Dom Prosper Guéranger:
This is the first day of the Azymes, or Feast of the Unleavened Bread. At sunset the Jews must eat the Pasch in Jerusalem. Jesus is still in Bethany, but He will return to the city before the hour for the Paschal supper. The Law commands this and, until He has abrogated the Law by the shedding of His Blood, He wishes to observe its ordinances. He therefore sends two of His disciples to get everything ready for the Pasch, without, however, telling them the great mystery with which it is to terminate.
We who know it, and that it was at this Last Supper that was instituted the Sacrament of the Eucharist, we can understand why He sends Peter and John in preference to any of the other disciples to prepare what is needed (Luke xxii. 8). Peter, who was the first to confess the Divinity of Jesus, represents Faith, and John, who leaned upon the breast of the Man-God, represents Love. The mystery which is to be instituted at tonight’s Supper, is revealed to Love by Faith. It is this that Jesus would have us learn from His choice of the two Apostles, but they themselves see not the intention of their Master.
Jesus, who knew all things, tells them by what sign they are to know the house which He intends to honour with His presence: they have but to follow a man who they will see carrying a pitcher of water. The house to which this man is going belongs to a rich Jew who recognises Jesus as the Messiah. The two Apostles apprise him of their Master’s wishes and immediately he puts at their disposal a large and richly furnished room. It was fitting that the place where the most august mystery was to he instituted should he something above the common. This room where the reality was to he substituted for all the ancient figures, was far superior to the Temple of Jerusalem. In it was to be erected the first altar for the offering up of the clean oblation, foretold by the Prophet (Malachi i. 11): in it was to commence the Christian priesthood. In it, finally, fifty days later on, the Church of Christ, collected together and visited by the Holy Ghost, was to make herself known to the world and promulgate the new and universal Covenant of God with men. This favoured sanctuary of our faith is still venerated on Mount Sion.
During the course of the day, Jesus has entered Jerusalem with the rest of His disciples. He has found all things prepared. The Paschal Lamb, after being first presented in the Temple, has been brought to the house where Jesus is to celebrate the Supper: it is prepared, together with the wild lettuce and the unleavened bread. In a few hours, the Divine Master and His disciples will be standing round the table, their loins girt, and staves in their hands. And, for the last time, they will observe the solemn rite prescribed by God to His people when they first went forth from Egypt.
Jesus is in the Supper chamber, where the Paschal Lamb is to be eaten. All the Apostles are with Him. Judas is there, also, but his crime is not known to the rest. Jesus approaches the table on which the Lamb is served. His disciples stand around Him. The ceremonies prescribed by God to Moses are religiously observed. At the beginning of the repast, Jesus speaks these words to His Apostles: “With desire I have desired to eat this Pasch with you, before I suffer” (Luke xxii. 15). In saying this, He does not imply that the Pasch of this year is intrinsically better than those that have preceded it, but that it is dearer to Him, inasmuch as it is to give rise to the institution of the new Pasch, which He has prepared for mankind, and which Hhe is now going to give them as His last gift, for as Saint John says, “having loved his own who were in the world, he loved them to the end” (John xiii. 1)
During the repast, Jesus, who reads the hearts of all men, utters these words which cause great consternation among the disciples: “Amen I say to you, that one of you is about to betray me: he that dips his hand with me in the dish, he will betray me” (Matthew xxvi. 21, 23). The sadness with which He speaks is enough to soften any heart. And Judas who knows his Master’s goodness, feels that they imply a merciful pardon, if he will but ask it. But no: the passion of avarice has enslaved his soul, and he, like the rest of the Apostles, says to Jesus: “Is it I, Rabbi?” Jesus answers him in a whisper, in order not to compromise him before his brethren: “You have said it.” But Judas yields not. He intends to remain with Jesus until the hour comes for betraying Him. Thus the august mystery, which is on the point of being celebrated, is to be insulted by his presence!
The legal repast is over. It is followed by a feast, which again brings the disciples around their Divine Master. It was the custom in the East that guests should repose two and two on couches round the table. These have been provided by the disciple who has placed his house at Jesus’ service. John is on the same couch as Jesus, so that it is easy for him to lean his head on his Master’s breast. Peter is on the next couch, on the other side of Jesus, who is thus between the two disciples whom He had sent in the morning to prepare the Pasch and who, as we have already observed, represent Faith and Love. This second repast is a sorrowful one, in consequence of Jesus having told the guests that one of them is a traitor. The innocent and affectionate John is overwhelmed with grief, and seeks consolation on the Heart of his dear Lord, whom someone is about to deliver to His enemies. But the Apostles little expect a third Supper, Jesus has not told them of His intention. But He had made a promise, and He would fulfil it before His Passion. Speaking one day to the people, He had said: “I am the Living Bread which came down from heaven: if any man eat of this Bread, he will live forever, and the Bread that I will give, is my Flesh for the life of the world. My Flesh is meat indeed, and my Blood is drink indeed. He that eats my Flesh and drinks my Blood, abides in me, and I in him” (John vi. 51‒57).
The time has come for the fulfillment of this His loving promise. But as it was both His Flesh and His Blood that He promised us, He waited till the time of His sacrifice. His Passion has begun. He is sold to his enemies. His life is already in their hands. He may at once, therefore, offer Himself in sacrifice, and give to His disciples the very Flesh and Blood of the Victim. As soon as the second repast was over, Jesus suddenly rises and, to the astonishment of His Apostles, takes off His upper garment, girds Himself as a servant with a towel, pours water into a basin, and prepares to wash the feet of the guests. It was the custom in the East to wash one’s feet before taking part in a feast. It was considered as the very extreme of hospitality when the master of the house himself did this service to his guest. Jesus is about to regale His Apostles with a Divine Banquet. He wishes to treat them with every possible mark of welcome and attention. But in this, as in every other action of His, there is a fund of instruction: He would teach us, by what He is now doing, how great is the purity with which we should approach the Holy Table. He that is washed, says He, needs not but to wash his feet, as though He would say: “The holiness of this Table is such, that they who come to it, should not only be free from grievous sins, but they should moreover strive to cleanse their souls from those lesser faults, which come from contact with the world, and are like the dust that covers the feet of one that walks on the highway.” We will explain further on, the other teachings conveyed by this action of our Lord.
It is with Peter, the future head of His Church, that Jesus begins. The Apostle protests. He declares that he will never permit his Master to humble Himself so low as this, but he is obliged to yield. The other Apostles (who, as Peter himself, are reclining on their couches), receive the same mark of love: Jesus comes to each of them in turn, and washes their feet. Judas is not excepted: he has just received a second warning from his merciful Master, for Jesus, addressing himself to all the Apostles, said to them: “You are clean, but not all” (John xiii. 10), but the reproach produced no effect on this hardened heart. Having finished washing the feet of the Twelve, Jesus resumes His place, side by side with John. Then taking a piece of the unleavened bread that had remained over from the feast, He raises his eyes to heaven, blesses the bread, breaks it, and distributes it to His disciples, saying to them: “Take and eat. This is my Body” (Matthew xxvi. 26). The Apostles take the bread which is now changed into the Body of their Divine Master. They eat, and Jesus is now not only with them, but in them. But, as this sacred mystery is not only the most holy of the Sacraments, but, moreover, a true sacrifice. And as a sacrifice requires the shedding of blood, our Jesus takes the cup, and changing the wine into His own Blood, he passes it round to His disciples, saying to them “Drink you all, of this, for this is my Blood of the new testament, which will be shed for many, to remission of sins” (Matthew xxvi. 27, 28). The Apostles drink from the sacred chalice thus proffered them. When it comes to Judas, he too partakes of it, but he drinks his own damnation, as he ate his own judgement, when he received the Bread of Life (1 Corinthians xi. 29). Jesus, however, mercifully offers the traitor another grace by saying, as he gives the cup to His disciples: “The hand of him that betrays me is with me on the table” (Luke xxii. 21).
Peter is struck by Jesus thus frequently alluding to the crime which is to be committed by one of the Twelve. He is determined to find out who the traitor is. Not daring himself to ask Jesus, at whose right hand He is sitting, he makes a sign to John, who is on the other side, and begs him to put the question. John leans on Jesus’ breast, and says to Him in a whisper: “Lord, who is it?” Jesus answers him in an equally suppressed tone: “He to whom I will reach bread dipped.” And having taken one of the pieces of bread that remained over from the repast, He dipped it and gave it to Judas. It was one more grace offered and refused, for the Evangelist adds: “And after the morsel, Satan entered into him”(John xiii. 27). Jesus again addresses him, saying: “That which you do, do quickly” (John xiii. 27) The wretch then leaves the room, and sets about the perpetration of his crime.
Such is the history of the Last Supper, of which we celebrate the anniversary on this day. But there is one circumstance of the deepest interest to us, and to which we have so far only made an indirect allusion. The institution of the Holy Eucharist, both as a Sacrament and Sacrifice, is followed by another — the institution of a new Priesthood. How could our Saviour have said: “Except you eat the Flesh of the Son of Man, and drink his Blood, you will not have life in you” (John vi. 54) unless He had resolved to establish a ministry on earth by which He would renew, even to the end of time, the great mystery He thus commands us to receive? He begins it today, in the Cenacle. The twelve Apostles are the first to partake of it: but observe what He says to them: “Do this for a commemoration of me.” By these words He gives them power to change bread into His Body, and wine into His Blood, and this sublime power will be perpetuated in the Church by holy Ordination, even to the end of the world. Jesus will continue to operate, by the ministry of mortal and sinful men, the mystery of the Last Supper. By thus enriching His Church with the one and perpetual Sacrifice, He also gives us the means of abiding in Him, for He gives us as He promised, the Bread of heaven.
Today, then, we keep the anniversary, not only of the Institution of the Holy Eucharist, but, also, of the equally wonderful Institution of the Christian Priesthood.
Epistle – 1 Corinthians xi. 20‒32
Brethren, when you come together therefore into one place, it is not now to eat the Lord’s supper; for everyone takes before his own supper to eat: and one indeed is hungry, and another is drunk. What, have you not houses to eat and drink in? Or do you despise the church of God, and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not. For I have received of the Lord that which also I delivered to you, that the Lord Jesus, the same night in which He was betrayed, took bread and giving thanks, broke it and said, “Take and eat: this is my body which will be delivered for you. Do this for the commemoration of me.” In like manner also the chalice, after He had supped, saying, “This chalice is the New Testament in my blood; do this, as often as you will drink, for the commemoration of me.” For as often as you will eat this bread, and drink this chalice, you will show the death of the Lord until He comes. Therefore, whoever will eat this bread, or drink the chalice of the Lord unworthily, he will be guilty of the body and blood of the Lord. But let a man prove himself; and so let him eat of that bread, and drink of the chalice. For he that eats and drinks unworthily, eats and drinks judgment to himself; not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep. But if we would judge ourselves, we should not be judged: but while we are judged, we are chastised by the Lord, that we be not condemned with this world.
Thanks be to God.
Dom Prosper Guéranger:
After having rebuked the Christians of Corinth for the abuses into which they had fallen at the feasts called Agape, which had been introduced by a spirit of fraternal charity, but were soon abolished, the holy Apostle relates the history of the Last Supper. His account, which corresponds throughout with that given by the Evangelists, rests on the testimony of our Blessed Saviour Himself, who deigned to appear to him and instruct him in person after his conversion. The Apostle does not omit to give the words by which our Lord empowered His Apostles to renew what He Himself had done: He tells us, that as often as the priest consecrates the Body and Blood of Christ, he shows the death of the Lord, thus expressing the oneness there is between the Sacrifice of the Cross and that of the Altar. The consequence to be drawn from this teaching is evident. It is contained in these words of the Apostle: “Let a man prove himself, and so let him eat of that bread and drink of the chalice.” What could be more just than that having to be initiated in so intimate a manner to the Mystery of the Redemption, and contract so close a union with the Divine Victim, we should banish from our hearts sin and affection to sin? “He that eats my Flesh and drinks my Blood, abides in me, and I in him,” says our Lord (John vi. 57). Could there be a closer union? God and man abiding in each other! Oh how carefully ought we not to purify our soul, and render our will conformable with the will of Jesus, before approaching this Divine Banquet to which He invites us! Let us beseech Him to prepare us Himself, as He did His Apostles, by washing their feet. He will grant us our request, not only today, but as often as we go to Holy Communion, provided we are docile to His grace.
Gospel – John xiii. 1‒15
Before the festival day of the Passover, Jesus knowing that His hour had come that He should pass out of this world to the Father, having loved His own who were in the world, He loved them until the end. And when supper was done (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray Him), knowing that the Father had given Him all things into His hands, and that He came from God, and goes to God; He rising from supper and laying aside his garments, and having taken a towel, He girded Himself and after that He put water into a basin and began to wash the feet of the disciples, and to wipe them with the towel with which He was girded. He came therefore to Simon Peter. And Peter said to Him, “Lord, you will wash my feet?” Jesus answered, and said to him, “What I do you know not now, but you will know hereafter.” Peter said to Him, “You will never wash my feet.” Jesus answered him, “If I wash you not, you will have no part with me.” Simon Peter said to Him, “Lord, not only my feet, but also my hands and my head.” Jesus said to him, “He that is washed needs not but to wash his feet and is clean wholly. And you are clean, but not all.” For He knew who he was that would betray Him. Therefore he said, “You are not all clean.” Then after He had washed their feet and taken His garments, having sat down again, He said to them, “Do you know what I have done to you? You call me Master and Lord; and you say well, for so I am: if then I, being your Lord and Master, have washed your feet, you also ought to wash one another’s feet; for I have given you an example, that as I have done to you, so you are to do also.”
Praise be to you, O Christ.
Dom Prosper Guéranger:
Dom Prosper Guéranger:
Our Saviour’s washing the feet of His disciples before permitting them to partake of His Divine Mystery conveys an instruction to us. The Apostle has just been telling us that we should prove ourselves: and here we have Jesus saying to His disciples: “You are clean.” “It is true,” He adds: “but not all” just as the Apostle assures us that there are some who render themselves guilty of the Body and Blood of the Lord. God forbid we should ever be of the number! Let us prove ourselves. Let us sound the depths of our conscience before approaching the Holy Table. Mortal sin, and the affection to mortal sin, would change the Bread of Life into a deadly poison for our souls. But, if respect of the holiness of God, who is about to enter within us by Holy Communion, should make us shudder at the thought of our receiving Him in the state of mortal sin, which robs the soul of the image of God and gives her that of Satan — ought not that same respect urge us to purify our souls from venial sins, which dim the beauty of grace? He, says our Saviour, that is washed, needs not but to wash his feet. The feet are those earthly attachments which so often lead us to the brink of sin. Let us watch over our senses and the affections of our hearts. Let us wash away these stains by a sincere confession, by penance, by sorrow and by humility, that thus we may worthily receive the Adorable Sacrament, and derive from it the fulness of its power and grace.
