Category Archives: Triduum

Good Friday: timing of Jesus’ death?


-Entombment of Christ, “La_Deposizione_di_Cristo”, Deposition of Christ/Deposition from the Cross, Caravaggio, 1602?-04?, for the second chapel on the right in Santa Maria in Vallicella (the Chiesa Nuova), a church built for the Oratory of Saint Philip Neri.[1] A copy of the painting is now in the chapel, and the original is in the Vatican Pinacoteca. Oil on canvas, 300 cm × 203 cm (120 in × 80 in), please click on the image for greater detail.

  1.  Hibbard, Howard (1985). Caravaggio. Oxford: Westview Press. pp. 171–179. ISBN 9780064301282.

“The consensus of scholarship is that the New Testament accounts represent a crucifixion occurring on a Friday, but a Thursday or Wednesday crucifixion have also been proposed.[1][2] Some scholars explain a Thursday crucifixion based on a “double sabbath” caused by an extra Passover sabbath falling on Thursday dusk to Friday afternoon, ahead of the normal weekly Sabbath.[1][3] Some have argued that Jesus was crucified on Wednesday, not Friday, on the grounds of the mention of “three days and three nights” in Matthew before his resurrection, celebrated on Sunday. Others have countered by saying that this ignores the Jewish idiom by which a “day and night” may refer to any part of a 24-hour period, that the expression in Matthew is idiomatic, not a statement that Jesus was 72 hours in the tomb, and that the many references to a resurrection on the third day do not require three literal nights.[1][4]

In Mark 15:25 crucifixion takes place at the third hour (9 a.m.) and Jesus’ death at the ninth hour (3 p.m.).[5] However, in John 19:14 Jesus is still before Pilate at the sixth hour.[6] Scholars have presented a number of arguments to deal with the issue, some suggesting a reconciliation, e.g., based on the use of Roman timekeeping in John, since Roman timekeeping began at midnight and this would mean being before Pilate at the 6th hour was 6 a.m., yet others have rejected the arguments.[6][7][8] Several scholars have argued that the modern precision of marking the time of day should not be read back into the gospel accounts, written at a time when no standardization of timepieces, or exact recording of hours and minutes was available, and time was often approximated to the closest three-hour period.”
https://en.wikipedia.org/wiki/Crucifixion_of_Jesus, retrieved on 4/16/2020

  1.  “Niswonger “which meant Friday” – Google Search”.
  2. ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pp. 142–143
  3. ^ Cyclopaedia of Biblical, theological, and ecclesiastical literature: Volume 7 John McClintock, James Strong – 1894 “… he lay in the grave on the 15th (which was a ‘high day’ or double Sabbath, because the weekly Sabbath coincided …”
  4. ^ “Blomberg “Wednesday crucifixion” – Google Search”.
  5. ^ The Gospel of Mark, Volume 2 by John R. Donahue, Daniel J. Harrington 2002 ISBN 0-8146-5965-9 p. 442
  6. Jump up to:a b c Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pp. 323–323
  7. ^ Death of the Messiah, Volume 2 by Raymond E. Brown 1999 ISBN 0-385-49449-1 pp. 959–960
  8. ^ Colin HumphreysThe Mystery of the Last SupperCambridge University Press 2011 ISBN 978-0-521-73200-0, pp. 188–190


-by Karlo Broussard

“The narratives of Jesus’ passion and death are among the most sacred elements of Scripture for Christians. For skeptics, however, they’re often used as a punching bag. The claim is that they’re historically unreliable because the Gospels supposedly contradict themselves.

Previously, we looked at two alleged contradictions involving the timing of Jesus’ trial. Yet, critics often raise challenges based on what they believe are contradictions concern the timing of Jesus’ death.

For example, Mark tells us that Jesus ate the Last Supper “on the first day of Unleavened Bread, when they sacrificed the Passover lamb” (Mark 14:12), and he died the next day (Mark 14:12, 17). But John places Jesus’ death on “the day of preparation of the Passover” (John 19:14).

Another objection is that Mark and John also contradict each other as to the hour Jesus was crucified. Mark claims it was at “the third hour” (Mark 15:25), which according to the Jewish division of twelve-hour days and nights would have been 9 am. John tells us Pilate questioned Jesus “about the sixth hour” (John 19:14), which means Jesus wouldn’t have been crucified until some time after, probably right at twelve noon according to the same Jewish division of days.

Agnostic New Testament scholar Bart Ehrman finds in the discrepancy a reason for doubt: “It is impossible that both Mark’s and John’s accounts are historically accurate, since they contradict each other on the question of when Jesus died.”

What should we make of these apparent contradictions? Are they proof that Mark and John can’t be historically reliable, as Ehrman says? Let’s first take the question as to whether Jesus was crucified before or after Passover.

Some have responded to the objection by saying the Sadducees and Pharisees celebrated Passover on different days, and Jesus sided with the Pharisees.

Others, like Pope Emeritus Benedict XVI, have proposed Jesus may have celebrated Passover in accord with the Qumran calendar, which would have been one day earlier than the celebration of Passover involving the priestly sacrifices of lambs.

Both responses to the objection have merit. But there’s another way that uses the text of the Gospels themselves.

The phrase “day of Preparation” is a Jewish idiom for Friday, the day that Jews made preparations for observance of the weekly Sabbath.

All three Synoptics use the idiom this way and say Jesus died on that day. Mark is explicit: “And when evening had come, since it [the day Jesus was crucified and died] was the day of Preparation [Greek, paraskeuē], that is, the day before the Sabbath” (Mark 15:42; emphasis added).

Luke is explicit as well. In reference to the day of Jesus’s crucifixion and death, he writes, “It was the day [hēmera] of preparation [paraskeuēs], and the sabbath was beginning” (Luke 23:54).

Matthew’s use of paraskeuē is a bit more implicit. He identifies the day Jesus died to be “the day of preparation” (Matt. 27:62). He then speaks of Pilate appointing guards to guard Jesus’ tomb on the day “after the day of preparation,” which he clearly identifies as the Sabbath in 28:1.

Even the Gospel of John itself, like the Synoptics, uses paraskeuē to refer to Friday in the other two passages where it’s used.

In John 19:31, the evangelist refers to the day of Jesus’ crucifixion as paraskeuē. But within the same verse it becomes clear that he’s not talking about the day on which Jews prepare for Passover, but the day before the Sabbath, Friday:

Since it was the day of Preparation [paraskeuē], in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away” (emphasis added).

Notice the problem the Jews seek to solve is having the bodies on the crosses on the Sabbath. This implies that the day on which the request to remove the bodies is made is the day before the Sabbath, Friday. And it’s that day that John calls paraskeuē, “the day of Preparation.”

This interpretation is strengthened a few verses later when John tells us why they sought a nearby tomb: “So because of the Jewish day of Preparation [paraskeuē], as the tomb was close at hand, they laid Jesus there” (John 19:42). They needed to quickly bury Jesus lest they violate the Sabbath rest, which was soon to begin that Friday after sundown.

Given the evidence from both the Synoptics and John himself that the phrase “day of Preparation” is an idiom for Friday, the day of preparation for the weekly Sabbath, it’s reasonable to conclude that’s how John is using it in John 19:14.

But why add the phrase, “of the Passover”?

The term “Passover” doesn’t only refer to the initial Seder meal, during which the Passover lamb is eaten. As New Testament scholar Brant Pitre points out, by the first-century A.D., “Passover” came to be used interchangeably with the seven-day “feast of Unleavened Bread.” Luke provides us with an example: “Now the feast of Unleavened Bread drew near, which is called the Passover (Luke 22:1; cf. Lev. 23:6-8; emphasis added).

So, it seems that by adding the extra tidbit “of the Passover” John intends to highlight the special character of that Friday, the day of preparation for the Sabbath during Passover week.

This provides a possible explanation as to why John says, “that Sabbath was a high day” (John 19:31). It wasn’t just an ordinary Sabbath. It was a Sabbath that fell during Passover week. Consequently, it was a “doubly sacred” Sabbath.

Since John is not referring to the preparation day for Passover, and places Jesus’ crucifixion on the same day that Mark does, Friday, it follows that there is no discrepancy between the two, at least when it comes to the day on which Jesus was crucified.

In fact, all of the Gospels state that Jesus was crucified and buried on “the day of Preparation” (Matt. 27:62; Mark 16:42; Luke 23:54; John 19:14, 31, 42)—so all four agree.

What about the hour of Jesus’s crucifixion? Was it 9 am, as Mark says? Or, was John right when he said it took place at noon?

New Testament scholar Craig Blomberg explains that just as the Jews divided the twelve-hour night (sunset to sunrise) into four watches, so too they divided daylight hours (sunrise to sunset) into four three-hour increments. And they generally identified the time of events during the day by rounding up or down to the quarter hour.

For example, throughout the Synoptics, almost every time the authors speak of an hour of the day they speak of the “third,” “sixth,” and “ninth” (Matt. 20:3, 5; 27:45, 46; Mark 15:33, 34; Luke 23:44; Acts 2:15; 3:1; 10:3,9, 30; 23:23). The only exception is the parable of the tenant that receives his reward in the “eleventh” hour (Matt. 20:9). But such specificity is required by the parable.

In light of this, Blomberg concludes, “it becomes plausible to interpret Mark’s ‘third hour’ to mean any time between 9 a.m. and noon” (emphasis added). Mark just rounds down to the “third hour” whereas John rounds up to the sixth. John’s rounding up is supported by the fact that he says it was “about the sixth hour” (John 19:14).

Given that Mark and John are approximating the time of Jesus’ death, and they both approximate that time to be some time in the second quarter of the day, we can conclude there is no contradiction.

Ehrman may still reject the historical accuracy of Mark and John. But he can’t do so on the grounds that Mark and John contradict each other as to the day and hour of Jesus’ death.”

Love & truth,
Matthew

Holy Saturday: waiting…

-Shroud of Turin


-by James Hanvey, SJ, holds the Lo Schiavo Chair in Catholic Social Thought at the University of San Francisco.

“We tend to think of Holy Saturday as a day ‘in between’ Good Friday and Easter Sunday, without any particular significance of its own. But this could not be further from the truth. It is a day that resists all of our attempts to understand it, but nonetheless we must ‘live in the realities of Holy Saturday’.

We don’t know what to do with it. Somehow it gets lost between the solemn exhaustion of Good Friday and the excitement of the Easter Vigil. Yet it is not an interlude between acts while the scenery changes behind the curtain. Neither is it a time when God continues to work in some other realm of redemption like the descent into Hell. All that can be done, all that needs to be done, is done on the cross. We must not run away from its finality. It is over; all our lives we will be discovering the depths of that closure. We cannot even begin to appreciate what it means if we do not live in the realities of Holy Saturday. Without the experience of this day neither our hearts nor minds, not even our souls, are prepared for Good Friday or Easter Morning.

It is only human to want to avoid the vast silence of this day, its stillness which stretches out without any promise of relief. It is only human to want to shake off the finality, the shock and numbness of death, to release ourselves from the lingering memory of what we have witnessed. It is only human to want to flee from its emptiness, the stark, hard, unyielding bareness of absence. So we run – either physically, through activity, preparing for the holidays, making things ready for the liturgy; or intellectually and spiritually by anticipating the consolations of Easter. However we do it, we want to escape the aftermath of death, God’s death, and the vacuum which refuses to be resolved or dissolved. On Holy Saturday we all become Pelagians finding every good excuse to make something happen. In the dead time that lies between Good Friday and Easter Sunday we encounter the terror of our own impotence. There is no magic, no word, no clever formula to bring Him back; to restore the dream and secure the hope. We go on living but can we trust life again? Can we trust ourselves again?

We should mourn and start the rituals of grieving for all the unlived lives, all our own unlived lives. But even then Holy Saturday resists all our attempts to change it, to naturalize and interpret it in some sort of therapeutic framework. It is a different sort of time, one that does not move to our rhythms. This day holds us in its bleak starkness. It is not only the trauma of a tortured, disfigured, broken and lifeless body, or the scandal of goodness and innocence systematically dismembered and destroyed. Even the loving rituals of a hasty burial or the familiar routines of religious piety and festival cannot lessen it. Memory cannot leap over the reality of Good Friday to return to happier times. Memory, too, is held disoriented, dislocated and disconnected, a refugee lost in the alien land of Holy Saturday. Deep in the folds of our own bruised and shocked souls moves another more sinister and primal fear. Like a black serpent sensing the closeness of its prey, quietly it uncoils within us, poised to strike: the terror of Death.

This is not death through natural causes. It does not come at the end of a natural process or a long life. Its very unnaturalness shatters all our attempts to make it comprehensible and familiar. It is an inflicted death which reveals the terror of ultimate power: death itself can be instrumentalized. The cross, its torture and humiliation, was the deliberate and ruthless manifestation of Roman power, but it is also the symbol of every regime which makes death its instrument. Not only is this a physical death, it is death as claim and possession; it is death which advertises complete ownership. It makes the body of the victim its own symbol and inscribes its name upon flesh, bone and muscle. ‘You are ours. Here, you see what we can do, if we choose.’

Now the State, the Emperor, the President or the CEO performs the liturgy of their power in the spectacle of a systematic, calculated and carefully controlled death. It is meant to be public spectacle because it is meant to serve subjection through terror. Its purpose is not just to generate bodily compliance, but to coloniZe the imagination and the soul. This is not just the reduction of the will to impotence, but the rendition of being itself to the dark country of which death is only the threshold: the abyss of nothingness and the hell of living without life, of being only a property. We are allowed the illusion of our freedom; to get on with our lives and maybe even prosper, but only on the condition that we acknowledge the gods who can sacrifice us at will on the altar of death.

Only in the silence of Holy Saturday can we see the true terror of the cross. It exposes the ultimate source of the secular gods’ power – the god of this world, the god of despair; the god who can crucify God. On this day, all our dreams fall away, our hopes scatter like dust in the wind; the fragile world we build of meaning, of goodness, of love, is only a poor, ragged shelter in which to hide from the frozen dark of an endless night. If we have the courage to place our ear to the silence of Holy Saturday we will hear a savage laughter. It is the gods of this world laughing at our hope for a savior.

There is also the guilt: could we have done something? In the space of Holy Saturday we have to live with all our betrayals. Even when we have loved to the end, even when we have taken the risks and keep our vigil before the cross, even when we have taken the body and laid it to rest, it is not enough. Our love, our loyalty, all our skill and ingenuity, is not enough. It cannot save him. On Holy Saturday we live the limits of our love. We do not stop loving, but even though our love may be endless, we know it cannot be enough. We love now in pain, in longing; we love now on the cross of our own finiteness.

If we enter into the silence of Holy Saturday, its bareness gives us no distractions. There is nowhere to go but inwards; into the very empty places of our own soul and imagination. Holy Saturday takes us beyond grief and mourning into the deepest purification of our faith. Like the bare altar and the empty tabernacle, this Saturday strips us of all comfort. It even strips away faith itself, leaving us so utterly naked and impotent that we can only wait.

If we can stay in this strange and desolate place waiting, our spiritual eyes become accustomed to this other dimension. We will begin to discern that it has brought us to a way that only Christ has opened up. In the very waiting and living in our own powerlessness, we have already faced the terror of the instruments, the torture, the primal fear that laid its claim upon us. If only we can stay there waiting we will begin to understand that this silence and emptiness is not God’s powerlessness, His death – but His Sabbath: it is an end; it is a completion and it is also a new beginning. It is truly a ‘holy’ Saturday, not an interlude but a hallowing of all of our times of waiting. Without it we would never see into the depths of Good Friday or adjust our understanding to grasp the magnitude and meaning of Easter morning.

In the emptiness of waiting, we begin to learn something that the god of this world cannot bear, the knowledge that it does not want us to know: at the very point of our failure and betrayals, when we taste our own impotence and limit, if we are not afraid to live in His absence, we discover Him.

Holy Saturday is His time. It is the time when we learn to trust His sacrifice of love which death can neither subjugate nor comprehend. In Holy Saturday we begin to see that it is He who has made death His instrument; not to terrorize us into submission, but to call us more intimately to His side. In the purifying darkness of Holy Saturday we discover the Sabbath of our waiting. We come to the end of our way and the beginning of His. It is only Christ Who can carry us over into Easter morning, and so it is with all the Holy Saturdays of our life.”

Love, and the silence of Holy Saturday,
Matthew

Tenebrae

-“Tenebrae Factae Sunt”, There was darkness, is the eighth responsorio for Holy Week and the fifth responsorio of Matins for Good Friday.

-from https://www.sistersofcarmel.com/tenebrae.php?mc_cid=3ff5951ea0&mc_eid=c72ad7923a

“All that You have done to us, O Lord, You have done in true judgment, because we have sinned against You, and have not obeyed Your commandments. But give glory to Your name, and deal with us according to the multitude of Your mercy.”
– Daniel, 3:31, from the Mass of Thursday in Passion Week

“Tenebrae”, means shadows, and is the name given to the service of Matins and Lauds belonging to the last three days of Holy Week. It differs, in many things, from the Office of the rest of the year. All is sad and mournful, as though it were a funeral service; nothing could more emphatically express the grief that now weighs down the heart of our holy Mother the Church. Throughout all the Office of Thursday, Friday and Saturday, she forbids herself the use of those formulas of joy and hope wherewith, on all other days, she begins her praise of God. Nothing is left but what is essential to the form of the Divine Office: psalms, lessons and chants expressive of grief. The tone of the whole Office is most noticeably mournful: the lessons taken from the Lamentations of Jeremias, the omission of the Gloria Patri, of the Te Deum, and of blessings etc., so the darkness of these services seems to have been designedly chosen to mark the Church’s desolation. The lessons from Jeremias in the first Nocturn, those from the Commentaries of St. Augustine upon the Psalms in the second, and those from the Epistles of St. Paul in the third remain now as when we first hear of them in the eighth century.

The name “Tenebrae” has been given because this Office is celebrated in the hours of darkness, formerly in the evening or just after midnight, now the early morning hours. There is an impressive ceremony, peculiar to this Office, which tends to perpetuate its name. There is placed in the sanctuary, near the altar, a large triangular candlestick holding fifteen candles. At the end of each psalm or canticle, one of these fifteen candles is extinguished, but the one which is placed at the top of the triangle is left lighted. During the singing of the Benedictus (the Canticle of Zachary at the end of Lauds), six other candles on the altar are also put out. Then the master of ceremonies takes the lighted candle from the triangle and holds it upon the altar while the choir repeats the antiphon after the canticle, after which she hides it behind the altar during the recitation of the Christus antiphon and final prayer. As soon as this prayer is finished, a noise is made with the seats of the stalls in the choir, which continues until the candle is brought from behind the altar, and shows, by its light, that the Office of Tenebrae is over.

Let us now learn the meaning of these ceremonies. The glory of the Son of God was obscured and, so to say, eclipsed, by the ignominies He endured during His Passion. He, the Light of the world, powerful in word and work, Who but a few days ago was proclaimed King by the citizens of Jerusalem, is now robbed of all his honors. He is, says Isaias, the Man of sorrows, a leper (Isaias 53:3,4). He is, says the royal prophet, a worm of the earth, and no man (Psalm 21:7). He is, as He says of himself, an object of shame even to his own disciples, for they are all scandalized in Him (Mark 14:27) and abandon Him; yea, even Peter protests that he never knew Him. This desertion on the part of His apostles and disciples is expressed by the candles being extinguished, one after the other, not only on the triangle, but on the altar itself. But Jesus, our Light, though despised and hidden, is not extinguished. This is signified by the candle which is momentarily placed on the altar; it symbolizes our Redeemer suffering and dying on Calvary. In order to express His burial, the candle is hidden behind the altar; its light disappears. A confused noise is heard in the house of God, where all is now darkness. This noise and gloom express the convulsions of nature when Jesus expired on the cross: the earth shook, the rocks were split, the dead came forth from their tombs. But the candle suddenly reappears; its light is as fair as ever. The noise is hushed, and homage is paid to the Conqueror of death.”

– Excerpted from the revered Liturgical Year by Abbot Gueranger, the Catholic Encyclopedia and other sources

Love & Resurrection,
Matthew

On the Resurrection of the Lord – Sermon by Pope St Leo the Great (400-461 AD)

*Leo the Great, Sermon LXXI. Sermons in P. Schaff & H. Wace (Editors.), C. L. Feltoe (Translator) Leo the Great, Gregory the Great (Vol. 12a, pp. 181–184), (New York: Christian Literature Company, 1895).
**Ostensibly preached on Good Friday.

WE MUST ALL BE PARTAKERS IN CHRIST’S RESURRECTION LIFE

“In my last sermon,** dearly-beloved, not inappropriately, as I think, we explained to you our participation in the cross of Christ, whereby the life of believers contains in itself the mystery of Easter, and thus what is honored at the feast is celebrated by our practice. And how useful this is you yourselves have proved, and by your devotion have learned, how greatly benefited souls and bodies are by longer fasts, more frequent prayers, and more liberal alms. For there can be hardly any one who has not profited by this exercise, and who has not stored up in the recesses of his conscience something over which he may rightly rejoice. But these advantages must be retained with persistent care, lest our efforts fall away into idleness, and the devil’s malice steal what GOD’S grace gave. Since, therefore, by our forty days’ observance we have wished to bring about this effect, that we should feel something of the Cross at the time of the LORD’S Passion, we must strive to be found partakers also of Christ’s Resurrection, and “pass from death unto life” [John 5:24], while we are in this body. For when a man is changed by some process from one thing into another, not to be what he was is to him an ending, and to be what he was not is a beginning. But the question is, to what a man either dies or lives: because there is a death, which is the cause of living, and there is a life, which is the cause of dying. And nowhere else but in this transitory world are both sought after, so that upon the character of our temporal actions depend the differences of the eternal retributions. We must die, therefore, to the devil and live to GOD: we must perish to iniquity that we may rise to righteousness. Let the old sink, that the new may rise; and since, as says the Truth, “no one can serve two masters” [Matthew 6:24], let not him be Lord who has caused the overthrow of those that stood, but Him Who has raised the fallen to victory.

GOD DID NOT LEAVE HIS SOUL IN HELL, NOR SUFFER HIS FLESH TO SEE CORRUPTION

Accordingly, since the Apostle says, “the first man is of the earth earthy, the second man is from heaven heavenly. As is the earthy, such also are they that are earthy; and as is the heavenly, such also are they that are heavenly. As we have borne the image of the earthy, so let us also bear the image of Him Who is from heaven” [1 Corinthians 15:47-49], we must greatly rejoice over this change, whereby we are translated from earthly degradation to heavenly dignity through His unspeakable mercy, Who descended into our estate that He might promote us to His, by assuming not only the substance but also the conditions of sinful nature, and by allowing the impassibility of Godhead to be affected by all the miseries which are the lot of mortal manhood. And hence that the disturbed minds of the disciples might not be racked by prolonged grief, He with such wondrous speed shortened the three days’ delay which He had announced, that by joining the last part of the first and the first part of the third day to the whole of the second, He cut off a considerable portion of the period, and yet did not lessen the number of days. The Saviour’s Resurrection therefore did not long keep His soul in Hades, nor His flesh in the tomb; and so speedy was the quickening of His uncorrupted flesh that it bore a closer resemblance to slumber than to death, seeing that the Godhead, Which quitted not either part of the Human Nature which He had assumed, reunited by Its power that which Its power had separated.

CHRIST’S MANIFESTATIONS AFTER THE RESURRECTION SHOWED THAT HIS PERSON WAS ESSENTIALLY THE SAME AS BEFORE

And then there followed many proofs, whereon the authority of the Faith to be preached through the whole world might be based. And although the rolling away of the stone, the empty tomb, the arrangement of the linen cloths, and the angels who narrated the whole deed by themselves fully built up the truth of the LORD’S Resurrection, yet did He often appear plainly to the eyes both of the women and of the Apostles, not only talking with them, but also remaining and eating with them, and allowing Himself to be handled by the eager and curious hands of those whom doubt assailed. For to this end He entered when the doors were closed upon the disciples, and gave them the Holy Spirit by breathing on them, and after giving them the light of understanding opened the secrets of the Holy Scriptures, and again Himself showed them the wound in the side, the prints of the nails, and all the marks of His most recent Passion, whereby it might be acknowledged that in Him the properties of the Divine and Human Nature remained undivided, and we might in such sort know that the Word was not what the flesh is, as to confess GOD’S only Son to be both Word and Flesh.

BUT THOUGH IT IS THE SAME, IT IS ALSO GLORIFIED

The Apostle of the Gentiles, Paul, dearly-beloved, does not disagree with this belief, when he says, “even though we have known Christ after the flesh, yet now we know Him so no more” [2 Corinthians 5:16]. For the LORD’S Resurrection was not the ending, but the changing of the flesh, and His substance was not destroyed by His increase of power. The quality altered, but the nature did not cease to exist: the body was made impassible, which it had been possible to crucify: it was made incorruptible, though it had been possible to wound it. And properly is Christ’s flesh said not to be known in that state in which it had been known, because nothing remained passible in it, nothing weak, so that it was both the same in essence and not the same in glory. But what wonder if St. Paul maintains this about Christ’s body, when he says of all spiritual Christians, “wherefore henceforth we know no one after the flesh” [2 Corinthians 5:16]. Henceforth, he says, we begin to experience the resurrection in Christ, since the time when in Him, Who died for all, all our hopes were guaranteed to us. We do not hesitate in diffidence, we are not under the suspense of uncertainty, but having received an earnest of the promise, we now with the eye of faith see the things which will be, and rejoicing in the uplifting of our nature, we already possess what we believe.

BEING SAVED BY HOPE, WE MUST NOT FULFILL THE LUSTS OF THE FLESH

Let us not then be taken up with the appearances of temporal matters, neither let our contemplations be diverted from heavenly to earthly things. Things which as yet have for the most part not come to pass must be reckoned as accomplished: and the mind intent on what is permanent must fix its desires there, where what is offered is eternal. For although “by hope we were saved” [cf Romans 8:24], and still bear about with us a flesh that is corruptible and mortal, yet we are rightly said not to be in the flesh, if the fleshly affections do not dominate us, and are justified in ceasing to be named after that, the will of which we do not follow. And so, when the Apostle says, “make not provision for the flesh in the lusts thereof” [cf Romans 13:14], we understand that those things are not forbidden us, which conduce to health and which human weakness demands, but because we may not satisfy all our desires nor indulge in all that the flesh lusts after, we recognize that we are warned to exercise such self-restraint as not to permit what is excessive nor refuse what is necessary to the flesh, which is placed under the mind’s control. And hence the same Apostle says in another place, “For no one ever hated his own flesh, but nourished and cherished it” [cf Ephesians 5:29]; in so far, of course, as it must be nourished and cherished not in vices and luxury, but with a view to its proper functions, so that nature may recover herself and maintain due order, the lower parts not prevailing wrongfully and debasingly over the higher, nor the higher yielding to the lower, lest if vices overpower the mind, slavery ensues where there should be supremacy.

OUR GODLY RESOLUTIONS MUST CONTINUE ALL THE YEAR ROUND, NOT BE CONFINED TO EASTER ONLY

Let GOD’S people then recognize that they are a new creation in Christ, and with all vigilance understand by Whom they have been adopted and Whom they have adopted. Let not the things, which have been made new, return to their ancient instability; and let not him who has “put his hand to the plough” [Luke 9:62] forsake his work, but rather attend to that which he sows than look back to that which he has left behind. Let no one fall back into that from which he has risen, but, even though from bodily weakness he still languishes under certain maladies, let him urgently desire to be healed and raised up. For this is the path of health through imitation of the Resurrection begun in Christ, whereby, notwithstanding the many accidents and falls to which in this slippery life the traveller is liable, his feet may be guided from the quagmire on to solid ground, for, as it is written, “the steps of a man are directed by the LORD, and He will delight in his way. When the just man falls he shall not be overthrown, because the LORD will stretch out His hand” [cf Psalm 37:23-24]. These thoughts, dearly-beloved, must be kept in mind not only for the Easter festival, but also for the sanctification of the whole life, and to this our present exercise ought to be directed, that what has delighted the souls of the faithful by the experience of a short observance may pass into a habit and remain unalterably, and if any fault creep in, it may be destroyed by speedy repentance. And because the cure of old-standing diseases is slow and difficult, remedies should be applied early, when the wounds are fresh, so that rising ever anew from all downfalls, we may deserve to attain to the incorruptible Resurrection of our glorified flesh in Christ Jesus our LORD, Who lives and reigns with the Father and the Holy Ghost for ever and ever. Amen.”

Love, and Easter Joy, forever and ever,
Matthew

Christus Factus Est – Phil 2:8-9

Christus factus est pro nobis obediens
usque ad mortem, mortem autem crucis.
Propter quod et Deus exaltavit illum et dedit illi nomen,
quod est super omne nomen.

Christ became obedient for us unto death,
even to the death, death on the cross.
Therefore God exalted Him and gave Him a name
which is above all names.

Christus Factus Est is a gradual in the Catholic liturgy of the Mass on Palm Sunday, Holy Thursday and Good Friday. The melody is found in the Graduale Romanum, 1974, p. 148.

Love,
Matthew

The Cross


-please click on the image for greater detail.

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Holy Spirit, teach me the value of suffering, so that I may esteem it and love it as a means of sanctification.

MEDITATION

We must be thoroughly convinced that if the Holy Spirit works in our souls to assimilate us to Christ, He can do so only by opening to us the way of the Cross. Jesus is Jesus Crucified; therefore, there can be no conformity to Him except by the Cross, and we shall never enter into the depths of the spiritual life except by entering into the mystery of the Cross. St. Teresa of Jesus teaches that even the highest contemplative graces are given to souls only in order to enable them to carry the Cross. “His Majesty,” says the Saint, “can do nothing greater for us than to grant us a life which is an imitation of that lived by His beloved Son. I feel certain, therefore, that these favors are given to us to strengthen our weakness, so that we may be able to imitate Him in His great sufferings” (Interior Castle also known as The Mansions, VII, 4). Yes, conformity to Jesus Crucified has more value and importance than all mystical graces! The whole spiritual life is dominated by the Cross and, as the Cross is the central point in the history of the world, so it is the central point in the history of every soul. The Cross gave us life; it will imprint upon our souls the traits of the most perfect resemblance to Jesus; the more we share in His Cross, the more shall we resemble Him and cooperate in the work of Redemption.

In order to attain sanctity, it is evident that we need the Cross. To accept God’s will always and in every circumstance implies the renouncement of one’s own will; it is impossible to be conformed to Jesus in everything, “Who in this life had no other pleasure, nor desired any, than to do the will of His Father” (John of the Cross, Ascent of Mount Carmel I; 13,4), without renouncing one’s own selfish pleasures. And all this means: detachment, crosses, sacrifice, self-denial. It means setting out steadfastly on the way indicated by Jesus Himself: “If any man will come after Me, let him deny himself, and take up his cross and follow Me” (Matthew 16:24). This is the path which the Holy Spirit urges and invites us to follow. Whenever we find ourselves looking for things that are easier, more commodious, or more honorable; whenever we notice that we are satisfying our self-love, our pride, or see that we are attached to our own will, let us remind ourselves that all this is far removed from the inspirations of the Holy Spirit and, what is worse, it is an obstacle to His action in us.


-please click on the image for greater detail.

COLLOQUY

“O Spirit of truth, make me know Your Word; teach me to remember all He has said; enlighten me, guide me, make me conformable to Jesus as an ‘alter Christus,’ another Christ, by giving me His virtues, especially His patience, humility, and obedience; let me take part in His redemptive work by making me understand and love the Cross.

“O Holy Spirit, I come before You like a little green fruit which will ripen in the sun, like a bit of straw which is to be burned, like a drop of dew to be absorbed by the sun, like an ignorant child who must be taught. O Holy Spirit, giving Yourself to little souls, poor and humble, I present myself to You as one of these, and in this disposition I invoke You: ‘Veni, Sancte Spiritus, sanctifica me!’ Come, Holy Spirit, sanctify me! My desire for holiness is so great! Sanctify me Yourself; make haste to make me holy and a great saint, without my knowing it, in the self-effacement of my daily life.

“I wish to cast myself into You, O Holy Spirit, divine Fire, so that You will complete my purification, destroy my miserable self-love and transform me wholly into love. It is for this that I beseech You to come upon me and direct me according to Your good pleasure. ‘Dirige ados nostros in beneplacito tuo.’ Direct our actions according to Your good pleasure.

“O consuming Fire, divine Love in person, inflame me, burn me, consume me, destroy all self-love in me, transform me entirely into love, bring me to the ‘nothing’ that I may possess the ‘All’; bring me to the summit of the ‘mountain’ where dwells only the honor and glory of God, where all is ‘peace and joy’ in You, O Holy Spirit! Grant that here below—through suffering and loving contemplation—I may arrive at the most intimate union with the Blessed Three, until I go to contemplate Them in the face-to-face vision of heaven, in the peace, joy, and security of the ‘perpetual banquet’” (Sr. Carmela of the Holy Spirit, O.C.D.).”

Love & strength to endure all the crosses we must endure. Put your faith in Him, and NEVER WAIVER!!!! Be as rock!!! The ultimate thing Satan desires is our despair!!!! Resist him!! Solid in your faith!!!,
Matthew

Vere Languores Nostros – Truly He bore our griefs, Service of Tenebrae, Holy Thursday, (III Responsory of I Nocturn)


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Vere languores nostros ipse tulit,
et dolore nostros ipse portavit;
Cujus livore sanati sumus.
Dulce lignum, dulces clavos,
dulcia ferens pondera,
quae sola fuisti digna
sustinere Regem coelorum et Dominum.

Truly He bore our griefs,
and carried our sorrows;
by His wounds we are healed.
Sweet cross, sweet nails,
sweetly bearing the weight,
you alone were worthy
to bear the King of heaven and the Lord.

Love,
Matthew

Tenebrae Factae Sunt – Darkness Fell: Responsory for 2nd nocturn of Good Friday

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.

Love,
Matthew

Miserere mei – Psalm 51, Allegri

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!!!!
Matthew

Christ crucified – St Paul of the Cross, (1694-1775), Confessor, Founder of the Passionist Order, “Love is a unifying virtue”

“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 virtue which 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.”

Love,
Matthew