Thursday, April 13, 2017

Good Friday of the Lord’s Passion

 
Catechism Links[1]
 
CCC 602-618. 1992: The Passion of Christ
CCC 612, 2606, 2741: The prayer of Jesus
CCC 467, 540, 1137: Christ the High Priest
CCC 2825: Christ’s obedience and ours

“Pietà” by Daniele Crespi, c. 1626
 
Readings for Good Friday[2]
 
Readings from the Jerusalem Bible[3]
 
Commentary:
 
Reading 1: Isaiah 52:13—53:12
 
Commentary on Is 52:13—53:12
 
The last of the four “Servant of the Lord” oracles is used on Good Friday. A lament for the prophet’s own ill treatment and a prediction of the passion is seen here, beginning with the scourged servant and flowing into the salvific image (“Yet it was our infirmities that he bore”). We are reminded that what the servant bore, he took upon himself willingly (“Though he was harshly treated, he submitted”).
 
The later paragraphs describe how the servant becomes the “sin offering,” a sacrifice in the Jewish tradition in atonement for sins. In this case we are told, “…he shall take away the sins of many, and win pardon for their offenses.”
 
CCC: Is 52:13-53:12 713; Is 53:1 591; Is 53:4-6 1505; Is 53:4 517, 1505; Is 53:7-8 601; Is 53:7 608; Is 53:8 627; Is 53:10-12 440, 615; Is 53:10 623; Is 53:11-12 601; Is 53:11 64, 579, 601, 623, 1502; Is 53:12 536, 608
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Responsorial Psalm: Psalm 31:2, 6, 12-13, 15-16, 17, 25
 
R. (Lk 23:46) Father, into your hands I commend my spirit.
 
Commentary on Ps 31:2, 6, 12-13, 15-16, 17,25
 
The psalm response is taken from the Gospel of Luke (Luke 23;46) and the psalm selection is a lament of the people.  It echoes the willingness with which the servant submits in Isaiah’s narrative.  We also hear of the Lord’s mercy and strength.
 
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Reading II: Hebrews 4:14-16; 5:7-9
 
Commentary on Heb 4:14-16; 5:7-9
 
In the Book of Hebrews we hear St. Paul comparing Christ to the Jewish High Priest who is esteemed and pampered because of his rank.  Jesus, on the other hand was tested and found to be sinless.
 
In the second paragraph we see that while Jesus was afraid of the passion, he submitted to the will of the Father.  In doing so he became the source of our eternal salvation.
 
CCC: Heb 4:14-15 1137; Heb 4:15 467, 540, 609, 612, 2602; Heb 4:16 2778; Heb 5:1-10 1564; Heb 5:7-9 609, 2606; Heb 5:7-8 612, 1009; Heb 5:7 2741; Heb 5:8 2825; Heb 5:9 617
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Gospel: John 18:1—19:42
 
Commentary on Jn 18:1—19:42
 
Many of the specific details of the Passion accounts found in Matthew, Mark and Luke are omitted in St. John’s account (the agony in the garden and the kiss of Judas; nor does he identify the place as Gethsemane or the Mount of Olives.[5])  Also unlike the synoptic Gospels, St. John suggests Roman participation in the arrest of Jesus.
 
In St. John’s account we are also told that Jesus went through several interrogations (first by Annas and then by Caiaphas) before being taken to Pilate.  The philosophical debate between Jesus and Pilate in John’s Gospel is rich with logic and it is easy to understand why Pilate wanted to release him.  In the end (without sending him to Herod) Christ is condemned. 
 
The role of Mary in John’s narrative is significant in that her role represents the Church, the mother of Christians now being given to the care of the Disciple whom Jesus loved.  This hand-off of the Church was the Lord’s last dying act.  Finally we are given the final symbols of the perfect sacrifice; Jesus’ legs are not broken (because according to Jewish Law, the legs of a sacrificial animal are not to be broken) and water (representing baptism) and blood (representing Eucharist) flow from his side.
 
Jesus Arrested John 18:1-11
 
St. John’s account of the arrest of Jesus shows that those involved knew the identity of Jesus as Messiah and were afraid of the consequences of carrying out the task they had been sent to perform.  When Jesus is confronted and asks the deputation who they are looking for, his response is: "I AM."  The surprising reaction by the soldiers and guards is “…they turned away and fell to the ground,” indicating that they recognized Jesus’ use of the formulaic name of God.  This response recalls the words of the Psalm: "Then my enemies will be turned back in the day when I call" (Psalm 56:9).[6] Both St. Luke and St. John recount Peter’s attack on Malchus, however, only St. John names the antagonists.
 
Jesus Before Annas and Caiaphas, Peter's Denials John 18:12-28
 
It is only in St. John’s account that we hear about Jesus’ interrogation by Annas, father in-law of the High Priest. Peter’s denials are interspersed with these events and are treated with less detail than in the synoptic Gospels.  While Jesus points out that he has been open about his preaching, the members of the Sanhedrin make his visits to the Temple sound sinister.
 
Interrogation by Pilot John 18:33b-37
 
In St. John’s description of Jesus being interrogated by Pontius Pilot we hear Jesus’ reluctant admission of his kingship. He clarifies that he is not a threat to civil authority, something that Pilot would have been most worried about since attempting to usurp authority from Caesar was treason. His statement: “My kingdom does not belong to this world,” changes the character of the Lord’s kingdom from one of physical monarchy to one of spiritual rule.
 
Jesus’ Dialogue with His Mother John 19:17-18, 25-39
 
This section of the Passion narrative from St. John's Gospel describes the events following the Lord's trial and conviction.  Details of his scourging and the actions that took place along the Way of the Cross found in the synoptic Gospels are omitted (see Matthew 26:14—27:66; Mark 14:1—15:47; Luke 22:14—23:56). John does not feel it is necessary to tell his audience of the events that confirmed Jesus as the Messiah during the crucifixion (i.e. the guards casting lots for his garment, etc.).
 
He does, however record Jesus’ last address to his mother. Although the address sounds unnecessarily formal ("Woman, behold, your son.") this would have been considered a polite address in biblical times. The reference, “Woman”, is possibly to Genesis 3:15 which describes the mother of the Messiah as the “woman” whose offspring conquers the devil (CCC 726, 2618).[7] The Lord, nearing the end of his life commends the care of his mother to the disciple whom he loved. It is presumed this is done because Jesus has no biological brothers or sisters. (Also inferred is that his mother's husband, Joseph, has already passed away.) In this instance, while it can be assumed that this disciple is St. John, the author, this tender consignment of the care of the Lord’s mother is seen as iconic, that is, she is given into the care of all of the disciples whom Jesus loves. Seeing her Son dying upon the cross is one of the seven sorrows the Blessed Mother endured in faith.
 
Jesus Dies on the Cross John 19:30-42
 
The narrative continues describing the Lord's last moments of life on the cross.  The prophecy to which John refers when saying "...in order that the Scripture might be fulfilled" was Psalm 69:22.  While Matthew and Mark speak about this event, only John relates it specifically to the prophetic literature.  After this final act, the Lord "handed over his spirit."
 
What happens after Jesus' death demonstrates to the Jews the nature of his sacrifice. "Jesus dies on the Preparation day of the Passover – Parasceve - that is, the eve, when the paschal lambs were officially sacrificed in the temple.  By stressing this, the Evangelist makes explicit the fact that Christ's sacrifice took the place of the sacrifices of the Old Law, and inaugurated the New Alliance in his blood (cf. Hebrews 9:12)."[8] Typically, when the executioners wished to speed up the death of one crucified, the legs would be broken. This would force the victim to suffocate quickly.  In the case of Jesus, this was not done. (see Psalm 34:20-21)  Instead we are told the guards pierced his side with a lance and "immediately blood and water flowed out."
 
While the outflow of water and blood from Jesus’ side have a natural explanation, great theological importance has been placed upon it in numerous sources (St. Ambrose, St. Thomas Aquinas, and St. Augustine).  Water and blood have already been established as signs of salvation (John 3:5 and John 6:53ff).  "With Christ's death and the giving of the Spirit already signified in v. 30, the life giving work of the Church begins, and hence the Church can be said in a sense to have been born from the wounded side of Christ."[9]
 
St. John next adds a theological reflection of his own in the form of testamony from an eye witness.  Using references to prophetic literature, the witness points out that Jesus' body ritually followed Jewish law governing the Passover sacrifice,  which designated that the bones of the sacrificial animal should not be broken (Exodus 12:46; Numbers 9:12). Christ becomes the Christian's Passover Sacrifice and meal. And in the second proof "They will look upon him whom they have pierced" he makes reference to Zechariah 12:10.
 
The passage concludes with the release of the body of Jesus to Joseph of Arimathea.  Joseph is not identified as a member of the Sanhedrin (Mark 15:43; Luke 23:50) but he is identified as a disciple of Jesus which is not mentioned in the Synoptic accounts.  He is joined by Nicodemus (see John 7:50ff).  The body is buried close by which would be logical given the urgency regarding ritual purity.
 
CCC: Jn 18:4-6 609; Jn 18:11 607; Jn 18:12 575; Jn 18:20 586; Jn 18:31 596; Jn 18:36 549, 600; Jn 18:37 217, 559, 2471; Jn 19:11 600; Jn 19:12 596; Jn 19:15 596; Jn 19:19-22 440; Jn 19:21 596; Jn 19:25-27 726, 2618; Jn 19:25 495; Jn 19:26-27 501, 964, 2605; Jn 19:27 2677, 2679; Jn 19:28 544, 607, 2561, 2605; Jn 19:30 607, 624, 730, 2605; Jn 19:30b 2605; Jn 19:31 641; Jn 19:34 478, 694, 1225; Jn 19:36 608; Jn 19:37 1432; Jn 19:38-39 595; Jn 19:38 575; Jn 19:42 624, 641
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Reflection:
 
Keeping our tradition, as we recall the Lord’s passion, let us also consider why it was so necessary.  To this end as is our tradition, we offer the Litany of the Thirty Pieces of Silver:
 
Father forgive me
Christ forgive me
Holy Spirit make me one with you
 
  1. When I deny you Lord, I accept a piece of Judas’ silver –forgive me!
  2. When I place anything before my love of you, I accept a piece of Judas’ silver –forgive me!
  3. When I worship the things of the world, I accept a piece of Judas’ silver –forgive me!
  4. When I make idols of money and wealth, I accept a piece of Judas’ silver –forgive me!
  5. When I make idols of fame and praise, I accept a piece of Judas’ silver –forgive me!
  6. When I set anything as a god to be worshiped, I accept a piece of Judas’ silver –forgive me!
  7. When I curse another using your name, I accept a piece of Judas’ silver –forgive me!
  8. When I use your name for my own purposes, I accept a piece of Judas’ silver –forgive me!
  9. When I take pleasure in blasphemy, I accept a piece of Judas’ silver –forgive me!
  10. When the Sabbath is forgotten for servile labor, I accept a piece of Judas’ silver –forgive me!
Father forgive me
Christ forgive me
Holy Spirit make me one with you
 
  1. When I excuse myself from Sunday Mass for frivolous reasons, I accept a piece of Judas’ silver –forgive me!
  2. When I decide the Sabbath is mine to enjoy and forget you, I accept a piece of Judas’ silver –forgive me!
  3. When I reject my parent’s love, I accept a piece of Judas’ silver –forgive me!
  4. When I dishonor my mother and my father, I accept a piece of Judas’ silver –forgive me!
  5. When I disrespect or say hurtful things to others, I accept a piece of Judas’ silver –forgive me!
  6. When I accept the killing of another as just, I accept a piece of Judas’ silver –forgive me!
  7. When I turn my back on a person’s life, I accept a piece of Judas’ silver –forgive me!
  8. When I consider harm to another in my heart, I accept a piece of Judas’ silver –forgive me!
  9. When I forget the dignity of human love, I accept a piece of Judas’ silver –forgive me!
  10. When I allow my sexual appetites to control my actions, I accept a piece of Judas’ silver –forgive me!
Father forgive me
Christ forgive me
Holy Spirit make me one with you
 
  1. When I slake my sexual desires, demeaning another, I accept a piece of Judas’ silver –forgive me!
  2. When I take that which belongs to another, I accept a piece of Judas’ silver –forgive me!
  3. When I justify appropriating something I did not pay for, I accept a piece of Judas’ silver –forgive me!
  4. When I rationalize something is owed to me for which I have not paid, I accept a piece of Judas’ silver –forgive me!
  5. When I fail to tell the truth, I accept a piece of Judas’ silver –forgive me!
  6. When I purposely share false information, I accept a piece of Judas’ silver –forgive me!
  7. When I participate in hurtful speculation about another, I accept a piece of Judas’ silver –forgive me!
  8. When I desire material things more that your love, I accept a piece of Judas’ silver –forgive me!
  9. When I place life’s passions in front of my passion for you, Lord, I accept a piece of Judas’ silver –forgive me!
  10. When I wish for the life of this world more than eternal life with you, I accept a piece of Judas’ silver –forgive me!
Father forgive me
Christ forgive me
Holy Spirit make me one with you
 
Merciful Lord, Judas Iscariot accepted thirty pieces of silver and betrayed you with a kiss.  May we who have sinned against you accept your forgiveness and vow to avoid sin in the future.  We reject our past actions that have turned love to hate and crave nothing in this world more than your love and friendship.  We ask for your strength, flowing through the Holy Spirit, to make us strong so that we may take up our cross and follow you. Amen.
 
Pax

[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture used is “Pietà” by Daniele Crespi, c. 1626
[4] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[5] See NAB Footnote on John 18: 1ff
[6] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp 681
[7] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 198
[8] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp. 695
[9] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 63:172, pp. 462
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