Bishop Kevin Farrell

The Chief Shepherd of the Catholic Diocese of Dallas

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Mercy permeates the Mass of the Lord’s Supper

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Mercy permeates the Mass of the Lord's Supper

Our reflection on Mercy Week reaches its climax with the Easter Triduum, the summit of the liturgical year. Holy Thursday marks the end of Lent and the beginning of the Triduum. Our senior Catholics will recall that Lent ended at noon on Holy Saturday, but liturgical reforms that followed Vatican II established the Triduum, beginning Holy Thursday evening and ending Easter evening, as a separate liturgical season, changing the end of the Lenten season to Thursday.

Triduum is Latin for three days. Following the ancient Jewish tradition that a day begins and ends at sunset, the Triduum begins Holy Thursday evening and ends Easter Day with evening prayer. Liturgically the Triduum is only one day, recalling the continuum of the last days of Jesus’ life, his passion, death and resurrection.

It is meaningful that the passion begins with a ritual meal commemorating God’s merciful deliverance of his people from bondage in Egypt, for the Last Supper initiates a new deliverance from the bondage of sin, that leads to redemption. Not just a promise but a new covenant of mercy enduring and perpetuated through the gift of his body and blood. Which we recall in the Eucharistic Prayer:

Take this all of you, and drink from it,
For this is the chalice of my blood,
of the new and eternal covenant,
Which will be poured you for and for many
For the forgiveness of sins.
Do this in memory of me.”(Matt 26:26-29, Luke 22:19)

John in his Gospel describes the incredible sight of Jesus, taking the role of a servant, washing the feet of the apostles, over the strenuous objections of Peter who recognized the incongruity of the situation. Jesus responded, “Unless I wash you, you will have no inheritance with me.”

This action of Jesus has taken on new meaning in this Year of Mercy with the decision of Our Holy Father Francis to modify the rubric regarding the washing of the feet to embrace all disciples, establishing that the selection of participants in the Rite is no longer limited to men but can now include women and youth.

After the Lord washes the feet of the startled Apostles he explains the meaning of merciful discipleship:

Do you realize what I have done for you?
You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am.
If I, therefore, the master and teacher, have washed your feet,
you ought to wash one another’s feet.
I have given you a model to follow,
so that as I have done for you, you should also do.” (John 13:5-8)

At the conclusion of the supper, Jesus and the Apostles, less Judas, depart for Gethsemane where he will endure his agony and confront his betrayer and cross.

Mercy permeates the Mass of the Lord’s Supper as it does the entire Triduum. It is indeed “twice blessed,” showered upon us in great abundance of love and sacrifice to which we respond in worship and faithful discipleship.

Holy Thursday: Mass of the Lord’s Supper

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Holy Thursday: Mass of the Lord's Supper

 

On Holy Thursday, as Lent ends and the Sacred Triduum begins, we celebrate the Mass of the Lord’s Supper. During this Mass, the Church commemorates the Lord’s Passover: the institution of the Holy Eucharist that continues his sacramental presence among us, the institution of the priesthood by which Jesus mission and sacrifice are perpetuated in the world, and the institution of His unconditional love.

In the first reading from Exodus (12:1-8, 11-14), we are reminded in the Old Testament of the origin of the Passover Supper, which the Lord shares with His Apostles, and of Jesus’ identification with the Paschal (Passover) lamb whose blood saved the Hebrew children from death.

St. Paul, in his First Letter to the Church at Corinth (11:23-26), gives us the only narrative of the Lord’s Supper outside the gospels. The passage not only describes the institution of the Eucharist but also Jesus’ command to continue it, for which he instituted the priesthood. This passage from Paul also attests to the beginning of Sacred Tradition where Paul notes that he had received “from the Lord” the account of the Last Supper. This is the earliest description of that event in the New Testament, as the First Letter to the Corinthians was written before any of the synoptic gospels.

John’s gospel, which contains no record of the institution of the Eucharist in his narrative of the Last Supper, rather demonstrates Jesus’ witness of unconditional love when he washes the feet of the disciples. While the passage is understood as a mandate of service to others, it is primarily a reminder that service to others is done out of love and not out of duty or obligation. Jesus’ response to Peter’s reluctance to have his feet washed by the Lord is a reminder that we not only should give loving service to others but to accept the loving service of others with humility.

Of course, the Triduum recalls Jesus’ greatest gift of unconditional love, the giving of himself even unto death for our redemption.

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Image Credit: The Last Supper by Carl Heinrich Bloch (1834–1890), Wikimedia Commons

Mass of the Lord’s Supper

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On Holy Thursday our journey of remembrance takes us to the Upper Room in Jerusalem where Jesus celebrated the Last Supper with his Apostles. First we are reminded of the occasion that brought them to the holy city.

A reading from Chapter 12 of the Book of Exodus retells the story of the first Passover, when in the tenth plague all of the Egyptian’s firstborn were smitten by the Angel of Death, but the homes of the Hebrews whose door posts were marked with the blood of a slain lamb, were passed over. Jesus and thousands of other Jews were gathered in Jerusalem for the annual solemn celebration of that event. The Last Supper was probably a Passover Supper.

Sometimes Holy Thursday is called Maundy Thursday derived from the Latin word “mandatum” or command, referring to the two commands given by Jesus at the supper. [Read more…]

Holy Thursday, the beginning of the Triduum

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“The Lenten journey finds its fulfillment in the Paschal Triduum…” Pope Benedict XVI

Celebration of the Mass of the Lord’s Supper on the evening of Holy Thursday marks the beginning of the Triduum, the three day observance of Jesus’ Passion, death and Resurrection, that closes with Evening Prayer on Easter. Of this ancient Christian observance St. Ambrose wrote: “During this Sacred Triduum… (Christ) suffered, rested and rose from the dead.”

As a symbol of the time that Jesus “rested” in the tomb, the bells, organ and other instruments in the church fall silent after the Gloria and remain so until the Easter Vigil.

Three of the great mysteries of our faith are commemorated during the Mass of the Lord’s Supper, the institution of the Eucharist, the establishment of the priesthood and the Christian’s call to service.

In the first reading, the Passover story from Exodus, we are told how the blood of the paschal lamb applied to the Hebrew’s doorsteps and lintels caused God to pass over their homes when the tenth plague claimed the firstborn of the Egyptians. The saving blood of the paschal lamb is a foreshadowing of the saving blood of Jesus.

The institution of the Eucharist and the priesthood is recalled in the passage taken from Paul’s First Letter to the Corinthians (11:23-26) rather than from one of the synoptic gospels, Jesus offers the Apostles the bread and the cup, his body and his blood, saying “Do this, as often as you drink it, in remembrance of me.” The Lord then adjures the Apostles: “…as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.”

While John’s gospel, which is read, has no institution text in the account of the Last Supper, it does contain the compelling story of Jesus washing the feet of the Apostles. In the foot washing account, which appears only in John, Peter, impulsive as always, declares “You will never wash my feet.” He could not comprehend Jesus performing the task of a slave.

Jesus replies, “Unless I wash you, you will have no inheritance with me. “ Peter quickly acquieses blurting out, “Master, then not only my feet, but my hands and head as well.” After washing the Apostles feet Jesus addresses them saying, “Do you realize what I have done for you? You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet. I have given you a model to follow, so that, as I have done for you, you should also do.” John 13:1-15

Most parishes include the washing to the feet of chosen parishioners with the priest or the deacon taking the role of Christ with the basin and a towel. This reminds us of the third great mystery commenorated on Holy Thursday, the Christian’s call to the service of others.

At the end of the service, the Blessed Sacrament is taken in procession to the place of reservation, the altar is stripped and the tabernacle doors left open.

The day of the Lord’s passion has begun.

The Easter Vigil of the Lord’s Resurrection

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The Easter Vigil is not a Holy Saturday service, but is celebrated Easter Night, as each day begins with the previous evening’s vigil. It is the solemnity of solemnities, the pinnacle of the liturgical year. It is a waiting for the coming of the Lord.

No liturgy is richer in symbolic acts and gestures. There are four parts to the vigil liturgy: The Service of Light and the Easter Proclamation; the Liturgy of the Word, a prolonged meditation on the wonderful works the Lord has wrought for his people; reception of new members reborn in baptism and the celebration of the Eucharist, the high point of the vigil.

Properly, the Easter Vigil begins in total darkness which is dispelled by the light of the new fire that is blessed outside the church, recalling “…this most holy night when our Lord Jesus Christ passed from death to life…the Passover of the Lord.”

The new fire is blessed as a sharing in the glory of God “through your Son, the light of the world.” The new fire is used to light the Paschal Candle , symbolizing Christ. The Paschal Candle then leads the congregation in procession into the church, where “Christ our light” is intoned three times. The fire is then passed from the Paschal Candle to the congregation further dispelling the darkness in the church.

Concluding the first portion of the vigil, the deacon or priest chants the Easter Proclamation or Exultet , a poetic text that tells the story of the Easter mystery, including the “Felix Culpa” or Happy Fault, the “necessary sin of Adam which gained for us so great a redeemer.”

There follows the Liturgy of the Word, which includes seven readings from the Old Testament which give an account of the outstanding deeds of the history of salvation. The Gloria is then sung, the lights of the church turned on and the bells joyously rung after which we are reminded that God has “brightened this night with the radiance of the Risen Christ.”

Anticipating the baptism of new members, Paul’s Letter to the Romans reminds us that “we who were baptized into Christ Jesus were baptized into his death” so that “just as Christ was raised from the dead…we too might live in newness of life.”

The Gospel reading returns to Luke for the story of the women of Galilee visiting Christ’s tomb and finding it empty and being asked by the angel “Why do you seek the living among the dead? He is not here, but he has been raised,” the first proclamation of the Resurrection.

Baptism and confirmation of new members follows the homily, including the blessing of the baptismal water wherein the priest recalls the important role of water in salvation history and prays that the Father will “by the power of the Spirit give to the water of this font the grace of your Son.”

Catechumens and candidates have spent a year in preparation for this night when the celebrant prays to God to “send your spirit of adoption on those to be born again in baptism.”

After the baptism of new members, the members of the congregation renew their baptismal promises and are sprinkled with water, recalling in gestures and words the baptism they had received.

Finally, for the first time the newly baptized and confirmed participate fully in the Easter Sacrament by joining in the Liturgy of the Eucharist, the commemoration of the sacrifice of the cross and the presence of the risen Christ.

The vigil concludes with the great Easter Allelulia

Good Friday of the Lord’s Passion

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Austerity and simplicity are the marks of the Good Friday liturgy as is appropriate for the commemoration of the death of the Lord. No sacraments may be celebrated on this day except for the Sacrament of Penance and the Anointing of the Sick. In accordance with ancient tradition, no Mass may be celebrated. No musical instruments or bells are permitted.

Good Friday is nonetheless a time of celebration, celebration of our Redemption as noted in one of the opening prayers: “Lord, by the suffering of Christ your Son you have saved us all from the death we inherited from sinful Adam.”

Ideally the Good Friday liturgy is celebrated at three in the afternoon, the hour of Jesus’ death, but it may be celebrated early in the evening at a time more convenient for working people.

The liturgy consists of three elements. The Liturgy of the Word, the Veneration of the Cross and Holy Communion.

In silence the priest and other ministers enter the Church and prostrate themselves before the stripped altar. This prostration symbolizes grief and sorrow and the submissiveness of man in the presence of God.

In the first reading from Isaiah, we reflect on the Messianic prophecy of the Suffering Servant. “…he was pierced for our offences, crushed for our sins: upon him was the chastisement that makes us whole, by his stripes we are healed.” The second reading from the Letter to the Hebrews picks up on Isaiah and reminds us that “Son though he was, he learned obedience from what he suffered; and when he was made perfect, he became the source of salvation for all who obey him.”

Once again the Passion is read, this time from the gospel of John which is used every Good Friday. John alone tells us of Jesus placing his mother in the care of the Beloved Disciple: “He said woman, behold, your son,” and then to John, “Behold, your mother.” It is also John who anticipates Pentecost when he tells us that at the moment of his death the Lord said: “‘It is finished.’ And bowing his head, he handed over the Spirit.”

Following the Passion and a homily, a series of up to ten special intercessory prayers are said emphasizing Jesus death was for the salvation of the entire world.

Then follows the unveiling and the veneration of the cross as the priest gradually takes the covering from the crucifix while singing three times “This is the wood of the cross, on which hung the Savior of the World.” The cross is then venerated by the priest and ministers and then individually by members of the congregation as the ancient reproaches are sung recalling the history of salvation in which God cries out “My people, what have I done to you? How have I offended you? Answer me!”

The cross is left for veneration while a simple Communion service beginning with the Lord’s Prayer is held at which the Eucharist concentrated on Holy Thursday is distributed.

There is no closing ceremony as the priest and ministers depart in silence. Only the cross and four candles remain, inviting us to reflect on Jesus in the silence of the tomb.

The Triduum – Holy Thursday

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In reality the Triduum is a single three-day celebration that includes Good Friday, Holy Saturday and Easter Sunday. It begins on the evening of Holy Thursday, which is the vigil of Good Friday. For the Jewish people, the day begins at sunset of the previous day. The Triduum ends at sunset on Easter. For this reason, there is no concluding ritual on either Thursday evening or on Friday, because the observance is seen as continuing for the three days. For our purposes we will treat each of the three liturgies separately.

At the center of the Holy Thursday celebration is the Eucharist, not as it is in every liturgy, but in a special way as we remember and reflect upon the great gift of Thanksgiving that Jesus left us. In the opening prayer we are told that “He gave it to us when he was about to die and commanded us to celebrate it as the new and eternal sacrifice.”

The importance of remembering is brought out by the Passover story from Exodus which concludes with the words: “This day shall be a memorial feast for you, which all generations shall celebrate with pilgrimage to the Lord, as a perpetual institution.”

Interestingly the scripture recalling the institution of the Eucharist is taken from the Epistle of St. Paul to the Corinthians. The memorial or remembrance theme is continued with Jesus’ words: “This is my body that is for you. Do this in remembrance of me.” He repeats it with the cup when he says; “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

With these simple words the Lord not only instituted the Eucharist, but also the means of continuing it by providing a ministerial and hierarchical priesthood. We are reminded of exactly what the Eucharist is by the responsorial psalm: “our blessing-cup is communion with the Blood of Christ.” It is the Eucharist that unites with Jesus as well as one another.

In the gospel from St. John we see that Jesus commanded us not only to celebrate and remember him in worship but also in service. When Jesus began to wash the disciples’ feet, impetuous Peter shouted out “You will never wash my feet.” Not surprising since the task of washing feet was not that of a servant but of a slave.

Jesus not only took on human flesh, but the role of a slave and then commanded his disciples to do the same. “I have given you a model to follow, so that as I have done for you, you should also do.” This theme of servant and slave will be amplified in the readings as the celebration continues on Good Friday.

During the liturgy of the Eucharist enough bread is consecrated to provide for the Friday observance. Because the bread for Friday is consecrated on Thursday evening, the Friday liturgy was at one time referred to as the Mass of the Pre-sanctified.

Finally, with no closing ceremony, the Eucharist is carried in procession to a chapel where it will be reserved until Friday. During the procession the Pange Lingua an ancient hymn that celebrates the institution of the Eucharist , is sung. The altar is stripped bare and any crosses in the church are covered.

We are left to reflect upon the unmistakable fact that worship of God is eternally linked to service to others.