Shrine and Earth Day

earth-day

Today, April 22nd we celebrate earth day. Earth Day is an annual event celebrated worldwide. Every year, the Baclaran shrine joins the whole world in celebrating this day dedicated to honoring our common planet we call earth. The shrine takes part in several activities worldwide like turning off non-essential electric lights, for one hour, usually from 8:30 to 9:30 p.m. On some years, the shrine organizes a tree planting or clean-up drive.

Caring for creation is an important part of the programs and values of the shrine. This is first of all reflected in the immediate environment around the shrine.

When the Redemptorist settled at Baclaran in 1932, the place was a big grassland near the sea shore. Throughout the years, Redemptorists who were assigned to Baclaran planted their favorite trees. Amongst the many species of trees planted in the surroundings were Mahogany, Nymph Tree, Golden Shower, Narra, molave, fire tree, butterfly and mefacasia.

Today, the shrine compound is a lush area full of trees. The desolation and the emptiness of Baclaran’s early days have been replaced by verdant trees giving shade to the devotees.  Both Church and convent are no longer located on grassland near the seashore but on a mini-forest. The shrine and its surroundings serve as an oasis in the city. In fact, it is the only green place in the whole of the densely populated highly urbanized Baclaran.

Many devotees appreciate the natural surroundings of the shrine like Kris Vente Tagayon, who wrote in August 29, 2017,

Nice place to visit where you can light candles and reflect and take pictures in the walkway, and even if it’s crowded, it’s so refreshing outside the church because of the trees surrounding it. It’s my first time to come here.[1]

Likewise Liezel Besuña, writes in January 7, 2018, “I love so much Baclaran church … It’s so beautiful here, the air is cool … adorable…”[2]

Many sit and gather under the trees relaxing and chatting with each other after the novena and mass. The green surroundings provide respite and peace especially for the worried and burdened devotees like Raine Zetolemrac, who wrote in May 22, 2017: “Its ambiance melts my weariness. For me … this is the best place to rest.”

The various hardwood and fruit trees around the shrine provide sanctuary not just for humans but also for many birds, insects and other animals. Just recently new appearances of wildlife were sighted in the trees—squirrels, a migratory bird and a Philippine hawk (Lawin). Nobody knows how the squirrels (sometimes seen as two, other times alone) got inside the shrine grounds.  We assumed that someone let loose these exotic animals in the shrine compound thinking that squirrels will be better off running free in the shrine compound rather than confined in cages.  The squirrels are very shy though; they spend most of the time hiding in the trees. Occasionally, however, one can see them hopping on tree branches.

In November 2016, a migratory bird called Narcissus Flycatcher from China was spotted on the trees of the shrine compound.  The word spread fast and in no time, many bird photographers and researchers flocked to Baclaran and spent almost a week photographing the special visitor. The narcissus flycatcher (Ficedula narcissina) is a passerine bird in the Old World flycatcher family. It is native to East Asia, from Sakhalin to the north, through Japan across through Korea, mainland China, and Taiwan, wintering in Southeast Asia, including the Philippines and Borneo.[3] It is highly migratory. The bird watchers surmised that the birds chose to stay at the shrine because they found lots of food in the many trees of the compound.

The shrine has implemented several ecological programs through the years. The shrine, for example, has long been converting its biodegradable waste like food waste, paper waste, dry leaves and twigs into compost. The compost is used to fertilize the flowers and other plants in the shrine compound.

The shrine has been practicing waste segregation since the 90s.  Three separate bins are scattered all around the shrine where devotees can throw their trash. Announcements in every novena and masses enjoin the devotees to throw their trash in the proper bins. The first bin is for organics like food scraps: fruit, vegetable, meat, bread, pasta, rice, garden waste: grass clippings, leaves, flowers, weeds, twigs, small branches, soiled paper and cardboard and small timber off-cuts. Everything that goes into this bin gets must be able to decompose and thus, goes to the compost. The second bin is for recyclable materials like milk and juice containers, paper and cardboard, glass and crockery, plastic containers, plastic bags and soft plastics, aluminum cans, clean foil, steel cans, aerosol spray cans and dry paint tins, hard plastics such as children’s toys and plastic tableware, small plastics such as bread tags and straws bagged. The third bin is for mixed rubbish items that cannot be composted or recycled like small plate glass, disposable nappies, scrap metal, pet droppings in a plastic bag and others.

Care for the environment is also integrated in the liturgy of the shrine. On October 4th, 2005, the Feast of St. Francis of Assisi, a blessing of animals was held for the first time in the shrine. This began a yearly tradition in the shrine. Every year on  4th of October, except when it falls on a Sunday, devotees bring their pets—dogs, cats, hamsters, birds, turtles and other animal pets—for the blessing of animals.

Since 2014, the shrine has been observing the Season of creation. The season of Creation is celebrated during the four Sundays of September that precede the feast of St Francis of Assisi on the 4th of October. The season of Creation incorporates into the liturgy, prayers and visual elements celebrating God’s creation.

Promotion of the integrity of creation is also incorporated in the novena. In the latest version of the novena—the 2016 Jubilee edition of the novena—one petition to Our Mother of Perpetual was added for the care of creation:

That we may care and protect God’s creation, Loving Mother pray for us.

In 2015, the Redemptorist community began a project called greening of the shrine. The first step undertaken along this project is the banning of smoking within the shrine compound. The project also involved using recycled materials for the beautification of the garden and wall art.

The community also initiated vertical gardening on some of the fences of the shrine. This was aimed at showing that growing vegetables even in the city is feasible, and consequently, encourage the devotees to grow their own vegetables right in their own backyard. The shrine also conducted seminars on Laudato Si, Pope Francis’ encyclical on caring for creation, and some concrete ways to care for the environment like waste management and urban gardening.

Another project in line with the greening of the shrine was the installation of solar panels in the shrine and convent in 2016. The shrine and the convent now use free electricity from the sun during the day and revert to MERALCO at night. The shrine has the highest number of solar panels among all the churches in the Philippines. There is also a plan for a water harvesting system which will harness rain water.

Caring for the environment is not just practiced within the shrine. Every year the shrine volunteers and devotees participate in the beach cleanup activity in the nearby Manila bay. The event is part of the International Coastal Cleanup Day, the world’s largest annual preservation and protection event and volunteer effort for beaches and waterways. It is celebrated annually on the third Saturday in September since its inception in 1986.

 


 

[1] https://www.facebook.com/pg/omphbaclaran/reviews/

[2] https://www.facebook.com/pg/omphbaclaran/reviews/

[3] Narcissus flycatcher, Wikipedia. Accessed at https://en.wikipedia.org/wiki/Narcissus_flycatcher.

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Easter Sunday: Witnessing to the Resurrection

mary-magdalene-resurrection

On Easter morning, while the men were sleeping, the women went to the tomb very early in the morning and witnessed the first appearance of the risen Jesus. This is perhaps the first surprise of the resurrection of Jesus—the first witnesses of the resurrection were women.

All four gospels recount that women were the first witnesses of the resurrection of Jesus. Mark narrates that “When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him” (Mark 16: 1). Matthew relates that “After the Sabbath, as the first day of the week was dawning; Mary Magdalene and the other Mary went to see the tomb” (Matthew 28: 1). Luke presents us with a number of women at the empty tomb: “The women were Mary Magdalene, Joanna and Mary the mother of James,” as well as the unnamed “others who accompanied them” (Luke 24:10). While John tells us that the risen Jesus appeared only to Mary of Magdala (John 20: 14 – 17). In all four gospels, the name Mary Magdalene was mentioned which gives credence to the belief that Mary Magdalene was one of the first persons to whom the risen Jesus appeared.

For centuries, Mary Magdalene was imputed with a bad reputation and sometimes called a demon-possessed whore. Not until the last century that the Church’s cease to identify her with the “sinful woman” who anoints Jesus’ feet in Scripture. The church later gave Mary Magdalene her due, calling her the Apostle of the Apostles because she was the first to witness the resurrected Jesus.

Why would Jesus first appear to women at a time when women were not considered credible witnesses? This difficulty may have confronted the early Church. For the apostles, at least, this was a problem as Luke writes, “Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. But these words seemed to them an idle tale, and they did not believe them” (24: 10 – 11).

What does this overlooked detail about Jesus’ resurrection tells us about how to live the Easter spirit?

The first lesson of the resurrection of Jesus is that we are all called to witness the resurrection. This is what the women sought when they went to the tomb very early on that Easter morning. True, we have not seen with our eyes the resurrection of Jesus but as the risen Jesus told Thomas, “Blessed are those who have not seen and yet have come to believe” (John: 20: 29). This is us–we are the blessed ones, we all have not seen and yet we believe!

But believing is not enough. We need to give witness and live out the resurrection. As St. Augustine proclaimed: We are an Easter people and alleluia is our song! We are the children of Easter morn. We need to proclaim the resurrection of Jesus with our feet. We need to walk the resurrection and resurrect the walk.

The second lesson concerns the fact that it was to women that Jesus first appeared after his resurrection. There must be a very good reason why God made his risen Son known first to women and only later to the Apostles. This challenges us to take a hard look once again at women’s place in the church. Even as Pope Francis asks us to develop a deeper theology of women, the Church still struggles today to give women their due voice as witnesses to our risen life in Christ.

The attitude of Mary of Magdala and the other women may teach us something about witnessing to the resurrection. The women witnesses had no status, power, and wealth. This may actually made them more open and receptive to the magnificent surprise of Jesus’ resurrection. After all it has been shown in God’s story of salvation that it is to the weak and humble, like Mary, the mother of Jesus, that God first reveals and acts out God’s mission. Witnessing to the resurrection does not involve status, power and wealth. It calls us to embrace the women witnesses’ disposition of humility and willingness to God’s intervention in our lives.

The third lesson has got to do with the difficulty that the women encountered in testifying to the risen Lord—they were met with scepticism and rejection even by the apostles themselves. The difficulties of the women in giving witness to Jesus resurrection are also experienced today by many Christians who are persecuted because of their faith. They are experienced by Christians who stand up for truth, justice and peace in the midst of complacency, violence, falsehood and injustice. They are also experienced by Christians who lead simple, selfless and authentic connections in the midst of the consumerist, selfie and shallow connections of digital culture. They are also experienced by Christians who demonstrate their Christian identities and values in the midst of the secularized and capitalist world. They are also experienced by Christians who sacrificed their lives for their loved ones, friends and even to strangers without receiving any reward in return.

Witnessing to the resurrection of Jesus will always be challenging. But like the women in the gospel today, we do not need power, position and status. We just need to be constantly open to God’s surprise every day of our lives.

Happy Easter to you all!

Easter Vigil: Living out our Liberation

easter-joy

Tonight is the final day of our triduum which we celebrate through the liturgy of Easter Vigil. The Easter Vigil, the mother of all liturgies, is the most beautiful and the longest liturgy in the Roman Catholic Church.

This is the most blessed and most joyful night of the year as we celebrate Jesus’ resurrection. This is the night when Jesus redeemed us from the slavery of sin and all the destructive elements of our life to a life of freedom. This is the night when the light of God encompasses over the darkness of sin. As proclaimed in the Exultet or Easter Proclamation sung just after we took our places following processing in from the Easter fire.

This is the night when the pillar of fire destroyed the darkness of sin!
This is the night when Christians everywhere,
washed clean of sin and freed from all defilement,
are restored to grace and grow together in holiness.

This is the night when Jesus Christ broke the chains of death
and rose triumphant from the grave.
Night truly blessed, when heaven is wedded to earth,
and we are reconciled to you!

At Easter vigil, we do not just look up to Jesus and proclaim, He is risen! On Easter vigil, we will also proclaim to ourselves: I am resurrection, you are resurrection, and we are resurrection. As St. Augustine proclaimed: We are an Easter people and alleluia is our song! We are the children of Easter morn. We are redeemed by Christ from death and sin. This is our deepest and truest identity as a people. We celebrate and proclaim this most solemn truth in the Easter Vigil through the renewal of our baptism.

Indeed, Jesus wants to raise all of us into new life but sometimes we don’t want to be raised up. We stay imprisoned within ourselves, and entombed in our old ways which gives us false security. Or perhaps, we have allowed people to continue to pull us down to the pit of hell with them. We have created many tombs in our lives. We have allowed many things in our lives which kills our spirit, hardens our hearts and freezes our will so we remain dead. We have chosen this part—to remain in hell and remain dead. The saddest thing is when we have become comfortable in hell. And we don’t want to get out of hell anymore.

Thus, even though Jesus has risen, sometimes the world does not want so much to believe as many of us do not live as victorious and resurrected people. The German atheist philosopher, Frederich Nietszhe, once said, “I might have been able to believe in the message of Christ if Christians looked  resurrected.”

Ours is an Easter religion. We do not deny our own frailties and failures. We do not deny the evils that surround us: the wars that have killed some 100 million people in our (last) century; the poverty that grips more than half of the human race; the hunger that kills millions every year and ruins the lives of millions more; the discrimination that divides the human family into contending parties.

We do not deny these miseries, but we refuse to surrender to their power because of our faith in the resurrection of Jesus Christ.

Sinfulness will be transformed; suffering will be vindicated; death will be overcome; a new life will arise: that is the Easter message of the paschal mystery.

Tonight, the most important of all nights for our faith, we call upon Jesus to open and break the gates of hell in our lives. Let us ask Jesus to “harvest” our spirits deadened by  the shackles of hell we have made for ourselves. Let us call Jesus who has risen to arouse us out of the tomb of our selfishness, apathy, pride, insecurity, fear, anxiety, and many other death-giving and pathetic mindsets. Like Jesus may we rise up to start anew and recreate our lives and our world under the blessings of God’s abundant grace.

“Let us feast with joy in the Lord.” Just as Christ passed through death to resurrection, so too will we and the whole world pass through its suffering to the glory of a new life.

So now, let us rise up with Jesus, and live out our liberation!

Happy Easter to you all!

 

Black Saturday: Jesus’ Descent into Hell

harrowing of hell

We usually associate Black Saturday as the day when God did nothing because God is dead. And so in the church, there is no Eucharist. Today is mostly a day of silence, sitting, and waiting. That’s how it is the morning after the burial.

But far from doing nothing, God is doing a very important mission.

Holy Saturday is when Christ descended into hell. In hell, Jesus was busy rescuing people from death and sharing with them the victory of his resurrection. We always recite in the creed every Sunday mass that after Jesus died on the cross “he descended into hell”. The Catechism of the Catholic Church explains this:

By the expression “He descended into hell”, the Apostles’ Creed confesses that Jesus did really die and through his death for us conquered death and the devil “who has the power of death” (Heb 2:14) [#636]. In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven’s gates for the just who had gone before him [#637].

Even in death, Jesus was at work. Death did not stop the mission of Jesus’ redemption. On the contrary, death unleash the final act of Jesus’ redemption–Jesus destroying death not just for himself but for all humanity.

Jesus’ mission in hell is wonderfully depicted in an icon more popular in the Eastern Orthodox tradition. This is the icon of Harrowing of Hell.[1] Although this icon is not popular in the Western tradition today, the message of this icon was commonly proclaimed in the ancient and medieval period of Western Christianity by many church fathers like Tertullian, St. Augustine, St. Thomas Aquinas and many others. Harrowing is an old English word which means harvesting. Thus, we can also call this icon as the harvesting of souls in hell.

In the icon, we see Jesus standing on the broken gate of hell. Hell is the dark pit at the bottom of the icon. In some icons, we can even see angels binding Satan in hell. Then we see Jesus pulling two figures up out of hell. This is Adam and Eve, imprisoned in hell since their deaths; imprisoned, along with all humanity, due to sin. Eve is generally depicted in a red robe. On both sides of the icon are figures from the Old Testament like Abel, King David, Moses, prophets and many others waiting for Jesus to rescue them from hell. We can also see broken locks and keys used by Jesus to unlock the tombs of those souls living in hell.

The message of the icon is also beautifully expressed in an ancient homily, of unknown authorship, usually entitled The Lord’s Descent into the Underworld that is the second reading at Office of Readings on Holy Saturday .

I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated.

As we prepare for the great commemoration of the Lord’s resurrection at Easter Vigil tonight, let us continue to prepare ourselves to rise up with Jesus in victory.

Here’s a video explanation of the Icon of Christ’s Resurrection


 

[1]Joel J. Miller, “The harrowing of hell and the victory of Christ,” Patheos, March 30, 2013. Accessed 25/03.2018 at http://www.patheos.com/blogs/joeljmiller/2013/03/the-victory-of-christ-and-the-harrowing-of-hell/

Good Friday: Liberation is Accomplished

good-friday

We are on our second day of the triduum. Today’s liturgy is called Good Friday of the Lord’s Passion. We don’t have a mass today. Instead, we have a liturgy which is made up of three parts: the Liturgy of the Word at which the Passion of Christ according to St. John is proclaimed and which ends with the Solemn Intercessions, the Adoration of the Holy Cross and Holy Communion.

Yes, this is the only day throughout the year where the church does not celebrate the Eucharist. There is also no wedding, baptism, confirmation and certainly no ordination. In fact, there are only two sacraments that are offered on this day: Reconciliation and the Anointing of the Sick. These sacraments truly underscore the meaning of this day and point to the reason why we call this Friday good: We call this Good Friday because it is a day of renewal, forgiveness and reconciliation.

There are so many things about Good Friday, however, that we do not get. Indeed, Good Friday is a day of paradoxes. All four gospels openly tell of the passion of Jesus as a story of contradictions. It depicts Jesus proclaimed as king with a crown of thorns, a staff and clothed in a purple cloak. The soldiers spat on him and struck him on the head with the staff repeatedly. The people who shouted hosanna to our king when Jesus entered Jerusalem just a few days ago are the same people who shouted “Crucify him!” and elected Barabas to be released on the day of Passover. The greatest of these ironies is the cross. Jesus on the cross with the sign “Jesus of Nazareth, the King of the Jews,” died of a slow, painful, excruciating, gruesome, and humiliating death.

But the contradiction is ours. The irony is on us.

Franciscan Fr. Ron Rolheiser says that we tend to misunderstand “the passion of Jesus”. Spontaneously we think of it as the pain of the physical sufferings he endured on the road to his death. We are not helped by gruesome cultural depiction of Jesus’ passion like Mel Gibson’s film, “The Passion of the Christ.” This is also reinforced by our own Good Friday observances like the carrying of wooden crosses, crawling on rough pavement, self-flagellation and the re-enactment of actual crucifixion like the one in San Pedro Cutud, San Fernando, Pampanga.

This is not to downplay the brutality of Jesus’ pain but Rollheiser explains that what the evangelists focus on is not the scourging, the whips, the ropes, the nails, and the physical pain. They emphasize rather that, in all of this, Jesus is alone, misunderstood, lonely, isolated, without support, unanimity-minus-one. What’s emphasized is his suffering as a lover; the agony of a heart that’s ultra-sensitive, gentle, loving, understanding, warm, inviting, and hungry to embrace everyone but which instead finds itself misunderstood, alone, isolated, hated, brutalized, facing murder..[1]

Every Good Friday, we listen to John’s passion account—the longest of all four gospels. Unlike in other gospels, John portrays Jesus as victorious and in control of the whole situation. Franciscan Fr. John Boyd-Boland explains that John’s Jesus longs for the cup of suffering; he is determined to drink the “cup” of his death because this act is the ultimate in love, and reveals God’s love for us all. Then in his confrontation with Pilate, Jesus stands totally in command of the situation and Annas is left bewildered and confused. Having been struck on the face by the Temple police, Jesus is left totally composed after the incident. He replies that his teaching has always been open and explicit, “My kingdom is not of this world.” Here the prisoner interrogates his interrogator! Finally, upon the Calvary cross, Jesus dies with majestic assurance.

In openly depicting Jesus’ passion, suffering and death, are not the evangelists actually proclaiming that in a world of hatred, violence, and falsehood, truth, love, and goodness reigns? By showing Jesus’ resoluteness and benevolence up to the end, are not the evangelists decrying the travesty of worldly powers and pretentious kings instead? Could we have missed the greatest irony which the evangelists have employed?

We live in a world today not much different from the world when Jesus lived—a world full of contradictions and sufferings: Innocent and good people continue to suffer, the gap between the rich and the poor continue to widen, there is plenty of innocent killings, gender and racial discrimination continues, poverty and violence reigns. In the midst of the contradictions and suffering, the temptation is to go low and become like the worldly powers that supports and preserves these contradictions—violent, tyrannical, prejudiced, vindictive, manipulative and deceitful.

Following Jesus example, we need to embrace these paradoxes while standing true to ourselves. Sometimes we need to accept opposition to choose community; sometimes we need to accept bitter pain to choose health; sometimes we need to accept a fearful free-fall to choose safety; and sometimes we need to accept death in order to choose life. If we let fear stop us from doing these, our lives will never be whole again.

This is what Jesus has accomplished when he proclaimed in his last words in the gospel: “It is finished.” Jesus leads us to love, forgiveness, compassion and reconciliation despite the violence and brutality around him. God’s way is integration, reconciliation and communion. By his dying, Jesus reconciled once again heaven and earth.

As St. Paul proclaims,

“God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are” (I Cor 1: 27 – 28).

Yes, ironically but perfectly, liberation is accomplished through God’s death. Liberation is accomplished through Jesus’ death on the cross.


[1]Ron Rolheiser, OMI, The Agony in the Garden – The Special Place of Loneliness, February 22, 2004. Accessed 16/03/18 at http://ronrolheiser.com/the-agony-in-the-garden-the-special-place-of-loneliness/#.WqsieUxuI2w

Maunday Thursday: The Beginning of Liberation

washing-feet-aaron-spong
Washing of the Feet, a painting by Aaron Spong

Tonight we begin the paschal triduum. Paschal Triduum also called Easter Triduum, Holy Triduum, or The Three Days. They are the most important three days in the liturgy of the Catholic Church. First of this triduum is the evening mass of the Lord ’s Supper this Holy Thursday. In this mass we commemorate the Lord’s celebration of the Passover with his disciples. Being a Jew, Jesus and his disciples knew fully well the special meaning of the Passover. The Passover is the most important feast for the Jews.

The Jews celebrate Passover through a family meal. Traditionally the youngest child ask the question at the beginning of the meal: “Why is this night so special?  Why is this night so different from other nights?” There other questions that the child asks but clearly the questions are designed to relive and remember the Passover event—the story of the night of deliverance of the Israelites from Egyptian slavery.

Perhaps, during the Eucharist tonight we may ask why this night is so different from other nights. Why is this mass so different from other masses? Perhaps the most obvious reason what makes this mass special from other masses is the washing by the presider of the feet of 12 members of the community who represents the 12 disciples of Jesus.  All of the four gospels records the last supper. However, only John’s gospel mentions the washing of the feet. And this is a radical addendum to the last supper narrative.

We can only understand the radicality of John’s washing of the feet nuance to the last supper account if we understand the meaning of foot washing. In Biblical times, the dusty and dirty conditions of the region and the wearing of sandals necessitated foot-washing. Foot-washing, however, was reserved for the lowliest of menial servants. Jesus, therefore, by washing the feet of his disciples has willingly done the work of the slaves.

When I was a seminarian, part of our apostolate was to visit the Tahanan in Tayuman, Tondo which is run by the Missionaries of Charity of Mother Theresa. Tahanan is home to the elderly sick and dying collected by the sisters mostly from the streets. The first time I came there I was shocked at what I saw: The sisters bathing the sick, washing their clothes which were often soaked in shit, feeding them and nursing their wounds. I just silently mumbled, “My God, this is the work of slaves.” Indeed, the sisters are truly living out the mandatum of Jesus in tonight’s gospel.

Jesus was no slave but did what slaves usually do–wash the feet of their masters.  In the process, he freed his disciples out of slavery.  Jesus was no victim but immersed himself into the life of the victims.  In the process he liberated them so they may be victims no more.

Ironically, in our world today, we have masters but in reality they are slaves because they could not liberate others.  Their captivation with power, wealth, and control prevents them to experience genuine freedom and to inculcate true liberation to others.

This is the reason why Holy Thursday is called Maundy Thursday. The name is taken from the first few Latin words sung at the ceremony of the washing of the feet, “Mandatum novum do vobis ut diligatis invicem sicut dilexi vos” (“I give you a new commandment, That ye love one another as I have loved you” [John 13:34]).

Jesus reinterpreted the meaning of Passover by becoming the example of a servant to his disciples. True freedom and liberation begins by taking the form of a slave and serving others. At the beginning of the triduum, Jesus calls us to join him in his passing over from slavery to freedom. “I no longer call you slaves but friends.”

This is the beginning of liberation.

 

Holy Wednesday: Handing over to Darkness

Photo by Kat Jayne from Pexels
Photo by Kat Jayne from Pexels

On this last day of Lent, Holy Wednesday of the Passion Week, we hear in the gospel how Judas cut a backroom deal with Ananias and his corrupt family, to hand over Jesus for 30 pieces of silver. 

One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity to hand him over.

This action by Judas earned him the title of “spy” by medieval Christians, in accord with the traditional definition of the English word, “one who keeps secret watch on a person or thing to obtain information.” Thus, this day has often been called Spy Wednesday.

Handing over was the term used in the gospel for Judas’ action. The term occurs three times in today’s passage. In Greek the term handing over is used for betrayal.  This term ‘handing over’ is like a refrain all through the Gospel and reaches a climax here. John the Baptist was handed over. Now we see Jesus being handed over. The followers of Jesus will also be handed over into the hands of those who want to put an end to their mission. Today, Jesus and his disciples are handed over to darkness.  

Many parishes and religious communities celebrate a special service of evening prayer known as Tenebrae (from the Latin for growing darkness) on this night, during which Scripture passages on the Passion are read and a candle extinguished after each reading, until the church or chapel is in darkness.

During the meal, Jesus drops the bombshell: “One of you is about to betray me.” It is revealing that none of them points a finger at someone else. “Is it I, Lord?” Each one realises that he is a potential betrayer of Jesus. And, in fact, in the midst of the crisis they will all abandon him.

How easily do we blame Judas for Jesus’ death and how fast we are to judge him. I am not removing any culpability from Judas but most of the disciples also betrayed Jesus. We, in one way or another, have also betrayed Jesus. The fatal mistake of Judas, perhaps, is that compared to most of the disciples, he never came back to Jesus. Darkness and guilt has so overwhelmed him that he was not able to come to the light. We can, like Judas, either abandon Jesus in despair or, like Peter and the other disciples, come back to him in genuine repentance.

This Holy Wednesday, before the Triduum happens, Jesus invites us not to remain and be overwhelmed by darkness and evil, but progress to the path of light and life with him. Jesus calls us from handing over to passing over from darkness to light.

 

 

 

Holy Tuesday: Examining our Betrayals

Simon_ushakov_last_supper_1685
Simon Ushakov’s icon of the Mystical Supper

Today’s Gospel of the Tuesday of Passion Week focuses on Jesus’ prophecies about Judas’ betrayal and Peter’s denial. Judas betrays him, Peter will deny him, and then the remaining ten will scatter. Indeed, the saddest moment in the life of Jesus.

From the beginning of his public ministry, the disciples have been at his side. They have learned from him, traveled with him, ministered with him, been his earthly companions, and comforted him as he walked this otherwise lonely road to Jerusalem.

But now, as Jesus’s hour comes, this burden he must bear alone. The definitive work will be no team effort. The Anointed must go forward unaccompanied, as even his friends betray him, deny him, and disperse. As Donald Macleod observes, “Had the redemption of the world depended on the diligence of the disciples (or even their staying awake) it would never have been accomplished” [1]

He knows of Judas’ plan to turn him over to the religious authorities. Jesus also knows of Peter’s weakness and how, after the arrest in the garden, that weakness will lead to his denial of even knowing Jesus. Jesus knows that most of his disciples will abandon him. God knows that many times, we will betray and deny him. And still Jesus allows the betrayal and the denial to unfold without exposure or confrontation. Why?

More remarkable than the depth of our betrayal is the height of love that God has shown. Greater love has no one than this, that he lay down his life for his friends, even when they have forsaken him.

Indeed, betrayal is the most tragic thing we can do to the people whom we love the most. Betrayal is the worst thing we can do to the things we cherished. We don’t talk of betrayal of one’s enemies. It is not one of his many enemies who will hand Jesus over. It is one of the Twelve, it is someone who has dipped his hand into the same dish with Jesus, a sign of friendship and solidarity. Thus, when we talk about betrayal, we talk of betrayal of a husband to his wife, a wife to her husband, a parent to their children, a child to his/her parents, a lover to his/her beloved and a friend to his/her friend. We talk of betrayal of one’s own family, race, country and religion. And finally, we talk of betrayal of the love of God, his gospel and Spirit.

How often have we betrayed Jesus and those around us, especially the people we love the most? Many times we have gone to the other side–our enemies, the forces of evil, Satan’s seductions. Many times we have turned against our family, spouse, parent, children, friend.  Many times we have turned against our own race, our own people, our own country.  Many times we have turned against God who love us the most. We have turned against our truest identity.

Today, Holy Tuesday, three days before we commemorate the passion and death of Jesus, is a most opportune time to reflect and examine our betrayals. As we approach the paschal event of Jesus passing over from death to resurrection, Jesus invites us to return to his Father, return to the people we truly love, return to the things we truly cherish, return to our truest identity as a child of God, a disciple of Jesus. As we journey with Jesus in his passover, let us allow God’s grace in the weakness of our betrayals. Let us surrender to God all our betrayals and once again renew our fidelity to God, to our loved ones, our friends and our true selves.

 


 

[1] Donald Macleod, The Person of Christ: Contours of Christian Theology (InterVarsity Press, 1998), 173.

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Holy Monday: Preparing for Jesus’ Death

Mary-anoints-Jesus

Following Jesus’ grand arrival in Jerusalem, Jesus withdrew from the crowd and spent Sunday night quietly in the house of his friends, Mary, Martha and Lazarus at Bethany, the village at the foot of Mount Olives. Jesus sensing his impending suffering and death, spent the last moments of his life in companionship with his friends. Mary, Martha and Lazarus gladly received Him in their house and offered Him and his disciples something to eat. 

True to character, Martha is the active hostess. Mary,  on the other hand, brings in a jar of an expensive perfumed ointment filling the house with its fragrance. Mary anointed Jesus’ feet and dried them with her hair. 

Jesus appreciated the tremendous love behind Mary’s action and saw it as a symbolical anointing for his burial. Dying as a common criminal, Jesus would normally not have been anointed. (And, in fact, he was not anointed after his burial; when the women went to do the act on Sunday morning, Jesus was already risen.)

Following this tradition, Catholic dioceses all over the world, gather together with all the priest and the bishop at a Mass called the Chrism Mass. The bishop consecrates the sacred oils to be used in the sacraments of Baptism, Anointing, and Holy Orders. Each parish receives its annual supply of these oils at the Chrism Mass, which in some dioceses is celebrated on the Monday of Holy Week.

A few days later, Jesus will do the same loving service for his disciples, washing their feet before the last supper. Up to the very end of his life, Jesus, showed that we can find the greatest meaning of our lives through servanthood. The pinnacle of this servanthood is Jesus’ giving his own life on the cross.

As we begin Holy Week, we are called to prepare for the commemoration of the passion and death of our Lord Jesus.  We are not here this week just to be mere spectators. We are to be part of the work, which the Paschal Mystery of Jesus inaugurated.  Like Mary, we can be part of Jesus’ passing over from death to new life by becoming God’s servant. We, too, are to be servants, ready, if necessary, to suffer as Jesus did for the sake of our brothers and sisters.