EASTER VIGIL

Genesis 1:1–2:2; Exodus 14:15–15:1; Romans 6:3–11; Matthew 28:1–10 (and selected readings)

We have finally come to the climax of Holy Week, the acme of the Paschal Triduum: the Easter Vigil which, according to the Roman Missal, “is the greatest and most noble of all solemnities.” In this most glorious night, every major part of the liturgy speaks to us about the Passover, which we now relive and identify ourselves with.

The first part of the liturgy is the Service of Light, in which we pass over from darkness to light. This is called the cosmic Passover, recalling the original experience of the universe at creation (“Let there be light”) and now proclaiming Christ as the true Light of the World whose Resurrection illumines the faithful assembled in darkness. The second part is the Liturgy of the Word, in which we relive the historical Passover of the chosen people from slavery to freedom, as well as the journey of the People of God from the Old Testament to the New.

IN THE BELLY OF THE WHALE

Lamentations 3:1-9,19-24; Psalm 31:1-4,15-16; 1 Peter 4:1-8; John 19:38-42

Holy Saturday

Holy Saturday is without a doubt the emptiest day of the liturgical year. For it is the only day of the year when Mass is not celebrated, and even the Real Presence of the Eucharist is taken away. For this reason, we may not see any compelling reason to visit a church during the daylight hours of Holy Saturday. Yet, if we do, we will nonetheless experience something important.

THE TREE OF LIFE, EVER FRUITFUL

Isaiah 52:13–53:12; Psalm 31(30):2, 6, 12–13, 15–17, 25; Hebrews 4:14–16, 5:7–9; John 18:1–19:42

Good Friday

In the evening liturgy of yesterday, a popular hymn by St Thomas Aquinas invited us to meditate on the mystery of the Holy Eucharist: pange lingua gloriosi corporis mysterium. Today’s liturgy has another hymn which contains similar words: pange lingua gloriosi proelium certaminis (sing, my tongue, the glorious battle). Composed by Venantius Fortunatus in the 6th century, this lesser-known hymn directly inspired St Thomas Aquinas to compose his famous Eucharistic hymn. 

HE LOVED THEM TO THE END

Exodus 12:1–14; Psalm 116 (115): 12–18; 1 Corinthians 11:23–26; John 13:1–15

Thursday of the Lord’s Supper

‘This evening’s liturgy marks the beginning of the Sacred Paschal Triduum. The entrance antiphon highlights the centrality of the events of these three days, into which we are introduced this evening: “We should glory in the Cross of our Lord Jesus Christ, in whom is our salvation, life and resurrection, through whom we are saved and delivered” (cf. Gal. 6:14). We recall our salvation through the death of Christ (Good Friday); we anticipate our resurrection (Easter); we commemorate our Passover deliverance (Holy Thursday)—all these are made possible, according to our antiphon, by the glorious Cross of our Lord in which we now glory.

A BAD BARGAIN

Isaiah 50:4–9; Psalm 68(69):8–10, 21–34; Matthew 26:14–25

Wednesday of Holy Week

‘What are you prepared to give me if I hand him over to you?’ This is clearly the language of commercial exchange, of business negotiation. But how did Judas fare as a businessman? There is a responsory for the Holy Week Tenebrae service set to music by various composers, notably Tomás Luis de Victoria. It reads: Judas mercator pessimus, roughly translated as ‘Judas the worst possible merchant.’ The refrain of this hymn completes the indictment: ‘For a number of coins he delivered Christ to the Jews.’ The folly of Judas is vividly expressed here.

BETRAYING THE FELLOWSHIP WE SHARE

Isaiah 49:1-6; Psalm 70(71): 1-6, 15, 17; John 13:21-38

Tuesday of Holy Week

“I tell you most solemnly, one of you will betray me.” ‘One of you’, says Jesus; not one of them, not an outsider, but one of the people closest to him, with whom he shared his most intimate thoughts. He left his biological family to be with them; they are his new family. And this is the saddest thing about betrayal: it never comes from one’s enemies. Jesus stresses this: “It is the one to whom I give the piece of bread that I shall dip in the dish.” This betrayer shares the same table with him. He is an intimate friend, a family member.

HOLOCAUST OF LOVE

Isaiah 7:10–14, 8:10; Psalm 40:7–11; Hebrews 10:4–10; Luke 1:26–38

Monday of Holy Week

“Mary brought in a pound of very costly ointment, pure nard, and with it anointed the feet of Jesus, wiping them with her hair; the house was full of the scent of the ointment.”

Christ “suffered under Pontius Pilate,” under the Roman regime, and there seems to be something Roman going on in this passage as it pertains to the sacrifice of Christ. The ancient Roman sacrificial tradition included a preliminary ritual in which the chosen victim is washed and adorned with ribbons or, depending on the animal to be sacrificed, a richly embroidered blanket called dorsuale. These rituals seek to make the victim attractive and pleasing to the deity honoured by the sacrifice: the victim ought to appear different, pure (washed) and precious (decorated) in comparison to other animals.

THE VICTIM AND VICTOR

Matthew 21:1-11; Isaiah 50:4-7; Psalm 21(22):8-24; Philippians 2:6-11; Matthew 26:14-27:66

Passion Sunday, Yr A

The official name of today’s celebration is Dominica in palmis de passione Domini (Palm Sunday of the Lord’s Passion). This name seems to contain a contradiction: the palm, a symbol of victory (cf. Rev 7:9), and the passion, in which the human weakness of Christ is fully manifested. This apparent contradiction fittingly introduces us to Holy Week, as it provides an insight into the events that follow. Christ enters the Holy City acclaimed as a King with branches waved in His honour, but He will leave ignominiously like a criminal under the terrible weight of the Cross.

BE IT DONE IN ME ACCORDING TO YOUR WORD

Isaiah 7:10–14, 8:10; Psalm 40:7–11; Hebrews 10:4–10; Luke 1:26–38

The Solemnity of The Annunciation of The Lord

When Mary, having sought clarification from the Angel, freely expressed her extraordinary words, ‘Let it be done to me according to your word’, she consented to co-operate in the Incarnation and all that would follow. At that moment, the whole of creation awaited the ‘fiat’ of Mary.

THE PROMISE OF ABUNDANT LIFE

Ezekiel 37:12-14; Psalm 129(130); Romans 8:8-11; John 11:1-45

Fifth Sunday Of Lent, Yr A

The season of Lent has made us sufficiently aware of our sinfulness and the consequence that derives from it: death, for as Ezekiel says, “The soul that sins shall die” (Ez. 18:20). In other words, we are the dry bones of today’s first reading, lifeless and lying forlorn on the ground. Yet, the hope of the Resurrection, to which we have now drawn very close, assures us that even the dry bones, “the bones you have crushed will rejoice” (Ps. 51:8) once again. Death cannot overpower God’s boundless love (cf. S.S. 8:6-7), not even the spiritual death which results from sin. Joseph Gelineau, in this respect, notes in a Lenten hymn that no one is too prodigal beyond God’s pardon; “no one is too far from God”.