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Taken from The Liturgical Year by Abbot Dom Guéranger, O.S.B.
After having proposed the forty-days' fast of Jesus in the desert to the meditation of the faithful during the first four weeks of Lent, the holy Church gives the two weeks which still remain before Easter to the commemoration of the Passion. She would not have her children come to that great day of the immolation of the Lamb, without having prepared for it by compassionating with him in the sufferings He endured in their stead.
The most ancient sacramentaries and antiphonaries of the several Churches attest, by the prayers, the lessons, and the whole liturgy of these two weeks, that the Passion of our Lord is now the one sole thought of the Christian world. During Passion-week, a saint's feast, if it occur, will be kept; but Passion Sunday admits no feast, however solemn it may be; and even on those which are kept during the days intervening between Passion and Palm Sunday, there is always made a commemoration of the Passion, and the holy images are not allowed to be uncovered.
We cannot give any historical details upon the first of these two weeks; its ceremonies and rites have always been the same as those of the four preceding ones. We, therefore, refer the reader to the following chapter, in which we treat of the mysteries peculiar to Passiontide. The second week, on the contrary, furnishes us with abundant historical details; for there is no portion of the liturgical year which has interested the Christian world so much as this, or which has given rise to such fervent manifestations of piety.
This week was held in great
veneration even as early as the third century, as we learn from St. Denis,
bishop of Alexandria, who lived at that time [2]. In the following century, we
find St. John Chrysostom, calling it the great week: [3] 'Not,' says the
holy doctor, 'that it has more days in it than other weeks, or that its days are
made up of more hours than other days; but we call it great, because of
the great mysteries which are then celebrated.' We find it called also by other
names: the painful week (hebdomada poenosa), on account of the sufferings
of our Lord Jesus Christ, and of the fatigue required from us in celebrating
them; the week of indulgence, because sinners are then received to
penance; and, lastly, Holy Week, in allusion to the holiness of the
mysteries which are commemorated during these seven days. This last name is the
one under which it most generally goes with us; and the very cars themselves
are, in many countries, called by the same name, Holy Monday, Holy Tuesday,
Good Friday, Holy Saturday.
The
severity of the lenten fast is increased during these its last days; the whole
energy of the spirit of penance is now brought out. Even with us, the
dispensation which allows the use of eggs ceases towards the middle of this
week. The eastern Churches, faithful to their ancient traditions, have kept up a
most rigorous abstinence ever since the Monday of Quinquagesima week. During the
whole of this long period, which they call Xerophagia they have been
allowed nothing but dry food. In the early ages, fasting during Holy Week was
carried to the utmost limits that human nature could endure. We learn from St..
Epiphanius,[4] that there were acme of the Christians who observed a strict fast
from Monday morning to cock-crow of Easter Sunday. Of course it must have been
very few of the faithful who could go so far as this. Many passed two, three,
and even four consecutive days, without tasting any food; but the general
practice was to fast from Maundy Thursday evening to Easter morning. Many
Christians in the east, and in Russia, observe this fast even in these times.
Would that such severe penance were always accompanied by a firm faith and union
with the Church out of which the merit of such penitential works is of no avail
for salvation!
Another of the ancient practices of Holy Week were the long hours spent, during
the night, in the churches. On Maundy Thursday, after having celebrated the
divine mysteries in remembrance of the Last Supper, the faithful continued a
long time in prayer.[5] The night between Friday and Saturday was spent in
almost uninterrupted vigil, in honour of our Lord's burial. [6] But the longest
of all these vigils was that of Saturday, which was kept up till Easter Sunday
morning. The whole congregation joined in it: they assisted at the final
preparation of the catechumens, as also at the administration of Baptism; nor
did they leave the church until after the celebration of the holy Sacrifice,
which was not over till sunrise.[7]
Cessation from servile work was, for a long time, an obligation during Holy
Week. The civil law united with that of the Church in order to bring about this
solemn rest from toil and business, which so eloquently expresses the state of
mourning of the Christian world. The thought of the sufferings and death of
Jesus was the one pervading thought: the Divine Offices and prayer were the sole
occupation of the people: and, indeed, all the strength of the body was needed
for the support of the austerities of fasting and abstinence. We can readily
understand what an impression was made upon men's minds, during the whole of the
rest of the year, by this universal suspension of the ordinary routine of life.
Moreover, when we call to mind how, for five full weeks, the severity of Lent
had waged war on the sensual appetites, we can imagine the simple and honest joy
wherewith was welcomed the feast of Easter, which brought both the regeneration
of the soul, and respite to the body.
In the preceding volume, we mentioned the laws of the Theodosian Code, which
forbade all law business during the forty days preceding Easter. This law of
Gratian and Theodosius, which was published in 380, was extended by Theodosius
in 389; this new degree forbade all pleadings during the seven days before, and
the seven days after, Easter. We meet with several allusions to this then regent
law, in the homilies of St. John Chrysostom, and in the sermons of St.
Augustine. In virtue of this degree, each of these fifteen days was considered,
as far as the courts of law were concerned, as a Sunday.
But Christian princes were not satisfied with the mere suspension of human
justice during these days, which are so emphatically days of mercy: they would,
moreover, pay homage, by an external act, to the fatherly goodness of God, who
has deigned to pardon a guilty world, through the merits of the death of His
Son. The Church was on the point of giving reconciliation to repentant sinners,
who had broken the chains of sin whereby they were held captives; Christian
princes were ambitious to imitate this their mother, and they ordered that
prisoners should be loosened from their chains, that the prisons should be
thrown open, and that freedom should be restored to those who had fallen-under
the sentence of human tribunals. The only exception made were that of criminals
whose freedom would have exposed their families or society to great danger. The
name of Theodosius stands prominent in these acts of mercy. We are told by St.
John Chrysostom [8] that this emperor sent letters of pardon to the several
cities, ordering the release of prisoners, and granting life to those that had
been condemned to death, and all this in order to sanctify the days preceding
the Easter feast. The last emperors made a law of this custom, as we find in one
of St. Leo's sermons, where he thus speaks of their clemency: 'The Roman
emperors have long observed this holy practice. In honour of our Lord's Passion
and Resurrection, they humbly withhold the exercise of their sovereign justice,
and, laying aside the severity of their laws, they grant pardon to a great
number of criminals. Their intention in this is to imitate the divine goodness
by their own exercise of clemency during these days, when the world owes its
salvation to the divine mercy. Let, then, the Christian people imitate their
princes, and let the example of kings induce subjects to forgive each other
their private wrongs; for, surely it is absurd that private laws should be less
unrelenting than those which are public. Let trespasses be forgiven, let bonds
be taken off, let offenses be forgotten, let revenge be stifled; that thus the
saved feast may, by both divine and human favours, find us all happy and
innocent.'[9]
This
Christian amnesty was not confined to the Theodosian Code; we find traces of it
in the laws of several of our western countries,. We may mention France as an
example. Under the first race of its kings, St. Eligius bishop of Noyon, in a
sermon for Maundy Thursday, thus expresses himself: 'On this day, when the
Church grants indulgence to penitents and absolution to sinners, magistrates,
also, relent in their severity and grant pardon to the guilty. Throughout the
whole world prisons are thrown open; princes show clemency to criminals; masters
forgive their slaves.'[10] Under the second race, we learn from the
Capitularia of Charlemagne, that bishops had a right to exact from the
judges, for the love of Jesus Christ (as it is expressed), that prisoners should
be set free on the days preceding Easter;[11] and should the magistrates refuse
to obey, the bishops could refuse them admission into the church.[12] And
lastly, under the third race, we find Charles VI, after quelling the rebellion
at Rouen, giving orders, later on, that the prisoners should be set at liberty,
because it was Painful Week, and very near to the Easter feast.[13]
A last vestige of this merciful legislation was a custom observed by the
parliament of Paris. The ancient Christian practice of suspending its sessions
during the whole of Lent, had long been abolished: it was not till the Wednesday
of Holy Week that the house was closed, which it continued to be from that day
until after Low Sunday. On the Tuesday of Holy Week, which was the last day
granted for audiences, the Parliament repaired to the palace prisons, and there
one of the grand presidents, generally the last installed, held a session of the
house. The prisoners were questioned; but, without any formal judgment, all
those whose case seemed favourable, or who were not guilty of some capital
offence, were set at liberty.
The revolutions of the last eighty years hats produced in every country in
Europe the secularization of society, that is to say, the effacing from our
national customs and legislation of everything which had been introduced by the
supernatural element of Christianity. The favorite theory of the last half
century or more, has been that all men are equal. The people of the ages of
faith had something far more convincing than theory, of the sacredness of their
rights. At the approach of those solemn anniversaries which so forcibly remind
us of the justice and mercy of God, they beheld princes abdicating, as it were,
their sceptre, leaving in God's hands the punishment of the guilty, and
assisting at the holy Table of Paschal Communion side by side with those very
men, whom, a few days before, they had been keeping chained in prison for the
good of society. There was one thought, which, during these days, was strongly
brought before all nations: it was the thought of God, in whose eyes all men are
sinners; of God, from whom alone proceed justice and pardon. It was in
consequence of this deep Christian feeling, that we find so many diplomas and
charts of the ages of faith speaking of the days of Holy Week as being the
reign of Christ: such an event, they say, happened on such a day, 'under the
reign of our Lord Jesus Christ:' regnante Domino nostro Jesu Christo.
When
these days of holy and Christian equality were over, did subjects refuse
submission to their sovereigns? Did they abuse the humility of their princes,
and take occasion for drawing up what modern times call the rights of man?
No: that same thought which had inspired human justice to humble itself before
the cross of Jesus, taught the people their duty of obeying the powers
established by God. The exercise of power, and submission to that power, both
had God for their motive. They who wielded the sceptre might be of various
dynasties: the respect for authority was ever the same. Now-a-days, the liturgy
has none of her ancient influence on society; religion has been driven from the
world at large, and her only life and power is now with the consciences of
individuals; and as to political institutions, they are but the expression of
human pride, seeking to command, or refusing to obey.
And yet the fourth century, which, in virtue of the Christian spirit, produced
the laws we have been alluding to, was still rife with the pagan element. How
comes it that we, who live in the full light of Christianity, can give the name
of progress to a system which tends to separate society from everything that is
supernatural? Men may talk as they please, there is but one way to secure order,
peace, morality, and security to the world; and that is God's way, the way of
faith, of living in accordance with the teachings and the spirit of faith. All
other systems can, at best, but flatter those human passions, which are so
strongly at variance with the mysteries of our Lord Jesus Christ, which we are
now celebrating.
We must mention another law made by the Christian emperors in reference to Holy
Week. If the spirit of charity, and a desire to imitate divine mercy, led them
to degree the liberation of prisoners; it was but acting consistently with these
principles, that, during these days when our Savior shed His Blood for the
emancipation of the human rage, they should interest themselves in what regards
slaves. Slavery, a consequence of sin, and the fundamental institution of the
pagan world, had received its death-blow by the preaching of the Gospel; but its
gradual abolition was left to individuals, and to their practical exercise of
the principle of Christian fraternity. As our Lord and His apostles had not
exacted the immediate abolition of slavery, so, in like manner, the Christian
emperors limited themselves to passing such laws as would give encouragement to
its gradual abolition. We have an example of this in the Justinian Code, where
this prince, after having forbidden all law-proceedings during Holy Week and the
week following, lays down the following exception: 'It shall, nevertheless, be
permitted to give slaves their liberty; in such manner, that the legal acts
necessary for their emancipation shall not be counted as contravening this
present enactment.[14] This charitable law of Justinian was but applying to the
fifteen days of Easter the degree passed by Constantine, which forbade all legal
proceedings on the Sundays throughout the year, excepting only such acts as had
for their object the emancipation of slaves.
But long before the peace
given her by Constantine, the Church had made provision for slaves, during these
days when the mysteries of the world's redemption were accomplished. Christian
masters were obliged to grant them total rest from labour during this holy
fortnight. Such is the law laid down in the apostolic constitutions, which were
compiled previously to the fourth century. 'During the great week preceding the
day of Easter, and during the week that follows, slaves rest from labour,
inasmuch as the first is the week of our Lord's Passion, and the second is that
of His Resurrection; and the slaves require to be instructed upon these
mysteries.'[15]
Another characteristic of the two weeks, upon which we are now entering, is that
of giving more abundant alms, and of greater fervour in the exercise of works of
mercy. St. John Chrysostom assures us that such was the practice of his times;
he passes an encomium on the faithful, many of whom redoubled, at this period,
their charities to the poor, which they did out of this motive: that they might,
in some slight measure, imitate the divine generosity, which is now so
unreservedly pouring out its graces on sinners.
ENDNOTES
1 It would be out of place to enter here on a discussion with regard to the name
Mediana, under which tide we find Passion Sunday mentioned both in
ancient liturgies and in Canon Law.
2 Epist ad Basilidem Canon i.
3 Hom. xxx in Genes.
4 Expositio fidei, ix Haeres. xxii.
5 St. John Chrysostom, Hom. xxx in Genes.
6 St. Cyril of Jerusalem, Catech. xviii.
7 Const. Apost. lib. i. cap. xviii.
8 Homil. in magn. Hebdom. Homil. xxx. in Genes. Homil. vi ad
popul. Antioch.
9 Sermon xi. de Quadragesima, ii.
10 Sermon x.
11 We learn from the same capitularia, that this privilege was also
extended to Christmas and Pentecost.
12 Capitular. lib. vi.
13 Jean Juvenal des Urains, year 1382,
14 Cod. lib. iii. tit. xii. de feriis. Leg. 8.
15 Constit. Apost. lib. viii cap. xxxiii.
Christ's Passion as seen and experienced by Veronica (March 8, 1971)
The Passion was seen in vision by Veronica during the praying of the Sorrowful Mysteries of the Rosary. Present during this phenomenon were Camille Debrowski, Ben and Mary Salomone, and Evelyn Murphy.
Veronica received the stigmata of the hands and feet at this time. A cross appeared on her right foot in the instep area, directly in line with the big toe and second toe, near the center of the instep, but over more to her left side of the instep, centered between the ankle area and toes. The nail bruise appeared on the instep of the left foot, more centered between the second and third toe from the large toe, at the center of the instep. The right foot was crossed over the left. The cross fitted perfectly in line with the nail mark on the left foot.
The Passion as related by Veronica:
"Jesus started by requesting that on the three initial beads of the Rosary we say the Acts of Faith, Hope, and Charity. Then we entered into the Sorrowful Mysteries.
THE AGONY IN THE GARDEN
"During the first decade I saw Jesus on His knees, bent over in anguish, praying. He was wearing a long, burgundy-colored cape over an inner garment of beige-colored material, long and flowing. There was a great sadness in His face, great sorrow. He was talking to His Father in Heaven:
"'Father, I will drink of this cup, down to the last dreg, if it be Your will. It is not I that should seek that this cup be removed from Me. My strength is everlasting in the light, and My heart a bleeding vessel for this cup.'
THE SCOURGING
"During the second Mystery, I cried out, 'No! No! Stop that!' For there was our beloved Jesus being pulled to and fro as His tormentors pulled His upper garment from His back. They tied His wrists together and drove a spike into an upright beam. Jesus' hands were bound by strips of a brown, leather-like cord. Then the central part of the cord that bound His hands was looped over the spike in the beam. Poor Jesus was pinned by His hands.
"There were five people in this cave-like room that appeared to be dug out of a hillside, a sort of hole-room in the hillside.
"I screamed and winced as two soldiers took turns hitting Jesus' bare back with a long brown, leather-like strap. On this strap were metal hooks, laid horizontally all along the strap. These nail-like, claw-like fixtures on the strap cut and scratched deeply into Jesus' flesh, causing blood to pour out. It was a despicable game with the soldiers. They laughed and joked. Jesus never said a word.
"I cried, 'Say something! Say something!' He could save Himself, but Jesus remained silent as they spat and insulted Him. His back became a mass of welts and torn flesh. Jesus was barefoot; His sandals had fallen off as they banged a stake higher into the pole and raised poor Jesus up so His toes barely touched the floor. The floor was just dirt and blood. The soldier remarked, 'Maybe they cut out His lying tongue. Ha, ha!' Our poor Jesus remained silent.
"Off to the side I saw a room. There was a large, kettle-like pot, real old
looking--of rough metal, a deep reddish-brown in color, very large. Underneath
was a fire burning; there was a heavy liquid bubbling. Off to the side was
another, longer metal receptacle filled with water. There were two soldiers
dressed in short dresses--short, knee-length skirts, with pointed metal pieces
hanging down in a pattern of triangles all around the waist, front and back.
"They had a metal, vest-like covering on their chests and silver-colored
metal headpieces that were shaped like a cap, but swooped up to a flowing design
on the top. Three other men were almost naked, dressed in diaper-like clothing.
They were holding a long piece of metal. They placed the end in the large
kettle; it had a red-hot glow. Then the third man had a large, mallet-like
hammer, and he beat on the hot metal. He was pounding it round and round until
it looked like a spike. He would then douse it in that metal water trough. Two
soldiers were talking over at the side. Later they took the five spikes. (There
were five large spikes made.)
THE CROWNING WITH THORNS
"I then saw Jesus. He had been cut from the post and had fallen over. A soldier roughly pulled Him over to a wicker-like stool and plunked Jesus onto it. Poor Jesus hung forward, and a nasty soldier put a long stick in His hands to balance Him up, and yelled, 'Ha, ha! So this is the King of the Jews! Let's dress Him as fitting!'
"The soldier went outside, to return with an armful of brier bush. He used the metal tongs to make it easier to handle. He made a sort of cap and stuffed a circlet of briers into it. In that way he could handle it better and shove it on poor Jesus' head. The thorns were too hard to weave, to stay together, so the cap was thought of. It was so big, and he kept batting it down with a stick. The sadist gloated as he swung. Jesus, dearest Savior, said never a word. The pain was excruciating. Tears coursed down the cheeks of our poor Jesus, but they were of sorrow. The greatest pain was in His heart!
"Jesus' hands were tied again with the brown, leather-like material; and He was dragged to His feet. The soldier draped His top gown over His torn back. Oh, I could see it stick to His oozing blood. Oh, it was horrible!
THE CARRYING OF THE CROSS
"Then a soldier pushed Jesus out of the hole-like entrance, and down a road. There were many people, all in a spirit of carnival. Two soldiers pushed Jesus over to the side of the big crossbeam which was carried through the crowd. It looked like a heavy log--real rough, and a brownish wood. Two soldiers stood it up and another put Jesus over to it. Two soldiers started to tie His hands onto it. It was supported across His back and on the shoulders. It looked awfully heavy and awkward. The brown leather rope was taut across His elbow area. He seemed to be balancing and supporting the beam as He struggled on.
"There were three ladies and a man walking off to one side with Him. The ladies were weeping silently. The man had his arm about a lady. The man was very tall. He had a long, brown gown on, and he had a brown beard and dark brown hair. The ladies wore beige-colored gowns; but one lady had a purple, coat-like garment over hers.
"Jesus tripped and fell. He was so weak now, the beam had thrown Him off balance as He staggered. Poor Jesus fell. One nasty old man ran out of the crowd to spit and kick Him--the nasty old beast! I tried to tear off my tunic to wipe the blood out of His eyes. It was awful! He looked up at me--the soldiers wouldn't let me through. I pulled at my hair in frustration and anguish. Jesus looked at me, and I saw the love of an eternal, glorious promise. I cried, 'What could I do?' I screamed, 'Help Him! Help Him, please!' I, Veronica, was helpless to lift the cross. I could only hope to wipe His dear face.
"Soon a soldier grabbed a man out of the crowd. This man had a long gown on with stripes down the front, and he had a turban wrapped around his head with stripes in the front. He sure didn't want to carry the beam, but they knew Jesus couldn't make it to the outskirts of the town. So this man shouldered the beam while the insane crowd taunted. Jesus was pushed and pulled along. Dirt and blood were all over Him; He was a picture of bloody grime.
"I was retching; I was sick. Oh, such a horror! Such torture! How could they do this to Him? What did He do but love everyone! Beasts! Beasts! Soon the soldier ran up with the five spikes. When they reached the hill, there was a long piece of wood already on the ground. A soldier lifted the beam from the shoulders of this other man and threw it to the ground. Two other soldiers placed it on top of the long piece of wood to form a cross--long all the way down, and sort of sticking out at the top. They slammed one spike into the two beams and the cross was made.
THE CRUCIFIXION
"Two lousy soldiers threw Jesus to the ground, and they pulled His arms out to stretch across the cross beam. Oh, how it hurt, the back so torn! I could see the pain in Jesus' eyes, but He never uttered a word. He just looked sad. Then they took brown, leather-like cord and wrapped it around His wrists at the board, bound to the board. Then they lifted and tied the wrists to the board, bound and wound the leather cord around the ankles and the wood to hold Him in place.
"Then the spikes were thrown onto the ground, and one soldier got down on his knees and he placed the spike in the center of the palm of poor Jesus' hand. With that metal mallet he drove it in through the skin and out into the board. I screamed! I threw up! This was repeated on the right hand. Then Jesus looked up to the sky. They started on the legs--one large spike into both feet, His right foot over the left, at a twisted sort of angle, placed to lie flat against each other. I retched as I heard the metal against flesh and bone and wood. One spike protruded out the other side. They hammered a block of wood under His poor feet, 'to line 'em up,' they said. It was awful!
"I looked off into the crowd. Oh, there were only nine people there to stay with Jesus. I now knew His Mother, Mary Cleophas (the wife of Clopas), Mary Magdalen, and John. Oh, poor Jesus--never a word did He say as they nailed Him to the wood. Oh, such love!
"Soon two soldiers lifted the head of the wood and three the bottom, carrying Jesus on the cross, and dropped the end into a hole. It went in with a thump! Jesus winced. And it tore His hands more. Blood was trickling down His face. He couldn't move His head. The pain was awful; each movement cut deep. He sagged a bit, but pulled upward. The sagging tore more.
"Mary and Mary ran up to Him. They did not speak at first; they could talk with their eyes to each other. They didn't need words. John came over, for Jesus' bottom tunic fell down. Oh, dear, He was almost naked. I turned away, but John ran over and tied sort of knots in it, like a diaper. Oh, the humiliation to poor Jesus! Then Jesus said to John: "Behold, John, your Mother. And this, Mother, is Your son. I must go to the Father soon."
"The crowd started to move off. Jesus cried: "Abba, abba sabba la bec tori"--that is what it sounded like--a foreign sound. Sabba sabba sabba la bec tori. (I can't spell it well, just by sound.) Then He looked up. "I thirst!" (This I heard in English.)
". . . Water, yellowish water. . . . Jesus' head hung down to His right. It became dark, so dark. Everyone went away but the nine. They all came close; and Mary clung to His feet, wordless in sorrow."
Veronica finished the recitation of what she experienced to find her feet swollen and her arms sore, the feet marked and the hands stinging. Her wordless reaction was a mixture of wonder, joy, and love--joy that now she could join Jesus in His suffering and hold His hand on the road to the Kingdom.
Directives from Heaven
D1 - The Holy Sacrifice of the Mass PDF
D2 - The Holy Eucharist PDF
D66 - The Passion of Christ (Part 1) PDF
D67 - The Passion of Christ (Part 2) PDF
D87 - Divinity of Jesus Christ PDF
D119 - Jesus Christ, Redeemer PDF
D120 - Resurrection PDF
D198 - Kneel Before Your God PDF
D292 - Way of the Cross PDF
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