29 MARCH – PALM SUNDAY (SECOND SUNDAY OF THE PASSION)

Dom Prosper Guéranger:

Holy Church has so arranged the service of today that it should express both joy and sorrow. Joy, by uniting herself with the loyal Hosannas of the City of David, and sorrow, by compassionating the Passion of her Divine Spouse. The whole function is divided into three parts, which we will now proceed to explain.

The first is the BLESSING OF THE PALMS, and we may have an idea of its importance by the solemnity used by the Church in this sacred rite. One would suppose that the Holy Sacrifice has begun, and is going to be offered up in honour of Jesus’ entry into Jerusalem. Introit, Collect, Epistle, Gradual, Gospel, even a Preface, are said as though we were, as usual, preparing for the immolation of the Spotless Lamb, but, after the triple Sanctus! Sanctus! Sanctus! the Church suspends these sacrificial formulas and turns to the Blessing of the Palms. The prayers she uses for this Blessing are eloquent and full of instruction, and together with the sprinkling with Holy Water and the Incensation, impart a virtue to these branches, which elevates them to the supernatural order, and makes them means for the sanctification of our souls and the protection of our persons and dwellings. The faithful should hold these Palms in their hands during the procession, and during the reading of the Passion at Mass, and keep them in their homes as an outward expression of their faith, and as a pledge of God’s watchful love.

It is scarcely necessary to tell our reader that the palms or olive branches, thus blessed, are carried in memory of those with which the people of Jerusalem strewed the road, as our Saviour made His triumphant entry, but a word on the antiquity of our ceremony will not be superfluous. It began very early in the East. It is probable, that as far as Jerusalem itself is concerned, the custom was established immediately after the Ages of Persecution. Saint Cyril, who was bishop of that city in the fourth century tells us that the palm tree from which the people cut the branches when they went out to meet our Saviour was still to be seen in the Valley of Cedron. Such a circumstance would naturally suggest an annual commemoration of the great event. In the following century we find this ceremony established, not only in the Churches of the East, but also in the monasteries of Egypt and Syria. At the beginning of Lent many of the holy monks obtained permission from their Abbots to retire into the desert that they might spend the sacred season in strict seclusion, but they were obliged to return to their monasteries for Palm Sunday, as we learn from the Life of Saint Euthymius, written by his disciple Cyril. In the West, the introduction of this ceremony was more gradual: the first trace we find of it is in the Sacramentary of Saint Gregory, that is, the end of the sixth or the beginning of the seventh century. When the faith had penetrated into the north it was not possible to have palms or olive branches: they were supplied by branches from other trees. The beautiful prayers used in the Blessing, and which are based on the mysteries expressed by the palm and olive trees, are still employed in the blessing of our willow, box, or other branches, and rightly, for they represent the symbolical ones which nature has denied us.

The second of today’s ceremonies is the PROCESSION which comes immediately after the Blessing of the Palms. It represents our Saviour’s journey to Jerusalem and His entry into the city. To make it the more expressive, the branches that have just been blessed are held in the hand during it. With the Jews, to hold a branch in one’s hand was a sign of joy. The Divine Law had sanctioned the practice, as we read in the following passage from Leviticus where God commands His people to keep the Feast of Tabernacles: “And you will take to you, on the first day, the fruits of the fairest tree, and branches of palm trees, and boughs of thick trees, and willows of the brook, and you will rejoice before the Lord your God” (Leviticus xxiii. 40). It was, therefore, to testify their delight at seeing Jesus enter within their walls that the inhabitants, even the little children, of Jerusalem, went forth to meet Him with palms in their hands. Let us, also, go before our King, singing our Hosannas to Him as the Conqueror of death, and the Liberator of His people.

During the Middle Ages it was the custom in many churches to carry the Book of the Holy Gospels in this Procession. The Gospel contains the words of Jesus Christ, and was considered to represent Him. The procession halted at an appointed place or Station: the Deacon then opened the sacred Volume and sang from it the passage which describes our Lord’s entry into Jerusalem. This done, the cross, which, up to this moment, was veiled, was uncovered. Each of the clergy advanced towards it, venerated it, and placed at its foot a small portion of the palm he held in his hand. The procession then returned, preceded by the cross, which was left unveiled until all had re-entered the church. In England and Normandy, as far back as the eleventh century, there was practised a holy ceremony which represented, even more vividly than the one we have just been describing, the scene that was witnessed, on this day, at Jerusalem: the Blessed Sacrament was carried in procession. The heresy of Berengarius against the Real Presence of Jesus in the Eucharist had been broached about that time, and the tribute of triumphant joy here shown to the Sacred Host was a distant preparation for the feast and procession, which were to be instituted at a later period.

A touching ceremony was also practised in Jerusalem during today’s Procession, and, like those just mentioned, was intended to commemorate the event related by the Gospel. The whole community of the Franciscans (to whose keeping the Holy Places are entrusted), went in the morning to Bethphage. There the Father Guardian of the Holy Land, being vested in pontifical robes, mounted upon an ass on which garments were laid. Accompanied by the Friars and the Catholics of Jerusalem, all holding palms in their hands, he entered the city, and alighted at the Church of the Holy Sepulchre where Mass was celebrated with all possible solemnity.

We have mentioned these different usages, as we have done others on similar occasions, in order to aid the faithful to the better understanding of the several mysteries of the Liturgy. In the present instance they will learn that, in today’s Procession the Church wishes us to honour Jesus Christ as though He were really among us, and were receiving the humble tribute of our loyalty. Let us lovingly go forth to meet this our King, our Saviour, who comes to visit the Daughter of Sion, as the Prophet has just told us. He is in our midst. It is to him that we pay honour with our palms. Lt us give Him our hearts too. He comes that He may be our king. Let us welcome Him as such, and fervently cry out to him: Hosanna to the Son of David!

At the close of the Procession a ceremony takes place which is full of the sublimest symbolism. On returning to the church the doors are found to be shut. The triumphant Procession is stopped, but the songs of joy are continued. A hymn in honour of Christ our King is sung with its joyous chorus and at length, the Sub-deacon strikes the door with the staff of the cross. The door opens, and the people, preceded by the clergy, enter the church, proclaiming the praise of Him who is our Resurrection and our Life. This ceremony is intended to represent the entry of Jesus into that Jerusalem, of which the earthly one was but the figure — the Jerusalem of heaven which has been opened for us by our Saviour. The sin of our first parents had shut it against us, but Jesus, the King of glory, opened its gates by His cross, to which every resistance yields. Let us, then, continue to follow in the footsteps of the Son of David, for He is also the Son of God, and He invites us to share His kingdom with Him. Thus, by the procession which is commemorative of what happened on this day, the Church raises up our thoughts to the glorious mystery of the Ascension by which heaven was made the close of Jesus’s mission on earth. Alas, the interval between these two triumphs of our Redeemer are not all days of joy, and no sooner is our procession over, than the Church that had laid aside for a moment the weight of her grief, falls back into sorrow and mourning.

The third part of today’s service is the OFFERING OF THE HOLY SACRIFICE. The portions that are sung by the choir are expressive of the deepest desolation, and the history of our Lord’s Passion, which is to be now read by anticipation, gives to the rest of the day that character of sacred gloom which we all know so well. For the last five or six centuries, the Church has adopted a special chant for this narrative of the holy Gospel. The historian, or the Evangelist, relates the events in a tone that is at once grave and pathetic: the words of our Saviour are sung to a solemn yet sweet melody, which strikingly contrasts with the high dominant of the several other interlocutors and the Jewish populace. During the singing of the Passion the faithful should hold their palms in their hands, and, by this emblem of triumph, protest against the insults offered to Jesus by His enemies. As we listen to each humiliation and suffering, all of which were endured out of love for us, let us offer Him our palm as to our dearest Lord and King. When should we be more adoring, than when He is most suffering?

This Sunday, besides its liturgical and popular appellation of Palm Sunday, has had several other names. Thus it was called Hosanna Sunday in allusion to the acclamation with which the Jews greeted Jesus on his entry into Jerusalem. Our forefathers used also to call it Pascha Floridum, because the Feast of the Pasch (or Easter), which is but eight days off, is today in bud, so to speak, and the faithful could begin from this Sunday to fulfil the precept of Easter Communion. It was in allusion to this name that the Spaniards, having on the Palm Sunday of 1513 discovered the peninsula on the Gulf of Mexico, called it Florida. We also find the name of Capitilavium given to this Sunday, because during those times when it was the custom to defer till Holy Saturday the baptism of infants born during the preceding months (where such a delay entailed no danger), the parents used on this day to wash the heads of these children, out of respect to the Holy Chrism with which they were to be anointed. Later on this Sunday was, at least in some churches, called the Pasch of the Competents, that is, of the Catechumens who were admitted to Baptism: they assembled today in the church, and received a special instruction on the Symbol, which had been given to them in the previous scrutiny. In the Gothic Church of Spain, the Symbol was not given till today. The Greeks call this Sunday Baiphoros, that is, Palm-Bearing.

Gospel – Matthew xxi. 1‒9

At that time when Jesus drew near to Jerusalem and had come to Bethphage, to the Mount of Olives, He sent two disciples, saying to them, “Go into the village that is over against you, and immediately you will find an ass tied, and a colt with her. Loose them and bring them to me. And if any man will say anything to you, say that the Lord has need of them, and forthwith he will let them go.” Now all this was done that it might be fulfilled which was spoken by the prophet, saying, “Tell the daughter of Sion, ‘Behold, your King comes to you, meek and sitting on an ass, and a colt the foal of her that is used to the yoke.’ And the disciples going, did as Jesus commanded them, and they brought the ass and the colt, and laid their garments on them, and made him sit thereon. And a very great multitude spread their garments in the way. Others cut boughs from the trees and strewed them on the way. And the multitude that went before, and that followed, cried, saying, “Hosanna to the Son of David! blessed is he that comes in the Name of the Lord.”

Praise be to you, O Christ.

Dom Prosper Guéranger:

Early in the morning of this day Jesus sets out for Jerusalem, leaving Mary his Mother and the two sisters Martha and Mary Magdalene, and Lazarus, at Bethany. The Mother of Sorrows trembles at seeing her Son thus expose Himself to danger, for His enemies are bent upon his destruction, but it is not Death, it is Triumph, that Jesus is to receive today in Jerusalem. The Messiah, before being nailed to the Cross, is to be proclaimed King by the people of the great city. The little children are to make her streets echo with their Hosannas to the Son of David, and this in presence of the soldiers of Rome’s emperor, and of the High Priests and Pharisees — the first, standing under the banner of their eagles, the second, dumb with rage.

The Prophet Zacharias had foretold this Triumph which the Son of Man was to receive a few days before His Passion, and which had been prepared for Him from all eternity. Rejoice greatly, Daughter of Sion! Shout for joy, daughter of Jerusalem! Behold your King will come to you: the Just and the Saviour. He is poor, and riding upon an ass, and upon a colt, the foal of an ass (Zacharias ix. 9) Jesus, knowing that the hour was come for the fulfilment of this prophecy, singles out two from the rest of His disciples, and bids them lead to Him an ass and her colt, which they would find not far off. He had got to Bethphage, on Mount Olivet. The two disciples lose no time in executing the order given them by their divine Master, and the ass and the colt are soon brought to the place where He stands.

The holy Fathers have explained to us the mystery of these two animals. The ass represents the Jewish people, which had been long under the yoke of the Law. The colt upon which, as the Evangelist says, no man yet had sat (Mark ix. 9), is a figure of the Gentile world which no-one had ever yet brought into subjection. The future of these two peoples is to be decided in a few days hence: the Jews will be rejected for having refused to acknowledge Jesus as the Messiah: the Gentiles will take their place to be adopted as God’s people, and become docile and faithful.

The disciples spread their garments upon the colt, and our Saviour, that the prophetic figure might be fulfilled, sat upon him and advances towards Jerusalem. As soon as it was known that Jesus was near the city, the Holy Spirit worked in the hearts of those Jews who had come from all part, to celebrate the Feast of the Passover. They go out to meet our Lord, holding palm branches in their hands and loudly proclaiming him to be King (Mark xi. 7; Luke xix. 35 They that had accompanied Jesus from Bethany join the enthusiastic crowd. Whilst some spread their garments on the way, others cut down boughs from the palm trees and strewed them along the road. Hosanna is the triumphant cry, proclaiming to the whole city that Jesus, the Son of David, has made His entrance as her King (Luke xix. 38).

Thus did God, in His power over men’s hearts, procure a triumph for His Son, and in the very city which, a few days after, was to clamour for His Blood. This day was one of glory to our Jesus, and the holy Church would have us renew each year the memory of this triumph of the Man-God. Shortly after the birth of our Emmanuel we saw the Magi coming from the extreme East, and looking in Jerusalem for the King of the Jews, to whom they intended offering their gifts and their adorations: but it is Jerusalem herself that now goes forth to meet this King. Each of these events is an acknowledgement of the Kingship of Jesus: the first from the Gentiles, the second from the Jews. Both were to pay Him this regal homage before he suffered His Passion. The inscription to be put upon the Cross by Pilate’s order will express the kingly character of the Crucified: Jesus of Nazareth, King of the Jews. Pilate the Roman Governor, the pagan, the base coward, has been unwittingly the fulfiller of a prophecy, and when the enemies of Jesus insist on the inscription being altered, Pilate will deign them no answer but this: “What I have written, I have written.”

Today it is the Jews themselves that proclaim Jesus to be their King: they will soon be dispersed in punishment for their revolt against the Son of David, but Jesus is King, and will be so forever. Thus were literally verified the words spoken by the Archangel to Mary when he announced to her the glories of the child that was to be born of her: “The Lord God will give him the throne of David, his father, and he will reign in the house of Jacob forever” (Luke i. 32). Jesus begins his reign on the earth this very day, and though the first Israel is soon to disclaim His rule, a new Israel formed from the faithful few of the old will rise up in every nation of the earth and become the kingdom of Christ, a kingdom such as no mere earthly monarch ever coveted in his wildest fancies of ambition.

Epistle – Philippians ii. 5‒11

Brethren, let this mind be in you, which was also in Christ Jesus; who being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled Himself, becoming obedient unto death, even the death of the cross. For which cause God also has exalted Him, and has given Him a name which is above all names: (Here genuflect) that in the Name of Jesus every knee should bow, of those that are in heaven, on earth and under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.

Thanks be to God.

Gospel – The Passion of Our Lord Jesus Christ according to Matthew (xxvi‒xxvii).

At that time Jesus said to His disciples: “You know that after two days will be the Pasch, and the Son of man will be delivered up to be crucified.” Then were gathered together the chief priests and ancients of the people into the court of the High Priest who was called Caiphas, and they consulted together that by subtlety they might apprehend Jesus and put Him to death. But they said: “Not on the Festival day, lest perhaps there should be a tumult among the people.” And when Jesus was in Bethany, in the house of Simon the Leper, there came to Him a woman having an alabaster-box of precious ointment, and poured it on His head as He was at table. And the disciples seeing it had indignation, saying: “To what purpose is this waste? For this might have been sold for much, and given to the poor.” And Jesus knowing it, said to them: “Why do you trouble this woman? For she has wrought a good work upon me. For the poor you have always with you, but me you have not always. For she, in pouring this ointment upon my body, has done it for my burial. Amen, I say to you, wherever this gospel will be preached in the whole world, that also which she has done, will be told for a memory of her.”

Then went one of the twelve who was called Judas Iscariot to the chief priests and said to them: “What will you give me, and I will deliver Him unto you?” But they appointed him thirty pieces of silver. And from then on he sought an opportunity to betray Him. And on the first day of the Azymes the disciples came to Jesus, saying: “Where wish you that we prepare for you to eat the Pasch?” But Jesus said: “Go into the city to a certain man, and say to him, The Master says my time is near at hand. I will keep the Pasch at your house with my disciples.” And the disciples did as Jesus appointed to them, and they prepared the Pasch.

Now when it was evening, He sat down with His twelve disciples. And while they were eating, He said: “Amen, I say to you, that one of you is about to betray me.” And they being very much troubled, began everyone to say: “Is it I, Lord?” But He answering said: “He that dips his hand with me in the dish, he will betray me. The Son of man indeed goes, as it is written of him, but woe to that man by whom the Son of man will be betrayed. It were better for him if that man had not been born.” And Judas that betrayed Him, answering said: “Is it I, Rabbi?” He said to him: “You have said it.” And while they were at supper, Jesus took bread, and blessed, and broke, and gave to His disciples, and said: “Take and eat. This is my body.” And taking the chalice He gave thanks and gave to them, saying: “Drink all of this, for this is my blood of the new testament, which will be shed for many for the remission of sins. And I say to you, I will not drink from henceforth of this fruit of the vine, until that day when I will drink it new with you in the kingdom of my Father.”

And a hymn being said, they went out into mount Olivet. Then Jesus said to them: “All you will be scandalised in me this night. For it is written: I will strike the shepherd, and the sheep of the flock will be dispersed. But after I will be risen again, I will go before you into Galilee.” And Peter answering said to Him: “Although all shall be scandalised in you, I will never be scandalised.” Jesus said to him: “Amen, I say to you, that in this night, before the cock crows, you will deny me thrice.” Peter said to Him: “Yes, though I should die with you, I will not deny you.” And in like manner said all the disciples.

Then Jesus came with them into a country place which is called Gethsemani, and He said to His disciples: “Sit here till I go yonder and pray.” And taking with Him Peter and the two sons of Zebedee, He began to grow sorrowful, and to be sad. Then He said to them: “My soul is sorrowful unto death. Stay here and watch with me.” And going a little further he fell upon His face, praying and saying: “My Father, if it be possible, let this chalice pass from me. Nevertheless, not as I will, but as you will.” And He came to His disciples, and finding them asleep, He said to Peter: “What! Could you not watch one hour with me? Watch and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.” Again the second time He went and prayed, saying: “My Father, if this chalice may not pass away, but I must drink it, your will be done.” And He came again, and found them sleeping for their eyes were heavy. And leaving them, He went again and He prayed the third time, saying the selfsame words. Then He came to His disciples and said to them: “Sleep now and take your rest. Behold the hour is at hand, and the Son of man will be betrayed into the hands of sinners. Rise, let us go: behold he is at hand that will betray me.”

As He yet spoke, behold Judas, one of the twelve came, and with him a great multitude with swords and clubs, sent from the Chief Priests and the ancients of the people. And he that betrayed Him gave them a sign, saying: “Whoever I will kiss, that is he, hold him fast.” And forthwith coming to Jesus he said “Hail, Rabbi!” And he kissed Him. And Jesus said to him: “Friend, whereto have you come?” Then they came up and laid hands on Jesus, and held Him. And behold one of them that were with Jesus, stretching forth his hand, drew out his sword. And striking the servant of the High Priest, cut off his ear. Then Jesus said to him: “Put up again your sword into its place, for all that take the sword will perish with the sword. Do you think that I cannot ask my Father, and He will give me presently more than twelve legions of Angels? How then will the Scriptures be fulfilled, that so it must be done?” In that same hour Jesus said to the multitude: “You have come out as it were to a robber, with swords and clubs, to apprehend me. I sat daily with you teaching in the temple, and you laid not hands on me.” Now all this was done that the Scriptures of the prophets might be fulfilled.

Then the disciples all leaving Him, fled. But they holding Jesus, led Him to Caiphas the High Priest, where the scribes and the ancients were assembled. And Peter followed Him afar off, even to the court of the High Priest. And going in, he sat with the servants, that he might see the end. And the chief priests and the whole council sought false witness against Jesus, that they might put Him to death. And they found not, whereas many false witnesses had come in. And last of all there came two false witnesses and they said: “This man said, I am able to destroy the temple of God, and after three days to rebuild it.” And the High Priest rising up said to Him: “Answer you nothing to the things which these witness against you?” But Jesus held his peace. And the High Priest said to Him: “I adjure you, by the living God, that you tell us if you be the Christ the Son of God.” Jesus said to Him: “You have said it. Nevertheless I say to you, hereafter you will 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 rent his garments, saying: “He has blasphemed, what further need have we of witnesses? Behold, now you have heard the blasphemy: what think you?” But they answering, said: “He is guilty of death.” Then did they spit in His face, and buffet Him, and others struck His face with the palms of their hands, saying: “Prophesy to us, Christ, who is he that struck you?”

But Peter sat without in the court, and there came to him a servant-maid, saying: “You were also with Jesus the Galilean.” But he denied before them all, saying: “I know not what you say.” And as he went out of the gate another maid saw him, and she said to them that were there: “This man also was with Jesus of Nazareth.” And again he denied with an oath: “That I know not the man.” And after a little while they came that stood by, and said to Peter: “Surely you also are one of them, for even your speech discovers you.” Then he began to curse and swear that he knew not the man. And immediately the cock crew. And Peter remembered the words of Jesus which he had said: “Before the cock crows, you will deny me thrice.” And going forth, he wept bitterly.

And when morning was come, all the chief priests and ancients of the people took counsel against Jesus that they might put Him to death. And they brought Him bound, and delivered him to Pontius Pilate the governor. Then Judas who betrayed Him, seeing that He was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients, saying: “I have sinned in betraying innocent blood.” But they said: “What is that to us? Look you to it.”And casting down the pieces of silver in the Temple, he departed and went and hanged himself with an halter. But the chief priests having taken the pieces of silver, said: “It is not lawful to put them into the corbona, because it is the price of blood.” And after they had consulted together, they bought with them the potter‒s field, to be a burying-place for strangers. For this cause that field was called Haceldama, that is, the field of blood, even to this day. Then was fulfilled that which was spoken by Jeremias the prophet, saying: “and they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel. And they gave them unto the potter’s field, as the Lord appointed to me.”

And Jesus stood before the governor, and the governor asked Him, saying: “Are you the king of the Jews?” Jesus said to him: “You say it.” And when He was accused by the chief priests and ancients, He answered nothing. Then Pilate said to Him: “Do you not hear how great testimonies they allege against you?” And He answered him to never a word, so that the governor wondered exceedingly. Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would. And he had then a notorious prisoner, that was called Barabbas. They therefore being gathered together, Pilate said: “Whom will you that I release to you, Barabbas, or Jesus that is called Christ?” For he knew that for envy they had delivered Him. And as he was sitting in the place of judgement, his wife sent to him, saying: “Have nothing to do with that just man. For I have suffered many things this day in a dream because of him.” But the chief priests and ancients persuaded the people that they should ask Barabbas, and make Jesus away. And the governor answering, said to them: “Whether will you of the two to be released to you?” But they said, “Barabbas.” Pilate said to them: “What shall I do then with Jesus that is called Christ?” They say all: “Let him be crucified.” The governor said to them: “Why, what evil has he done?” But they cried out the more, saying: “Let him be crucified.” And Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water he washed his hands before the people, saying: “I am innocent of the blood of this just man: look you to it.” And the whole people answering, said: “His blood be on us and on our children.” Then he released to them Barabbas, and having scourged Jesus delivered Him to them to be crucified.

Then the soldiers of the governor taking Jesus into the hall, gathered together to him the whole band, and stripping Him, they put a scarlet cloak about Him. And plaiting a crown of thorns, they put it on His head, and a reed in His right hand. And bowing the knee before Him, they mocked Him, saying: :Hail, king of the Jews.” And spitting on Him, they took the reed, and struck His head. And after they had mocked Him, they took off the cloak from Him, and put on His own garments, and led Him away to crucify Him.

And going out they met a man of Cyrene, named Simon: him they forced to take up the cross. And they came to the place that is called Golgotha, which is the place of Calvary. And they gave Him wine to drink mingled with gall. And when He had tasted, He would not drink. And after they had crucified Him, they divided His garments, casting lots: that it might be fulfilled which was spoken by the prophet, saying: “They divided my garments among them, and on my vesture they cast lots.” And they sat and watched Him. And they put over His head His cause written: “This is Jesus the King of the Jews.” Then were crucified with Him two thieves. One on the right hand, and one on the left.

And they that passed by, blasphemed Him, wagging their heads, and saying: “You that destroy the temple of God, and in three days rebuilds it, save your own self: if you be the Son of God, come down from the cross.” In like manner also the chief priests, with the scribes and ancients, mocking, said: “He saved others. Himself he cannot save: if he be the king of Israel, let him. now come down from the cross, and we will believe him. He trusted in God: let him now deliver him, if he will have him: for he said: I am the Son of God.” And the self same thing the thieves also that were crucified with Him reproached Him with. Now from the sixth hour there was darkness over the whole earth, until the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying: “Eli, Eli, lamma sabacthani?” That is, “my God, my God, why have you forsaken me?” And some that stood there and heard, said: “This man calls Elias.” And immediately one of them running, took a sponge and filled it with vinegar, and put it on a reed, and gave Him to drink. And the others said: “Let us see whether Elias will come and deliver him.” And Jesus again crying with a loud voice, yielded up the ghost.

And behold the veil of the Temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent. And the graves were opened, and many bodies of the saints that had slept arose, and coming out of the tombs after his resurrection, came into the holy city and appeared to many. Now the centurion, and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid, saying: “Indeed this was the Son of God.” And there were there many women afar off who had followed Jesus from Galilee, ministering to Him, among whom was Mary Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. And when it was evening there came a certain rich man of Arimathea named Joseph who also himself was a disciple of Jesus. He went to Pilate and asked the body of Jesus. Then Pilate commanded that the body should be delivered. And Joseph taking the body, wrapped it up in a clean linen cloth, and laid it in his own new monument, which he had hewn out in a rock. And he rolled a great stone to the door of the monument, and went his way. And there was there Mary Magdalen, and the other Mary sitting over against the sepulchre.

And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate, saying: “Sir, we have remembered that that seducer said, while he was yet alive: After three days I will rise again. Command therefore the sepulchre to be guarded until the third day, lest perhaps his disciples come and steal him away, and say to the people he is risen from the dead: and the last error will be worse than the first.” Pilate said to them: “You have a guard. Go, guard it as you know.”And they departing, made the sepulchre sure, sealing the stone and setting guards.

28 MARCH – SAINT JOHN OF CAPISTRANO (Confessor)

St. John was born at Capistrano in the Abruzzi in Italy on 24 June 1385 and entered the Order of Friars Minor at the age of 18. God chose him to help deliver Europe from the Turks who threatened to invade in the fifteenth century. Mohammed II had taken Constantinople and was marching to Belgrade, Serbia. Pope Callistus III decreed a Crusade, and St. John preached the Gospel in Pannonia and other provinces and managed to enrol 70,000 Christians to fight the Turks and defeat them. St. John died in 1456.

Also on this day according to the ROMAN MARTYROLOGY:

At Caesarea in Palestine, the birthday of the holy martyrs Priscus, Malchus and Alexander. In the persecution of Valerian they were dwelling in the suburbs of Caesarea, but knowing that in the city the heavenly crown of martyrdom was to be gained, and burning with the divine ardour of faith, they went to the judge of their own accord, rebuked him for shedding the blood of the faithful in torrents, and were forthwith condemned to be devoured by beasts for the name of Christ.

At Tarsus in Cilicia, the holy martyrs Castor and Dorotheus.

In Africa, the holy martyrs Rogatus, Successus and sixteen others.

At Rome, St. Sixtus III, pope and confessor.

At Norcia, the abbot St. Speus, a man of extraordinary patience, whose soul at its departure from this life was seen by all his brethren to ascend to heaven in the shape of a dove.

At Chalons in France, the demise of St. Gontram, king, who devoted himself to exercises of piety, renounced the pomps of the world, and bestowed his treasures on churches and the poor.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

28 MARCH – SATURDAY IN PASSION WEEK

Dom Prosper Guéranger:

Today we begin, as does the holy Gospel, to number the days which precede the Death, the Sacrifice, of the Lamb of God. Saint John, in the Twelfth Chapter of his Gospel, tells us that this is the Sixth day before the Pasch. Jesus is in Bethany, where a feast is being given in His honour. Lazarus, he whom Jesus has restored to life, was present at this repast which was given in the house of Simon the Leper. Martha is busy looking after the various arrangements. Her sister Mary Magdalene has a heavenly presentiment that the death and burial of her beloved Master are soon to be, and she has poured on Him a precious perfume. The Holy Gospel which ever observes such a mysterious reserve with regard to the Mother of Jesus, does not tell us that Mary was at Bethany on this occasion, but there can be no doubt of her being present. The Apostles were also there and partook of the repast. While the friends of our Saviour were thus grouped around Him in this village which was about two thousand paces from Jerusalem, the aspect of the faithless city becomes more and more threatening, and yet, though His disciples are not aware of it, Jesus is to enter the city tomorrow, and in a most public manner. The heart of Mary is a prey to sadness. Magdalene is absorbed in grief. Everything announces that the fatal day is near.

The Church has reserved for Monday next the Gospel which relates the history of this Saturday. The reason is, that formerly, and up to the twelfth century, there was no Station held on this day in Rome: it was left free in order that the Pope might rest before the great fatigues of Holy Week, whose long and solemn services were to begin on the morrow. But, although he did not preside over the assembly of the faithful, he, on this day, had to observe two usages which had been handed down by tradition and which had almost become of liturgical importance in the Church at Rome. During the whole year, the Pope used, every Sunday, to send a portion of the sacred species consecrated by him to each of the priests of the presbyterial Titles, or parochial churches, of the city. But it was today that this distribution was made for the whole of Holy Week, perhaps on account of tomorrow’s long service. We know from the ancient liturgical books of Rome that it was in the Lateran Consistory that today’s sacred distribution was made, and it is probable (as the Blessed Cardinal Tommasi and Benedict XIV tell us) that the Bishops of the suburbicarian churches were of the number of those who received it. We have several instances proving that formerly bishops occasionally sent to one another the Blessed Sacrament as a sign of the union that existed between them. With regard to the priests of the city parochial churches to whom a particle was sent by the Pope, they put a portion of it in the chalice before receiving the Precious Blood. The other custom peculiar to this day consisted in giving alms to all the poor. The Pope presided at this distribution, which was no doubt made ample enough to last the whole of the coming week when, on account of the long ceremonies, it would scarcely be possible to attend to individual cases of poverty. The Liturgists of the Middle Ages allude to the beautiful appropriateness of the Roman Pontiff’s distributing alms with his own hand to the poor on this day, the same on which Mary Magdalene embalmed, with her perfumes, the feet of Jesus.

Lesson – Jeremias xviii. 18‒23

In those days the wicked Jews said to one another: “Come, and let us invent devices against the Just: for the Law will not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us strike him with the tongue, and let us give no heed to all his words.” Give heed to me, Lord, and hear the voice of my adversaries. Will evil be rendered for good, because they have dug a pit for my soul? Remember that I have stood in your sight, to speak good for them, and to turn away your indignation from them. Therefore deliver up their children to famine, and bring them into the hands of the sword. Let their wives be bereaved of children and widows, and let the husbands be slain by death. Let their young men be stabbed with the sword in battle. Let a cry be heard out of their houses, for you will bring the robber upon them suddenly, because they have dug a pit to take me, and have hid snares for my feet. But you, O Lord, know all their counsel against me unto death. Forgive not their iniquity, and let not their sin be blotted out from your sight. Let them be overthrown before your eyes, in the time of your wrath destroy them, Lord our God.

Thanks be to God.

Dom Prosper Guéranger:

Alas, the sinner who knows Jesus and the worth of His Blood, yet who again sheds this Precious Blood, does not he expose himself to the severity of that same Justice which fell so heavily on the Jews? Let us tremble and pray. Let us implore the divine mercy in favour of those many obstinately blind and hardened sinners who are hastening to destruction. Oh that by the fervour of our supplications addressed to the merciful Heart of our common Redeemer, we could obtain a reversion of their sentence, and secure them pardon.

Gospel – John xii. 10‒36

At that time the chief priests thought to kill Lazarus also, because many of the Jews by reason of him went away, and believed in Jesus. And on the next day a great multitude that was come to the festival day when they had heard that Jesus was coining to Jerusalem, took branches of palm trees and went forth to meet him, and cried: “Hosanna, blessed is he that comes in the name of the Lord, the King of Israel!” And Jesus found a young ass and sat upon it, as it is written: “Fear not, daughter of Sion; behold your king comes sitting on an ass’s colt. These things His disciples did not know at first, but when Jesus was glorified they then remembered that these things were written of Him, and that they had done these things to Him.

The multitude therefore gave testimony, which was with Him, when he called Lazarus out of the grave, and raised him from the dead. For which reason also the people came to meet Him, because they heard He had done this miracle. The Pharisees therefore said among themselves: “Do you see that we prevail nothing? Behold, the whole world is gone after him.” Now there were certain Gentiles among them that came up to adore on the festival day. These therefore came to Philip, who was of Bethsaida of Galilee, and desired him saying: “Sir, we would see Jesus.” Philip came and told Andrew. Again Andrew and Philip told Jesus. But Jesus answered them, saying: “The hour is come that the Son of man will be glorified. Amen, amen, I say to you, unless the grain of wheat falling into the ground dies, itself remains alone. But if it dies, it brings forth much fruit. He that loves his life will lose it, and he that hates his life in this world keeps it unto life eternal. If any man ministers to me, let him follow me, and where I am, there also will my minister be. If any man ministers to me, him will my Father honour. Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour. Father, glorify your name.” A voice therefore came from heaven: “I have both glorified it, and will glorify it again.” The multitude therefore that stood and heard said that it thundered. Others said: “An Angel spoke to him.” Jesus answered and said: “This voice came not because of me, but for your sakes. Now is the judgement of the world. Now will the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to myself. (Now this He said, signifying what death He should die.) The multitude answered Him: “We have heard out of the law that Christ abides forever, and now you say: The Son of Man must be lifted up? Who is this Son of Man?” Jesus therefore said to them: “Yet a little while, the light is among you. Walk while you have the light, that the darkness overtake you not. And he that walks in darkness, knows not where he goes. While you have the light, believe in the light, that you may be the children of light.” These things Jesus spoke, and H went away and hid Himself from them.

Praise be to you, O Christ.

Dom Prosper Guéranger:

The enemies of Jesus have come to that pitch or hatred which robs a man or his senses. Lazarus who has been restored from death to life, is here standing before them, and instead or his resuscitation convincing them of Jesus being the Messiah, it sets them thinking how best to make away with this irresistible witness. O senseless men that Jesus who raised him to life when dead, can again bring him to life if you murder him. Jesus’ triumphant entry into Jerusalem, which we are solemnly to commemorate to morrow, adds to their jealousy and hatred. Behold, say they, we prevail nothing: the whole world goes after him. Alas, this ovation is to be soon followed by one or those reverses to which a populace is so subject. Meanwhile, however, we have certain Gentiles who desire to see Jesus. It is the beginning or the fulfilment of Jesus’ prophecy: The kingdom of God will be taken from you, and will be given to a nation yielding the fruits thereof (Matthew xxi. 43). Then will the Son of man be glorified. Then will all nations, by their humble homage to the crucified, protest against the sinful blindness of the Jews. But, before this comes to pass, it is requisite that the Divine Wheat be cast into the ground and die. Then, the glorious harvest, and the beautiful seed will yield a hundredfold. And yet, Jesus feels in his human nature a momentary fear at the thought of this death He is to undergo. It is not the agony in the Garden. It is a trouble of soul. Let us listen to his words: “Father! Save me from this hour.” It is our God who foresees all that He is about to suffer for our sakes, and it fills Him with fear: He asks to he freed from it, though His will has decreed and accepted it. He immediately adds: “But for this cause I came to this hour: Father! Glorify your name.” His soul is now calm. He once more accepts the hard conditions of our salvation. After this, His words bespeak a triumph. By virtue of the sacrifice about to be offered, Satan will be dethroned: The Prince of this world will be cast out. But the defeat of Satan is not the only fruit of our Saviour’s immolation: man, earthly and depraved creature as he is, is to be raised from this earth to heaven. The Son of God is to be the heavenly lodestone, attracting man to Himself: “And, if I be lifted up from the earth, will draw all things to myself.” He forgets His sufferings and the terrible death which just now troubled Him. He thinks but of the defeat of our implacable enemy, and of our being saved and glorified by His Cross. These few words reveal the whole Heart of our Redeemer: if we attentively weigh them, they will suffice to inflame us with devotion as we celebrate the ineffable Mysteries of Holy Week.

27 MARCH – SAINT JOHN OF DAMASCUS (Confessor and Doctor of the Church)

The last of the Greek Fathers, John was born at Damascus where his father was the Caliph’s Vizier. He was educated with great care by Cosmas, a Greek monk who had been brought into Syria as a slave. On his father’s death he succeeded him as Vizier, and had thus all that the world could give him — wealth, honours, power, learning. But realising the danger of his high position at a Muslim court, he divided his riches among the poor and went as a pilgrim to Jerusalem, eventually settling in the famous Laura or monastery of Saint Sabbas. His life henceforth is a simple record of humility, prayer, labour and Obedience. He passed away 6 May 780 AD, being as is asserted one hundred and four years old. On account of the flowing eloquence of his writings Saint John acquired the surname “Chrysorrhoes”(Golden Stream). His chief work, that on the Orthodox Faith, is the first systematic Treatise on Dogmatic Theology we possess and has been a model to the writers of succeeding ages. His convincing discourses in defence of the veneration of icons marked him out as a champion of the faith against Leo the Isaurian, the iconoclast emperor of Constantinople, through whose machinations he was sentenced to have his right hand cut off. It was afterwards miraculously restored to him by Our Blessed Lady, whose devout client he ever was. Venerated from his own age as a Saint, Pope Leo XIII numbered him among the Doctors of the Church.

Also on this day according to the ROMAN MARTYROLOGY:

At Drizipara in Pannonia, St. Alexander, a soldier, in the time of emperor Maximian. Having overcome many tribulations for Christ, and wrought many miracles, he completed his martyrdom by decapitation.

The same day, the Saints Philetus, senator, his wife Lydia, and their sons Macedon and Theoprepides. Also Amphilochius, an officer in the army, and Chronidas, a notary, who were put to death for the confession of Christ.

In Persia, in the reign of King Sapor, the holy martyrs Zanitas, Lazarus, Marotas, Narses, and five others, who merited the palm of martyrdom by being barbarously murdered.

At Salzburg, St. Rupert, bishop and confessor, who spread the Gospel extensively in Bavaria and Austria.

In Egypt, the hermit St. John, a man of great holiness, who among other virtues, was replenished with the spirit of prophecy, and predicted to the emperor Theodosius that he would gain the victory over the tyrants Maximus and Eugenius.

And in other places, many other holy martyrs, confessors and virgins.

Thanks be to God.

27 MARCH – THE SORROWS OF OUR LADY AT THE FOOT OF THE CROSS

 

Dom Prosper Guéranger:

This Friday of Passion Week is consecrated, in a special manner, to the sufferings which the Holy Mother of God endured at the foot of the Cross. The whole of next week is fully taken up with the celebration of the mysteries of Jesus’ Passion, and although the remembrance of Mary’s share in those sufferings is often brought before the faithful during Holy Week, yet, the thought of what her Son, our Divine Redeemer, goes through for our salvation so absorbs our attention and love that it is not then possible to honour, as it deserves, the sublime mystery of the Mother’s Compassion.

It was but fitting, therefore, that one day in the year should be set apart for this sacred duty, and what day could be more appropriate than the Friday of this Week which, though sacred to the Passion, admits the celebration of saints’ feasts, as we have already noticed? As far back as the fifteenth century (that is, in the year 1423), we find the pious Archbishop of Cologne, Theodoric, prescribing this feast to be kept by his people. It was gradually introduced, and with the knowledge of the Holy See, into several other countries and at length, in the last century, Pope Benedict XIII by a decree dated August 22nd 1727 ordered it to be kept in the whole Church under the name of the Feast of the Seven Dolours of the Blessed Virgin Mary, for, up to this time, it had gone under various names. We will explain the title thus given to it, as also the first origin of the devotion of the Seven Dolours, when our Liturgical Year brings us to the Third Sunday of September, the second Feast of Mary’s Dolours.

What the Church proposes to her children’s devotion for this Friday of Passion Week is that one special Dolour of Mary — her standing at the Foot of the Cross. Among the various titles given to this feast before it was extended by the Holy See to the whole Church, we may mention, Our Lady of Pity, The Compassion of our Lady, and the one that was so popular throughout France, Notre Dame de la Pamoison. These few historical observations prove that this feast was dear to the devotion of the people even before it received the solemn sanction of the Church.

That we may clearly understand the object of this feast, and spend it, as the Church would have us do, in paying due honour to the Mother of God and of men, we must recall to our minds this great truth: that God in the designs of His infinite wisdom has willed that Mary should have a share in the work of the world’s Redemption. The mystery of the present feast is one of the applications of this Divine law, a law which reveals to us the whole magnificence of God’s plan. It is also one of the many realisations of the prophecy that Satan’s pride was to be crushed by a woman. In the work of our Redemption there are three interventions of Mary, that is, she is thrice called upon to take part in what God Himself did. The first of these was in the Incarnation of the Word, who takes not flesh in her virginal womb until she has given her consent to become his Mother. And this she gave by that solemn fiat which blessed the world with a Saviour. The second was in the sacrifice which Jesus consummated on Calvary, where she was present that she might take part in the expiatory offering. The third was on the day of Pentecost, when she received the Holy Spirit, as did the Apostles, in order that she might effectively labour in the establishment of the Church. We have explained on the Feast of the Annunciation the share Mary had in that wonderful mystery of the Incarnation, which God wrought for His own glory and for man’s redemption and sanctification. On the Feast of Pentecost we will speak of the Church commencing and progressing under the active influence of the Mother of God. Today we must show what part she took in the mystery of her Son’s Passion. We must tell the sufferings, the Dolours, she endured at the foot of the Cross, and the claims she thereby won to our filial gratitude.

On the fortieth day after the Birth of our Emmanuel, we followed to the Temple the happy Mother carrying her divine babe in her arms. A venerable old man was there waiting to receive her child , and, when he had him in his arms, he proclaimed Him to be the Light of the Gentiles, and the glory of Israel. But, turning to the Mother, he spoke to her these heart-rending words: “Behold! This child is set to be a sign that will be contradicted, and a sword will pierce your own soul.”

This prophecy of sorrow for the Mother told us that the holy joys of Christmas were over, and that the season of trial, for both Jesus and Mary, had begun. It had, indeed, begun for, from the night of the Flight into Egypt, up to this present day, when the malice of the Jews is plotting the great crime, what else has the life of our Jesus been but the bearing humiliation, insult, persecution and ingratitude? And if so, what has the Mother gone through? What ceaseless anxiety? What endless anguish of heart? But, let us pass by all her other sufferings, and come to the morning of the great Friday. Mary knows that on the previous night her Son has been betrayed by one of His disciples, that is, by one that Jesus had numbered among His intimate friends. She herself had often given Him proofs of her maternal affection. After a cruel agony, her Son has been manacled as a malefactor and led by armed men to Caiphas, his worst enemy. From there they have dragged him before the Roman Governor whose sanction the Chief Priests and the Scribes must have before they can put Jesus to death. Mary is in Jerusalem. Magdalene and the other holy women, the friends of Jesus, are with her, but they cannot prevent her from hearing the loud shouts of the people, and if they could, how is such a heart as hers to be slow in its forebodings? The report spreads rapidly through the city that the Roman Governor is being urged to sentence Jesus to be crucified. While the entire populace is on the move towards Calvary, shouting out their blasphemous insults at her Jesus will His Mother keep away, she that bore Him in her womb, and fed Him at her breast? Will His enemies be eager to glut their eyes with the cruel sight, and His own Mother be afraid to be near Him?

The air resounded with the yells of the mob. Joseph of Arimathea, the noble counsellor, was not there, neither was the learned Nicodemus. They kept at home grieving over what was done. The crowd that went before and after the Divine Victim was made up of wretches without hearts, saving only a few who were seen to weep as they went along. They were women. Jesus saw them and spoke to them. And if these women from mere sentiments of veneration, or, at most, of gratitude, thus testified their compassion — would Mary do less? Could she bear to be elsewhere than close to her Jesus? Our motive for insisting so much upon this point, is that we may show our detestation of that school of modern rationalism, which regardless of the instincts of a mother’s heart and of all tradition, has dared to call in question the Meeting of Jesus and Mary on the way to Calvary. These systematic contradictors are too prudent to deny that Mary was present when Jesus was crucified. The Gospel is too explicit — Mary stood near the Cross (John xix. 25), but they would persuade us that while the Daughters of Jerusalem courageously walked after Jesus, Mary went up to Calvary by some secret path! What a heartless insult to the love of the incomparable Mother.

No — Mary, who is by excellence the Valiant Woman (Proverbs xxxi. 10), was with Jesus as he carried His Cross. And who could describe her anguish and her love, as her eye met that of her Son tottering under His heavy load? Who could tell the affection, and the resignation of the look He gave her in return? Who could depict the eager and respectful tenderness with which Magdalene and the other holy women grouped around this Mother, as she followed her Jesus up Calvary, there to see Him crucified and die?

The distance between the Fourth and Tenth Station of the Dolorous Way is long: it is marked with Jesus’ Blood, and the Mother’s tears. Jesus and Mary have reached the summit of the hill that is to be the altar of the holiest and cruelest sacrifice: but the divine decree permits not the Mother as yet to approach her Son. When the Victim is ready, then she that is to offer Him will come forward. Meanwhile they nail her Jesus to the Cross, and each blow of the hammer was a wound to Mary’s heart. When, at last, she is permitted to approach, accompanied by the Beloved Disciple (who has made amends for his cowardly flight) and the disconsolate Magdalene and the other holy women, — what unutterable anguish must have filled the soul of this Mother, when raising up her eyes, she sees the mangled Body of her Son, stretched upon the Cross, with His face all covered with blood and His head wreathed with a crown of thorns!

Here, then, is this King of Israel, of whom the Angel had told her such glorious things in his prophecy! Here is that son of hers, whom she has loved both as her God and as the fruit of her own womb! And who are they that have reduced Him to this pitiable state? Men, for whose sakes, rather than for her own, she conceived Him, gave Him birth and nourished Him! Oh, if by one of those miracles which His Heavenly Father could so easily work, He might be again restored to her! If that Divine Justice which He has taken upon Himself to appease, would be satisfied with what He has already suffered! But no, He must die. He must breathe forth His blessed soul after a long and cruel agony.

Mary then is at the foot of the Cross, there to witness the death of her Son. He is soon to be separated from her. In three hours’ time, all that will be left her of this beloved Jesus will be a lifeless body, wounded from head to foot. Our words are too cold for such a scene as this: let us listen to those of Saint Bernard, which the Church has inserted in her Matins of this feast:

“Blessed Mother! A sword of sorrow pierced your soul, and we may well call you more than Martyr, for the intensity of your compassion surpassed all that a bodily passion could produce. Could any sword have made you smart so much as that word which pierced your heart, reaching to the division of the soul and the spirit: ‘Woman! Behold your son!’ What an exchange! John, for Jesus! The servant, for the Lord! The disciple, for the Master! the Son of Zebedee, for the Son of God! A mere man, for the very God! How must not your most loving heart have been pierced with the sound of these words, when even ours, that are hard as stone and steel, break down as we think of them! Ah, my brethren, be not surprised when you are told that Mary was a Martyr in her soul. Let him alone be surprised, who has forgotten that Saint Paul counts it as one of the greatest sins of the Gentiles that they were without affection. Who could say that of Mary? God forbid it be said of us, the servants of Mary!”

Amidst the shouts and insults vociferated by the enemies of Jesus, Mary’s quick ear has heard these words which tell her that the only son she is henceforth to have on earth is one of adoption. Her maternal joys of Bethlehem and Nazareth are all gone. They make her present sorrow the bitterer. She was the Mother of a God, and men have taken Him from her! Her last and fondest look at her Jesus, her own dearest Jesus, tells her that he is suffering a burning thirst, and she cannot give Him to drink! His eyes grow dim. His head droops. All is consummated! Mary cannot leave the Cross. Love brought her there. Love keeps her there, whatever may happen! A soldier advances near that hallowed spot. She sees Him lift up His spear, and thrust it through the breast of the sacred corpse. “Ah,” cries out Saint Bernard, “that thrust is through your soul, Blessed Mother! It could but open His side, but it pierced your very soul. His soul was not there. Yours was, and could not but be so.” No, the undaunted Mother keeps close to the body of her Son. She watches them as they take it down from the Cross, and when at last the friends of Jesus, with all the respect due to both Mother and Son, enable her to embrace it, she raises it upon her lap, and He that once lay upon her knees receiving the homage of the Eastern Kings, now lays there cold, mangled, bleeding, dead! And as she looks upon the wounds of the divine Victim, she gives them the highest honour in the power of creatures — she kisses them, she bathes them with her tears, she adores them, but oh! with what intensity of loving grief! The hour is far advanced, and before sunset, He — Jesus —the author of life — must be buried. The Mother puts the whole vehemence of her love into a last kiss, and oppressed with a bitterness great as is the sea (Lamentations i. 4, ii. 13) she makes over this adorable body to them that have to embalm and then lay it on the sepulchral slab. The sepulchre is closed, and Mary accompanied by John, her adopted son, and Magdalene and the holy women, and the two disciples that have presided over the burial, returns sorrowing to the deicide city.

Now, in all this, there is another mystery besides that of Mary’s sufferings. Her Dolours at the Foot of the Cross include and imply a truth which we must not pass by, or we will not understand the full beauty of today’s feast. Why would God have her assist in person at such a scene as this of Calvary? Why was not she as well as Joseph taken out of this world before this terrible day of Jesus’ Death? Because God had assigned her a great office for that day, and it was to be under the Tree of the Cross that she, the second Eve, was to discharge her office. As the heavenly Father had waited for her consent before He sent His Son into the world, so likewise He called for her obedience and devotedness when the hour came for that Son to be offered up in sacrifice for the world’s Redemption.

Was not Jesus hers? Her child? Her own and dearest treasure? And yet God gave Him not to her until she had assented to become His Mother. In like manner, He would not take Him from her, unless she gave Him back. But see what this involved, see what a struggle it entailed upon this most loving Heart! It is the injustice, the cruelty, of men that rob her of her son. How can she, His Mother, ratify by her consent the Death of Him whom she loved with a twofold love — as her Son, and as her God? But, on the other hand, if Jesus be not put to death, the human race is left a prey to Satan, sin is not atoned for, and all the honours and joys of her being Mother of God are of no use or blessing to us. This Virgin of Nazareth, this noblest heart, this purest creature, whose affections were never blunted with the selfishness which so easily makes its way into souls that have been wounded by original sin — what will she do? Her devotedness to mankind, her conformity with the will of her Son who so vehemently desires the world’s salvation, lead her, a second time, to pronounce the solemn fiat: she consents to the immolation of her Son. It is not God’s justice that takes Him from her. It is she herself that gives Him up. But in return she is raised to a degree of greatness which her humility could never have suspected was to be hers: an ineffable union is made to exist between the two offerings, that of the Incarnate Word and that of Mary. The Blood of the Divine Victim, and the Tears of the Mother, flow together for the redemption of mankind.

We can now understand the conduct and the courage of this Mother of Sorrows. Unlike that other mother, of whom the Scripture speaks, the unhappy Agar, who after having sought in vain how she might quench the thirst of her Ismael in the desert, withdrew from him that she might not see him die, Mary no sooner hears that Jesus is condemned to death than she rises, hastens to Him, and follows Him to the place where He is to die. And what is her attitude at the foot of His Cross? Does her matchless grief overpower her? Does she swoon or fall? No, the Evangelist says, “There stood by the Cross of Jesus, his Mother” (John xix. 25). The sacrificing priest stands, when offering at the altar. Mary stood for such a sacrifice as hers was to be. Saint Ambrose whose affectionate heart and profound appreciation of the mysteries of religion have revealed to us so many precious traits of Mary’s character, thus speaks of her position at the foot of the Cross: “She stood opposite the Cross, gazing, with maternal love, on the wounds of her Son, and thus she stood, not waiting for her Jesus to die, but for the world to be saved.”

Thus, this Mother of Sorrows, when standing on Calvary, blessed us who deserved but maledictions. She loved us. She sacrificed her Son for our salvation. In spite of all the feelings of her maternal heart, she gave back to the Eternal Father the divine treasure he had entrusted to her keeping. The sword pierced through and through her soul, but we were saved and she, though a mere creature, co-operated with her Son in the work of our salvation. Can we wonder, after this, that Jesus chose this moment for the making her the Mother of men in the person of John the Evangelist who represented us? Never had Mary’s Heart loved us as she did then. From that time forward, therefore, let this second Eve be the true Mother of the Living! The Sword, by piercing her Immaculate Heart, has given us admission there. For time and eternity, Mary will extend to us the love she has borne for her Son, for she has just heard Him saying to her that we are her children. He is our Lord, for He has redeemed us. She is our Lady, for she generously co-operated in our redemption.

ANIMATED by this confidence, Mother of Sorrows, we come before you on this feast of your Dolours to offer you our filial love. Jesus, the Blessed Fruit of your Womb, filled you with joy as you gave Him birth. We, your adopted children, entered into your Heart by the cruel piercing of the sword of suffering. And yet, Mary, love us, for you co-operated with our Divine Redeemer in saving us. How can we not trust in the love of your generous Heart when we know, that, for our salvation, you united yourself to the sacrifice of your Jesus? What proofs have you not unceasingly given us of your maternal tenderness, Queen of Mercy! Refuge of Sinners! Untiring Advocate for us in all our miseries! Deign, sweet Mother, to watch over us, during these days of grace. Give us to feel and relish the Passion of your Son. It was consummated in your presence. Your own share in it was magnificent. Oh make us enter into all its mysteries, that so our souls, redeemed by the Blood of your Son, and helped by your Tears, may be thoroughly converted to the Lord and persevere henceforward faithful in His service.

27 MARCH – FRIDAY IN PASSION WEEK

Lesson – Jeremias xvii. 13–18

In those days Jeremias said: “O Lord, the hope of Israel, all that forsake you will be confounded: they that depart from you will be written in the earth (as on sand, from which their names will soon he effaced), because they have forsaken the Lord, the vein of living waters. Heal me, O Lord, and I will be healed, save me and I will be saved: for you are my praise. Behold they say to me: where is the word of the Lord? Let it come. And I am not troubled, following you for my pastor, and I have not desired the day of man, you know it. That which went out of my lips has been right in your sight. Be not a terror to me: you are my hope in the day of affliction. Let them be confounded that persecute me, and let me not be confounded: let them be afraid, and let not me be afraid: bring upon them the day of affliction, and with a double destruction destroy them.”

Thanks be to God.

Gospel – John xi. 47–54

At that time the chief priests and Pharisees assembled in council against Jesus, and said: “What do we, for this man does many miracles? If we let him alone so, all men will believe in him, and the Romans will come, and take away our place and nation.” But one of them, named Caiphas, being the high priest that year, said to them: “You know nothing, neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not.” And this he spoke not of himself, but being the high priest that year, he prophesied that Jesus should die for the nation, and not only for the nation, but to gather in one the children of God, that were dispersed. From that day therefore they devised to put Him to death. Wherefore Jesus walked no more openly among the Jews, but he went into a country near the desert, to a city that is called Ephrem, and there he abode with His disciples.

Praise be to you, O Christ.

Dom Prosper Guéranger:

Jesus is more than ever in danger of losing His life. The Council of the nation assembles to devise a plan for His destruction. Listen to these men, slaves of that vilest of passions — jealousy. They do not deny the miracles of Jesus. Therefore they are in a condition to pass judgement on Him, and the judgement ought to be favourable. But they have not assembled to examine if He be or be not the Messiah. It is to discuss the best plan for putting Him to death. And what argument will they bring forward to palliate the evident murder they contemplate? Political interests, their country’s good. They argue thus: “If Jesus be longer allowed to appear in public and work miracles, Judea will rise up in rebellion against the Romans, who now govern us, and will proclaim Jesus to be their King. Rome will never allow us, the weakest of her tributaries, to insult her with impunity, and, in order to avenge the outrage offered to the Capitol, her armies will come and exterminate us.” Senseless Counsellors! If Jesus had come that He might be King after this world’s fashion, all the powers of the earth could not have prevented it. Again, how is it that these Chief Priests and Pharisees who know the Scriptures by heart never once think of that prophecy of Daniel which foretells that in seventy weeks of years, after the going forth of the decree for the rebuilding of the Temple, the Christ will be slain, and the people that will deny Him will cease to be His (Daniel ix. 25). Moreover, that after this crime a people led on by a commander will come and destroy Jerusalem. The abomination of desolation will enter the Holy Place, the temple will be destroyed, and the desolation will last even to the end (Daniel ix. 26‒27). How comes it that this prophecy is lost sight of? Surely if they thought of it they would not put Christ to death, for by putting Him to death they ruin their country! But to return to the Council. The High Priest who governed the Synagogue during the last days of the Mosaic Law is a worthless man, by name Caiphas. He presides over the Council. He puts on the sacred Ephod, and he prophesies. His prophecy is from God, and is true. Let us not be astonished: the veil of the temple is not yet rent asunder. The covenant between God and Juda is not yet broken. Caiphas is a bloodthirsty man, a coward, a sacrilegious wretch. Still, he is High Priest and God speaks by his mouth. Let us hearken to this Balaam: Jesus will die for the nation, and not only for the nation, but to gather in one the children of God that were dispersed. Thus, the Synagogue is near her end, and is compelled to prophesy the birth of the Church, and that this birth is to be by the shedding of Jesus’ Blood. Here and there, throughout the world, there are children of God who serve Him among the Gentiles, as did the centurion Cornelius, but there was no visible bond of union among them. The time is at hand when the great and only City of God is to appear on the mountain, and all nations will flow to it (Isaias i. 2). As soon as the Blood of the New Testament will have been shed and the Conqueror of death will have risen from the grave, the day of Pentecost will convoke, not the Jews to the Temple of Jerusalem, but all nations to the Church of Jesus Christ. By that time Caiphas will have forgotten the prophecy he uttered. He will have ordered his servants to piece together the veil of the Holy of Holies, which was torn in two at the moment of Jesus’ death. But this veil will serve no purpose, for the Holy of Holies will be no longer there. A clean oblation will be offered up in every place, the Sacrifice of the New Law (Malachi i. 11), and scarcely will the avengers of Jesus’ death have appeared on Mount Olivet, than a voice will be heard in the Sanctuary of the repudiated Temple, saying: “Let us go out from this place!”

26 MARCH – THURSDAY IN PASSION WEEK

 

Lesson – Daniel iii. 34‒45

In those days, Azarias prayed to the Lord, saying: “Lord our God, deliver us not up forever, we beseech you, for your name’s sake, and abolish not your covenant: and take not away your mercy from us, for the sake of Abraham your beloved, and Isaac your servant, and Israel your holy one: to whom you have spoken, promising that you would multiply their seed as the stars of heaven, and as the sand that is on the sea shore. For we, Lord, are diminished more than any nation, and are brought low in all the earth this day for our sins. Neither is there at this time prince, or leader, or prophet, or holocaust, or sacrifice, or oblation, or incense, or place of first-fruits before you, that we may find your mercy: nevertheless, in a contrite heart and humble spirit, let us be accepted. As in holocausts of rams, and bullocks, and as in thousands of fat lambs: so let our sacrifice be made in your sight this day, that it may please you: for there is no confusion to them that trust in you. And now we follow you with all our heart, and we fear you, and seek your face. Put us not to confusion, but deal with us according to your meekness, and according to the multitude of your mercies. And deliver us according to your wonderful works, and give glory to your name, O Lord; and let all them be confounded that show evils to your servants, let them be confounded in all your might, and let their strength be broken; and let them know that you are the Lord, the only God, and glorious over all the world, Lord our God.”

Thanks be to God.

Dom Prosper Guéranger:

Thus did Judah when captive in Babylon pour forth her prayers to God by the mouth of Azarias. Sion was desolate beyond measure. Her people were in exile. Her solemnities were hushed. Her children were to continue in a strange land for seventy years, after which God would be mindful of them, and lead them by the hand of Cyrus back to Jerusalem, when the building of the second Temple would be begun, that Temple which was to receive the Messiah within its walls. What crime had Judah committed that she should be thus severely punished? The Daughter of Sion had fallen into idolatry. She had broken the sacred engagement which made her the Spouse of her God. Her crime, however, was expiated by these seventy years of captivity, and when she returned to the land of her fathers, she never relapsed into the worship of false gods.

Gospel – Luke vii. 36‒50

At that time, one of the Pharisees desired Him to eat with him. And He went into the house of the Pharisee, and sat down to meat. And behold a woman that was in the city, a sinner, when she knew that He sat at meat in the Pharisee’s house, brought an alabaster box of ointment. And standing behind at His feet, she began to wash His feet, with tears, and wiped them with the hairs of her head, and kissed His feet, and anointed them with the ointment. And the Pharisee, who had invited Him, seeing it, spoke within himself, saying: ‘This man, if he were a prophet, would know surely who and what manner of woman this is that touches him, that she is a sinner” And Jesus answering, said to him: “Simon, I have somewhat to say to you.” But he said: “Master, say it.” A certain creditor had two debtors, the one owed five hundred pence, and the other fifty. And whereas they had not with what to pay, he forgave them both. Which therefore of the two loves him most?” Simon answering, said: “I suppose that he to whom he forgave most.” And He said to him: “You have judged rightly.” And turning to the woman, He said to Simon: “Do you see this woman? I entered into your house, you gave me no water for my feet; but she with tears has washed my feet, and with her hairs has wiped them. You gave me no kiss; but she, since she came in, has not ceased to kiss my feet. My head with oil you did not anoint; but she with ointment has anointed my feet. Wherefore I say to you: Many sins are forgiven her, because she has loved much. But to whom less is forgiven, he loves less.” And He said to her: “Your sins are forgiven you.” And they that sat at meat with Him began to say within themselves: “Who is this that forgives sins also?” And He said to the woman: “Your has made you safe, go in peace.”

Praise be to you, O Christ.

Dom Prosper Guéranger:

What consolation there is for us in this Gospel, and how different are the reflections it suggests, from those we were just making on the Epistle! The event here related does not belong to the time of our Saviour’s Passion, but during these days of mercy does it not behove us to glorify the meekness of that Divine Heart which is preparing to grant pardon to countless sinners throughout the world? Besides, is not Magdalene the inseparable companion of her dear crucified Master, even to Calvary? Let us then study this admirable penitent, this type of love faithful even to death.

Magdalene had led a wicked life, as the Gospel tells us elsewhere (Mark xvi. 9). Seven devils had taken up their abode within her. But no sooner has she seen and heard Jesus, than immediately she is filled with a horror for sin. Divine love is enkindled within her heart. She has but one desire, and that is to make amends for her past life. Her sins have been public: her conversion must be so too. She has lived in vanity and luxury. She is resolved to give all up. Her perfumes are all to be for her God, her Jesus. That hair of hers, of which she has been so proud, will serve to wipe His sacred feet. Her eyes will henceforth spend themselves in shedding tears of contrite love. The grace of the Holy Spirit urges her to go to Jesus. He is in the house of a Pharisee who is giving an entertainment. To go to him now would be exposing herself to observation. She cares not. Taking with her an ointment of great worth, she makes her way into the feast, throws herself at Jesus’ feet, washes them with her tears, wipes them with the hair of her head, kisses them, anoints them with the ointment. Jesus Himself tells us with what interior sentiments she accompanies these outward acts of respect: but even had He not spoken, her tears, her generosity, her position at His feet, tell us enough. She is heart-broken, she is grateful, she is humble. Who but a Pharisee could have mistaken her?

The Pharisee, then, is shocked! His heart had within it much of that Jewish pride which is soon to crucify the Messiah. He looks disdainfully at Magdalene. He is disappointed with his guest and murmurs out his conclusion: This man, if he were a Prophet, would surely know who and what manner of woman this is! Poor Pharisee! If he had the spirit of God within him, he would recognise Jesus to be the promised Saviour, by this wonderful condescension shown to a penitent. With all his reputation as a Pharisee, how contemptible he is, compared with this woman! Jesus would give him a useful lesson, and draws the parallel between the two — Magdalene and the Pharisee — He passes His own divine judgement on them, and the preference is given to Magdalene. What is it that has thus transformed her and made her deserve, not only the pardon, but the praise, of Jesus? Her love. She has loved her Redeemer, she has loved him much and, therefore, she was forgiven much. A few hours ago, and this Magdalene loved but the world and its pleasures. Now she cares for nothing, sees nothing, loves nothing, but Jesus: she is a convert. Henceforward, she keeps close to her Divine Master. She is ambitious to supply his wants, but above all, she longs to see and hear Him. When the hour of trial will come, and His very Apostles dare not be with Him, she will follow Him to Calvary, stand at the foot of the Cross, and see Him die that has made her live. What an argument for hope is here, even for the worst of sinners! He to whom most is forgiven, is often the most fervent in love! You, then, whose souls are burdened with sins, think of your sins and confess them. But most of all think how you may most love. Let your love be in proportion to your pardon, and doubt it not: Your sins will be forgiven.