Tenebrae factae sunt, dum crucifixissent Jesum Judaei:
et circa horam nonam exclamavit Jesus voce magna:
Deus meus, ut quid me dereliquisti?
Et inclinato capite, emisit spiritum.
V. Exclamans Jesus voce magna ait: Pater, in manus tuas commendo spiritum meum.
Et inclinato capite, emisit spiritum.
Darkness fell when the Jews crucified Jesus:
and about the ninth hour Jesus cried with a loud voice:
My God, my God, why hast thou forsaken me?
And he bowed his head and gave up the ghost.
V. Jesus cried with a loud voice and said, Father, into thy hands I commend my spirit.
And he bowed his head and gave up the ghost.
Miserere (full title: Miserere mei, Deus, Latin for “Have mercy on me, O God”) is a setting of Psalm 51 (50) by Italian composer Gregorio Allegri. It was composed during the reign of Pope Urban VIII, probably during the 1630s, for use in the Sistine Chapel during matins, as part of the exclusive Tenebrae service on Holy Wednesday and Good Friday of Holy Week.
Miserere mei, Deus: secundum magnam misericordiam tuam.
Et secundum multitudinem miserationum tuarum, dele iniquitatem meam.
Amplius lava me ab iniquitate mea: et a peccato meo munda me.
Quoniam iniquitatem meam ego cognosco: et peccatum meum contra me est semper.
Tibi soli peccavi, et malum coram te feci: ut justificeris in sermonibus tuis, et vincas cum judicaris.
Ecce enim in iniquitatibus conceptus sum: et in peccatis concepit me mater mea.
Ecce enim veritatem dilexisti: incerta et occulta sapientiae tuae manifestasti mihi.
Asperges me hysopo, et mundabor: lavabis me, et super nivem dealbabor.
Auditui meo dabis gaudium et laetitiam: et exsultabunt ossa humiliata.
Averte faciem tuam a peccatis meis: et omnes iniquitates meas dele.
Cor mundum crea in me, Deus: et spiritum rectum innova in visceribus meis.
Ne proiicias me a facie tua: et spiritum sanctum tuum ne auferas a me.
Redde mihi laetitiam salutaris tui: et spiritu principali confirma me.
Docebo iniquos vias tuas: et impii ad te convertentur.
Libera me de sanguinibus, Deus, Deus salutis meae: et exsultabit lingua mea justitiam tuam.
Domine, labia mea aperies: et os meum annuntiabit laudem tuam.
Quoniam si voluisses sacrificium, dedissem utique: holocaustis non delectaberis.
Sacrificium Deo spiritus contribulatus: cor contritum, et humiliatum, Deus, non despicies.
Benigne fac, Domine, in bona voluntate tua Sion: ut aedificentur muri Ierusalem.
Tunc acceptabis sacrificium justitiae, oblationes, et holocausta: tunc imponent super altare tuum vitulos.
Have mercy upon me, O God, after Thy great goodness
According to the multitude of Thy mercies do away mine offences.
Wash me thoroughly from my wickedness: and cleanse me from my sin.
For I acknowledge my faults: and my sin is ever before me.
Against Thee only have I sinned, and done this evil in thy sight: that Thou mightest be justified in Thy saying, and clear when Thou art judged.
Behold, I was shapen in wickedness: and in sin hath my mother conceived me.
But lo, Thou requirest truth in the inward parts: and shalt make me to understand wisdom secretly.
Thou shalt purge me with hyssop, and I shall be clean: Thou shalt wash me, and I shall be whiter than snow.
Thou shalt make me hear of joy and gladness: that the bones which Thou hast broken may rejoice.
Turn Thy face from my sins: and put out all my misdeeds.
Make me a clean heart, O God: and renew a right spirit within me.
Cast me not away from Thy presence: and take not Thy Holy Spirit from me.
O give me the comfort of Thy help again: and stablish me with Thy free Spirit.
Then shall I teach Thy ways unto the wicked: and sinners shall be converted unto Thee.
Deliver me from blood-guiltiness, O God, Thou that art the God of my health: and my tongue shall sing of Thy righteousness.
Thou shalt open my lips, O Lord: and my mouth shall shew [show] Thy praise.
For Thou desirest no sacrifice, else would I give it Thee: but Thou delightest not in burnt-offerings.
The sacrifice of God is a troubled spirit: a broken and contrite heart, O God, shalt Thou not despise.
O be favourable and gracious unto Sion: build Thou the walls of Jerusalem.
Then shalt Thou be pleased with the sacrifice of righteousness, with the burnt-offerings and oblations: then shall they offer young bullocks upon Thine altar.
Love, & His mercy, which is infinite, infinitely beyond our most irrational hopes & fantasies, and comprehension. Praise Him!!!! Praise Him, Church!!! Praise Him!!!!
“It is very good and holy to consider the passion of our Lord and to meditate on it, for by this sacred path we reach union with God. In this most holy school we learn true wisdom, for it was there that all the saints learned it. Indeed when the cross of our dear Jesus has planted its roots more deeply in your hearts, then will you rejoice: “To suffer and not to die,” or, “Either to suffer or to die,” or better: “Neither to suffer, nor to die, but only to turn perfectly to the will of God.”
Love is a unifying virtuewhich takes upon itself the torments of its beloved Lord. It is a fire reaching through to the inmost soul. It transforms the lover into the one loved. More deeply, love intermingles with grief, and grief with love, and a certain blending of love and grief occurs. They become so united that we can no longer distinguish love from grief nor grief from love. Thus the loving heart rejoices in its sorrow and exults in its grieving love.
Therefore, be constant in practicing every virtue, and especially in imitating the patience of our dear Jesus, for this is the summit of pure love. Live in such a way that all may know that you bear outwardly as well as inwardly the image of Christ crucified, the model of all gentleness and mercy. For if a man is united inwardly with the Son of the living God, he also bears his likeness outwardly by his continual practice of heroic goodness, and especially through a patience reinforced by courage, which does not complain either secretly or in public. Conceal yourselves in Jesus crucified and hope for nothing except that all men be thoroughly converted to his will.
When you become true lovers of the Crucified, you will always celebrate the feast of the cross in the inner temple of the soul, bearing all in silence and not relying on any creature. Since festivals ought to be celebrated joyfully, those who love the Crucified should honor the feast of the cross by enduring in silence with a serene and joyful countenance, so that their suffering remains hidden from men and is observed by God alone. For in this feast there is always a solemn banquet, and the food presented is the will of God, exemplified by the love of our crucified Christ.”
“The Bible says that if Jesus did not rise from the dead then the Christian faith is worthless (1 Cor. 15:17). However, if Jesus did rise from the dead then we know Jesus can keep his promise to give everyone who follows him eternal life (1 John 2:25).
But how can we know that Jesus really rose from the dead and that the Bible’s description of this miracle wasn’t just a story someone made up?
One way is by showing that the Resurrection is the only explanation for the events surrounding Jesus’ death, events that almost everyone, including skeptics, agrees are historical. Even scholars who don’t think the Bible is the word of God admit it is not completely made up.
For example, skeptical scholar John Dominic Crossan denies that Jesus rose from the dead but he says, “That he was crucified is as sure as anything historical can ever be.”
Similarly, the atheist New Testament scholar Gerd Ludemann said, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.” Lüdemann doesn’t think Jesus actually rose from the dead but that the apostles experienced an hallucination instead. He does think, however, the apostles thought they saw the risen Jesus and this fact of history needs to be explained.
An Atheist Admits the Evidence Is Overwhelming
Antony Flew was at one time one of the most famous atheists in the Western world. His essay “Theology and Falsification” is one of the most widely printed essays in the history of twentieth-century philosophy. That is why it is remarkable that even he admitted in a debate with a Christian that “the evidence for the resurrection is better than for claimed miracles in any other religion. It’s outstandingly different in quality and quantity.”
For example, the Qu’ran does not record Muhammad performing miracles, and the earliest sources about Buddha say he refused to perform miracles. Both men are described as performing miracles only in legends written centuries after their deaths. This stands in sharp contrast to the accounts of Christ’s Resurrection that we find in the Bible. Unlike the stories of other ancient wonder-workers, these Christian accounts were written decades (not centuries) after the events they describe and are preserved in multiple sources.
“I’m Ready to Be a Christian”
I remember staying up one night in high school watching debates on the Internet between Christians and atheists. One question kept bothering me: How did it all start? Christianity didn’t begin with one person having visions of God that no one else could confirm. It began with the public proclamation that a man had been raised from the dead. It was accompanied by historical evidence like the empty tomb that proved this was not a hoax or a hallucination.
That night I realized Jesus was really alive and he was the God “out there” I had vaguely thought about for so many years. I then bowed my head, opened up my palms, and prayed, “Jesus, if you’re real, help me believe. I’m ready to be a Christian.”
Why We Believe: The Resurrection
Even skeptics admit that Jesus was crucified, buried, his tomb was found empty, his disciples saw him after his death, and they were willing to die for that truth.
Other explanations, like hallucination or fraud, only [attempt to] explain some of these facts.
The most plausible explanation for all these facts is that Jesus really did rise from the dead.”
Love, & Easter Joy!!! He is Risen!!!! He is truly Risen!!!
-Entombment of Christ, Fra Angelico, 1438-40, tempera on panel, 38 × 46 cm, Alte Pinakothek, Bavaria, Germany
Death trampled Our Lord underfoot, but He in His turn treated death as a highroad for His own feet. He submitted to it, enduring it willingly, because by this means He would be able to destroy death in spite of itself. Death had its own way when Our Lord went out from Jerusalem carrying His cross; but when, by a loud cry from that cross, He summoned the dead from the underworld, death was powerless to prevent it.
Death slew Him by means of the body which he had assumed, but that same body proved to be the weapon with which he conquered death. Concealed beneath the cloak of his manhood, his godhead engaged death in combat; but in slaying Our Lord, death itself was slain. It was able to kill natural life, but was itself killed by the life that is above the nature of man.
Death could not devour Our Lord unless He possessed a body, neither could hell swallow Him up unless He bore our flesh; and so He came in search of a chariot in which to ride to the underworld. This chariot was the body which He received from the Virgin; in it He invaded death’s fortress, broke open its strong room and scattered all its treasures.
At length He came upon Eve, the mother of all the living. She was the vineyard whose enclosure her own hands had enabled death to violate, so that she could taste its fruit; thus the mother of all the living became the source of death for every living creature. But in her stead Mary grew up, a new vine in place of the old. Christ, the new life, dwelt within her. When death, with its customary impudence, came foraging for her mortal fruit, it encountered its own destruction in the hidden life which that fruit contained. All unsuspecting, it swallowed Him up, and in so doing, released life itself and set free a multitude of men.
He Who was also the carpenter’s glorious son set up His cross above death’s all consuming jaws, and led the human race into the dwelling place of life. Since a tree had brought about the downfall of mankind, it was upon a tree that mankind crossed over to the realm of life. Bitter was the branch that had once been grafted upon that ancient tree, but sweet the young shoot that has now been grafted in, the shoot in which we are meant to recognize the Lord Whom no creature can resist.
We give glory to you, Lord, Who raised up Your cross to span the jaws of death like a bridge, by which souls might pass from the region of the dead to the land of the living. We give glory to You who put on the body of a single mortal man, and made it the source of immortality for every other mortal man. You are incontestably alive. Your murderers sowed your body in the earth as farmers sow grain, but it sprang up and yielded an abundant harvest of men raised from the dead.
Come then, my brothers and sisters, let us offer Our Lord the great and all-embracing sacrifice of our love, pouring out our treasury of hymns and prayers before Him Who offered His cross in sacrifice to God for the enrichment of us all.” -Saint Ephrem, deacon, (Sermo de Domino nostro, 3-4: Opera edit. Lamy, I, 152-158, 166-168)
I. The difference between the penitence and blasphemy of the two robbers is a type of the human race.
… In speaking but lately of the LORD’S Passion, we reached the point in the Gospel story, where Pilate is said to have yielded to the…wicked shouts that Jesus should be crucified. And so when all things had been accomplished, which the Godhead veiled in frail flesh permitted, Jesus Christ the Son of GOD was fixed to the cross which He had also been carrying, two robbers being similarly crucified, one on His right hand, and the other on the left: so that even in the incidents of the cross might be displayed that difference which in His judgment must be made in the case of all men; for the believing robber’s faith was a type of those who are to be saved, and the blasphemer’s wickedness prefigured those who are to be damned.
Christ’s Passion, therefore, contains the mystery of our salvation, and of the instrument which the iniquity of the [people] prepared for His punishment, the Redeemer’s power has made for us the stepping-stone to glory: and that Passion the LORD Jesus so underwent for the salvation of all men that, while hanging there nailed to the wood, He entreated the Father’s mercy for His murderers, and said, “Father, forgive them, for they know not what they do.”
II. The chief priests showed utter ignorance of Scripture in their taunts.
But the chief priests, for whom the Saviour sought forgiveness, rendered the torture of the cross yet worse by the barbs of [mockery]; and at Him, on Whom they could vent no more fury with their hands, they hurled the weapons of their tongues, saying, “He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we believe Him.” From what spring of error, from what pool of hatred…do ye drink such poisonous blasphemies? What master informed you, what teaching convinced you that you ought to believe Him to be King of Israel and Son of GOD, who should either not allow Himself to be crucified, or should shake Himself free from the binding nails. The mysteries of the Law, the sacred observances of the Passover, the mouths of the Prophets never told you this: whereas you did find truly and oft-times written that which applies to your abominable wicked-doing and to the LORD’S voluntary suffering. For He Himself says by Isaiah, “I gave My back to the scourges, My cheeks to the palms of the hand, I turned not My face from the shame of spitting.” He Himself says by David, “They gave Me gall for My food, and in My thirst, they supplied Me with vinegar; and again, “Many dogs came about Me, the council of evil-doers beset Me. They pierced My hands and My feet, they counted all My bones. But they themselves watched and gazed on Me, they parted My raiment among them, and for My robe they cast lots.” And lest the course of your own evil doings should seem to have been foretold, and no power in the Crucified predicted, ye read not, indeed, that the LORD descended from the cross, but ye did read, “The LORD reigned on the tree.”
III. The triumph of the Cross is immediate and effective.
The Cross of Christ, therefore, symbolizes the true altar of prophecy, on which the oblation of man’s nature should be celebrated by means of a salvation-bringing Victim. There the blood of the spotless Lamb blotted out the consequences of the ancient trespass: there the whole tyranny of the devil’s hatred was crushed, and humiliation triumphed gloriously over the lifting up of pride: for so swift was the effect of Faith that, of the robbers crucified with Christ, the one who believed in Christ as the Son of GOD entered paradise justified. Who can unfold the mystery of so great a boon? Who can state the power of so wondrous a change? In a moment of time the guilt of long evil-doing is done away; clinging to the cross, amid the cruel tortures of his struggling soul, he passes over to Christ; and to him, on whom his own wickedness had brought punishment, Christ’s grace now gives a crown.
IV. When the last act in the tragedy was over, how must the [people] have felt?
And then, having now tasted the vinegar, the produce of that vineyard which had degenerated in spite of its Divine Planter, and had turned to the sourness of a foreign vine, the LORD says, “it is finished;” that is, the Scriptures are fulfilled: there is no more for Me to abide from the fury of the raging people: I have endured all that I foretold I should suffer. The mysteries of weakness are completed, let the proofs of power be produced. And so He bowed the head and yielded up His Spirit and gave that Body, Which should be raised again on the third day, the rest of peaceful slumber. And when the Author of Life was undergoing this mysterious phase, and at so great a condescension of GOD’S Majesty, the foundations of the whole world were shaken, when all creation condemned their wicked crime by its upheaval, and the very elements of the world delivered a plain verdict against the criminals, what thoughts, what heart-searchings…when the judgment of the universe went against you, and your wickedness could not be recalled, the crime having been done? What confusion covered you? What torment seized your hearts?
V. Chastity and charity are the two things most needful in preparing for Easter communion.
Seeing therefore, dearly-beloved, that GOD’S Mercy is so great, that He has deigned to justify by faith many even from among such a nation, and had adopted into the company of the patriarchs and into the number of the chosen people us who were once perishing in the deep darkness of our old ignorance, let us mount to the summit of our hopes not sluggishly nor in sloth; but prudently and faithfully reflecting from what captivity and from how miserable a bondage, with what ransom we were purchased, by how strong an arm led out, let us glorify GOD in our body: that we may show Him dwelling in us, even by the uprightness of our manner of life. And because no virtues are worthier or more excellent than merciful loving-kindness and unblemished chastity, let us more especially equip ourselves with these weapons, so that, raised from the earth, as it were on the two wings of active charity and shining purity, we may win a place in heaven. And whosoever, aided by GOD’S grace, is filled with this desire and glories not in himself, but in the LORD, over his progress, pays due honour to the Easter mystery. His threshold the angel of destruction does not cross, for it is marked with the Lamb’s blood and the sign of the cross. He fears not the plagues of Egypt, and leaves his foes overwhelmed by the same waters by which he himself was saved. And so, dearly-beloved, with minds and bodies purified let us embrace the wondrous mystery of our salvation, and, cleansed from all “the leaven of our old wickedness, let us keep” the LORD’S Passover with due observance: so that, the Holy Spirit guiding us, we may be “separated” by no temptations “from the love of Christ,” Who bringing peace by His blood to all things, has returned to the loftiness of the Father’s glory, and yet not forsaken the lowliness of those who serve Him to Whom is the honour and the glory for ever and ever. Amen.”
Love, Blessed Good Friday,
*Leo the Great. (1895). Sermons. In P. Schaff & H. Wace (Eds.), C. L. Feltoe (Trans.), Leo the Great, Gregory the Great (Vol. 12a, pp. 167–168). New York: Christian Literature Company.
“As Christ was stripped of his garments, so the altars are stripped of their coverings in the traditional Maundy Thursday celebration. “They parted my garments amongst them: and upon my vesture they cast lots.” (Ps 22:18) Following hard upon this antiphon is the recitation of Psalm XXI (or, 22), the Deus meus: “My God, my God, why hast Thou forsaken me?”…”
-written 1086 AD, in both Irish Gaelic & Latin. The first and last line of each verse are in Latin, while the middle lines are in Irish (Gaelic). Written by the Donegal monk Maol Iosa O Brolchain.
Deus meus adiuva me
Tabhair dom do shearch,a Mhic ghil Dé
Tabhair dom do shearch,a Mhic ghil Dé
Deus meus adiuva me.
In meum cor, ut sanum sit,
Tabhair, a Rí rán, do ghrá go grip;
Tabhair, a Rí rán, do ghrá go grip,
In meum cor, ut sanum sit.
Domine da quod peto a te,
Tabhair dom go dian a ghrian ghlan ghlé,
Tabhair dom go dian a ghrian ghlan ghlé,
Domine da quod peto a te.
Hanc spero rem et quaero quam,
Do shearc dom sonn, do shearc dom thall;
Do shearc dom sonn, do shearc dom thall,
Hanc spero rem et quaero quam.
Tuum amorem, sicut vis,
Tabhair dom go tréan, a déarfad arís;
Tabhair dom go tréan, a déarfad arís,
Tuum amorem, sicut vis.
Quaero, postulo, peto a te,
Mo bheatha i neamh, a mhic dhil Dé;
Mo bheatha i neamh, a mhic dhil Dé,
Quaero, postulo, peto a te.
Domine, Domine, exaudi me,
M’anam bheith lán de d’ghrá, a Dhé,
M’anam bheith lán de d’ghrá, a Dhé,
Domine, Domine exaudi me.
My God, help me.
Give to me Your love,
O son of my God
Into my heart/soul, that it be healthy
Give, O noble king, Your love swiftly
Lord, give what I beg of You
Give, give swiftly, O clear bright sun
This thing I hope and which I seek
Your love to me in this world, Your love to me in the next world
Give me your love, as fully as You wish.
Give me strongly what I ask of You again.
I search, I desire, I beg of You
My life in heaven, dear Son of God
My God, hear me
My soul may (it) be full of love, O God
“…It is an arresting Psalm, with its shockingly exact prevision of the Crucifixion, centuries before the event took place. It was very much in my thoughts, about the time I “lost my faith” in Atheism, some forty-one years ago while crossing a footbridge in London, England – curiously enough on a Maundy Thursday.
On the first anniversary of that event, or more precisely, the next Maundy Thursday, I found myself in Saint Ives, Cornwall, with the great studio potter, Bernard Leach, then approaching his ninetieth birthday. (I, approaching my twenty-fourth.) He was a Baha’i, deeply committed to the marriage of East and West. Much of our conversation, which went on through Easter, was about “art,” about “religion,” and about “art and religion.”
Strangely, for a man who had fallen away from his Christian upbringing, he decried the loss of Christian belief in modern England, including particularly faith in the literal Resurrection of Jesus Christ. While saying this, he began reciting passages from that Psalm, dwelling with special emphasis on, “The assembly of the wicked have inclosed me. They pierced my hands and my feet.”
Now, in the teaching of Baha’u’llah, as Leach understood it, the New Testament is factually correct, and moreover, anyone who faithfully follows Christ’s teachings is ipso facto a Baha’i. This is not my understanding, but we will let it pass. I was struck by the sudden bold defense of Christian belief, from a most unlikely source.
“Without faith,” Leach argued, “art is a monkey’s game.” Conversely, I supposed, without art, religious ideas cannot be adequately expressed. This can be seen in all cultures: this departure from the commonplace, in the midst of the commonplace. Everywhere the divine is instinctively acknowledged in elevated language, and gesture. Liturgy – art – is essential to it.
It is more than mnemonic; the Last Supper itself is not merely “remembered” in the liturgical events of the Triduum, or in the repetitions of the daily Mass. As the Catholic Church has continued to teach, the Real Presence transcends the historical event. Yet the historical event remains true within it. These things really happened; and by their nature continue to happen in a world that was altered by the coming of Our Savior.
They remain true even if the truth is rejected, as it was in Christ’s time, is, and will be. We do not have “progress” in the profane sense; we do not have a progressive revelation. We have the truth of Christ, at the center of history and of our being, now and forever. He is what lifts us out of our mundane sinful lives, and conducts our attention to what is changeless, pure, and in every sense, higher. We return to this, or try to get away.
To escape: into a world of our own making, and into a life where in our vanity we think that we can make the rules. Hell, which is discernible from Earth, is the putting of the greatest possible distance between ourselves and God. It is the reason Pride is the queen bee in the hive of the deadly sins; and in humility, Love becomes its opposite, theological virtue. It is the reason Love is expressed in acts of holy obedience, as we are resplendently told in the Magnificat. The return, to truth, begins in the acceptance of God’s will, even in denial of our own.
“The Stripping of the Altars” was used as the title of a book by Eamon Duffy, which has now been in circulation for a quarter century. It is a remarkable revisionist history of the English Reformation, which to my mind has grown in significance over this time. It challenges the myth and propaganda that has guided our thinking in the English-speaking realms, and beyond them wherever our influence has been felt.
It is a variation, I think, on the pagan myth of Prometheus, who stole the divine fire, and put it at the service of his fellow man. In our variation, we have believed that the Catholic Church was tired and failing through the generations prior to a kind of “liberation”; that the Protestant faith emerged as a rekindling, a maturing, a coming of age in a spiritual Magna Carta. Henceforth we would no longer be captive to the authority of a dark and conniving priesthood, but free – to read the Scriptures for ourselves, to strip the churches of their encrusted decorations; to form our own judgments, and write our own prayers.
We all share in this history, going back to Henry VIII, and striding forward through the reigns of Edward VI and Elizabeth I, when the medieval order was turned upside down, and the Catholic faith made capitally illegal. What Duffy showed, for this generation, as for instance Philip Hughes for an earlier one (in the three volumes of his Reformation in England, 1950 and 1963), was the evidence proving a huge, enduring, historical lie.
The old order was robust to the eve of this revolution, which was imposed by force. The resistance to it from the people was profound; yet it failed – in England as elsewhere – under the violence of an emerging political power, directing theology to its own ends. Liturgical destruction at every level, extending to the dissolution of monasteries, the smashing of images, the torching of medieval libraries – was necessary to the creation of a brave new world in which the Church was placed at the disposal of Caesar.
Yet all this is also prefigured, in the Psalm, and in Maundy Thursday’s stripping of the altars.”
“There are two great betrayals in the Passion of Christ by two of Christ’s very apostles: Judas and St. Peter. Only one now has the title “saint” before his name.
Why did Judas betray Christ? It was not a spontaneous decision, but had a long-built foundation. He had been defrauding the poor, deriding Mary’s gift of perfumed oil. Judas sought out the Jewish authorities to ask their price for his betrayal; he was not recruited. Only after all this did “Satan enter into him” (Jn 13:27).
This was all at Judas’s initiative, and the foundation for betrayal had been laid long before. When Christ named Judas as his betrayer, via a shared morsel of bread, Judas asked, “surely it is not I?” And Jesus replied, “you have said so.” Judas chose this; he had been working towards this choice for a long time. Judas said so, not Jesus.
What about the other betrayal, that of Peter? Peter sinned in three moments of weakness and cowardice. His good intentions, shown at the Last Supper, fell away in three acts of denial. Like Judas, he turned traitor. But unlike Judas, Peter had not laid a foundation of unfaithfulness; there was only original sin and human weakness. Peter’s will to sin was his own initiative, but a spontaneous and unplanned initiative.
Betraying Christ is only too common: “all have sinned and are deprived of the glory of God” (Rom 3:23). But some men repent and are raised back to spiritual life, while some abide in the darkness of death. A crucial difference between Peter and Judas was the foundation in their hearts that supported either good or evil, built by many acts over a long period of time.
When we sin, does it rest on a foundation for sin or for repentance? Today, on Spy Wednesday, the plot is set in action that will end in one way on Good Friday and in another way during the Easter Vigil. We know that there will be heroism and tragedy and cowardice and redemption, and that the foundations built in the secret places of men’s hearts will be made known. It is a drama of which we are not spectators, but participants. Ask yourself then—have you followed Judas or Peter? What foundation are you building in your heart?”
Love, & repentance, true contrition to those I have betrayed & to my God,
-Giovanni Bellini, “The Agony in the Garden”, NG726, National Gallery, London, ~1465.
We all worry. We all experience stress. When disease comes, we even face physical suffering. So did the Lord. “For we do not have a high priest Who is unable to empathize with our weaknesses…”, -Heb 4:15a. “And being in anguish, He prayed more earnestly, and His sweat was like drops of blood falling to the ground.” -Lk 22:44. “If you would be My disciples, take up your cross, and follow Me!” -cf Mt 16:24
“Anxiety develops in three ways: the tidal waves of sudden tragedy, the rising flood of compounded stresses, and that heavy, salty air of ambient anxiety caused by constant tension or worry.
“Save me, O God,
for the waters have risen to my neck.
I have sunk into the mud of the deep
and there is no foothold.
I have entered the waters of the deep
and the waves overwhelm me.” (-Ps 69:2–3)
Anxiety is the fear that builds up when we sense an evil closing in around us. This mental awareness gives rise to a fear that reverberates through the body. We feel a tension, a weight, a darkness, an ache. It begins to hang from our shoulders or coil around our chests. Our thoughts are mottled, and we compulsively tap our feet or drum our fingers to vent our nervous energy; the wringing of our hands embodies the knotting of our heart. Even when we are focused on something else, this trembling sensation lurks just beneath the surface, stirring the waters.
Fear is our natural and appropriate reaction against bad things, but the devil likes to contort it for his own use. Into our healthy caution the adversary plants lies and deceptions to make us feel weak, uncertain, and alone. The tensions persist or form over unimportant matters (the “10,000 little things” of life). He turns fear into worry and worry into despair. Jesus, with complete abandonment to the will of the Father, himself began to experience the torment of anxiety more and more as his hour drew near.
The Gospels describe Jesus before his arrest as being “deeply distressed and troubled,” or literally, “weighed down” (Mk 14:33), and “very sorrowful,” or surrounded by grief, “even unto death” (Mt 26:38). But this fear began well before the garden. “Reclining at table with his disciples, Jesus was deeply troubled and testified, ‘Amen, amen, I say to you, one of you will betray me’” (Jn 13:21). Something similar is found when he earlier prophesied his own suffering, “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? No, for this purpose I have come to this hour” (Jn 12:27). Going beyond the biblical data, one could make reference to the tradition behind the image of Our Lady of Perpetual Help, that the child Jesus saw angels bearing the instruments of the Passion; frightened, he darted to the security of his mother’s embrace, even breaking a sandal in his retreat.
It can be easy to imagine Jesus as some unflinching superhero—He is God after all! Yet He chose the emotional pains of fear and anxiety that come with assuming human nature and its weakness. “He took our infirmities and bore our diseases” (Is 53:4). What is most astonishing, however, is that the Almighty chose to save us through suffering. The same pangs and wounds that we receive were accepted by the incarnate God Who alone could bear them perfectly. Without affecting His sublime divinity, the many pains were really endured in his humanity. He took up not only the cross, but our worries and our frustrations in order to transform these, too, into sources of grace. He takes them up, but not away. He elevates them, lightens their load, and blesses those who bear them; to take them away would be to take away our unique path to holiness and our way to Heaven.
“For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.” (-Heb 12:2)
We will suffer. Jesus has promised us this much. But what we do with these sufferings is what really matters in the end. God uses our suffering for His glory.Patience, which itself means “suffering,” is the virtue whereby we endure pains, and longanimity or longsuffering is the virtue of enduring expected pains. God graciously pours these virtues into his children and works with us to strengthen our souls to better imitate Jesus, to remain in the state of grace and grow toward perfection. The Son dwells in the baptized by grace in order to take to himself through us the many stings of life, bearing them in us, and giving us strength enough to face them with Him.
“Then they cried to the Lord in their trouble,
and He delivered them from their distress;
He made the storm be still,
and the waves of the sea were hushed.
Then they were glad because they had quiet,
and He brought them to their desired haven.” (-Ps 107:28–30)
“It is I; do not be afraid.” Then they were glad to take Him into the boat, and immediately the boat was at the land to which they were going. (Jn 6:16–21)”
Love, Blessed Holy Week,
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP