Tag Archives: Passion of Jesus

Solemn Commemoration of the Passion of Jesus Christ

Sign

The Passionists celebrate the Solemn Commemoration of the Passion of Our Lord Jesus Christ on the Friday before Ash Wednesday as the Lenten and Easter seasons begin. This is the mystery we hold in our hearts.

“The Catholic Church glories in every deed of Christ. Her supreme glory, however, is the cross. Well aware of this, Paul says: God forbid that I glory in anything but the cross of our Lord Jesus Christ!

“At Siloam, there was a sense of wonder, and rightly so: a man born blind recovered his sight. Yet still, how many blind people are left in the world! Lazarus rose from the dead, but even this affected only Lazarus: what of the countless numbers who die because of their sins? Those miraculous loaves fed five thousand people; yet this is a small number compared to all those now still starving in ignorance.

“For us all, however, the cross is the crown of victory. Indeed, it has redeemed the whole of humanity!” (St. Cyril of Jerusalem)

“A book of life, it teaches the way to life and communicates life,” the Passionist bishop Vincent Strambi writes. “The one who reads this book day and night is blessed.”

“The Passion of Jesus is a “sea of suffering” but also a “sea of love,” St. Paul of the Cross writes. So many do not know the depths of this mystery.  “Like people living in a swamp,” he says,  an image probably suggested by the swamp lands of the Tuscan Maremma in Italy where Paul ministered  much of his life.

“We must awaken them from their sad state. We must send them quickly zealous workers, truly poor in spirit and detached from every creature, that by the trumpet of God’s word they might, through the holy Passion of Christ, awaken those who ‘sit in darkness and the shadow of death.

Almighty God,

awaken within us a spirit of prayer.

Give us devotion to the Passion of your Son

and the grace of fostering it in others

by our preaching and example,

and we ask this through Christ, our Lord. Amen.

The Quality of Mercy

We’re reading from the Prophet Amos all this week at Mass. His message is “one of unrelieved gloom,” one commentator says, as he speaks  to 8th century Israel, the prosperous northern kingdom of his day.

God doesn’t like anything about it: “I hate, I spurn your feasts…I take no pleasure in your solemnities…Away with your noisy songs! I will not listen to the melodies of your harps.”

God can’t stand the songs they’re singing, the music they’re playing, their beautiful liturgies, because they show no justice towards the poor. So destruction awaits them.

But wait! This Saturday God turns in mercy to his people in one of Amos’ most beautiful passages:

“On that day I will raise up
the fallen hut of David;
I will wall up its breaches,
raise up its ruins,
and rebuild it as in the days of old…
Yes, days are coming,
says the LORD,
When the plowman shall overtake the reaper,
and the vintager, him who sows the seed;
The juice of grapes shall drip down the mountains,
and all the hills shall run with it.
I will bring about the restoration of my people Israel;
they shall rebuild and inhabit their ruined cities,
Plant vineyards and drink the wine,
set out gardens and eat the fruits.
I will plant them upon their own ground;
never again shall they be plucked
From the land I have given them,
say I, the LORD, your God.”  (Amos 9,11-15)

A beautiful definition of mercy. God comes to humanity at its worst, in its sham, its blindness, its evil, and raises it up again. Mercy does not depend on merit. It’s God loving us in spite of ourselves.

We see mercy best as it’s exemplified in the Passion of Jesus. In spite of hypocrisy and injustice, God offers his love to heedless humanity and the promise of a kingdom.

Have mercy on us, O Lord.

 

 

 

 

 

The Faith of Abraham

Abraham and Isaac

Roman catacombs, 3rd century

What does it mean to believe? Abraham is “our father in faith.” In the lectionary, we read his story from the Book of Genesis at the Easter Vigil, where it appears as a key reading, and in odd years from Monday of the 12th week of the year to Thursday of the 13th week of the year.

First, faith is a gift of God, who invites us to a life far beyond what we have now. “The Lord said to Abram: ‘Go forth from the land of your kinsfolk and from your father’s house to a land I will show you.’” It’s not a land we discover, but a land God shows us. We must leave a land we know and enter a land unknown.

Faith’s a gift, but also a challenge. Genesis 22,1-19 begins: “God put Abraham to the test.” There would be no greater test for Abraham than to take his son, Isaac, “your only one, whom you love,” and go up a high mountain and “offer him up as a burnt offering.”

Intimations of the Passion of Jesus are here: “the high mountain… the only son, whom you love.” Approaching the mountain, Abraham takes “the wood for the burnt offering and laid it on his son Isaac’s shoulders.” “God will provide the sheep.” Abraham tells Isaac. He builds an altar and arranges the wood. “Next he ties up his son Isaac, and put him on top of the wood on the altar.” All suggesting the Passion of Jesus.

But when Abraham takes his knife, God stops him. “I know how devoted you are. You did not withhold from me your beloved son.” And God blesses him. “I will bless you abundantly and make your descendants as the stars of the sky and the sands of the sea.”

The Letter to the Hebrews says, “By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son of whom it was said, ‘Through Isaac descendants shall bear your name.’ He reasoned that God was able to raise even from the dead and he received Isaac back as a symbol.” (Hebrews 11,18-19)

“He reasoned that God was able to raise even from the dead.” He faces the sadness and cruelty of it all. He’s not a dumb executioner, immune to what he was to do, but “he reasoned,” he believed deep within that God was a God of life. Like Jesus, Abraham faced the absurdity of a death like this, but he believed in God, a God of love and promise. Like Jesus, his answer was “Not my will, but yours be done.”

The commentator in the New American Bible describes Abraham’s test. “… after the successful completion of the test, he has only to buy a burial site for Sarah and find a wife for Isaac. The story is widely recognized as a literary masterpiece, depicting in a few lines God as the absolute Lord, inscrutable yet ultimately gracious, and Abraham, acting in moral grandeur as the great ancestor of Israel. Abraham speaks simply, with none of the wordy evasions of chapters 12 and 21.  The style is laconic; motivations and thoughts are not explained, and the reader cannot but wonder at the scene.

We ask for Abraham’s faith.

Abraham’s sacrifice is portrayed frequently in the Christian catacombs of Rome, where believers faced the mystery of death. (above)

A medieval book for artists, “Speculum humanae salvationis,” the prime resource medieval artists used for comparing New Testament stories with the Old Testament, pairs the story of Abraham bringing Isaac to be sacrificed with the story of Jesus carrying his cross to Calvary, as shown in the example below:

abraham Passion

 

 

 

 

 

 

Friday Thoughts: A Silent Film

rembrandt the-three-trees-1643

Rembrandt, “The Three Trees”, 1643 


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“But when he saw the crowds, he was moved with compassion…

—Matthew 9:36


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What we can never do

What we can never say

What we can never express:

Love

Pure Love

Melted into a single drop of His blood…


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“And Jesus uttered a loud cry, and breathed His last.”

—Mark 15:37


Rembrandt_The_Three_Crosses_1653

Rembrandt, “The Three Crosses”, 1653

….

—Howard Hain

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The Passionist Charism

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Recently, Father Joachim Rego, superior general of the Passionists, sent a letter to “the Passionist Family” commemorating the approval of the Passionist Rule 275 years ago, on June 11, 1741, by Pope Benedict XIV. Father Joachim addressed the letter to ‘brothers, sisters and friends in the Passionist Family.” He was writing not just to professed members of his community but to everyone attracted to its charism.

When Pope Benedict approved the Passionists as a religious family in the Catholic church 275 years ago, he was heard to say, “This is the last community to be called into the church; it should have been the first.” The pope, considered the greatest pope of the 18th century, was devoted to the Passion of Jesus. He renovated the Church of the Holy Cross in Rome, where the ancient relics of the passion, brought to the city by Helena, the mother of the Emperor Constantine, were venerated. Still more, he wanted to rebuild faith in the mystery of the Passion of Jesus at a time when many were becoming forgetful of this great mystery.

In our times, too, many forget this mystery, as well. Let’s keep it in mind.

In his letter, Father Joachim calls attention to a “rescritto”, a special condition that was part of the pope’s letter of approval: “This ‘special condition’ required the Passionists to commit themselves to preach and serve in those areas and islands where, due to the unhealthy environmental conditions, the people are abandoned and forgotten.

“From our very beginnings, the Church has named our special vocation to show a preferential option for the suffering, the marginalized, and the “the crucified” of their times. As we remember this joyful moment for Paul of the Cross and his first companions on 11 June 1741, may we – his companions today ‐ also take the occasion to review and renew our commitment and vocation to keep alive the memory of the Passion of Jesus as the greatest act of God’s love and mercy, and to promote this memory in the lives and hearts of people today…” especially those who are poor and neglected; we seek to offer them comfort and to relieve the burden of their sorrow.” (Const.#3)

“Let us keep challenging ourselves as Passionists to ‘look back’ and appreciate with greater depth the SPIRIT of our Holy Founder, so that we may ‘look forward’ to live and practice with fidelity our Passionist vocation in the various contexts of the church and the world of today.”

I like Father Joachim’s call to look back to the spirit that brought the Passionists into the church and then ask how can we make it present today. A religious community’s rule is important, but charism precedes a rule and keeps it alive. How do we reach out to the suffering, the marginalized and the crucified today?

Something Strange is Happening

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From an ancient homily for Holy Saturday

The Lord’s descent into the underworld

Something strange is happening – there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.

He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “And with your spirit.” He took him by the hand and raised him up, saying: “Awake, O sleeper, and rise from the dead, and Christ will give you light.”

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. For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

Bill O’Reilly’s “Killing Jesus.”

At our mission last night I mentioned the inadequacy of some recent books on the bible. One example is Bill O’Reilly’s, Killing Jesus, which many are reading this Lent. Check out this review by Fr. Paul Zilonka, CP, a Passionist scripture scholar who died recently. Paul sees O’Reilly’s book as part of the “Quest for the historical Jesus.” New historical studies can increase our understanding of the times of Jesus, but unfortunately they can cause us to miss the meaning the biblical authors wished to leave us.

http://passionofchrist.us/recent-studies/killingjesus/

In our catechesis last night, I spoke  about the way our gospels, beginning with the passion narratives, came about. Here’s what I said:

We hardly can imagine what a shock the crucifixion of Jesus was to his disciples, to Peter and James and John and all the rest who came up with him to Jerusalem from Galilee.  Last Sunday’s gospel. remember, was about the news of a tower that fell near the temple in Siloam, killing 18 people. Also, Pilate killed a number of people in the riot. In those days in Jerusalem news traveled fast, especially anything about Pontius Pilate and the Jewish leadership. It was a political city,  and everybody’s eyes and ears were turned to what was going on.

Especially a crucifixion. Crucifixion was a Roman method of execution, and the Romans made sure everybody knew about it. They meant crucifixion to be a deterrent, a warning. They deliberately publicized it. The place where Jesus was executed, the Roman place for execution, was right outside the city gates on a main road on a raised ground the shape of a skull. Calvary. People going in and out of the city had to see it. They were meant to see it. The Romans made sure those to be crucified were marched through the streets to their execution. The crown of thorns the soldiers put on Jesus was an added touch: Don’t try to be a king here.

Today, with the help of archeologists and historians we can trace the last hours of Jesus very well, from Bethany in the eastern part of Jerusalem where he stayed when he came up for the Passover feast, to the garden on the Mount of  Olives where he prayed and was arrested, to the place where the Jewish leaders questioned him in the upper part of the city, to the judgement place where Pilate condemned him, to the soldiers’ barracks where they scourged him and crowned him with thorns, to Calvary where he was nailed to a cross and crucified, to the tomb where he was buried, “a stone’s throw away.”

Today, if you stand on the walls of the Citadel, the ancient fortress on the highest point of the Old City of Jerusalem, which is close to where Jesus was condemned, you follow the route Jesus took his death and resurrection. You can see the Mount of Olives to the west; you’re standing near where Jesus was judged by Pilate; and looking over to your left you can see the Church of the Holy Sepulcher built over Calvary and his tomb.

His followers were shocked when he died. Luke’s story of the two disciples on the way to Emmaus after his crucifixion describe their lost hope. “We were hoping he would be the one to redeem Israel,” they say to the Stranger who appears at their side. (Luke 24,13-35)

When he asks who they’re talking about, they’re surprised:  “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?” Everybody knew what happened “ to Jesus the Nazarene, a prophet mighty in deed and word before God and all the people. Our chief priests and rulers both handed him over to a sentence of death and crucified him.”

They tell him that “some women of our group have  astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”

Then Jesus began to tell them that Moses and the prophets said the Messiah had to suffer to enter into his glory. Finally, he will reveal himself to them “in the breaking of the bread.”

When his followers first speak to the people of Jerusalem and the surrounding areas about the death and resurrection of Jesus, they use the same Old Testament scriptures. God has revealed this tremendous mystery to us, they say, it was promised in the scriptures. And we also have seen him. We hear that early proclamation in the preaching of Peter and the others in the first chapters of the Acts of the Apostles.

Our four gospels come years later; they’re not accounts taken down that day. The gospel of Luke, for example, was written about 40 or so years after the death and resurrection of Jesus. It’s an account that has been enriched by years of reflection on that happened when Jesus died and rose again. We shouldn’t miss the wealth of reflection it contains.