Holy Thursday
April 17, 2014
Collect
Wartburg Home, Mt. Vernon, N.Y.
“O
God, who have called us to participate in this most sacred Supper…” (Collect).
With
this evening’s liturgy, the Mass of the Lord’s Supper, we’ve completed the
Lenten season. Now we enter the Sacred
Triduum of the Lord’s passion, death, and resurrection, the high holy days of
our Christian faith.
Today’s
Collect 1st brings out that we’re here to celebrate these mysteries because God has called us. The initiative is his. The gift of being here, of being among his
chosen ones, is his. How fortunate we
are, how blessed we are, to be called to participate in the
mysteries—“mysteries” meaning, 1st of all, the sacraments, the liturgical
rites, and then also the truths of our faith.
God
has called us tonite “to participate in this most sacred Supper.” It’s the Last Supper, and we’re in the upper
room with Jesus and the 12. It’s no past
event, no historical remembrance. It’s a
present reality. At every Eucharist we
participate in the Last Supper, in Calvary, and in an encounter with the Risen
Lord; but especially so this evening.
We’re not re-enacting the Supper.
We’re at the Supper.
Jesus washing the apostles' feet from the Bible of Tbilisi |
Then,
the Collect notes, he “entrusted to the Church a sacrifice new for all
eternity.” This sacrifice is given to
the Church in the persons of the 12, whom Jesus commanded, “Do this in memory
of me.” It’s given as a trust, which
bespeaks both confidence—Jesus is confident of the 12, however unworthy they’ve
proven themselves up till this point, and indeed however unworthily they’ll act
on this nite; and it bespeaks something to be handled with care and respect
because it belongs to another as a kind of legacy—in this case, belonging to
Jesus and to be cared for as his legacy to us.
The
sacrifice is new in that it’s the offering of his own body and blood,
supplanting the animal offerings, the grain offerings, and the wine offerings
of the Jewish Temple, and inaugurating a new priesthood and a new covenant. It’s “for all eternity” because this one
sacrifice is offered continually by the One who offers it, viz., by Jesus. He offers it forever, till the end of time
while creation lasts, and without end in the temple of heaven. We are participants in that sacrifice, with
the 12, with every Catholic who has ever lived, with even the saints in heaven
who continue to present Jesus and themselves to the Father as an offering of
love and praise and atonement.
The
Collect calls this eternally new sacrifice “the banquet of his love,” i.e., of
Jesus’ love. It expresses his love for
his Father and his love for us, for it is his body given for us, his blood
poured out for us, that we might be washed clean, be nourished, be given a
share in his new and eternal life.
“Whoever eats the flesh of the Son of Man and drinks his blood has
eternal life, and I will raise him on the last day” (cf. John 6:53-54). The sacrifice is also a sacred meal, with all
that a banquet implies: festivity, joy,
a great occasion such as the giving of awards or a wedding. And don’t we say at every Communion, “Blessed
are those called to the supper of the Lamb,” echoing (and editing) the words of
the Book of Revelation, “Blessed are those called to the wedding feast of the
Lamb” (19:9)? At this banquet, don’t we
anticipate an award: “Well done, my good
and faithful servant. Come and share
your master’s joy” (Matt 25:21)?
All
that tells us something of what we’re celebrating tonite. Then the Collect gets to our humble
prayer: “Grant, we pray, that we may
draw from so great a mystery, the fullness of charity and of life.” The fullness of charity, i.e., of love, is
already here: “Greater love than this,”
etc.; and as we read in tonite’s gospel, “He loved his own in the world and he
loved them to the end” (John 13:1), which may also be rendered as “to the
utmost” to “to the nth degree.” The
mystery is this fullness of charity and of life, and—a kind of double
meaning—we pray to be drawn into this fullness, to share in it, to be empowered
to practice such full charity toward God and neighbor, empowered to live this
charity. Altho we’re not going to carry
out the rite of footwashing tonite, we need to recall its meaning, which is
that we should love and serve one another—not by washing others’ feet literally
but, more expansively, by caring for one another, seeing what others’ needs are
and doing what we can to meet those needs:
physical, emotional, spiritual.
Such service day in and day out, for everyone in our lives, is more than
most of us are capable of, given our human weaknesses. And that’s why we need the spiritual power of
“so great a mystery,” of God’s love and God’s life, to help us.
May
God indeed help us to live as Christ has shown us here below, and to live with
him “for all eternity” at the great “banquet of his love,” at the “wedding
feast of the Lamb.”
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