Time after Pentecost
THE HISTORY OF THE TIME AFTER PENTECOST
Taken from The Liturgical Year by Dom Prosper Guéranger 1841-1875)
The Solemnity of Pentecost and its Octave are over, and the progress of the Liturgical Year introduces us into a new period, which is altogether different from those we have hitherto spent. From the very beginning of Advent, which is the prelude to the Christmas festival, right up to the anniversary of the descent of the Holy Ghost, we have witnessed the entire series of the Mysteries of our Redemption; all have been unfolded to us. The sequel of Seasons and Feasts made up a sublime drama, which absorbed our very existence; we have but just come from the final celebration, which was the consummation of the whole. And yet, we have got through but one half of the year. This does not imply that the period we have still to live is devoid of its own special mysteries; but, instead of keeping up our attention by the ceaseless interest of one plan hurrying on its completion, the sacred Liturgy is about to put before us an almost unbroken succession of varied episodes, of which some are brilliant with glory, and others exquisite in loveliness, but each one of them bringing its special tribute towards either the development of the dogmas of faith, or the furtherance of the Christian life. That year’s Cycle will thus be filled up; it will disappear; a new one will take its place, bringing before us the same divine facts, and pouring forth the same graces on Christ’s mystical body.
This section of the Liturgical Year, which comprises a little more or a little less than six months, according as Easter is early or late, has always had the character it holds at present. But, although it only admits detached solemnities and Feasts, the influence of the moveable portion of the Cycle is still observable. It may have as many as twenty-eight, or as few as twenty-three weeks. This variation depends not only upon the Easter Feast, which may occur on any of the days between the 22nd of March and 25th of April, inclusively; but, also, on the date of the first Sunday of Advent, the opening of a new Ecclesiastical Year, and which is always the Sunday nearest the Kalends of December.
In the Roman Liturgy, the Sundays of this series go under the name of Sundays after Pentecost. As we shall show in the next Chapter, that title is the most suitable that could have been given, and is found in the oldest Sacramentaries and Antiphonaries; but it was not universally adopted by even all those Churches which followed the Roman Rite; in progress of time, however, that title was the general one. To mention some of the previous early names:—in the Comes of Alcuin, which takes us back to the 8th Century, we find the first section of these Sundays called Sundays after Pentecost; the second is named Weeks after the Feast of the Apostles (post Natale Apostolorum); the third goes under the title of Weeks after Saint Laurence (post Sancti Laurentii); the fourth has the appellation of Weeks of the Seventh Month (September); and, lastly, the fifth is termed Weeks after Saint Michael (post Sancti Angeli), and lasts till Advent. As late as the 16th Century, many Missals of the Western Churches gave us these several sections of the Time after Pentecost, but some of the titles varied according to the special Saints honored in the respective dioceses, and which were taken as the date-marks of this period of the Year. The Roman Missal, published by order of Saint Pius the Fifth, has gradually been adopted in all our Latin Churches, and has restored the ancient denomination to the Ecclesiastical Season we have just entered upon; so that the only name under which it is now known amongst us is, The Time after Pentecost (post Pentecosten).
PRACTICE FOR THE TIME AFTER PENTECOST
Taken from The Liturgical Year by Dom Prosper Guéranger (1841-1875)
The object which holy Church has in view by her Liturgical Year, is the leading her Christian soul to union with Christ, and this by the Holy Ghost. This object is the one which God himself has in giving us his own Son, to be our Mediator, our Teacher, and Redeemer, and in sending us the Holy Ghost to abide among us. It is to this end that is directed all that aggregate of Rites and Prayers, which we have hitherto explained: they are not a mere commemoration of the mysteries achieved for our salvation by the divine goodness, but they bring with them the graces corresponding to each of those mysteries; that thus we may come, as the Apostle expresses it, to the age of the fulness of Christ.
As we have elsewhere explained, our sharing in the mysteries of Christ, which are celebrated in the Liturgical Year, produces in the Christian what is called, in Mystic Theology, the Illuminative Life, in which the soul gains continually more and more of the light of the Incarnate Word, who, by his examples and teachings, renovates each one of her faculties, and imparts to her the habit of seeing all things from God’s point of view. This is a preparation which disposes her for union with God, not merely in an imperfect manner, and one that is more or less inconstant, but in an intimate and permanent way, which is called the Unitive Life. The production of this Life is the special work of the Holy Ghost, who has been sent into this world that he may maintain each one of our souls in the possession of Christ, and may bring to perfection the love whereby the creature is united with its God.
In this state, in this Unitive Life, the soul is made to relish, and assimilate into herself, all that substantial and nourishing food which is presented to her so abundantly during The Time after Pentecost. The mysteries of the Trinity and of the Blessed Sacrament, the mercy and power of the Heart of Jesus, the glories of Mary and her influence upon the Church and souls,—all these are manifested to the soul with more clearness than ever, and produce within her effects not previously experienced. In the Feasts of the Saints, which are so varied and so grand during this portion of the year, she feels more and more intimately the bond which unites her to them in Christ, through the Holy Spirit. The eternal happiness of Heaven, which is to follow the trials of this mortal life, is revealed to her by the Feast of all Saints; she gains clearer notions of that mysterious bliss, which consists in light and love. Having become more closely united to Holy Church, which is the Bride of her dear Lord, she follows her in all the stages of her earthly existence, she takes a share in her sufferings, she exults in her triumphs; she sees, and yet is not daunted at seeing, this world tending to its decline, for she knows that the Lord is nigh at hand. As to what regards herself, she is not dismayed at feeling that her exterior life is slowly giving way, and that the wall which stands between her and the changeless sight and possession of the sovereign Good is gradually falling to decay; for, it is not in this world that she lives, and her heart has long been where her treasure is.
Thus enlightened, thus attracted, thus established by the incorporation into herself of the mysteries, wherewith the sacred Liturgy has nourished her, as also by the gifts poured into her by the Holy Ghost, the soul yields herself up, and without any effort, to the impulse of the divine Mover. Virtue has become all the more easy to her, as she aspires, it would almost seem, naturally, to what is most perfect; sacrifices, which used, formerly, to terrify, not delight her; she makes use of this world, as though she used it not, for all true realities, as far as she is concerned, exist beyond this world; in a word, she longs all the more ardently after the eternal possession of the object she loves, as she has been realizing even in this life, what the Apostle describes, where he speaks of a creature’s being one spirit with the Lord, by being united to him in heart.
Such is the result ordinarily produced in the soul, by the sweet and healthy influence of the sacred Liturgy. But if it seem to us, that, although we have followed it in its several seasons, we have not, as yet, reached the state of detachment and expectation just described, and that the life of Christ has not, so far, absorbed our own individual life into itself,—let us be on our guard against discouragement on that account. The Cycle of the Liturgy, with its rays of light and grace for the soul, is not a phenomenon that occurs only once in the heaven of holy Church; it returns each Year. Such is the merciful design of that God, who hath so loved the world, as to give it his Only Begotten Son; of that God, who came not to judge the world, but that the world may be saved by him. Such, we say, is the Design of God; and holy Church is but carrying out that design, by putting within our reach the most powerful of all means for leading man to his God, and uniting him to his sovereign Good; she thus testifies the earnestness of her maternal solicitude. The Christian who has not been led to the term we have been describing by the first half of the Cycle, we still meet, in this second, with important aids for the expansion of his faith and the growth of his love. The Holy Ghost, who reigns, in a special manner, over this portion of the Year, will not fail to influence his mind and heart; and, when a fresh Cycle commences, the work, thus begun by grace, has a new chance for receiving that completeness, which had been retarded by the weakness of human nature.
THE MYSTERY OF THE TIME AFTER PENTECOST
Taken from The Liturgical Year by Dom Prosper Guéranger (1841-1875)
That we may thoroughly understand the meaning and influence of the Season of the Liturgical Year upon which we have now entered, it is requisite for us to grasp the entire sequel of mysteries, which holy Church has celebrated in our presence and company; we have witnessed her Services, and we have shared in them. The celebration of those mysteries was not an empty pageant, acted for the sake of being looked at. Each one of them brought with it a special grace, which produced in our souls the reality signified by the Rites of the Liturgy. At Christmas, Christ was born within us; at Passiontide, He passed on and into us his sufferings and atonements; at Easter, he communicated to us his glorious, his untrammelled life; in his Ascension, he drew us after him, and this even to heaven’s summit; in a word, as the Apostle expresses all this working, Christ was formed in us.
But, in order to give solidity and permanence to the image of Christ formed within us, it was necessary that the Holy Ghost should come, that so he might increase our light, and enkindle a fire within us that should never be quenched. This divine Paraclete came down from heaven; he gave himself to us; he wishes to take up his abode within us, and take our life of regeneration entirely into his own hands. Now, it is during the period called, by the Liturgy, The Time after Pentecost, that there is signified and expressed this regenerated life, which is to be spent on the model of Christ’s, and under the direction of his Spirit.
Two objects here offer themselves to our consideration: the Church and the Christian soul. As to holy Church, the Bride of Christ, filled as she is with the Paraclete Spirit, who has poured himself forth upon her, and, from that time forward, is her animating principle,—she is advancing onwards in her militant career, and will do so till the second Coming of her heavenly Spouse. She has within her the gifts of Truth and Holiness. Endowed with Infallibility of Faith, and Authority to govern, she feeds Christ’s flock, sometimes enjoying liberty and peace, sometimes going through persecutions and trials. Her divine Spouse abides with her, by his grace and the efficacy of his promises, even to the end of time; she is in possession of all the favors he has bestowed upon her; and the Holy Ghost dwells with her, and in her, forever. All this is expressed by this present portion of the Liturgical Year. It is one wherein we shall not meet with any of those great events which prepared and consummated the divine work; but, on the other hand, it is a season when holy Church reaps the fruits of that holiness and doctrine, which those ineffable mysteries have already produced, and will continue to produce, during the course of ages. It is during this same season, that we shall meet with the preparation for, and, in due time, the fulfillment of, those final events which will transform our Mother’s militant life on earth into the triumphant one in heaven. As far, then, as regards holy Church, this is the meaning of the portion of the Cycle we are commencing.
As to the faithful soul, whose life is but a compendium of that of the Church, her progress, during the period which is opened to her after the Pentecostal Feasts, should be in keeping with that of our common Mother. The soul should live and act according to that Jesus, who has united himself with her by the mysteries she has gone through; she should be governed by the Holy Spirit, whom she has received. The sublime episodes, peculiar to this second portion of the year, will give her an increase of light and life. She will put unity into these rays, which, though scattered in various directions, emanate from one common center: and, advancing from brightness to brightness, she will aspire to being consummated in him whom she now knows so well, and whom death will enable her to possess as her own. Should it not be the will of God, however, to take her as yet to himself, she will begin a fresh year, and live, over again, those mysteries which she has already enjoyed in the foregoing first half of the Liturgical Cycle, after which, she will find herself, once more, in the season that is under the direction of the Holy Ghost; till at last, her God will summon her from this world, on the day and at the hour which he has appointed from all eternity.
Between the Church, then, and the Soul, during the time intervening from the descent of the divine Paraclete to the consummation, there is this difference,—that the Church goes through it but once, whereas the Christian soul repeats it each year. With this exception, the analogy is perfect. It is our duty, therefore, to thank God for his providing thus for our weakness, by means of the sacred Liturgy, whereby he successively renews within us those helps, which enable us to attain the glorious end of our creation.
Holy Church has so arranged the order for reading the Books of Scripture during the present period, as to express the work then accomplished, both in the Church herself, and in the Christian soul. For the interval between Pentecost and the commencement of August, she gives us the Four Books of Kings. They are a prophetic epitome of the Church’s history. They describe how the kingdom of Israel was founded by David, who is the type of Christ victorious over his enemies, and by Solomon, the king of peace, who builds a temple in honor of Jehovah. During the centuries comprised in the history given in those Books, there is a perpetual struggle between good and evil. There are great and saintly kings, such as Asa, Ezechias, and Josias; there are wicked ones, like Manasses. A schism breaks out in Samaria; infidel nations league together against the City of God. The holy people, continually turning a deaf ear to the Prophets, give themselves up to the worship of false gods, and to the vices of the heathen; till, at length, the justice of God destroys both Temple and City of the faithless Jerusalem: it is an image of the destruction of this world, when Faith shall be so rare, as that the Son of Man, at his second Coming, shall scarce find a vestige of it remaining.
During the month of August, we read the Sapiential Books,—so called, because they contain the teachings of Divine Wisdom. This Wisdom is the Word of God, who is manifested unto men through the teachings of the Church, which, because of the assistance of the Holy Ghost permanently abiding within her, is infallible in the truth.
Supernatural truth produces holiness, which cannot exist, nor produce fruit, where truth is not. In order to express the union there is between these two, the Church reads to us, during the month of September, the Books called Hagiographic; these are, Tobias, Judith, Esther, and Job, and they show Wisdom in action.
At the end of the world, the Church will have to go through combats of unusual fierceness. To keep us on the watch, she reads to us, during the month of October, the Book of Machabees; for there we have described to us the noble-heartedness of those defenders of the Law of God, and for which they gloriously die; it will be the same at the last days, when power will be given to the Beast, to make war with the Saints, and to overcome them.
The month of November gives us the reading of the Prophets: the judgments of God impending upon a world which he is compelled to punish by destruction, are there announced to us. First of all, we have the terrible Ezechiel; then Daniel, who sees empire succeeding empire, till the end of all time; and, finally, the Minor Prophets,,/em> who, for the most part, foretell the divine chastisements, though the latest among them proclaim, at the same time, the near approach of the Son of God.
Such is the Mystery of this portion of the Liturgical Cycle, which is called The Time after Pentecost. It includes also the use of green Vestments; for that color expresses the hope of the Bride, who knows that she has been intrusted, by her Spouse, to the Holy Ghost, and that he will lead her safe to the end of her pilgrimage. St. John says all this in those few words of his Apocalypse: The Spirit and the Bride say: Come!
The Vigil of Pentecost
Saturday, The Vigil of Pentecost
Taken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)
O rex gloriæ, Domine virtutum, qui triumphator hodie super omnes cœlos ascendisti, ne derelinquas nos orphanos; sed mitte promissum Patris in nos Spiritum veritatis, alleluia.
O King of glory, Lord of hosts, who didst this day ascend in triumph above all the heavens! leave us not orphans, but send upon us the Spirit of truth, promised by the Father, alleluia.
The dazzling splendor of tomorrow’s Solemnity forecasts its beauty on this day of its Vigil. The Faithful are preparing themselves by Fasting to celebrate the glorious mystery. But the Mass of the Neophytes, which, formerly, was said during the Night, is now anticipated, as on Easter Eve; so that by today’s Noon, we shall have already begun the praises of the Holy Ghost. The Office of Vespers, in the afternoon, will solemnly open the grand Festival. The reign of the Holy Spirit is, therefore, proclaimed by the Liturgy of this very day. Let us unite ourselves in spirit with the holy ones, who are awaiting the fulfillment of Jesus’ promise.
While following the Mysteries of the past Seasons of the Liturgical Year, we have frequently been told of the action of the Third Person of the Blessed Trinity. The Lessons read to us, from both the Old and New Testament, have more than once excited our respectful attention towards this Divine Spirit, who seemed to be shrouded in mystery, the time of his being made manifest not having yet arrived. The workings of God in his creatures do not come all at once; there is a succession in their coming, but come they certainly will. The sacred historian describes how the heavenly Father, acting through his Word, employed six days in arranging, into its several parts, this world which he had created; but he also tells us, though under the veil of a mysterious expression, that the Spirit moved over the waters, which the Son of God was about to divide from the earth.
If, then, the Holy Ghost’s visible reign on our earth was deferred until such time as the Man-God should be enthroned on the Father’s right hand, we must not conclude that this Divine Spirit has been inactive. What are the Sacred Scriptures, from which the Liturgy has selected so many sublime passages for our instruction—what are they but the silent production of Him who, as the venerable Symbol has it, “spoke by the Prophets?” It was He gave us the Word—the Wisdom of God—by the Scripture, who gave us, at a later period, this same Word in the Flesh of Human Nature.
He has never been a moment of all the past ages without working. He prepared the world for the reign of the Incarnate Word; he did so by bringing together the various races of once separate nations, and by keeping up that universal Expectation of a Redeemer, which was held alike by the most barbarous and by the most civilized. The earth had not as year heard the name of the Holy Ghost, but moved over the universe of mankind, as he moved over the dead mass of water at the beginning of the world.
Meanwhile, the Prophets spoke of him in several of the prophecies wherein they foretold the coming of the Son of God. The Lord thus spoke by the lips of Joel: I will pour out my Spirit upon all flesh. He said to us, through Ezechiel: I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. And I will give you a new heart, and put a new Spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh; and I will put my Spirit in the midst of you.
But previously to the manifestation of himself, the Holy Ghost was to effect that of the Divine Word. When infinite power called into existence the body and soul of the future Mother of God, it was he that prepared the Dwelling for the Sovereign Majesty, by sanctifying Mary from the instant of her Conception, and taking possession of her as the temple into which the Son of God was soon to enter. When the ever blessed day of the Annunciation came, the Archangel declared unto Mary that the Holy Ghost would come upon her, and that the Power of the Most High would overshadow her. No sooner did the Virgin consent to the fulfillment of the eternal decree, than the operation of the Divine Spirit produced within her the most ineffable of mysteries: The Word was made Flesh, and dwelt among us!
Upon this Flower that sprang up from the branch of the tree of Jesse, upon this Humanity divinely produced in Mary, there rested complacently the Spirit of the Father and the Son: he enriched it with his Gifts, he fitted it for its glorious and everlasting destiny. He that had so filled the Mother with the treasures of his grace, so that it seemed to border on infinity—gave incomparably more to her Child. And as ever heretofore, so also then, the Holy Spirit worked these stupendous wonders silently; for the time of his manifestation had not come. The earth is to catch but a glimpse of him on the day of Jesus’ Baptism, when he will rest with outstretched wings on the head of the well-beloved Son of the Father. The holy Baptist, John, will understand the glorious vision, as he had felt, when yet unborn, the presence of the Blessed Fruit in Mary’s womb; but as to the rest of the bystanders, they saw but a dove, and the Dove revealed not his eternal secrets.
The reign of the Son of God, our Emmanuel, is established upon its predetermined foundations. In him, we have a Brother, for he has assumed our weak human nature; a Teacher, for he is the Wisdom of the Father, and leads us into all truth; a Physician, for he heals all our infirmities; a Mediator, for by his sacred Humanity he brings all creation to its Creator. In him we have our Redeemer; and in his Blood, our Ransom; for sin had broken the link between God and ourselves, and we needed a divine Redeemer. In him we have a Head, who is not ashamed of his Members, however poor they may be; a King whom we have seen crowned with an everlasting diadem; a Lord, whom the Lord hath made to sit on his right hand.
But if he rules over this earth for all ages, it is from his Throne in heaven that he is to rule, until the Angel’s voice is heard proclaiming that Time is no more; and then he will return again to crush the heads of sinners. Meanwhile, long ages are to flow onwards in their course, and these ages are to be the reign of the Holy Ghost. But as we learn from the Evangelist, the spirit was not given until such time as Jesus was glorified. So that our beautiful mystery of the Ascension stands between the two Divine Reigns on earth;—the visible Reign of the Son of God and the visible Reign of the Holy Ghost. Nor is it only the Prophets who announce the succession of the second to the first; it is our Emmanuel himself who, during the days of his mortal life, heralded the approaching Reign of the Divine Spirit.
We have not forgotten his words: It is expedient for you that I go; for if I go not, the Paraclete will not come to you. Oh! how much the world must have needed this Divine Guest, of whom the very Son of God made himself the precursor! And that we might understand how great is the majesty of this new Master who is to reign over us, Jesus thus speaks of the awful chastisements who are to befall them that offend him: Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come. This Divine Spirit is not, however, to assume our human nature, as did the Son; neither is he to redeem the world, as did the son; but he is to come among men with a love so immeasurable, that wo to them who despise it! It is to Him that Jesus intends to confide the Church, his Spouse, during the long term of her widowhood; to Him will he make over his own Work, that he may perpetuate and direct in all its parts.
We, then, who are to receive, in a few hours hence, the visit of this Spirit of Love, who is to renew the face of the earth,—we must be all attention as we were at Bethlehem, when we were awaiting the Birth of our Emmanuel. The Word and the Holy Ghost are co-equal in glory and power, and their coming upon the earth proceeds from the one same eternal and merciful decree of the Blessed Trinity, who, by this twofold visit, would make us partakers of the divine nature. We, who were once nothingness, are destined to become, by the operation of the Word and the Spirit, Children of the heavenly Father. And if we would know what preparation we should make for the visit of the Paraclete, let us return, in thought, to the Cenacle, where we left the Disciples assembled, persevering, with one mind, in prayer, and waiting, as their Master had commanded them, for the Power of the Most High to descend upon them, and arm them for their future combat.
The first we look for in this sanctuary of recollectedness and peace, is Mary, the Mother of Jesus, the masterpiece of the Holy Ghost, the Church of the living God, from whom is to be born, on the morrow, and by the action of the same Divine Spirit, the Church Militant; for this second Eve represents and contains it within herself. Well, indeed, does this incomparable Creature now deserve our honor! Have we not seen her glorious share in all the mysteries of the Man-God? And is she not to be the dearest and worthiest object of the Paraclete’s visit? Hail, then, O Mary full of grace! Thou art our Mother, and we rejoice in being thy Children. The holy Church expresses this joy of ours when she thus comments the words of David’s Canticle: “Our dwelling in thee, O holy Mother of God! is as of them that are all rejoicers!” In vain wouldst thou decline the honors that await thee on the morrow! Mother Immaculate! Temple of the Holy Ghost! there is no escape, and receive thou must a new visit of the Spirit, for a new work is entrusted to thee—the care of the infant Church for several years to come!
The Apostolic College is clustered around the holy Mother; it is such a feast to them to look upon her, for they see the likeness of their Jesus in her face! In the very Cenacle where they are now assembled, and in Mary’s presence, an event occurred which was one of deep importance. As God, when he formed his Israelite people, chose the twelve sons of Jacob that they might be the fathers of that privileged race, so did Jesus choose twelve men, and they too were Israelites, that they might be the foundations of the Church, of which he himself, and Peter together with and in him, is the chief Corner-Stone. The terrible fall of Judas had reduced the number to eleven; the mysterious number was broken, and the Holy Ghost was about to descend upon the College of the Apostles. Jesus had not thought proper to fill up the vacancy before his Ascension into heaven: and yet the number must be completed, before the coming of the Power from on high. The Church surely could not be less perfect than the Synagogue. Who, then, will take Christ’s place in designating the new Apostle? Such a right, says St. John Chrysostom, could not belong to any but to Peter; but he humbly waived his right, and expressed his wish that there should be an election. The choice fell upon Matthias, who immediately took his place among the Apostles, and awaited the promised Comforter.
In the Cenacle, and in the Blessed Mother’s company, there are also the Disciples, less honored, it is true, than the Twelve, and yet have they been witnesses of the works and mysteries of the Man-God; they, too, are to share in preaching the Good Tidings. And finally, Magdalene and the other holy Women are there, preparing, as the Master had prescribed, for the Visit from on high, which is to tell upon them also. Let us honor this fervent assembly of the hundred and twenty Disciples. They are our models. The Holy Spirit is to descend first upon them, for they are his First-Fruits; but he is to come down upon us also, and it is with a view to prepare us for our Pentecost that the Church imposes on us today the obligation of Fasting.
Formerly, this Vigil was kept like that of Easter. The Faithful repaired to the Church in the evening, that they might assist at the solemn administration of Baptism. During the night, the Sacrament of Regeneration was conferred upon such Catechumens as sickness or absence from home had prevented from receiving it on Easter Night. Those, also, who had then been thought insufficiently tried or instructed and had, during the interval, satisfied the conditions required by the Church, now formed part of the group of aspirants to the New Birth of the sacred Font. Instead of the Twelve Prophecies, which were read, on Easter Night, while the Priests were performing over the Catechumens the rites preparatory to Baptism—six only were now read; at least, such was the usual custom, and it would lead us to suppose that the number of those baptized at Pentecost was less than at Easter.
The Paschal Candle was again brought forward during this Night of grace, in order to impress the newly baptized with respect and love for the Son of God, who became Man that he might be the Light of the World. The rites already described and explained for Holy Saturday were repeated on this occasion, and the Sacrifice of the Mass, at which the Neophytes assisted, began before the break of day.
In later times, when the charitable custom of conferring Baptism on children immediately after their birth passed into a general law, the Mass of Whitsun-Eve was said early in the morning, as was done in the case of Easter-Eve. The six Prophecies, of which we have just spoken, are now read before the celebration of the holy Sacrifice; after which, the Baptism Water is solemnly blessed. The Paschal Candle is used at this ceremony, and the Faithful should consider it a duty to assist at it.
First Vespers are sung in the afternoon. We do not insert them, because Whitsun-Eve can never occur on a Sunday; whereas, for other Feasts, for which we have given the First Vespers, the Vigil may be a Sunday. Moreover, the First and Second Vespers of Whit-Sunday are almost exactly the same.
We will close this day by inserting one of the finest Sequences composed by Adam of Saint Victor on the mystery of Pentecost. This great liturgical poet of the Western Church has surpassed himself in what he has written on the Holy Ghost; and more than once, during the Octave, we will select from his rich store. But the Hymn we give today is not merely a composition of poetic worth;—it is a sublime and fervent prayer to the Paraclete, whom Jesus has promised to send us, and whom we are now expecting. Let us make these sentiments of the devout poet of the 12th century our own; let us imitate him in his longings for the Holy Spirit, who is coming that he may renew the face of the earth, and dwell within us.
Sequence
Qui procedis ab utroque,
Genitore Genitoque,
Pariter Paraclite,
Redde linguas eloquentes,
Fac ferventes in te mentes
Flamma tua divite.
O Divine Paraclete, who proceedest equally from the Father and the Son! with thy glowing fire, give eloquence to our tongues, and make our hearts fervent in their love for thee.
Amor Patris Filiique,
Par amborum, et utrique
Compar et consimilis,
Cuncta reples, cuncta foves,
Astra regis, cœlum moves,
Permanens immobilis.
Love of the Father and Son! equal and co-equal with them in essence! thou fillest and fosterest all things: and though in thyself immoveable, thou governest the stars, and givest motion to the heavens.
Lumen charum, lumen clarum,
Internarum tenebrarum
Effugas caliginem;
Per te mundi sunt mundati;
Tu peccatum et peccati
Destrius rubiginem.
Light most dear and bright! thou puttest to flight the gloom of our soul’s darkness. ’Tis thou that purifiest the pure, and takest away sin and its rust.
Veritatem notam facis,
Et ostendis viam pacis
Et iter justitiæ.
Perversorum corda vitas,
Et bonorum corda ditas
Munere scientiæ.
Thou teachest us the truth; thou showest us the way of peace and the path of justice. Thou shunnest the hearts of perverse sinners; thou enrichest the hearts of the good with the gift of knowledge.
Te docente nil obscurum
Te præsente nil impurum;
Gloriatur mens jocunda;
Per te læta, per te munda
Gaudet conscientia.
With thee as teacher, there is no obscurity; when thou art present, there is no impurity. The soul that possesses thee, is cheerful; and her conscience is joyful and pure.
Tu commutas elementa;
Per te suam sacramenta
Habent efficaciam:
Tu nocivam vim repellis,
Tu confutas et refellis
Hostium nequitiam.
Thou changest the elements; by thee have the Sacraments their efficacy; thou drivest away all evil power; thou bringest to nought the wickedness of our enemies.
Quando venis
Corda lenis;
Quando subis,
Atræ nubis
Effugit obscuritas;
Sacer ignis,
Pectus uris;
Non comburis,
Sed a curis
Purgas, quando visitas.
When thou comest to us, our hearts are soothed; when thou enterest, dark clouds are put to flight. O sacred Fire! when thou visitest us, thou inflamest our souls; not burning them, but purging them from the dross of care.
Mentes prius imperitas,
Et sopitas et oblitas
Erudis et excitas.
Foves linguas, formas sonum,
Cor ad bonum facit pronum
A te data charitas.
Thou givest wisdom and fervor to souls that once were ignorant and drowsy and heedless. Thou inspirest the tongue, thou formest its speech; and the charity thou givest, makes the heart prompt to all that is good.
O juvamen oppressorum,
O solamen miserorum,
Pauperum refugium,
Da contemptum terrenorum:
Ad amorem supernorum
Trahe desiderium.
O helper of them that are heavily laden! O Comforter of the afflicted! O refuge of the poor!—give us a contempt for earthly things, and draw our affections to the love of what is heavenly.
Consolator et fundator,
Habitator et amator
Cordium humilium,
Pelle mala, terge sordes,
Et discordes fac concordes,
Et affer præsidium.
Consoler and creator, and guest, and lover of humble souls!—drive all evil from us, cleanse our sins, bring concord where now is discord, and support us by thy protection.
Tu qui quondam visitasti,
Docuisti, confortasti
Timentes discipulos,
Visitare nos digneris;
Nos, si placet, consoleris
Et credentes populos.
O thou that heretofore didst visit, teach and strengthen the timid Disciples, deign to visit us; vouchsafe to console us and the faithful throughout the world.
Par majestas personarum,
Par potestas est earum,
Et communis deitas:
Tu procedens a duobus
Coæqualis es ambobus:
In nullo disparitas.
Equal is the majesty, equal the power, and one the divinity, of the Three Persons. Thou proceedest from the Father and the Son, and art co-equal in all things with them.
Quia tantus es et talis,
Quantus Pater est et qualis;
Servorum humilitas
Deo Patri, Filioque
Redemptori, tibi quoque
Laudes reddat debitas.
Amen.
Being, therefore, infinite in all perfections as is the Father, accept from us thy poor servants the praise that is due to thee, equally with the Father and the Son. Amen.
Saturday – Vigil of Pentecost
by St. Alphonsus Liguori
Morning Meditation
DIVINE LOVE IS A TREASURE CONTAINING EVERY GOOD
“Infinitus thesaurus hominibus.”
Divine Love is that Treasure, to purchase which, the Gospel says, we should leave all things; for this love makes us partakers of the friendship of God. An infinite treasure which they that use become the friends of God.
I.
Divine love is that Treasure, to purchase which, as the Gospel says, a man should give up all things, for this love makes us partakers of the friendship of God: An infinite treasure to men, which they that use become the friends of God (Wis. vii. 14). “O men,” says St. Augustine, “whither go ye in search of good things? Seek the one only Good in Whom are all good things.” But we cannot find the only Good-namely, God-unless we renounce the things of the earth. St. Teresa writes: “Detach thy heart from creatures, and thou shalt find God.” He who finds God, finds all that he can desire. Delight in the Lord, and he will grant thee the desire of thy heart (Ps. xxxvi. 4). The human heart is continually seeking after such good things as may make it happy, but if it seek them from creatures, how much soever it may acquire, it will never be satisfied with them; but if it seek only God, God will satisfy all its desires. Who but the Saints are most happy in this world? And why? Because they desire and seek only God. A certain prince, going to the chase, saw a solitary running swiftly through the forest, and asked him what he was seeking for in that desert place. The solitary replied: “And thou, O prince, what art thou in quest of?” The prince: “I am going in quest of wild beasts.” “And I,” said the hermit, “am going in quest of God.” My God, hitherto I have sought not Thee, but myself and my own gratifications, and for these I have turned my back upon Thee, my sovereign Good. But I am consoled with the words of Jeremias: The Lord is good to the soul that seeketh him-(Lam.,iii. 25). These words assure me that Thou, my God, art all goodness towards him who seeks Thee.
II.
The tyrant offered St. Clement gold and gems if he would renounce Jesus Christ; on which the Saint exclaimed with a deep sigh: “Alas, God is put in competition with a little mire!” Happy is he who knows the value of the treasure of Divine love and seeks to obtain it! He who obtains it will divest himself of all things else, that he may possess God alone. “When the house is on fire,” says St. Francis of Sales, “all the goods are thrown out of the windows.” And Father Paul Segneri the Younger, a great servant of God, was accustomed to say that love was a thief which robbed us of all worldly affections, so that we can in all truth say: “What do I desire, but Thee alone, my God?”
My beloved Saviour, I know the evil I have committed in forsaking Thee, and I repent of it with my whole heart. I know Thou art all, infinite Treasure. I will not abuse the light. I forsake all things, and choose Thee for my only Love. My God, my Love, my All, I love Thee, I desire Thee, I sigh after Thee. Come, O Holy Spirit, and destroy in me by Thy sacred fire every affection which has not Thee for its object. Grant that I may be all Thine, and that I may conquer every thing to please Thee. O Mary, my advocate and my Mother, do thou help me by thy prayers.
Spiritual Reading
PREPARATION FOR HOLY COMMUNION
St. Francis de Sales says, that our Saviour can never be seen more amiable and more tender, in all that He has done for us, than in Holy Communion, in which He, so to say, annihilates Himself and becomes Food, that He may unite Himself to the hearts and bodies of His faithful. Therefore, the learned Gerson used also to say, that there was no means more efficacious than the Holy Communion whereby to enkindle devotion and the holy love of God in our souls.
And, indeed, if we speak of doing something agreeable to God, what can a soul do more agreeable to Him than to receive Communion? St. Denis teaches us that love always tends towards perfect union; but how can a soul be more perfectly united with Jesus than in the manner of which He speaks Himself, saying: He that eateth my flesh and drinketh my blood abideth in me and I in him (Jo. vi. 57). St. Augustine says, that if every day you receive this Sacrament, Jesus will be always with you, and you will always advance in divine love.
Again, if there is question of healing our spiritual infirmities, what more certain remedy can we have than the Holy Communion, which is called by the sacred Council of Trent “a remedy whereby we may be freed from daily faults, and be preserved from mortal sins.”
Whence does it come, asks Cardinal Bona, that in so many souls we see so little fruit from frequent Communion, and that they constantly relapse into the same faults? He replies: “The fault is not in the Food, but in the disposition of him who receives It.” Can a man, says Solomon, hide a fire in his bosom, and his garments not burn? (Prov. vi. 27). God is a consuming fire. He comes Himself in the Holy Communion to enkindle this divine fire; how is it, then, says William of Paris, that we see so diabolical a miracle as that souls should remain cold in divine love in the midst of such flames?
All comes from the want of proper dispositions, and especially from the want of preparation. Fire immediately inflames dry but not green wood; for this latter is not fit to burn. The Saints derived great benefit from their Communions, because they prepared themselves with very great care. St. Aloysius Gonzaga devoted three days to his preparation for Holy Communion, and three days he spent in thanksgiving to his Lord.
To prepare well for Holy Communion a soul should be disposed on two main points: it should be detached from creatures, and have a great desire to advance in divine love.
In the first place, then, a soul should detach itself from all things, and drive everything from its heart which is not God. He that is washed, saith Jesus, needeth not but to wash his feet, but is clean wholly (Jo. xiii. 10). Which signifies, as St. Bernard explains it; that in order to receive this Sacrament with great fruit,we should not only be cleansed from mortal sins, but our feet also should be washed, that is, we should be free from all earthly affections; for, being in contact with the earth, they excite a sort of repugnance in God, and soiling the soul, prevent the effects of Holy Communion.
St. Gertrude asked our Lord what preparations He required of her for the Holy Communion; and He replied: “I only ask that thou shouldst come empty of thyself, to receive Me.”
In the second place it is necessary, in the Holy Communion, to have a great desire to receive Jesus Christ and His holy love. In this sacred Banquet, says Gerson, only those who are famishing receive their fill; and the most Blessed Virgin Mary had already said the same thing: He hath filled the hungry with good things -(Luke i. 53). As Jesus, writes the Blessed Father Avila, came into this world only after He had been much and long desired, so does He only enter a soul that desires Him; for it is not becoming that such Food should be given to him who has a loathing for It. Our Lord one day said to St. Matilda: “No bee flies with such impetuosity to flowers, to suck their honey, as I fly to souls in the Holy Communion, driven by the violence of my love. Since, then, Jesus Christ has so great a desire to come into our souls, it is right that we also should have a great desire to receive Him and His divine love in the Holy Communion. St. Francis de Sales teaches us that the principal object a soul should have in view in communicating should be, to advance in the love of God; since He, who for love alone gives Himself to us, should be received for love.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
IX.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION
I.
It results from the practice of prayer that a person constantly thinks of God. “The true lover,” says St. Teresa, “is ever mindful of the beloved One. And hence it follows that persons of prayer are always speak of God, knowing, as they do, how pleasing it is to God that His lovers should delight in conversing about Him, and on the love He bears them, and that thus they should endeavour to enkindle it in others.” The same Saint wrote: “Jesus Christ is always present at the conversations of the servants of God, and He is very much gratified to be the subject of their delight.”
Prayer, again, creates that desire of retiring into solitude, in order to converse alone with God, and to maintain interior recollection in the discharge of necessary external duties; I say necessary, such as the management of one’s family, or of the performance of duties required of us by obedience; because a man of prayer must love solitude, and avoid dissipation in superfluous and useless affairs, otherwise he will lose the spirit of recollection, which is a great means of preserving union with God: My sister, my spouse, is a garden enclosed -(Cant. iv. 12).
II.
The soul espoused to Jesus Christ must be a garden closed to all creatures, and must not admit into her heart other thoughts, nor other business, but those of God or for God. Hearts thrown open never become holy. The Saints, who have to labour in gaining souls to God, do not lose their recollection in the midst all of their labours, either of preaching, confessing, reconciling enemies, or assisting the sick. The same rule holds good with those who have to apply to study. How many from excessive study, and a desire to become learned, become neither holy nor learned, because true learning consists in the science of the Saints; that is to say, in knowing how to love, Jesus Christ; whereas, on the contrary, Divine love brings with it knowledge and every good: All good things come to me together with her-(Wis. vii. 11), that is, with holy charity. St. John Berchmans had an extraordinary love for study, but by his great virtue he never allowed study to interfere with his spiritual interests. The Apostle exhorts us: Not to be more wise than it behoveth to be wise, but to be wise in sobriety-(Rom, xii. 8), A priest especially must have knowledge; he must know things, because he has to instruct others in the Divine Law: For the lips of the priest shall keep knowledge, and they shall seek the law at his mouth-(MaI. ii. 7). He must have knowledge, but unto sobriety. He that leaves prayer for study shows that in his study he seeks himself, and not God. He that seeks God leaves study (if it be not absolutely necessary) in order not to omit prayer.
Protected: Baptism of Desire & of Blood
Holy Week {Monday-Wednesday}{
Monday in Holy WeekTaken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)
This morning also, Jesus goes with his Disciples to Jerusalem. He is fasting, for the Gospel tells us that he was hungry. He approaches a fig-tree, which is by the wayside; but finds nothing on it, save leaves only. Jesus, wishing to give us an instruction, curses the fig-tree, which immediately withers away. He would hereby teach us what they are to expect, who have nothing but good desires, and never produce in themselves the fruit of a real conversion. Nor is the allusion to Jerusalem less evident. This City is zealous for the exterior of Divine Worship; but her heart is hard and obstinate, and she is plotting, at this very hour the death of the Son of God.
The greater portion of the day is spent in the Temple, where Jesus holds long conversations with the Chief Priests and Ancients of the people. His language to them is stronger than ever, and triumphs over all their captious questions. It is principally in the Gospel of St. Matthew (chapters 26, 27, and 28) that we shall find these answers of our Redeemer, which so energetically accuse the Jews of their sin of rejecting the Messias, and so plainly foretell the punishment their sin is to bring after it.
At length, Jesus leaves the Temple, and takes the road that leads to Bethania. Having come as far as Mount Olivet, which commands a view of Jerusalem, he sits down and rests awhile. The Disciples make this an opportunity for asking him how soon the chastisements he has been speaking of in the Temple will come upon the City. His answer comprises two events: the destruction of Jerusalem, and the final destruction of the world. He thus teaches them that the first is a figure of the second. The time when each is to happen is to be when the measure of iniquity is filled up. But with regard to the chastisement that is to befall Jerusalem, he gives this more definite answer: Amen, I say to you: this generation shall not pass, till all these things be done. History tells us how this prophecy of Jesus was fulfilled; forty years had scarcely elapsed after his Ascension, when the Roman army encamped on this very place where he is now speaking to his Disciples, and laid siege to the ungrateful and wicked City. After giving a prophetic description of that Last Judgment, which is to rectify all the unjust judgments of men, he leaves Mount Olivet, returns to Bethania, and consoles the anxious heart of his most holy Mother.
The Station, at Rome, is in the Church of Saint Praxedes. It was in this Church, that Pope Paschal II, in the 9th century, placed 2,300 bodies of holy Martyrs, which he had ordered to be taken out of the catacombs. The pillar, to which our Saviour was tied during his scourging, is also here.
Mass
The Introit is taken from the 34th Psalm. Jesus, by these words of the Royal Prophet, prays to his Eternal Father that he would defend him against his enemies.
Introit
Judica, Domine, nocentes me, expugna impugnantes me: apprehende arma et scutum, et exsurge in adjutorium meum, Domine virtus salutis meæ.
Judge thou, O Lord, them that wrong me; overthrow them that fight against me: take hold of arms and shield, and rise up to help me, O Lord, my mighty deliverer.
Ps. Effunde frameam, et conclude adversus eos qui persequuntur me: dic animæ meæ: Salus tua ego sum.
Ps. Bring out the sword, and shut up the way against them that persecute me; say to my soul, I am thy salvation.
Judica, Domine.
Judge thou, &c.
In the Collect, the Church teaches us to have recourse to the merits of our Savior’s Passion, in order that we may obtain from God the help we stand in need of amidst our many miseries.
Collect
Da, quæsumus, omnipotens Deus: ut, qui in tot adversis ex nostra infirmitate deficimus, intercedente unigeniti Filii tui Passione respiremus. Qui tecum.
Grant, we beseech thee, O Almighty God, that we, who through our weakness, faint under so many adversities, may recover by the Passion of thy Only Begotten Son. Who liveth, &c.
Then is added one of the following Collects.
Against the Persecutors of the Church
Ecclesiæ tuæ, quæsumus, Domine, preces placatus admitte: ut destructis adversitatibus et erroribus universis, secura tibi serviat libertate. Per Dominum.
Mercifully hear, we beseech thee, O Lord, the prayers of thy Church: that all oppositions and errors being removed, she may serve thee with a secure liberty. Through, &c.
For the Pope
Deus, omnium fidelium pastor et rector, famulum tuum N. quem pastorem Ecclesiæ tuæ præesse voluisti propitius respice: da ei, quæsumus, verbo et exemplo, quibus præest, proficere: ut ad vitam, una cum grege sibi credito, perveniat sempiternam. Per Dominum.
O God, the Pastor and Ruler of all the Faithful, look down, in thy mercy, on thy servant N., whom thou hast appointed Pastor over thy Church; and grant, we beseech thee, that both by word and example, he may edify all those that are under his charge; and with the flock entrusted to him, arrive at length at eternal happiness. Through, &c.
Epistle
Lesson from Isaias the Prophet. Ch. L.
In those days, Isaias said: The Lord hath opened my ear making known his will to me, and I do not resist: I have not gone back. I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me. The Lord God is my helper, therefore am I not confounded. He is near that justifieth me, who will contend with me? let us stand together. Who is my adversary? let him come near to me. Behold the Lord God is my helper: who is he that shall condemn me? Lo, they shall all be destroyed as a garment, the moth shall eat them up. Who is there among you that feareth the Lord, that heareth the voice of his servant? He that hath walked in darkness, and hath no light, let him hope in the name of the Lord, and lean upon his God.
The Sufferings of our Redeemer, and the patience wherewith he is to bear them, are thus prophesied by Isaias, who is always so explicit on the Passion. Jesus has accepted the office of Victim for the world’s salvation; he shrinks from no pain or humiliation: he turns not his Face from them that strike him and spit upon him. What reparation can we make to this Infinite Majesty, who, that he might save us, submitted to such outrages as these? Observe these vile and cruel enemies of our Divine Lord: now that they have him in their power, they fear him not. When they came to seize him in the Garden, he had but to speak, and they fell back upon the ground; but he has now permitted them to bind his hands and lead him to the High Priest. They accuse him; they cry out against him; and he answers but a few words. Jesus of Nazareth, the great Teacher, the wonder-worker, has seemingly lost all his influence; they can do what they will with him. It is thus with the sinner; when the thunder-storm is over, and the lightning has not struck him, he regains his courage. The holy Angels look on with amazement at the treatment shown by the Jews to Jesus, and falling down, they adore the Holy Face, which they see thus bruised and defiled: let us, also, prostrate and ask pardon, for our sins have outraged that same Face.
But let us hearken to the last words of our Epistle: He that hath walked in darkness, and hath no light, let him hope in the name of the Lord, and lean upon his God. Who is this but the Gentile, abandoned to sin and idolatry? He knows not what is happening at this very hour in Jerusalem; he knows not that the earth possesses its Savior, and that this Savior is being trampled beneath the feet of his own chosen people: but in a very short time, the light of the Gospel will shine upon this poor Gentile: he will believe; he will obey; he will love his Redeemer, even to the laying down his life for him. Then will be fulfilled the prophecy of the unworthy Pontiff, who prophesied against his will that the death of Jesus would bring salvation to the Gentiles, by gathering into one family the children of God, that hitherto had been dispersed.
In the Gradual, the Royal Prophet again calls down, on the executioners of our Lord, the chastisements they have deserved by their ingratitude and their obstinacy in sin.
The Tract is the one used by the Church on every Monday, Wednesday, and Friday during Lent. It is a prayer, begging God to bless the works of penance done during this holy Season.
Gradual
Exsurge, Domine, et intende judicio meo, Deus meus et Dominus meus, in causam meam.
Arise, O Lord, and be attentive to my trial; my God and my Lord, undertake my cause.
℣. Effunde frameam, et conclude adversus eos qui me persequuntur.
℣. Draw thy sword, and stop those that are in pursuit of me.
Tract
℣. Domine, non secundum peccata nostra, quæ fecimus nos: neque secundum iniquitates nostras retribuas nobis.
℣. O Lord, deal not with us according to our sins, which we have done, nor reward us according to our iniquities.
℣. Domine, ne memineris iniquitatum nostrarum antiquarum: cito anticipent nos misericordiæ tuæ, quia pauperes facti sumus nimis.
℣. O Lord, remember not our former iniquities: let thy mercies speedily prevent us, for we are become exceedingly poor.
℣. Adjuva nos, Deus salutaris noster: et propter gloriam Nominis tui, Domine, libera nos: et propitius esto peccatis nostris propter Nomen tuum.
℣. Help us, O God, our Savior: and for the glory of thy Name, O Lord, deliver us: and forgive us our sins, for thy Name’s sake.
Gospel
Sequel of the holy Gospel according to John. Ch. XII.
Jesus, six days before the Pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life. And they made him a supper there; and Martha served, but Lazarus was one of them that were at table with him. Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. Then one of his disciples, Judas Iscariot, he that was about to betray him, said: Why was not this ointment sold for three hundred pence, and given to the poor? Now he said this, not because he cared for the poor, but because he was a thief, and, having the purse, carried the things that were put therein. Jesus therefore said: Let her alone, that she may keep it against the day of my burial; for the poor you have always with you, but me you have not always. A great multitude therefore of the Jews knew that he was there; and they came not for Jesus’ sake only, but that they might see Lazarus, whom he had raised from the dead.
As we have already said, the event related in this passage of the Gospel took place on Saturday, the eve of Palm Sunday; but, as formerly there was no Station for that day, the reading of this Gospel was deferred till the following Monday. The Church brings this episode of the last days of our Savior before us, because it enables us to have a clearer understanding of the history of the Passion.
Mary Magdalene, whose conversion was the subject of our meditation a few days back, is a prominent figure in the Passion and Resurrection of her Divine Master. She is the type of a soul that has been purified by grace, and then admitted to the enjoyment of God’s choicest favors. It is of importance that we study her in each of the several phases, through which divine grace led her. We have already seen how she keeps close to her Savior and supplies his sacred wants; elsewhere, we shall find Jesus giving the preference to her over her sister Martha, and this because Mary chose a better part than Martha; but now, during these days of Passiontide, it is her tender love for Jesus that makes her dear to us. She knows that the Jews are plotting Jesus’ death; the Holy Ghost, who guides her through the different degrees of perfection, in spires her, on the occasion mentioned in today’s Gospel, to the performance of an action which prophesied what she most dreaded.
One of the three gifts offered by the Magi to the Divine Infant was Myrrh; it is an emblem of death, and the Gospel tells us that it was used at the Burial of our Lord. Magdalene, on the day of her conversion, testified the earnestness of her change of heart by pouring on the feet of Jesus the most precious of her perfumes. She gives him, today, the same proof of her love. Her divine Master is invited by Simon the Leper to a feast: his Blessed Mother and his Disciples are among the guests: Martha is busy, looking after the service. Outwardly, there is no disturbance; but inwardly, there are sad forebodings. During the repast, Magdalene is seen entering the room, holding in her hand a vase of precious spikenard. She advances towards Jesus, kneels at his feet, anoints them with the perfume, and wipes them with her hair, as on the previous occasion.
Jesus lay on one of those couches, which were used by the Eastern people during their repasts. Magdalene, therefore, could easily take her favorite place at Jesus’ feet, and give him the same proof of her love as she had already in the Pharisee’s house. The Evangelist does not say that this time, she shed tears. St. Matthew and St. Mark add that she poured the ointment on his head also. Whether or not Magdalene herself understood the full import of what the Holy Ghost inspired her to do, the Gospel does not say; but Jesus himself revealed the mystery to his Disciples, and we gather from his words that this action of Magdalene was, in a certain manner, the commencement of his Passion: She, in pouring this ointment upon my body, hath done it for my burial.
The fragrance of the Ointment fills the whole house. One of the Disciples, Judas Iscariot, dares to protest against this waste, as he calls it. His base avarice deprives him of feeling and respect for his Divine Master. His opinion was shared in by several of the other Disciples, for they were still carnal minded. For several reasons Jesus permits Magdalene’s generosity to be thus blamed. And firstly, he wishes to announce his approaching death, which is mystically expressed by the pouring of this ointment upon his body. Then, too, he would glorify Magdalene; and he therefore tells them that are present that her tender and ardent love shall be rewarded, and that her name shall be celebrated in every country, wheresoever the Gospel shall be preached. And lastly, he would console those whose generous love prompts them to be liberal in their gifts to his Altars, for what he here says of Magdalene is, in reality, a defense for them, when they are accused of spending too much over the beauty of God’s House.
Let us prize each of these diving teachings. Let us love to honor Jesus, both in his own person, and in his poor. Let us honor Magdalene, and imitate her devotion to the Passion and Death of our Lord. In fine, let us prepare our perfumes for our Diving Master: there must by the Myrrh of the Magi, which signifies penance, and the precious Spikenard of Magdalene, which is the emblem of generous and compassionating love.
In the Offertory, our Redeemer implores his Eternal Father to deliver him from his enemies, and to fulfill the decrees regarding the salvation of mankind.
Offertory
Eripe me de inimicis meis, Domine: ad te confugi, doce me facere voluntatem tuam: quia Deus meus es tu.
Deliver me from my enemies, O Lord; to thee have I fled, teach me to do thy will, because thou art my God.
The Secret tells us the wonderful power of the Sacred Mysteries. Not only does this Sacrifice purify our souls; it also raises them to perfect union with Him who is their Creator.
Secret
Hæc sacrificia nos, omnipotens Deus, potenti virtute mundatos, ad suum faciant puriores venire principium. Per Dominum.
Grant, O Almighty God, that being purified by the powerful virtue of this sacrifice, we may arrive with greater purity to the author and institutor thereof. Through, &c.
Then is added one of the following Prayers:
Against the Persecutors of the Church
Protege nos, Domine, tuis mysteriis servientes: ut divinis rebus inhærentes, et corpore tibi famulemur et mente. Per Dominum.
Protect us, O Lord, while we assist at thy sacred mysteries: that being employed in acts of religion, we may serve thee both in body and mind. Through, &c.
For the Pope
Oblatis, quæsumus, Domine, placare muneribus: et famulum tuum N. quem pastorem Ecclesiæ tuæ præesse voluisti, assidua protectione guberna. Per Dominum.
Be appeased, O Lord, with the offering we have made: and cease not to protect thy Servant N., whom thou hast been pleased to appoint Pastor over thy Church. Through, &c.
After the Faithful have partaken of the Divine Mystery, there is read, in the Communion-Anthem, a malediction against the enemies of our Savior. Thus does God act in his government of the world: they who refuse his mercy cannot escape his justice.
Communion
Erubescant, et revereantur simul, qui gratulantur malis meis: induantur pudore et reverentia, qui maligna loquuntur adversus me.
Let them blush and be ashamed, who rejoice at my misfortunes; let them be covered with shame and confusion, who speak maliciously against me.
The Church concludes her Prayers of this morning’s Sacrifice by begging that her children may persevere in the holy fervor which they have received at its very source.
Postcommunion
Præbeant nobis, Domine, divinum tua Sancta fervorem; quo eorum pariter et actu delectemur et fructu. Per Dominum.
Let thy holy mysteries, O Lord, inspire us with divine fervor, that we may delight both in their effect and celebration. Through, &c.
To this is added one of the following:
Against the Persecutors of the Church
Quæsumus, Domine Deus noster: ut quos divina tribuis participatione gaudere, humanis non sinas subjacere periculis. Per Dominum.
We beseech thee, O Lord our God, not to leave exposed to the dangers of human life, those whom thou hast permitted to partake of these divine mysteries. Through, &c.
For the Pope
Hæc nos, quæsumus, Domine, divini sacramenti perceptio protegat: et famulum tuum N. quem pastorem Ecclesiæ tuæ præesse voluisti, una cum commisso sibi grege salvet semper, et muniat. Per Dominum.
May the participation of this divine Sacrament protect us, we beseech thee, O Lord; and always procure safety and defense to thy Servant N., whom thou hast appointed Pastor over thy Church, together with the flock entrusted to his charge. Through, &c.
Humiliate capita vestra Deo.
Bow down your heads to God.
Adjuva nos, Deus salutaris noster; et ad beneficia recolenda, quibus nos instaurare dignatus es, tribue venire gaudentes. Per Dominum.
Help us, O God, our Salvation; and grant that we may celebrate with joy the memory of these benefits, by which thou hast been pleased to redeem us. Through, &c.
As an appropriate conclusion to this day, we may use the following beautiful Prayer, taken from the ancient Gallican Liturgy:Prayer(Oratio ad Sextam)
Christe Deus, Adonaï magne, nos tecum quasi huic mundo cricifige; ut vita tua in nobis sit: nostraque peccata super te pone, ut ea crucifigas: nos quoque ad teipsum trahe, cum pro nobis exaltatus es a terra, ut nos eripias ab adultero tyranno: quia licet carne et vitiis diabolo noxii sumus; tibi tamen, non illi optamus servire: et sub tuo jure vivere desideramus, et a te gubernari rogamus; qui nos mortales et a morte invasos, per mortem crucis liberare voluisti. Pro quo singulari beneficio hodierna tibi nostra famulatur devotio: teque nunc hodie supplices adoramus, imploramus, invocamus; ut ad nos properes, virtus æterna Deus: quod nobis proficiat tua crux, triumphans scilicet de mundo in nobis per crucis virtutem: atque tua pietas nobis illus antiquum restituat beneficium, virtute scilicet et gratia: qui per potentiam futura præterita; per præsentiam facis similiter præterita præsentia: redde, ut nobis tua Passio salutaris sit, quasi præsens et hodierna; et sic nobis hodie, illa gutta sancti sanguinis super terram olim de cruce stillantis, sit salus: ut omnia terræ nostræ delicta lavans, et corporis nostri humo quodam modo immixta, nos de terra tos efficiat; nos quoque tibi quasi corpus idem reconciliati capitis. Qui regnas cum Patre semper et Spiritu Sancto; nunc nobis regnare incipe, Homo Deus, Christi Jesu, Rex in sæcula sæculorum.
O great and Sovereign Lord! (Adonaï!) Christ our God! crucify us, with thyself, to this world, that so thy life may be in us. Take upon thee our sins, that thou mayst crucify them. Draw us unto thyself, since it was for our sakes that thou wast raised up from the earth; and thus snatch us from the power of the unclean tyrant: for, though by flesh and our sins, we exposed to the insults of the devil, yet do we desire to serve, not him, but thee. We would be thy subjects; we ask to be governed by thee; for, by thy death on the cross, thou didst deliver us, who are mortals and surrounded by death. It is to bless thee for this wonderful favor, that we this day offer thee our devoted service; and humbly adoring thee, we now implore and beseech thee, to hasten to our assistance, O thou our God, the Eternal and Almighty! Let thy Cross thus profit us unto good, that thou, by its power, mayst triumph over the world in us, and thine own mercy restore us, by thy might and grace, to the ancient blessing. O thou, whose power hath turned the future into the past, and whose presence maketh the past to be present—grant that thy Passion may avail us to salvation, as though it were accomplished now on this very day. May the drops of thy holy Blood, which heretofore fell upon the earth from the Cross, be our present salvation: may it wash away all the sins of our earthly nature, and be, so to say, commingled with the earth of our body, rendering it all thine, since we, by our reconciliation with thee, our Head, have been made one body with thee. Thou that ever reignest with the Father and the Holy Ghost, now begin to reign over us, O God-Man, Christ Jesus, King for ever and ever!
Tuesday in Holy WeekTaken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)
Today, again, our Savior sets out in the morning for Jerusalem. His intention is to repair to the temple, and continue his yesterday’s teachings. It is evident that his mission on earth is fast drawing to its close. He says to his Disciples: You know that after two days shall be the Pasch, and the Son of Man shall be delivered up to be crucified.
On the road from Bethania to Jerusalem, the Disciples are surprised at seeing the fig-tree, which their Divine Master had yesterday cursed, now dead. Addressing himself to Jesus, Peter says: Rabbi, behold, the fig-tree, which thou didst curse, is withered away. In order to teach us that the whole of material nature is subservient to the spiritual element, when this last is united to God by faith—Jesus replies: Have the faith of God. Amen I say to you, that whosoever shall say to this mountain: Be thou removed and cast into the sea! and shall not stagger in his heart, but believe, that whatsoever he saith shall be done, it shall be done unto him.
Having entered the City, Jesus directs his steps towards the Temple. No sooner has he entered, than the Chief Priests, the Scribes, and the Ancients of the people accost him with these words: By what authority dost thou these things? and who has given thee this authority, that thou shouldst do these things? We shall find our Lord’s answer given in the Gospel. Our object is to mention the leading events of the last days of our Redeemer on earth; the holy Volume will supply the details.
As on the two preceding days, Jesus leaves the City towards evening: he passes over Mount Olivet, and returns to Bethania, where he finds his Blessed Mother and his devoted friends.
In today’s Mass, the Church reads the history of the Passion according to St.Mark, who wrote his Gospel the next after St. Matthew: hence it is that the second place is assigned to him. His account of the Passion is shorter than St. Matthew’s, of which it would often seem to be a summary; and yet certain details are peculiar to this Evangelist, and prove him to have been an eyewitness. Our readers are aware that St. Mark was the disciple of St. Peter, and that his Gospel was written under the very eye of the Prince of the Apostles.
In Rome, the Station for today is in the Church of St. Prisca, which is said to have been the house of Aquila and his wife Prisca, to whom St. Paul sends his salutations, in his Epistle to the Romans. In the 3rd century, Pope St. Eutychian had translated thither, on account of the sameness of the name, the body of St. Prisca, a Virgin and Martyr of Rome.
MASS
Three days hence, and the Cross will be lifted up on Calvary, bearing upon itself the Author of our Salvation. The Church, in the Introit of today’s Mass, bids us at once pay our homage to this trophy of our victory, and glory in it.
Introit
Nos autem gloriari oportet in cruce Domini nostri Jesu Christi: in quo est salus, vita, et resurrectio nostra, per quem salvati, et liberati sumus.
We ought to glory in the Cross of our Lord Jesus Christ, in whom is our salvation, life, and resurrection; by whom we have been saved and delivered.
Ps. Deus misereatur nostri, et benedicat nobis: illuminet vultum suum super nos, et misereatur nostri.
Ps. May God have mercy on us, and bless us; may his countenance shine upon us, and may he have mercy on us.
Nos autem.
We ought, &c.
In the Collect, the Church prays that the sacred anniversaries of our Savior’s Passion may be to us a source of pardon; and that they may work in us a full reconciliation with the Divine Justice.
Collect
Omnipotens sempiterne Deus, da nobis ita Dominicæ Passionis sacramenta peragere, ut indulgentiam percipere mereamur. Per eumdem.
O Almighty and everlasting God, grant that we may so celebrate the mysteries of our Lord’s Passion, as to obtain thy pardon. Through the same, &c.
For the other Collects, see the Mass for Monday in Holy Week.
Epistle
Lesson from Jeremias the Prophet. Ch. XI.
In those days: Jeremias said: Thou, O Lord, hast shewed me, and I have known: then thou shewedst me their doings. And I was as a meek lamb, that is carried to be a victim; and I knew not that they had devised counsels against me, saying: Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more. But thou, O Lord of Sabaoth, who judgest justly, and triest the reins of the heart, let me see thy revenge on them; for to thee I have revealed my cause, O Lord, my God!
Again, we have the plaintive words of Jeremias: he gives us the very words used by his enemies, when they conspired his death. It is evident, however, that the Prophet is here a figure of one greater than himself. Let us, say these enemies, put wood upon his bread: that is, let us put poisonous wood into what he eats, that so we may cause his death. This is the literal sense of these words, as applied to the Prophet; but how much more truly were they fulfilled in our Redeemer! He tells us that his Divine Flesh is the True Bread that came down from heaven. This Bread, this Body of the Man-God, is bruised, torn, and wounded; the Jews nail it to the Wood; so that it is, in a manner, made one with the Wood, and the Wood is all covered with Jesus’ Blood. This Lamb of God was immolated on the Wood of the Cross: it is by his immolation that we have had given to us a Sacrifice which is worthy of God; and it is by this Sacrifice that we participate in the Bread of Heaven, the Flesh of the Lamb, our true Pasch.
The Gradual, which is taken from the 34th Psalm, shows us the humility and meekness of our Jesus under his sufferings. How they contrast with the haughty pride of his enemies!
Gradual
Ego autem, dum mihi molesti essent, induebam me cilicio, et humiliabam in jejunio animam meam: et oratio mea in sinu meo convertetur.
When they were troublesome to me, I clothed myself with haircloth, and I humbled my soul with fasting; and I will yet continue to pour forth my prayer in my bosom.
℣. Judica, Domine, nocentes me, expugna impugnantes me: apprehende arma et scutum, et exsurge in adjutorium mihi.
℣. Judge thou, O Lord, them that wrong me, overthrow them that fight against me; take hold of arms and shield, and rise to help me.
After the Gradual, is sung the Passion according to Saint Mark. The same ceremonies are observed as during the Passion, which was read to us on Sunday, excepting only what regarded the Palms.
The Passion and Gospel
The Passion of our Lord Jesus Christ according to Mark. Ch. XIV. and XV.
At that time, The Feast of the Pasch and of Azymes was after two days; and the chief priests and the scribes sought how they might by some wile lay hold on Jesus, and kill him. But they said: Not on the festival day, lest there should be a tumult among the people.
And when Jesus was in Bethania, in the house of Simon the Leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard; and breaking the alabaster box, she poured it out upon his head. Now there were some that had indignation within themselves, and said: Why was this waste of the ointment made? For this ointment might have been sold for more than three hundred pence, and given to the poor. And they murmured against her. But Jesus said: Let her alone, why do you molest her? She hath wrought a good work upon me. For the poor you have always with you, and whensoever you will, you may do them good; but me you have not always. What she had, she hath done; she is come beforehand to anoint my body for the burial. Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done shall be told for a memorial of her.
And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them. Who hearing it were glad; and promised to give him money. And he sought how he might conveniently betray him.
Now on the first day of the unleavened bread, when they sacrificed the Pasch, the disciples say to him: Whither wilt thou that we go and prepare for thee to eat the Pasch? And he sendeth two of his disciples, and saith to them: Go ye into the city, and there shall meet you, a man carrying a pitcher of water; follow him, and whithersoever he shall go in, say to the master of the house: The Master saith: Where is my refectory, that I may eat the Pasch with my disciples? And he will shew you a large dining room furnished; and there prepare ye for us. And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the Pasch.
And when evening was come, he cometh with the twelve. And when they were at table eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me. But they began to be sorrowful, and to say to him one by one: Is it I? Who saith to them: One of the twelve, who dippeth his hand in the dish with me. And the Son of Man goeth, as it is written of him; but woe to that man by whom the Son of Man shall be betrayed. It were better for him, if that man had not been born. And whilst they were eating, Jesus took bread: and blessing, broke, and gave to them, and said: Take ye, this is my body. And having taken the chalice, giving thanks, he gave it to them, and they all drank of it; and he said to them: This is my blood of the new testament, which shall be shed for many. Amen I say to you, that I will drink no more of this fruit of the vine, until that day when I shall drink it new in the kingdom of God.
And when they had sung an hymn, they went forth to the mount of Olives. And Jesus saith to them: You will all be scandalized in my regard this night; for it is written: “I will strike the shepherd, and the sheep shall be dispersed.” But after I shall be risen again, I will go before you into Galilee. But Peter saith to him: Although all shall be scandalized in thee, yet not I. And Jesus saith to him: Amen I say to thee, today, even in this night, before the cock crow twice, thou shalt deny me thrice. But he spoke the more vehemently: Although I should die together with thee, I will not deny thee. And in like manner also said they all.
And they came to a farm called Gethsemani. And he saith to his disciples: Sit you here, while I pray. And he taketh Peter, and James, and John with him; and he began to fear and to be heavy. And he saith to them: My soul is sorrowful even unto death; stay you here, and watch. And when he had gone forward a little, he fell flat on the ground; and he prayed that, if it might be, the hour might pass from him: and he saith: Abba, Father, all things are possible to thee, remove this chalice from me; but not what I will, but what thou wilt. And he cometh, and findeth them sleeping. and he saith to Peter: Simon, sleepest thou? couldst thou not watch one hour? Watch ye, and pray, that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak. And going away again, he prayed, saying the same words. And when he returned, he found them again asleep (for their eyes were heavy), and they knew not what to answer him. And he cometh the third time, and saith to them: Sleep ye now, and take your rest. It is enough, the hour is come; behold the Son of man shall be betrayed into the hands of sinners. Rise up, let us go. Behold he that will betray me is at hand.
And while he was yet speaking, cometh Judas Iscariot, one of the twelve, and with him a great multitude with swords and staves, from the chief priests, and the scribes, and the ancients. And he that betrayed him had given them a sign, saying: Whomsoever I shall kiss, that is he, lay hold on him, and lead him away carefully. And when he was come, immediately going up to him, he saith: Hail, Rabbi! And he kissed him. But they laid hands on him, and held him. And one of them that stood by, drawing a sword, struck a servant of the chief priest, and cut off his ear. And Jesus answering, said to them: Are you come out as a robber with swords and staves to apprehend me? I was daily with you in the temple teaching, and you did not lay hands on me. But, that the scripture may be fulfilled. Then his disciples leaving him, all fled away. And a certain young man followed him, having a linen cloth cast about his naked body; and they laid hold on him. But he casting off the linen cloth, fled from them naked.
And they brought Jesus to the High Priest; and all the priests and the scribes and the ancients were assembled together. And Peter followed him afar off even into the place of the High Priest; and he sat with the servants at the fire and warmed himself. And the chief priests and all the council sought for evidence against Jesus that they might put him to death, and they found none. For many bore false witness against him, and their evidences were not agreeing. And some rising up, bore false witness against him, saying: We heard him say: I will destroy this temple made with hands, and within three days I will build another not made with hands. And their witness did not agree.
Again the High Priest asked him, and said to him: Are thou Christ the Son of the Blessed God? and Jesus said to him: I am. And you shall see the Son of Man sitting on the right hand of the power of God, and coming in the clouds of heaven. Then the High Priest rending his garments saith: What need we any further witnesses? You have heard the blasphemy. What think you? Who all condemned him to be guilty of death. And some began to spit on him, and to cover his face, and to buffet him, and to say to him: Prophesy! And the servants struck him with the palms of their hands.
Now when Peter was in the court below, there cometh to him one of the maid servants of the High Priest; and when she had seen Peter warming himself, looking on him, she saith: Thou also wast with Jesus of Nazareth. But he denied, saying: I neither know nor understand what thou sayest. And he went forth before the court, and the cock crew. And again a maid-servant seeing him, began to say to the standers-by: This is one of them. But he denied again. And after a while, they that stood by said again to Peter: Surely thou art one of them, for thou also art a Galilean. But he began to curse and swear, saying: I know not this man of whom you speak. And immediately the cock crew again. And Peter remembered the word that Jesus had said to him: Before the cock crow twice, thou shalt deny me thrice. And he began to weep.
And straightway in the morning, the chief priests holding a consultation with the ancients and the scribes, and the whole council, binding Jesus, led him away, and delivered him to Pilate. And Pilate asked him: Art thou the king of the Jews? But he answering, saith to him: Thou sayest it. And the chief priests accused him in many things. And Pilate again asked him, saying: Answerest thou nothing? behold in how many things they accuse thee. But Jesus still answered nothing; so that Pilate wondered.
Now on the festival day he was wont to release unto them one of the prisoners, whomsoever they demanded. And there was one called Barabbas, who was put in prison with some seditious men, who in the sedition had committed murder. And when the multitude was come up, they began to desire that he would do as he had ever done unto them. And Pilate answered them, and said: Will you that I release to you the King of the Jews? For he knew that the chief priests had delivered him up out of envy. But the chief priests moved the people that he should rather release Barabbas to them. And Pilate again answering, saith to them: What will you then that I do with the King of the Jews? But they again cried out: Crucify him. And Pilate saith to them: Why, what evil hath he done? But they cried out the more: Crucify him.
And Pilate being willing to satisfy the people, released to them Barabbas, and delivered up Jesus, when he had scourged him, to be crucified. And the soldiers led him away into the court of the palace, and they called together the whole band; and they clothed him with purple, and platting a crown of thorns, they put it upon him. And they began to salute him: Hail, king of the Jews. And they struck his head with a reed, and they did spit on him; and bowing their knees, they adored him.
And after they had mocked him, they took off the purple from him, and put his own garments on him, and they led him out to crucify him. And they forced one Simon, a Cyrenean, who passed by, coming out of the country, the father of Alexander and of Rufus, to take up his cross. And they bring him into the place called Golgotha, which being interpreted is, The place of Calvary. And they gave him to drink wine mingled with myrrh; but he took it not. And crucifying him, they divided his garments casting lots for them, what every man should take. And it was the third hour, and they crucified him. And the inscription of his cause was written over, The King of the Jews. And with him they crucified two thieves, the one on his right hand and the other on his left. And the scripture was fulfilled which saith: “And with the wicked he was reputed.”
And they that passed by blasphemed him, wagging their heads, and saying: Vah, thou that destroyest the Temple of God, and in three days buildest it up again, save thyself, coming down from the cross. In like manner also the chief priests with the scribes mocking, said one to another: He saved others, himself he cannot save. Let Christ the King of Israel come down from the cross, that we may see and believe. And they that were crucified with him reviled him.
And when the sixth hour was come, there was darkness over the whole world until the ninth hour; and at the ninth hour Jesus cried out with a loud voice, saying: Eloï, Eloï, lama sabacthani? which is, being interpreted: My God, my God, why hast thou forsaken me? And some of the standers-by hearing, said: Behold, he calleth Elias. And one running and filling a sponge with vinegar, and putting it upon a reed, gave him to drink, saying: Stay, let us see if Elias will come to take him down. And Jesus having cried out with a loud voice, gave up the ghost.
Here a pause is made, as on Palm Sunday. All kneel down, and if such be custom of the place, prostrate and kiss the ground.
And the veil of the temple was rent in two from the top to the bottom; and the centurion who stood over against him, seeing that crying out in this manner he gave up the ghost, said: Indeed this man was the Son of God. And there were also women looking on afar off, among whom was Mary Magdalen, and Mary the Mother of James the Less, and of Joseph, and Salome; who also when he was in Galilee followed him, and ministered to him, and many other women that came up with him to Jerusalem.
Here, the Deacon presents the Incense to the Priest, that it may be blessed; and, after having himself received a blessing, he terminates the Passion, observing the ceremonies which are used at the singing of the Gospel in a High Mass.
And when the evening was now come (because it was the Parasceve, that is, the day before the Sabbath), Joseph of Arimathea, a noble counsellor, who was also himself looking for the kingdom of God, came and went in boldly to Pilate and begged the body of Jesus. But Pilate wondered that he should be already dead; and sending for the centurion, he asked him if he were already dead. And when he had understood it by the centurion, he gave the body to Joseph. And Joseph buying fine linen, and taking him down, wrapped him up in the fine linen, and laid him in a sepulcher which was hewn out of a rock, and he rolled a stone to the door of the sepulcher.
At the Offertory, the Messias asks his Eternal Father to defend him from the enemies that are preparing his destruction.
Offertory
Custodi me, Domine, de manu peccatoris: et ab hominibus iniquis eripe me.
Keep me, O Lord, from the hands of the sinful man; and from unjust men deliver me.
In the Secret, the Church offers to the Majesty of God the tribute of our fasts, in union with the Holy Host on our Altar, and from which they derive all their merit and efficacy.
Secret
Sacrificia nos, quæsumus, Domine, propensius ista restaurent: quæ medicinalibus sunt instituta jejuniis. Per Dominum.
May these sacrifices, O Lord, we beseech thee, which are accompanied with healing fasts, mercifully repair us. Through, &c.
For the other Secrets, see the Mass for Monday in Holy Week.
The words of the Psalmist, used by the Church in her Communion-Anthem, show us the blasphemous daring of our Savior’s enemies, as also the dispositions in which this dear Jesus himself was during his sacred Passion.
Communion
Adversum me exercebantur, qui sedebant in porta: et in me psallebant, qui bibebant vinum: ego vero orationem meam ad te, Domine: tempus beneplaciti Deus, in multitudine misericordiæ tuæ.
The judges in the gate spoke against me, and they that drank wine made songs against me. But I poured forth my prayer to thee, O Lord: it is time, O God, to shew thy good will to me, according to the multitude of thy mercies.
In the Postcommunion, the Church prays that, by the merits of the Sacrifice she has just offered, we may obtain the perfect cure of our spiritual infirmities; for the Blood of the Lamb takes away the sins of the world.
Postcommunion
Sanctificationibus tuis, omnipotens Deus, et vitia nostra curentur: et remedia nobis sempiterna proveniant. Per Dominum.
May these thy holy mysteries, O Almighty God, both cure our vices and become an eternal remedy to us. Through, &c.
For the other Postcommunions, see the Mass for Monday in Holy Week.
Oremus
Let us pray
Humiliate capita vestra Deo.
Bow down your heads to God.
Tua nos misericordia, Deus, et ab omni subreptione vetustatis expurget, et capaces sanctæ novitatis efficiat. Per Dominum.
May thy mercy, O God, purify us from the corruption of the old man, and enable us to put on the new. Through, &c.
We may close this day by saying these few verses, taken from a Hymn of the Greek Church on the Passion of our Lord.Hymn(In Parasceve)
Vitale latus tuum, tanquam fons ex Eden scaturiens, Ecclesiam tuam, Christe, tanquam rationalem hortum adaquat: inde tanquam in quædam initia se dividens i quatuor Evangelis: mundum irrigans; creaturam lætificans, gentesque fideliter docens venerari regnum tuum.
The life-giving Wound of thy Side, O Jesus! like the fountain that sprang from Eden, waters the spiritual garden of thy Church. Thence, dividing itself into the four Gospels, as into so many master-streams, it freshens the world, gladdens creation, and teaches all nations to bow down in faith, and venerate thy Kingdom.
Crucifixus es propter me; ut velut ex fonte mihi effunderes remissionem. Punctus es in latere, ut mihi vitæ scaturgines aperires; clavis confixus es, ut ego in passionum tuarum profundo altitudinem tuæ potentiæ confessus, clamen ad te, vitæ largitor Christe: Gloria Cruci tuæ, Salvator, ac Passioni tuæ.
Thou wast crucified for me, that thou mightest be to me as a fountain, pouring out forgiveness upon me. Thou wast wounded in thy Side, that thou mightest open to me the sources of life. Thou wast nailed to the Cross, that I, confessing the greatness of thy power in the depth of thy Passion, might sing to thee, O Christ, thou giver of life: Glory be to thy Cross and Passion, O Savior!
Chirographum nostrum in cruce dirupisti, Christe: et inter mortuos reputatus, tyrannum illic ligasti, liberatis omnibus ex vinculis mortis resurrectione tua. Per qua illuminati sumus, o amans hominum Domine! tibique clamamus: Memento et nostri Salvator in Regno tuo.
Thou, O Christ, didst, on thy Cross, tear the hand-writing that was against us. Thou wast numbered among the dead, and there didst bind down the tyrant, and, by thy Resurrection, didst set us all free from the chains of death. It is thy Resurrection that has given us light, O God, thou lover of mankind! To thee do we sing: Remember us, also, O Savior, in thy Kingdom!
Tuam, Christe, Matrem, quæ te in carne sine virili semine peperit, et vere virgo etiam post partum incorrupta permansit; hanc tibi adducimus ad intercessionem, Domine multum misericors: ut offensarum condonationem jugiter largiaris iis qui clamant: Memento et nostri Domine in Regno tuo.
To thee, most merciful Lord, we bring thy Mother, that she may intercede for us—she that conceived thee and was a Virgin, she that gave thee birth, and was a spotless Virgin. May her prayers obtain from thee the unceasing pardon of sin to all that cry out to thee: Remember us, also, O Lord, in thy Kingdom!
Wednesday in Holy WeekTaken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)
The Chief Priests and the Ancients of the people are met today, in one of the rooms adjoining the Temple, for the purpose of deliberating on the best means of putting Jesus to death. Several plans are discussed. Would it be prudent to lay hands upon him at this season of the Feast of the Pasch, when the City is filled with strangers who have received a favorable impression of Jesus from the solemn ovation given to him three days back? Then, too, are there not a great number of the inhabitants of Jerusalem, who took part in that triumph, and whose enthusiastic admiration of Jesus might excite them to rise up in his defense? These consideration persuade them not to have recourse to any violent measure, at least for the present, as a sedition among the people might be the consequence, and its promoters, even were they to escape being ill-treated by the people, would be brought before the tribunal of the Roman Governor, Pontius Pilate. They therefore come to the resolution of letting the Feast pass quietly over, before apprehending Jesus.
But these blood-thirsty men are making all these calculations as though they were the masters. They are, if they will, shrewd assassins, who put off their murder to a more convenient day, but the Divine decrees, which from all eternity, have prepared a Sacrifice for the world’s salvation, — have fixed this very year’s Pasch as the day of the Sacrifice, and, tomorrow evening, the holy City will re-echo with the trumpets, which proclaim the opening of the Feast. The figurative Lamb is now to make way for the true one; the Pasch of this year will substitute the reality for the type; and Jesus’ Blood, shed by the hands of wicked priests, is soon to flow simultaneously with that of victims, which have only been hitherto acceptable to God, because they prefigured the Sacrifice of Calvary. The Jewish priesthood is about to be its own executioner, by immolating Him, whose Blood is to abrogate the Ancient Alliance, and perpetuate the New one.
But how are Jesus’ enemies to get possession of their divine Victim, so as to avoid a disturbance in the City? There is only one plan that could succeed, and they have not thought of it: it is treachery. Just at the close of their deliberations, they are told that one of Jesus’ Disciples seeks admission. They admit him, and he says to them: What will you give me, and I will deliver him unto you? They are delighted at this proposition: and yet, how is it that they, doctors of the law, forget that this infamous bargain between themselves and Judas has all been foretold by David in the 108th Psalm? They know the Scriptures from beginning to end—how comes it that they forget the words of the Prophet, who even mentions the sum of thirty pieces of silver. Judas asks them what they will give him; and they give him thirty pieces of silver! All is arranged: tomorrow, Jesus will be in Jerusalem, eating the Pasch with his Disciples. In the evening, he will go, as usual, to the Garden on Mount Olivet. But how shall they, who are sent to seize him, be able to distinguish him from his Disciples? Judas will lead the way; he will show them which is Jesus, by going up and kissing him!
Such is the impious scheme devised on this day, within the precincts of the Temple of Jerusalem. O testify her detestation at it, and to make atonement to the Son of God for the outrage thus offered in the Holy Church, from the earliest ages, consecrated the Wednesday of every week to penance. In our own times, the Fast of Lent begins on a Wednesday and when the Church ordained that we should commence each of the four Seasons of the year with fasting, Wednesday was chosen to be one of the three days thus consecrated to bodily mortification.
On this day, in the Roman Church, was held the sixth Scrutiny, for the admission of Catechumens to Baptism. Those upon whom there had been previous doubts were now added to the number of the chosen ones, if they were found worthy. There were two Lessons read in the Mass, as on the day of the great Scrutiny, the Wednesday of the fourth Week of Lent. As usual, the Catechumens left the Church after the Gospel; but as soon as the Holy Sacrifice was over, they were brought back by the Door-Keeper, and one of the Priests addressed them in these words: “On Saturday next, the Eve of Easter, at such an hour, you will assemble in the Lateran Basilica, for the seventh Scrutiny; you will then recite the Symbol, which you must have learned and lastly, you will receive, by God’s help, the sacred laver of regeneration. Prepare yourselves zealously and humbly, by persevering fasts and prayers, in order that, having been buried, by this holy Baptism, together with Jesus Christ, you may rise again with him, unto life everlasting. Amen.”
At Rome, the Station for today is in the Basilica of Saint Mary Major. Let us compassionate with our Holy Mother, whose Heart is filled with poignant grief at the foresight of the Sacrifice, which is preparing.
MASS
The Church commences her chants with one to the glory of the Holy Name of Jesus, outraged as it is, on this day, by them that plot his Death. This Name, which was given him by heaven, and signifies that he is our Savior, is now being blasphemed by his enemies: in a few hours, their crime will bring its full meaning before us, for his Death will have worked the Salvation of the world.
Introit
In nomine Jesu omne genu flectatur, cœlestium, terrestrium, et infernorum: quia Dominus factus est obediens usque ad mortem, mortam autem crucis: ideo Dominus Jesus Christus in gloria est Dei Patris.
At the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth; because the Lord became obedient unto death, even the death of the cross: therefore the Lord Jesus Christ is in the glory of God the Father.
Ps. Domine, exaude orationem meam: et clamor meus ad te veniat.
Ps. O Lord, hear my prayer, and let my cry come unto thee.
In nomine. At the name, &c.
In the first Collect, the Church acknowledges to God that her children have sinned against him: but she reminds him of the Passion, endured for their sakes, by his Only Begotten Son, and this revives her hope.
Collect
Oremus
Let us pray
℣. Flectamus genua.
℣. Let us kneel down.
℟. Levate.
℟. Stand up again.
Præsta, quæsumus, omnipotens Deus: ut qui nostris excessibus incessanter affligimur, per unigeniti Filii tui Passionem liberemur. Qui tecum.
Grant, we beseech thee, O Almighty God, that we, who continually are punished for our excesses, may be delivered byt he Passion of thy Only Begotten Son. Who liveth, &c.
Lesson from Isaias the Prophet Cap. LXII. and LXIII.
Thus saith the Lord God: Tell the daughter of Sion: Behold thy Savior cometh. Who is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength? I, that speak justice, and am a defender to save. Why then is thy apparel red, and thy garments like them that tread in the wine-press? I have trodden the wine-press alone, and of the Gentiles there is not a man with me; I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel. For the day of vengeance is in my heart, the year of my redemption is come. I looked about, and there was none to help; I sought, and there was none to give aid; and my own arm hath saved me, and my indignation itself hath helped me. And I have trodden down the people in my wrath, and made them drunk in my indignation, and have brought down their strength to the earth. I will remember the tender mercies of the Lord, the praise of the Lord, for all the things that the Lord hath bestowed on me.
How terrible is this our Defender, who tramples his enemies beneath his feet, as they that tread in the wine-press; so that their blood is sprinkled upon his garments! But is not this the fittest time for us to proclaim his power, now that he is being treated with ignominy, and sold to his enemies by one of his Disciples? These humiliations will soon pass away; he will rise in glory, and his might will be shown by the chastisements, wherewith he will crush them that now persecute him. Jerusalem will stone them that shall preach in his name; she will be a cruel step-mother to those true Israelites who, docile to the teaching of the Prophets, have recognized Jesus as the promised Messias. The Synagogue will seek to stifle the Church in her infancy; but no sooner shall the Church, shaking the dust from her feet, turn from Jerusalem to the Gentiles, than the vengeance of Christ will fall on the City, which bought, betrayed, and crucified him. Her citizens will have to pay dearly for these crimes. We learn from the Jewish historian Josephus (who was an eyewitness to the siege) that the fire which was raging in one of the streets, was quenched by the torrents of their blood. Thus were fulfilled the threats pronounced by our Lord against this faithless City, as he sat on Mount Olivet, the day after his triumphant Entry.
And yet the destruction of Jerusalem was but a faint image of the terrible destruction which is to befall the world at the last day. Jesus, who is now despised and insulted by sinners, will then appear on the clouds of heaven, and reparation will be made for all these outrages. Now he suffers himself to be betrayed, scoffed at, and spit upon; but when the day of vengeance is come, happy they that have served him and have compassionated with him in his humiliations and sufferings! Woe to them that have treated him with contempt! Woe to them who, not content with their own refusing to bear his yoke, have led others to rebel against him! For he is King; he came into this world that he might reign over it; and they that despise his Mercy, shall not escape his Justice.
The Gradual, which immediately follows upon this sublime passage from Isaias, is a prayer addressed by Jesus to his Eternal Father: the words are taken from one of the Psalms.
Gradual
Ne avertas faciem tuam a puero tuo, quoniam tribulor: velociter exaudi me.
Turn not away thy face from thy servant, for I am in trouble: hear me speedily.
℣. Salvum me fac, Deus, quoniam intraverunt aquæ usque ad animam meam: infixus sum in limo profundi, et non est substantia.
℣. Save me, O God, for the waters are come in even unto my soul; I stick fast in the mire of the deep, and there is no sure standing.
In the second Collect, the Church again reminds our Heavenly Father of the Death which his Divine Son deigned to suffer, in order to set us free from the yoke of Satan; she prays that we may have a share in the glorious Resurrection of this our Redeemer.
Collect
Deus, qui pro nobis Filium tuum Crucis patibulum subire voluisti, ut inimici a nobis expellere potestatem: concede nobis famulis tuis, ut resurrectionis gratiam consequamur. Per eumdem. O God, who wouldst have thy Son suffer on the Cross, to deliver us from the power of the enemy; grant that we thy servants, may obtain the grace of his resurrection. Through the same, &c.
For the other Collects, see the Mass for Monday in Holy Week.
Epistle
Lesson from Isaias the Prophet. Ch. LIII.
In those days: Isaias said: Who hath believed our report? And to whom is the arm of the Lord revealed? And he shall grow up as a tender plant before him, and as a root out of a thirsty ground. There is no beauty in him, nor comeliness. And we have seen him, and there was no sightliness that we should be desirous of him; despised, and the most abject of men, a man of sorrows, and acquainted with infirmity. And his look was as it were hidden and despised; whereupon we esteemed him not. Surely he hath borne our infirmities, and carried our sorrows. And we have thought him as it were a leper, and as one struck by God and afflicted. But he was wounded for our iniquities, he was bruised for our sins; the chastisement of our peace was upon him, and by his bruises we are healed. All we like sheep have gone astray, every one hath turned aside into his own way; and the Lord hath laid upon him the iniquity of us all. He was offered because it was his own will, and he opened not his mouth. He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer; and he shall not open his mouth. He was taken away from distress, and from judgment. Who shall declare his generation? because he is cut off out of the land of the living. For the wickedness of my people have I struck him. And he shall give the ungodly for his burial, and the rich for his death; because he hath done no iniquity, neither was there deceit in his mouth. And the Lord was pleased to bruise him in infirmity. If he shall lay down his life for sin, he shall see a longlived seed, and the will of the lord shall be prosperous in his hand. Because his soul hath labored, he shall see and be filled; by his knowledge shall this my just servant justify many, and he shall bear their iniquities. Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked; and he hath borne the sins of many, and hath prayed for the transgressors.
Again it is Isaias that instructs us, not indeed upon the triumph which our Emmanuel is to win over his enemies, but upon the sufferings of the Man of Sorrows. So explicit is his description of our Lord’s Passion that the holy Fathers have called him the fifth Evangelist. What could be more sublimely plaintive than the language here used by the son of Amos? And we, after hearing both the Old and New Testament upon the sufferings which Jesus went through for our sins—how shall we sufficiently love this dear Redeemer, who bore our infirmities and carried our Sorrows, so as to look as a leper, and as one struck by God, and afflicted?
We are healed by his bruises! O heavenly Physician, that takes upon himself the sufferings of them he comes to cure! But not only was he bruised for our sins; he was also slaughtered as a lamb: and this not merely as a Victim submitting to the inflexible justice of his Father who hath laid upon him the iniquity of us all, but (as the Prophet here assures us) because it was his own will. His love for us, as well as his submission to his Father, led him to the great Sacrifice. Observe too how he refuses to defend himself before Pilate, who could so easily deliver him from his enemies: He shall be dumb as a lamb before his shearers, and he shall not open his mouth. Let us love and adore this divine Silence, which works our Salvation. Let us not pass over an iota of the devotedness which Jesus shows us—a devotedness which never could have existed, save in the Heart of a God. Oh! how much he has loved us—his children, the purchase of his Blood, his Seed, as the Prophet here calls us. O Holy Church! thou long-lived Seed of Jesus, that laid down his life!—thou art dear to him, for he bought thee at a great price. Faithful Souls! give him love for love! sinners! be converted to this your Savior; his Blood will restore you to life, for if we have all gone astray like sheep, remember what is added: The Lord hath laid upon him the iniquity of us all. There is no sinner, however great may be his crimes; there is no heretic, or infidel, who has not his share in this precious Blood, whose infinite merit is such that it could redeem a million worlds, more guilty even than our own.
The Tract, which follows this Lesson, is taken from the 101st Psalm, in which the Royal Prophet expresses the sufferings of body and mind endured by Jesus, in his human Nature.
Tract
Domine, exaudi orationem meam, et clamor meus ad te veniat.
Hear, O Lord, my prayer, and let my cry come unto thee.
℣. Ne avertas faciem tuam a me, in quacumque die tribulor, inclina ad me aurem tuam.
℣. Turn not away thy face from me, in the day when I am in trouble, incline thine ear to me.
℣. In quacumque die invocavero, velociter exaudi me.
℣. In what day soever I shall call upon thee, hear me speedily.
℣. Quia defecerunt sicut fumus dies mei: et ossa mea sicut in frixorio confrixa sunt.
℣. For my days are vanished like smoke: and my bones are as if they were fried in a frying-pan.
℣. Percussus sum sicut fœnum, et aruit cor meum, quia oblitus sum manducare panem meum.
℣. I am smitten as grass, and my heart is withered, because I forgot to eat my bread.
℣. Tu exsurgens, Domine, misereberis Sion, quia venit tempus miserendi ejus.
℣. Thou, O Lord, arising, wilt have mercy on Sion, for the time to have mercy on her is come.
The Church then gives us the history of the Passion according to St. Luke. This Evangelist mentions several details not given by Saints Matthew and Mark, which will assist us to a fuller understanding of the divine mystery of the Sufferings and Sacrifice of the Man-God.
The Passion and Gospel
The Passion of our Lord Jesus Christ according to Luke. Ch. XXII. and XXIII.
At that time: The feast of Unleavened Bread, which is called the Pasch, was at hand. And the chief priests and the scribes sought how they might put Jesus to death; but they feared the people. and Satan entered into Judas, who was surnamed Iscariot, one of the twelve; and he went, and discoursed with the chief priests and the magistrates, how he might betray him to them. And they were glad, and covenanted to give him money. And he promised; and he sought opportunity to betray him in the absence of the multitude.
And the day of the unleavened bread came, on which it was necessary that the Pasch should be killed. And he sent Peter and John, saying: Go and prepare us the Pasch, that we may eat. But they said: Where wilt thou that we prepare? And he said to them: Behold, as you go into the city, there shall meet you a man carrying a pitcher of water; follow him into the house where he entereth in, and you shall say to the good man of the house: The Master saith to thee: Where is the guest-chamber, where I may eat the Pasch with my disciples? and he will show you a large dining-room furnished; and there prepare.
And they going, found as he had said to them, and they made ready the Pasch; and when the hour was come, he sat down, and the twelve apostles with him. And he said to them: With desire I have desired to eat this Pasch with you before I suffer. For I say to you that from this time I will not eat it, till it be fulfilled in the kingdom of God. And having taken the chalice he gave thanks, and said: Take and divide it among you. For I say to you, that I will not drink of the fruit of the vine, till the kingdom of God come. And taking bread, he gave thanks, and brake, and gave to them, saying: This is my Body, which is given to you: do this for a commemoration of me. In like manner the chalice also, after he had supped, saying: This is the chalice, the new testament of my Blood, which shall be shed for you. But yet behold, the hand of him that betrayeth me is with me on the table. And the Son of Man indeed goeth according to that which is determined; but yet wo to that man by whom he shall be betrayed. And they began to enquire among themselves which of them it was that should do this thing.
And there was also a strife amongst them, which of them should seem to be the greater. And he said to them: The kings of the Gentiles lord it over them; and they that have power over them, are called beneficent. But you not so; but he that is the greater among you, let him be as the younger; and he that is the leader, as he that serveth. For which is greater, he that sitteth at the table, or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth; and you are they who have continued with me in my temptations. And I dispose to you, as my Father hath disposed to me, a kingdom: that you may eat and drink at my table in my kingdom; and may sit upon thrones judging the twelve tribes of Israel. And the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee that thy faith fail not: and thou, being once converted, confirm thy brethren. Who said to him: Lord, I am ready to go with thee, both into prison, and to death. And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that knowest me. And he said to them: When I sent you without purse, and scrip, and shoes, did you want any thing? But they said: Nothing. Then he said to them: But now he that hath a purse, let him take it, and likewise a scrip: and he that hath no sword, let him sell his coat, and buy one. For I say to you, that this that is written must yet be fulfilled in me, “And he was reckoned among the wicked:” for the things concerning me have an end. But they said: Lord, here are two swords. And he said to them: It is enough.
And going out, he went according to his custom to the mount of Olives. And his disciples also followed him. And when he was come to the place, he said to them: Pray, lest you enter into temptation. And he was withdrawn away from them a stone’s cast; and kneeling down he prayed, saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done. And there appeared to him an Angel from heaven, strengthening him. And being in agony, he prayed the longer. And his sweat became as drops of blood trickling down upon the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. And he said to them: Why sleep you? Arise, pray, lest you enter into temptation.
As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss him. And Jesus said to him: Judas, dost thou betray the Son of Man with a kiss? And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword? And one of them struck the servant of the High Priest, and cut off his right ear. But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him. And Jesus said to the chief priests and magistrates of the temple, and the ancients that were come to him: Are you come out, as it were against a thief, with swords and clubs? When I was daily with you in the temple, you did not stretch forth your hands against me. But this is your hour, and the power of darkness.
And apprehending him, they led him to the High Priest’s house: but Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were sitting about it, Peter was in the midst of them. Whom when a certain servant maid had been sitting at the light, and had earnestly beheld him, she said: This man also was with him. But he denied, saying: Woman, I know him not. And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not. And after the space as it were of one hour, another certain man affirmed, saying: Of a truth this man was also with him: for he is also a Galilean. And Peter said: Man, I know not what thou sayest. And immediately as he was yet speaking, the cock crew. And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny me thrice. And Peter going out wept bitterly.
And the men that held him, mocked him, and struck him. And they blindfolded him, and smote him on the face. And they asked him, saying: Prophesy, who is it that struck thee? And blaspheming, many other things they said against him. And as soon as it was day, the ancients of the people, and the chief priests, and scribes came together, and they brought him into their council, saying: If thou be the Christ, tell us. And he said to them: If I shall tell you, you will not believe me; and if I shall also ask you, you will not answer me, nor let me go. But hereafter the Son of man shall be sitting on the right hand of the power of God. Then said they all: Art thou the Son of God? And he said: You say that I am. And they said: What need we any further testimony? For ourselves have heard it from his own mouth.
And the whole multitude of them rose up, and led him away to Pilate. And they began to accuse him, saying: We have found this man perverting our nation, and forbidding to give tribute to Cæsar, and saying that he is Christ the King. And Pilate asked him, saying: Art thou the King of the Jews? But he answering, said: Thou sayest it. But Pilate said to the chief priests and to the multitude: I find no cause in this man. But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place. But Pilate hearing Galilee, asked if the man were of Galilee? And when he understood that he was of Herod’s jurisdiction, he sent him away to Herod, who himself was also at Jerusalem in those days. And Herod seeing Jesus was very glad, for he was desirous of a long time to see him, because he had heard many things of him: and he hoped to see some sign wrought by him. And he questioned him with many words. But he answered him nothing. And the chief priests and the scribes stood by, earnestly accusing him. And Herod with his army set him at naught, and mocked him, putting on him a white garment, and sent him back to Pilate. And Herod and Pilate were made friends that same day; for before they were enemies to one another. Then Pilate calling together the chief priests, and the magistrates, and the people, said to them: You have brought this man to me as one that perverteth the people: and, behold I, having examined him before you, find no cause in this man touching those things wherein you accuse him. No, nor Herod neither. For I sent you to him, and behold, nothing worthy of death is done to him. I will chastise him therefore and release him.
Now of necessity he was to release unto them one upon the feast day. But the whole multitude together cried out at once, saying: Away with this man, and release unto us Barabbas. Who, for a certain sedition made in the city, and for a murder, was cast into prison. And Pilate again spoke to them, desiring to release Jesus. But they cried out again, saying: Crucify him, crucify him. And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore, and let him go. But they were instant with loud voices requiring that he might be crucified; and their voices prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him who for murder and sedition had been cast into prison, whom they had desired: but Jesus he delivered up to their will.
And as they led him away, they laid hold on one Simon of Cyrene, coming from the country: and they laid the cross on him to carry after Jesus. And there followed him a great multitude of people, and of women, who bewailed and lamented him. But Jesus turning to them, said: Daughters of Jerusalem, weep not over me, but weep for yourselves, and for your children. for behold the days shall come, wherein they will say, Blessed are the children, and the wombs that have not born, and the paps that have not given suck. Then shall they begin to say to the mountains: Fall upon us; and to the hills: Cover us. For if in the green wood they do these things, what shall be done in the dry? And there were also two other malefactors led with him, to be put to death.
And when they sere come to the place which is called Calvary, they crucified him there; and the robbers, one on the right hand, and the other on the left. And Jesus said: Father forgive them, for they know not what they do. But they dividing his garments, cast lots. And the people stood beholding, and the rulers with them derided him, saying: He saved others; let him save himself, if he be Christ, the elect of God. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying: If thou be the King of the Jews, save thyself. And there was also a superscription written over him in letters of Greek, and Latin, and Hebrew: This is the King of the Jews.
And one of the robbers who were hanged, blasphemed him, saying: If thou be Christ, save thyself and us. But the other answering, rebuked him, saying: Neither dost thou fear God, seeing thou art under the same condemnation. And we indeed justly, for we receive the due reward of our deeds; but this man hath done no evil. And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom. And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.
And it was almost the sixth hour; and there was darkness over all the earth until the ninth hour. And the sun was darkened; and the veil of the Temple was rent in the midst. And Jesus crying with a loud voice, said: Father, into thy hands I commend my spirit. And saying this, he gave up the ghost.
Here, a pause is made, as on Palm Sunday. All kneel down, and if such be the custom of the place, they prostrate and kiss the ground.Now the centurion seeing what was done, glorified God, saying: Indeed this was a just man. And all the multitude of them that were come together to that sight, and saw the things that were done, returned striking their breast. And all his acquaintance, and the women that had followed him from Galilee, stood afar off, beholding these things.
Here, the Deacon offers the Incense to the Priest, that he may bless it; and, having himself received a blessing,
he concludes the history of the Passion, observing the ceremonies used for singing the Gospel at High Mass.
And behold there was a man named Joseph, who was a counsellor, a good and just man (the same had not consented to their counsel and doing), of Arimathea, a city of Judea, who also himself looked for the kingdom of God. This man went to Pilate and begged the body of Jesus. And taking him down he wrapped him in fine linen, and laid him in a sepulcher that was hewed in stone, wherein never yet any man had been laid.
The words of the Offertory are those of Jesus, suppliantly beseeching his Eternal Father not to turn his face from his own Son, who is a prey to every suffering, both of body and mind.
Offertory
Domine, exaudi orationem meam: et clamor meus ad te perveniat: ne avertas faciem tuam a me.
Hear, O Lord, my prayer; and let my cry come to thee: turn not away thy face from me.
In the Secret, the Church prays that we may have a tender devotion for the Holy Sacrifice of the Mass, in which the Passion of our Savior is daily commemorated.
Secret
Suscipe, quæsumus, Domine, munus oblatum, et dignanter operare: ut quod Passionis Filii tui Domini nostri mysterio gerimus, piis affectibus consequamur. Per eumdem.
Accept, O Lord, we beseech thee, the offerings we have made; and mercifully grant that we may receive, with pious sentiments, what we celebrate in the mystery of the Passion of our Lord. Through the same, &c.
For the other Secrets, see the Mass for Monday in Holy Week.
The Church takes her Communion-Anthem from the same Psalm, which supplied her with the Tract and Offertory, namely the 101st.
Communion
Potum meum cum fletu temperabam: quia elevans allisisti me: et ego sicut fœnum arui: tu autem, Domine, in æternum permanes: tu exsurgens misereberis Sion, quia venit tempus miserendi ejus.
I mingled my drink with weeping; for having lifted me up, thou hast thrown me down, and I am withered like grass; but thou, O Lord, endurest for ever: thou shalt arise, and have mercy on Sion; because the time to have mercy on her is come.
The Death of Jesus should be to us an unceasing motive for confidence in the divine mercy. This confidence is one of the first conditions of our salvation. The Church asks it for us in the Postcommunion.
Postcommunion
Largire sensibus nostris, omnipotens Deus: ut, per temporalem Filii tui mortem, quam mysteria veneranda testantur, vitam te nobis dedisse perpetuam confidamus. Per eumdem.
Grant, O Almighty God, that we may have a lively hope, that thou hast given us eternal life by the temporal death of thy Son, represented in these adorable mysteries. Through the same, &c.
For the other Postcommunions, see the Mass for Monday in Holy Week.
Oremus
Let us pray
Humiliate capita vestra Deo.
Bow down your heads to God.
Respice, quæsumus, Domine, super hanc familiam tuam: pro qua Dominus noster Jesus Christus non dubitavit manibus tradi nocentium, et crucis subire tormentum. Qui tecum.
Look down, O Lord, we beseech thee, on this thy family, for which our Lord Jesus Christ hesitated not to be delivered into the hands of wicked men, and undergo the punishment of the Cross. Who liveth, &c.
As an appropriate exercise for the close of this day, we offer our readers the following stanzas from a Hymn of the Greek Liturgy: they allude to the mysteries we have been explaining.Hymn(In Parasceve)
Hodie Judas Magistrum derelinquit, et diabolum assumit: obcæcatur passione amoris pecuniæ; decidit a lumine, obscuratus est ille. Quomodo namque videre poterat ille qui Luminare vendidit triginta argenteis? Sed nobis exortus est ille, qui passus est pro mundo. Ad quem clamemus: Qui passus, et compassus es hominibus, gloria tibi.
On this day, Judas leaves his Master, and takes the devil for his guide. The love of money blinds him. He fell from the light, he became darkened; for how could he be said to see, who sold the Light for thirty pieces of silver? But to us he has risen, that he suffered for the world: let us thus cry out unto him: Glory be to thee, that didst endure thy Passion, and hadst compassion, for mankind!
Quænam te ratio, Juda, Salvatoris proditorem effecit? Numquid ille ab Apostolorum te choro segregavit? Numquid sanitatum te gratia privavit? Numquid cum cœnaret una cum illis, a mensa te expulit? Numquid aliorum cum lavisset, pedes tuos neglexit? O quantorum factus es immemor beneficiorum! et tuum sane consilium ingratum infamia notatur: illius autem prædicatur incomparabilis patientia et misericordia magna.
What was it, O Judas! that led thee to betray Jesus? Had he cut thee off from the number of his Apostles? Had he deprived thee of the gift of healing the sick? When he supped with his Apostles, did he drive thee from table? When he washed their feet, did he pass thee by? And yet, thou wast unmindful of these great favors! Thy ungrateful plot has branded thee with infamy: but his incomparable patience and great mercy are worthy of praise.
Dicite iniqui quidnam a Salvatore nostro audistis? Nonne Legem ac documenta Prophetarum exposuit? Quomodo ergo Verbum quod ex Deo est, et nostras animas redimit, Pilato tradere cogitastis?
Say, O ye unjust ones! what is it ye have heard from our Savior? Did he not expound unto you the Law and the Prophets? Why, therefore, have ye plotted how to deliver up to Pilate the Word that is from God, and that came to redeem our souls?
Crucifigatur, clamabant ii qui tuis semper muneribus fuerant delectati; petebantque ut malefactorem acciperent pro benefactore interfectores illi justorum. Sed tacebas, Christe, eorum proterviam sustinens: volens pati, nosque salvare, ut hominum amans.
They that had enjoyed thy unceasing gifts cried out: Let him be crucified! These murderers of such as were innocent, sought thee, that they might treat thee, their benefactor, as an evil-doer. But thou, O Christ! didst bear their wickedness with silence, for thou being the lover of mankind, didst desire to suffer for and save us.
Loquendi libertatem non habemus propter multa peccata nostra; tu ex te genitum exora, Virgo Deipara: multum enim valet deprecatio Matris apud clementiam Domini. Ne despicias peccatorum supplicationes, o castissima; quia misericors est et potens ad salvandum, is qui pro nobis etiam pati sustinuit.
We are prevented from speaking byt he multitude of our sins: do thou, O Virgin-Mother of God! pray for us to Him that was born of thee, for the Mother’s prayer avails much with the mercy of our Lord. Despise not, O most pure Virgin! the prayers of sinners, for he that refused not even to suffer for us, is merciful, and is able to save us.
We subjoin the following beautiful Preface from the Ambrosian Missal: it expresses, in a most touching manner,
the sentiments which a Christian should have within him on this vigil of our Lord’s Supper.Preface
Dignum et justum est, æquum et salutare, nos tibi semper hic et ubique gratias agere, Domine sancte, Pater omnipotens, æterne Deus, per Christum Dominum nostrum, qui innocens pro impiis voluit pati, et pro sceleratis indebite condemnari. Cujus mors delicta nostra detersit, et resurrectio Paradisi fores nobis reseravit. Per quem tuam pietatem supliciter exoramus; ut nos hodie a peccatis emacules; cras vero venerabilis Cœnæ dapibus saties; hodie acceptes nostrorum confessionem delictorum: cras vero tribuas spiritualium incrementa donorum; hodie jejuniorum nostrorum vota suscipias; cras vero nos ad sanctissimæ Cœæ convivium introducas. Per eumdem Christum Dominum nostrum. Amen.
It is meet and just, right and available to salvation, that we should ever, here and in all places, give thanks to thee, O Holy Lord, Almighty Father, Eternal God, through Christ our Lord: who, being innocent, willed to suffer for sinners, and be unjustly condemned for the guilty. His Death wiped away our crimes, and his Resurrection opened for us the gates of heaven. Through him we beseech thy clemency, that, today, thou cleanse us from our sins, and, tomorrow, feed us on the banquet of the venerable Supper; that, today, thou receive the confession of our faults, and tomorrow, grant us the increase of spiritual gifts; that, today, thou receive the offering of our fasts, but, tomorrow, introduce us to the feast of the most holy Supper. Through the same Christ our Lord.
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