away.’ Then he started calling down curses on himself and swearing, ‘I do not know the man.’ At that moment the cock crew, and Peter remembered what Jesus had said, ‘Before the cock crows you will have disowned me three times.’ And he went outside and wept bitterly.
When morning came, all the chief priests and the elders of the people met in council to bring about the death of Jesus. They had him bound, and led him away to hand him over to Pilate, the governor.
When he found that Jesus had been condemned, Judas his betrayer was filled with remorse and took the thirty silver pieces back to the chief priests and elders. ‘I have sinned;’ he said ‘I have betrayed innocent blood’ ‘What is that to us?’ they replied ‘That is your concern.’ And flinging down the silver pieces in the sanctuary he made off and hanged himself; The chief priests picked up the silver pieces and said, ‘It is against the Law to put this into the treasury; it is blood-money.’ So they discussed the matter and bought the potter’s field with it as a graveyard for foreigners, and this is why the field is called the Field of Blood today. The words of the prophet Jeremiah were then fulfilled: And they took the thirty silver pieces, the sum at which the precious One was priced by children of Israel, and they gave them for the potter’s field, just as the Lord directed me.
Jesus, then, was brought before the governor, and the governor put to him this question, ‘Are you the king of the Jews?’ Jesus replied, ‘It is you who say it.’ But when he was accused by the chief priests and the elders he refused to answer at all. Pilate then said to him, ‘Do you not hear how many charges they have brought against you?’ But to the governor’s complete amazement, he offered no reply to any of the charges.
At festival time it was the governor’s practice to release a prisoner for the people, anyone they chose. Now there was at that time a notorious prisoner whose name was Barabbas. So when the crowd gathered, Pilate said to them, ‘Which do you want me to release for you: Barabbas, or Jesus who is called Christ?’ For Pilate knew it was out of jealousy that they had handed him over. Now as he was seated in the chair of judgement, his wife sent him a message, ‘Have nothing to do with that man; I have been upset all day by a dream I had about him.’
The chief priests and the elders, however, had persuaded the crowd to demand the release of Barabbas and the execution of Jesus. So when the governor spoke and asked them, ‘Which of the two do you want me to release for you?’ they said, ‘Barabbas.’ ‘But in that case,’ Pilate said to them ‘what am I to do with Jesus who is called Christ?’ They all said, ‘Let him be crucified!’ ‘Why?’ he asked ‘What harm has he done?’ But they shouted all the louder, ‘Let him be crucified!’ Then Pilate saw that he was making no impression, that in fact a riot was imminent. So he took some water, washed his hands in front of the crowd and said, ‘I am innocent of this man’s blood. It is your concern.’ And the people, to a man, shouted back, ‘His blood be on us and on our children!’ Then he released Barabbas for them. He ordered Jesus to be first scourged and then handed over to be crucified.
The governor’s soldiers took Jesus with them into the Praetorium and collected the whole cohort round him. Then they stripped him and made him wear a scarlet cloak, and having twisted some thorns into a crown they put this on his head and placed a reed in his right hand. To make fun of him they knelt to him saying, ‘Hail, king of the Jews!’ And they spat on him and took the reed and struck him on the head with it. And when they had finished making fun of him, they took off the cloak and dressed him in his own clothes and led him away to crucify him.
On their way out, they came across a man from Cyrene, Simon by name, and enlisted him to carry his cross. When they had reached a place called Golgotha, that is, the place of the skull, they gave him wine to drink mixed with gall, which he tasted but refused to drink. When they had finished crucifying him they shared out his clothing by casting lots, and then sat down and stayed there keeping guard over him.
Above his head was placed the charge against him; it read: ‘This is Jesus, the King of the Jews.’ At the same time two robbers were crucified with him, one on the right and one on the left.
The passers-by jeered at him; they shook their heads and said, ‘So you would destroy the Temple and rebuild it in three days! Then save yourself! If you are God’s son, come down from the cross!’ The chief priests with the scribes and elders mocked him in the same way. ‘He saved others;’ they said ‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him. He puts his trust in God; now let God rescue him if he wants him. For he did say, “I am the son of God.”’ Even the robbers who were crucified with him taunted him in the same way.
From the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour, Jesus cried out in a loud voice, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, my God, why have you deserted me?’ When some of those who stood there heard this, they said, ‘The man is calling on Elijah’, and one of them quickly ran to get a sponge which he dipped in vinegar and, putting it on a reed, gave it him to drink. ‘Wait!’ said the rest of them ‘and see if Elijah will come to save him.’ But Jesus, again crying out in a loud voice, yielded up his spirit.
Here all kneel and pause for a short time.
At that, the veil of the Temple was torn in two from top to bottom; the earth quaked; the rocks were split; the tombs opened and the bodies of many holy men rose from the dead, and these, after his resurrection, came out of the tombs, entered the Holy City and appeared to a number of people. Meanwhile the centurion, together with the others guarding Jesus, had seen the earthquake and all that was taking place, and they were terrified and said, ‘In truth this was a son of God.’
And many women were there, watching from a distance, the same women who had followed Jesus from Galilee and looked after him. Among them were Mary of Magdala, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.
When it was evening, there came a rich man of Arimathaea, called Joseph, who had himself become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Pilate thereupon ordered it to be handed over. So Joseph took the body, wrapped it in a clean shroud and put it in his own new tomb which he had hewn out of the rock. He then rolled a large stone across the entrance of the tomb and went away. Now Mary of Magdala and the other Mary were there, sitting opposite the sepulchre.
Next day, that is, when Preparation Day was over, the chief priests and the Pharisees went in a body to Pilate and said to him, ‘Your Excellency, we recall that this impostor said, while he was still alive, “After three days I shall rise again.” Therefore give the order to have the sepulchre kept secure until the third day, for fear his disciples come and steal him away and tell the people, “He has risen from the dead.” This last piece of fraud would be worse than what went before.’ ‘You may have your guard’ said Pilate to them. ‘Go and make all as secure as you know how.’ So they went and made the sepulchre secure, putting seals on the stone and mounting a guard.
OR:
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Alternative Gospel |
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Matthew 27:11-54 © |
Jesus was brought before Pontius Pilate, the governor, and the governor put to him this question, ‘Are you the king of the Jews?’ Jesus replied, ‘It is you who say it.’ But when he was accused by the chief priests and the elders he refused to answer at all. Pilate then said to him, ‘Do you not hear how many charges they have brought against you?’ But to the governor’s complete amazement, he offered no reply to any of the charges.
At festival time it was the governor’s practice to release a prisoner for the people, anyone they chose. Now there was at that time a notorious prisoner whose name was Barabbas. So when the crowd gathered, Pilate said to them, ‘Which do you want me to release for you: Barabbas, or Jesus who is called Christ?’ For Pilate knew it was out of jealousy that they had handed him over. Now as he was seated in the chair of judgement, his wife sent him a message, ‘Have nothing to do with that man; I have been upset all day by a dream I had about him.’
The chief priests and the elders, however, had persuaded the crowd to demand the release of Barabbas and the execution of Jesus. So when the governor spoke and asked them, ‘Which of the two do you want me to release for you?’ they said, ‘Barabbas.’ ‘But in that case,’ Pilate said to them ‘what am I to do with Jesus who is called Christ?’ They all said, ‘Let him be crucified!’ ‘Why?’ he asked ‘What harm has he done?’ But they shouted all the louder, ‘Let him be crucified!’ Then Pilate saw that he was making no impression, that in fact a riot was imminent. So he took some water, washed his hands in front of the crowd and said, ‘I am innocent of this man’s blood. It is your concern.’ And the people, to a man, shouted back, ‘His blood be on us and on our children!’ Then he released Barabbas for them. He ordered Jesus to be first scourged and then handed over to be crucified.
The governor’s soldiers took Jesus with them into the Praetorium and collected the whole cohort round him. Then they stripped him and made him wear a scarlet cloak, and having twisted some thorns into a crown they put this on his head and placed a reed in his right hand. To make fun of him they knelt to him saying, ‘Hail, king of the Jews!’ And they spat on him and took the reed and struck him on the head with it. And when they had finished making fun of him, they took off the cloak and dressed him in his own clothes and led him away to crucify him.
On their way out, they came across a man from Cyrene, Simon by name, and enlisted him to carry his cross. When they had reached a place called Golgotha, that is, the place of the skull, they gave him wine to drink mixed with gall, which he tasted but refused to drink. When they had finished crucifying him they shared out his clothing by casting lots, and then sat down and stayed there keeping guard over him.
Above his head was placed the charge against him; it read: ‘This is Jesus, the King of the Jews.’ At the same time two robbers were crucified with him, one on the right and one on the left.
The passers-by jeered at him; they shook their heads and said, ‘So you would destroy the Temple and rebuild it in three days! Then save yourself! If you are God’s son, come down from the cross!’ The chief priests with the scribes and elders mocked him in the same way. ‘He saved others;’ they said ‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him. He puts his trust in God; now let God rescue him if he wants him. For he did say, “I am the son of God.”’ Even the robbers who were crucified with him taunted him in the same way.
From the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour, Jesus cried out in a loud voice, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, my God, why have you deserted me?’ When some of those who stood there heard this, they said, ‘The man is calling on Elijah’, and one of them quickly ran to get a sponge which he dipped in vinegar and, putting it on a reed, gave it him to drink. ‘Wait!’ said the rest of them ‘and see if Elijah will come to save him.’ But Jesus, again crying out in a loud voice, yielded up his spirit.
Here all kneel and pause for a short time.
At that, the veil of the Temple was torn in two from top to bottom; the earth quaked; the rocks were split; the tombs opened and the bodies of many holy men rose from the dead, and these, after his resurrection, came out of the tombs, entered the Holy City and appeared to a number of people. Meanwhile the centurion, together with the others guarding Jesus, had seen the earthquake and all that was taking place, and they were terrified and said, ‘In truth this was a son of God.’
EWTN adds Lenten scripture challenge to app
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Ancient Lenten pilgrimage comes to life through new book
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Cdl. Bergoglio's Lenten Letter, 2013
Your Guide To A Catholic Lent
Following the Truth: Lent: Becoming Uncomfortable About Being Comfortable [Catholic and Open]
Following the Truth: Spiritual Exercises – Week One [of Lent] In Review
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A Call from the FSSP French District: offer up your Lent for Catholic Unity [Catholic Caucus]
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Christians Tailor Lent Outside Catholic Traditions
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Opinion: Lent for Redacted [Ekoomenikal]
Ash (or Clean) Monday - Lent Begins (for some Catholics) - February 20, 2012
[Why I Am Catholic]: Lent And Holy Week (A Primer) [Catholic Caucus]
Lent, A Time to Give from the Heart [Catholic caucus}
Learning the beatitudes during Lent -- use your Rosary to learn the Beatitutdes [Catholic Caucus]
Lenten Ember Days: March 16th, 18th, and 19th, 2011 (Catholic/Orthodox Caucus)
St. Vincent Ferrer - Sermon for the First Sunday of Lent [Ecumenical]
Pope describes ‘Lenten road’ that leads to renewal
St. Andrew of Crete, Great Canon of Repentance - Tuesday's portion (Orthodox/Latin Caucus)
The Great Canon of St. Andrew of Crete (Monday's portion) [Orth/Cath Caucus]
Penance and Reparation: A Lenten Meditation(Catholic/Orthodox Caucus)
For Lent - Top 10 Bible Verses on Penance
Cana Sunday: Entrance into Great Lent
2011 Catechetical Homily on the opening of Holy and Great Lent
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Lenten Traditions (Catholic Caucus)
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Pope Benedict XVI Message for Lent 2010 (Feb 15 = Ash Monday & Feb 17 = Ash Wednesday)
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History of Lent (Did the Church always have this time before Easter?)
Beginning of Lent
Lent (Catholic Encyclopedia - Caucus Thread)
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Everything Lent (Lots of links)
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Reflections for Lent (February, March and April, 2007)
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Pre-Lenten Days -- Family activities-Shrove Tuesday (Mardi Gras)[Catholic/Orthodox Caucus]
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The Triduum and 40 Days
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The History of Lent
The Holy Season of Lent -- Fast and Abstinence
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Ash Wednesday
All About Lent
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
The 1961 Missal says to use the Sorrowful Mysteries from Ash Wednesday to Easter.
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: II BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary
By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.
St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
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From an Obama bumper sticker on a car:
"Pray for Obama. Psalm 109:8"
PLEASE JOIN US -
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ACT OF ADORATION
I adore Thee, 0 Jesus, true God and true Man, here present in the Holy Eucharist, humbly kneeling before Thee and united in spirit with all the faithful on earth and all the blessed in heaven. In deepest gratitude for so great a blessing, I love Thee, my Jesus, with my whole heart, for Thou art all perfect and all worthy of love.
Give me grace nevermore in any way to offend Thee, and grant that I, being refreshed by Thy Eucharistic presence here on earth, may be found worthy to come to the enjoyment with Mary of Thine eternal and everblessed presence in heaven. Amen.
FAITH IN THE EUCHARIST
O my God, I firmly believe that Thou art really and corporally present in the Blessed Sacrament of the altar. I adore Thee here present from the very depths of my heart, and I worship Thy sacred presence with all possible humility. O my soul, what joy to have Jesus Christ always with us, and to be able to speak to Him, heart to heart, with all confidence. Grant, O Lord, that I, having adored Thy divine Majesty here on earth in this wonderful Sacrament, may be able to adore it eternally in Heaven. Amen.
FOR THE PEACE OF CHRIST
O most sacred, most loving heart of Jesus, Thou art concealed in the Holy Eucharist, and Thou beatest for us still. Now as then Thou sayest, "With desire I have desired." I worship Thee, then, with all my best love and awe, with my fervent affection, with my most subdued, most resolved will. O make my heart beat with Thy heart. Purify it of all that is earthly, all that is proud and sensual, all that is hard and cruel, of all perversity, of all disorder, of all deadness. So fill it with Thee, that neither the events of the day nor the circumstances of the time may have power to ruffle it; but that in Thy love and Thy fear it may have peace. --Cardinal Newman
ACT OF LOVE
I believe Thou art present in the Blessed Sacrament, O Jesus. I love Thee and desire Thee. Come into my heart. I embrace Thee, O never leave me. I beseech Thee, O Lord Jesus, may the burning and most sweet power of Thy love absorb my mind, that I may die through love of Thy love, who wast graciously pleased to die through love of my love. --St. Francis of Assisi
ACT OF REPARATION
Saint Margaret Mary Alacoque, well known in connection with devotion to the Sacred Herat of Jesus, led the way in making reparation to Jesus in the Blessed Sacrament for the coldness and ingratitude of men. This prayer of hers can become our own as we attempt to make amends for our own and others' neglect of the great Sacrament of His love, the Eucharist.
O kind and merciful savior, from my heart I earnestly desire to return Thee love for love. My greatest sorrow is that Thou art not loved by men, and, in particular, that my own heart is so cold, so selfish, so ungrateful. Keenly aware of my own weakness and poverty, I trust that Thy own grace will enable me to offer Thee an act of pure love. And I wish to offer Thee this act of love in reparation for the coldness and neglect that are shown to Thee in the sacrament of Thy love by Thy creatures. O Jesus, my supreme good, I love Thee, not for the sake of the reward which Thou hast promised to those who love Thee, but purely for Thyself. I love Thee above all things that can be loved, above all pleasures, and above myself and all that is not Thee, promising in the presence of heaven and earth that I will live and die purely and simply in Thy holy love, and that if to love Thee thus I must endure persecution and suffering I am completely satisfied, and I will ever say with Saint Paul: Nothing "will be able to separate us from the love of God." 0 Jesus, supreme master of all hearts, I love Thee, I adore Thee, I praise Thee, I thank Thee, because I am now all Thine own. Rule over me, and transform my soul into the likeness of Thyself, so that it may bless and glorify Thee forever in the abode of the saints.
--Saint Margaret Mary Alacoque
OFFERING
My Lord, I offer Thee myself in turn as a sacrifice of thanksgiving. Thou hast died for me, and I in turn make myself over to Thee. I am not my own. Thou hast bought me; I will by my own act and deed complete the purchase. My wish is to be separated from everything of this world; to cleanse myself simply from sin; to put away from me even what is innocent, if used for its own sake, and not for Thine. I put away reputation and honor, and influence, and power, for my praise and strength shall be in Thee. Enable me to carry out what I profess. Amen. --Cardinal Newman
Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
Litany of the Most Blessed Sacrament
Lord, have mercy, Lord, have mercy.
Christ, have mercy, Christ, have mercy.
Lord, have mercy, Lord, have mercy.
Christ, hear us, Christ, hear us.
Christ, graciously hear us, Christ, graciously hear us.
God the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God, the Holy Spirit, have mercy on us.
Holy Trinity, One God, have mercy on us.
O Living Bread, Who from Heaven descended, have mercy on us.
Hidden God and Savior, have mercy on us.
Grain of the elect, have mercy on us.
Vine sprouting forth virgins, have mercy on us.
Wholesome Bread and delicacy of kings, have mercy on us.
Perpetual sacrifice, have mercy on us.
Clean oblation, have mercy on us.
Lamb without spot, have mercy on us.
Most pure feast, have mercy on us.
Food of Angels, have mercy on us.
Hidden manna, have mercy on us.
Memorial of God's wonders, have mercy on us.
Supersubstantial Bread, have mercy on us.
Word made flesh, dwelling in us, have mercy on us.
Holy Victim, have mercy on us.
O Cup of blessing, have mercy on us.
O Mystery of faith, have mercy on us.
O Most high and venerable Sacrament, have mercy on us.
O Most holy of all sacrifices, have mercy on us.
O True propitiatory Sacrifice for the living and the dead, have mercy on us.
O Heavenly antidote, by which we are preserved from sin, have mercy on us.
O stupendous miracle above all others, have mercy on us.
O most holy Commemoration of the Passison of Christ, have mercy on us.
O Gift transcending all abundance, have mercy on us.
O extraordinary memorial of Divine love, have mercy on us.
O affluence of Divine largess, have mercy on us.
O most holy and august mystery, have mercy on us.
Medicine of immortality, have mercy on us.
Awesome and life-giving Sacrament, have mercy on us.
Unbloody Sacrifice, have mercy on us.
Food and guest, have mercy on us.
Sweetest banquet at which the Angels serve, have mercy on us.
Bond of love, have mercy on us.
Offering and oblation, have mercy on us.
Spiritual sweetness tasted in its own foutain, have mercy on us.
Refreshment of holy souls, have mercy on us.
Viaticum of those dying in the Lord, have mercy on us.
Pledge of future glory, have mercy on us.
Be merciful, spare us, O Lord.
Be merciful, graciously hear us, O Lord.
From the unworthy reception of Thy Body and Blood, deliver us, O Lord.
From passions of the flesh, deliver us, O Lord.
From the concupiscence of the eyes, deliver us, O Lord.
From pride, deliver us, O Lord.
From every occasion of sin, deliver us, O Lord.
Through that desire, with which Thou desiredst to eat the Passover with Thy disciples, deliver us, O Lord.
Through that profound humility with which Thou didst wash Thy disciples' feet, deliver us, O Lord.
Through that most ardent love, with which Thou instituted this Divine Sacrament,
deliver us, O Lord.
Through the most precious Blood, which Thou hast left for us upon the altar, deliver us, O Lord.
Through those Five Wounds of Thy most holy Body, which was given up for us, deliver us, O Lord.
Sinners we are, we beseech Thee, hear us.
That Thou wouldst graciously preserve and augment the faith, reverence, and devotion in us towards this admirable Sacrament, we beseech Thee, hear us.
That Thou wouldst graciously lead us through the true confession of we beseech Thee, hear us.
our sins to a frequent reception of the Eucharist, we beseech Thee, hear us.
That Thou wouldst graciously free us from every heresy, falsehood, and blindness of the heart, we beseech Thee, hear us.
That Thou wouldst graciously impart to us the Heavenly and precious fruits of this most Holy Sacrament, we beseech Thee, hear us.
That Thou wouldst graciously protect and strengthen us in our hour of death with this Heavenly Viaticum, we beseech Thee, hear us.
O Son of God, we beseech Thee, hear us.
Lamb of God, Who taketh away the sins of the world, spare us, O Lord.
Lamb of God, Who taketh away the sins of the world, graciously hear us, O Lord.
Lamb of God, Who taketh away the sins of the world, have mercy on us, O Lord.
Christ, hear us, Christ, hear us.
Christ, graciously hear us, Christ, graciously hear us.
Lord, have mercy, Lord, have mercy.
Christ, have mercy, Christ, have mercy.
Lord, have mercy, Lord, have mercy.
Our Father . . .
Hail Mary . . .
V. Thou didst furnish them with Bread from Heaven, Alleluia.
R. Having in it every delight.
Let us pray.
O God, Who under a marvelous Sacrament has left us a memorial of Thy Passion; grant us; we beseech Thee; so to venerate the sacred mysteries of Thy Body and Blood, that we may ever perceive within us the fruit of Thy Redemption. Thou, Who livest and reignest forever and ever. Amen.
From the Manuale Sacerdotum, P. Josephus Schneider, S. J., 1867
The Real Presence: The Eucharist and Chastity [Catholic/Orthodox Caucus]
The Real Presence: Faith in the Life of a Priest [Catholic/Orthodox Caucus]
The Real Presence: Eucharistic Devotion and the Real Presence [Catholic/Orthodox Caucus]
The Real Presence: The Holy Eucharist is the Whole Christ [Catholic/Orthodox Caucus]
The Real Presence: Eucharist as Presence-Sacrament [Catholic/Orthodox Caucus]
The Real Presence: Understanding the Eucharist, The Greatest Need in Church Today [Catholic/Orthodox Caucus'
The Real Presence: Living in the Presence of God [Catholic/Orthodox Caucus]
The Real Presence: The Sacred Heart Is The Holy Eucharist [Catholic/Orthodox Caucus]
The Real Presence: The Eucharist as the Living Christ [Catholic/Orthodox Caucus]
The Real Presence: Christ in the Eucharist, Introduction to the Eucharist,[Catholic/Orthodox Caucus]
The Real Presence: Christ in the Eucharist, The Last Supper, [Catholic/Orthodox Caucus]
The Eucharist: Foundation of the Christian Family(Catholic/Orthodox Caucus)
A Beautiful Summary of Eucharistic theology in an antiphon by Aquinas
Christ in the Eucharist (Ecumenical)
Canon Law and Consecrating the Eucharist (Catholic Caucus)
COMMUNION THROUGH A FEEDING TUBE (And More on Confirmations)
The Eucharist -- John 6
Catholicism and Fundamentalism — The Eucharist
On the Giving and Receiving of Holy Communion: Some norms to recall [Catholic Caucus]
Catholic Word of the Day: HOLY COMMUNION, 05-19-12
Following the Truth: Recognizing Jesus In The Eucharist [Catholic Caucus]
The Fourth Cup
The Last Supper and the Forgiveness of Sins
Bread from Heaven: The Eucharist Sustains Us and Lifts Us Up [Catholic Caucus]
Essays for Lent: The Eucharist
Essays for Lent: The Mass
Excerpt from: The Didache (The Teaching of the Twelve Apostles) [Catholic/Orthodox Caucus]
Divorced Catholics and the Eucharist
Following The Truth: So, You Just Received Jesus…Now What? (Catholic or Open)
The Coptic Orthodox doctrine of the Eucharistic sacrifice
Auxiliary Bishop Says Communion In the Hand is a Calvinist Novelty [Ecumenical]
How Something We Consider Solidly Traditional was Once Thought Progressive (Catholic)
Transubstantiation: Change We Can Believe In
Diocese limits Communion under both kinds, laments excessive extraordinary ministers
Phoenix Diocese to adopt new norms for Holy Communion [Catholic Caucus]
What Does GIRM 160 for the USA Really Say?
Lift the City - a Catholic Eucharistic flash mob (Catholic Caucus)
Justin Martyr: 1st apology: Sacraments, Eucharist {Catholic/Orthodox caucus}
The Institution of the Eucharist in Scripture [Catholic Caucus]
How the Mass is a sacrifice, and why so many deny this doctrine (Catholic/Orthodox Caucus)
[Ecumenical] Lent through Eastertide - Divine Mercy Diary Exerpts: Holy Communion and the Eucharist
Vatican consultant responds to Cardinal Mahoney ‘Christ gave Judas communion’ argument
New book connects the Eucharist with its Jewish roots
THE SACRAMENT OF THE EUCHARIST (sections 3 only) {Ecumenical Thread}
THE SACRAMENT OF THE EUCHARIST (sections 1&2 only) {Ecumenical Thread}
The Perfect Sacrifice: When Heaven Comes to Earth [Catholic Caucus]
The Real Presence [Church Fathers on the Holy Eucharist, cont'd ]
Is the Mass a Sacrifice? (Once and for all, Heb 9-10) {Catholic/Orthodox Caucus}
Radio Replies Second Volume - Holy Communion
The Real presence of Christ in the Eucharist {Catholic/Orthodox Caucus}
Radio Replies Second Volume - The Sacrifice of the Mass
Radio Replies Second Volume - Holy Eucharist
How Do We Prepare Well for the Coming of the Lord
Thanksgiving, the Prophets and the Eucharist
[CATHOLIC CAUCUS] The Pope of a Eucharistic Springtime
Lex Orandi, Lex Credendi, Lex Vivendi. As we Worship, So we Believe, So we Live
[CATHOLIC/ORTHODOX CAUCUS] 5th Luminous Mystery: Institution of the Eucharist (Patristic Rosary)
Wounded in the house of them that loved Me
[CATHOLIC / ORTHODOX CAUCUS] Eucharist is Jesus' greatest gift to us, teaches Pope Benedict XVI
[CATHOLIC CAUCUS] What makes Jesus present in the Eucharist: broadening one's view.
The Catholic Mass in 155 A.D.
Pope's Q--A at End of Priestly Year Pt 4 "We Celebrate,..Meditate..on Eucharist" [Catholic Caucus]
Sacrifice, Transubstantiation, and Real Presence (Pope Benedict XVI) [Catholic Caucus]
Catholic Caucus: Eucharist is the Heart of God
[CATHOLIC CAUCUS]'Body, Blood, Soul and Divinity': The Miracle and Gift of the Most Holy Eucharist
A Secular Eucharist
Paul and the Eucharist
Centered in the Eucharist
Centered in the Eucharist
Who Can Receive Communion? (Catholic Caucus)
Respect For Christ In The Eucharist – One Priest’s Perspective
From The Gospel To Life: The Disciples and the Eucharist
Catholic Biblical Apologetics: Opportunities of Grace: The Eucharist: The Lord's Supper
THE PRIEST IN THE COMMUNION RITES - Liturgy Prepares for Reception of the Eucharist
Novena with Saint Peter Julian Eymard for Prayer in the Presence of the Blessed Sacrament [Prayer]
Boston Cardinal: Church Needs 'Clear' Injunction Denying Pro-Abortion Pols Communion
Benedict XVI calls priests to protect communion between God and man
Eucharist: Holy Sacrifice
Fr. Men: The Eucharist [Cath-Orth caucus]
Catholics in Costa Rica outraged by disrespect toward Eucharist [Catholic Caucus]
The Institution of the Eucharist in Scripture
St Anthony and the Real Presence
The Essentials of the Catholic Faith, Part Two: Channels of Grace: The Eucharist
EWTN - October 29 - 8PM - Fr. Antoine and the Eucharist
All Should Offer Their Bodies and Blood at Mass (Father Cantalamessa) [Catholic Caucus]
The Role of the Bishop of Rome in the Communion of the Church in the First Millennium
Radio Replies First Volume - Holy Eucharist
The Institution of the Eucharist in Scripture
Catholic Caucus: The Spiritual Combat Ch 54. MANNER IN WHICH WE OUGHT TO RECEIVE...BLESSED SACRAMENT
Catholic Caucus: The Spiritual Combat: Ch 53. CONCERNING THE MOST HOLY SACRAMENT OF THE EUCHARIST
A Few Texts From Saint Cyril of Jerusalem on the Eucharist
Catholic Devotional: On Visiting Jesus Christ In the Blessed Sacrament
The Early Christians Believed in the Real Presence of Christ in the Eucharist
Focus on the Real Presence
A Chinese Girl-True Story That Inspired Bishop Fulton Sheen- Eucharist Adoration (Catholic Caucus)
Doubting Thomases(Eucharist); the Pitfalls of Folly(Catholic Caucus)
Rainbow sash-wearers prohibited from receiving [the Eucharist at Cathedral of St. Paul]
The significance of Holy Thursday (institution of the Eucharist and priesthood)
Our Lady of the Most Blessed Sacrament [Catholic Caucus]
The Catechism of St. Thomas Aquinas THE HOLY EUCHARIST
Holy Communion and Non-Catholics (with a Quiz!)
Beginning Catholic: The Eucharist: In the Presence of the Lord Himself [Ecumenical]
Beginning Catholic: Receiving the Lord in Holy Communion [Ecumenical]
Faithful Invited to Follow Pope, Adore Eucharist [Catholic Caucus]
Christmas and the Eucharist(Catholic/Orthodox Caucus)
Eucharist kneeling request sparks controversy [Catholic Caucus]
Eucharist vs. the Word (which is more important in the Catholic Church)
Christ the Miracle Worker in the Eucharist(Catholic Caucus)
Imitating Christ in the Eucharist(Catholic Caucus)
The Eucharist - the Lord's Sacrifice, Banquet and Presence (OPEN)
Pope Calls Eucharist History's Greatest Revolution [OPEN]
A Brief Catechism for Adults - Lesson 22: The Sacrament of the Holy Eucharist (Holy Communion)
A series of reflections from St. Peter Julian Eymard Blessed Sacrament(Catholic Caucus)
Eucharist, Holy Meal
Imitating Christ in the Eucharist
Christmas and the Eucharist
Prayer Before the Blessed Sacrament
This is My Body, This is My Blood
THE HOLY EUCHARIST IS THE WHOLE CHRIST
Gift Of Life, Gift Eternal: The Most Holy Eucharist and the Holy Sacrifice of the Mass
Area worshipers march to celebrate Holy Eucharist
Grace of the Eucharist is secret to holy priests, says Pope
The Disposition of Priests [Valid Mass, Valid Holy Eucharist?]
The Body of Christ?
Holy Sacrifice, Living Sacrament
Knights of the Eucharist
The Banquet of Corpus Christi - "Why did Jesus give us His Body and Blood?"
The Eucharist: Eternity and Time Together
Restored Order of the Sacraments of Initiation? Confirmation and First Eucharist together? (Vanity)
Reflections of Cardinal Ratzinger on the Eucharist
THE HOLY EUCHARIST: NOURISHMENT TO FINISH OUR COURSE
The Eucharist in Scripture - Part 1 - Old Testament
LITANY OF REPARATION TO OUR LORD IN THE BLESSED SACRAMENT
Benediction of the Blessed Sacrament
POPE GRANTS PLENARY INDULGENCE FOR YEAR OF THE EUCHARIST
New Plenary Indulgence to Mark Year of the Eucharist
Kneeling and Faith in the Eucharist
The Immaculate Conception and the Eucharist, a course in Christian culture in Tashkent
The Year of the Eucharist by Bishop Donald Wuerl
"While We're At It": What can we do to show that the Eucharist is a communal activity?
CATHOLICS AND BAPTISTS WITNESSED UNUSUAL IMAGES IN BLESSED SACRAMENT
The Discipline of the Eucharist Holy See Releases Redemptionis Sacramentum...
Vatican: Matters to be observed or to be avoided regarding the Most Holy Eucharist (April 23, 2004)
Devotion to the Holy Eucharist Advances Devotion to Jesus' Person
New rules on the Holy Eucharist on Holy Thursday
The Reverence due to the Holy Eucharist
The Holy Face of Jesus Christ as appeared on the Holy Eucharist
The Fourth Cup: The Sacrament of the Eucharist [Holy Thursday] [Passover]
Holy Father stresses Need of Devotion to Holy Eucharist outside of Mass: Pope Paul VI
Pope's Intention
Universal: That governments may foster the protection of creation and the just distribution of natural resources.
For Evangelization: That the Risen Lord may fill with hope the hearts of those who are being tested by pain and sickness.
Palm Sunday of the Lord's Passion - Year A
Commentary of the day
Pope Francis
Homily of 24/03/2013 (trans. © copyright Libreria Editrice Vaticana)
« Hosanna ! Blessed is he who comes in the name of the Lord ! Blessed is the coming kingdom! » (Mk 11,9f)
Jesus enters Jerusalem. The crowd of disciples accompanies him in festive mood... The crowds acclaim him as King. And he does not deny it, he does not tell them to be silent (Lk 19,39-40). But what kind of a King is Jesus? Let us take a look at him: he is riding on a donkey, he is not accompanied by a court, he is not surrounded by an army as a symbol of power. He is received by humble people, simple folk who have the sense to see something more in Jesus; they have that sense of the faith which says: “Here is the Saviour.”
Jesus does not enter the Holy City to receive the honours reserved to earthly kings... he enters to be scourged, insulted and abused... He enters to receive a crown of thorns, a staff, a purple robe: his kingship becomes an object of derision. He enters to climb Calvary, carrying his burden of wood... to die on the Cross. And it is precisely here that his kingship shines forth in godly fashion: his royal throne is the wood of the Cross!... Why the Cross? Because Jesus takes upon himself the evil, the filth, the sin of the world, including the sin of all of us, and he cleanses it, he cleanses it with his blood, with the mercy and the love of God.
Let us look around: how many wounds are inflicted upon humanity by evil! Wars, violence, economic conflicts that hit the weakest, greed for money... Love of power, corruption, divisions, crimes against human life and against creation! And – as each one of us knows and is aware - our personal sins: our failures in love and respect towards God, towards our neighbour and towards the whole of creation. Jesus on the Cross feels the whole weight of the evil, and with the force of God’s love he conquers it, he defeats it with his resurrection. This is the good that Jesus does for us on the throne of the Cross. Christ’s Cross embraced with love never leads to sadness, but to joy, to the joy of having been saved and of doing a little of what he did on the day of his death.
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