Easter is the demonstration of God that life is essentially spiritual and timeless. ~Charles M. Crowe
The resurrection gives my life meaning and direction and the opportunity to start over no matter what my circumstances. ~Robert Flatt
The joyful news that He is risen does not change the contemporary world. Still before us lie work, discipline, sacrifice. But the fact of Easter gives us the spiritual power to do the work, accept the discipline, and make the sacrifice. ~Henry Knox Sherrill
A spiritual reminder that we should LOVE, for it is the ultimate weapon to conquer all evils - intot
Easter is a spring festival that celebrates the central event of the Christian faith: the resurrection of Christ three days after his death by crucifixion. {1} Easter is the oldest Christian holiday and the most important day of the church year. All the Christian movable feasts and the entire liturgical year of worship are arranged around Easter.
Easter Sunday is preceded by the season of Lent, a 40-day period of fasting and repentence culminating in Holy Week, and followed by a 50-day Easter Season that stretches from Easter to Pentecost.
Name of Easter
The origins of the word "Easter" are not certain, but probably derive from Estre, an Anglo-Saxon goddess of spring{2}. The German word Ostern has the same derivation, but most other languages follow the Greek term used by the early Christians: pascha, from the Hebrew pesach (Passover).
In Latin, Easter is Festa Paschalia (plural because it is a seven-day feast), which became the basis for the FrenchPâques, the Italian Pasqua, and the Spanish Pascua. Also related are the Scottish Pask, the Dutch Paschen, the Danish Paaske, and the Swedish Pask. {3}
Date of Easter
The method for determining the date of Easter is complex and has been a matter of controversy (see History of Easter, below). Put as simply as possible, the Western churches (Catholic and Protestant) celebrate Easter on the first Sunday following the first full moon after the spring equinox.
But it is actually a bit more complicated than this. The spring equinox is fixed for this purpose as March 21 (in 2004, it actually falls on March 20) and the "full moon" is actually the paschal moon, which is based on 84-year "paschal cycles" established in the sixth century, and rarely corresponds to the astronomical full moon. These complex calculations yield an Easter date of anywhere between March 22 and April 25.
The Eastern churches (Greek, Russian, and other forms of Orthodoxy) use the same calculation, but based on the Julian calendar (on which March 21 is April 3) and a 19-year paschal cycle.
Thus the Orthodox Easter sometimes falls on the same day as the western Easter (it does in 2010 and 2011), but the two celebrations can occur as much as five weeks apart.
In the 20th century, discussions began as to a possible worldwide agreement on a consistent date for the celebration of the central event of Christianity. No resolution has yet been reached. {4}
Recent and upcoming dates {5} for Passover (Judaism), Easter (Western Christianity), and Pascha (Eastern Orthodox Christianity) are:
Passover
Easter Pascha
2008 April 20 March 23 April 27
2009 April 9 April 12 April 19
2010 March 30 April 4 April 4
2011 April 19 April 24 April 24
History of Easter and the Easter Controversy
There is evidence that Christians originally celebrated the resurrection of Christ every Sunday, with observances such as Scripture readings, psalms, the Eucharist, and a prohibition against kneeling in prayer. {6} At some point in the first two centuries, however, it became customary to celebrate the resurrection specially on one day each year. Many of the religious observances of this celebration were taken from the Jewish Passover.
The specific day on which the resurrection should be celebrated became a major point of contention within the church. First, should it be on Jewish Passover no matter on what day that falls, or should it always fall on a Sunday? It seems Christians in Asia took the former position, while those everywhere else insisted on the latter. The eminent church fathers Irenaeus and Polycarp were among the Asiatic Christians, and they claimed the authority of St. John the Apostle for their position. Nevertheless, the church majority officially decided that Easter should always be celebrated on a Sunday. Eusebius of Caesarea, our only source on this topic, reports the affair as follows:
A question of no small importance arose at that time [c. 190 AD]. The dioceses of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should always be observed as the feast of the life-giving pasch, contending that the fast ought to end on that day, whatever day of the week it might happen to be. However it was not the custom of the churches in the rest of the world to end it at this point, as they observed the practice, which from Apostolic tradition has prevailed to the present time, of terminating the fast on no other day than on that of the Resurrection of our Saviour. Synods and assemblies of bishops were held on this account, and all with one consent through mutual correspondence drew up an ecclesiastical decree that the mystery of the Resurrection of the Lord should be celebrated on no other day but the Sunday and that we should observe the close of the paschal fast on that day only. {7}
With this issue resolved, the next problem was to determine which Sunday to celebrate the resurrection. The Christians in Syria and Mesopotamia held their festival on the Sunday after the Jewish Passover (which itself varied a great deal), but those in Alexandria and other regions held it on the first Sunday after the spring equinox, without regard to the Passover.
This second issue was decided at the Council of Nicea in 325, which decreed that Easter should be celebrated by all on the same Sunday, which Sunday shall be the first following the paschal moon (and the paschal moon must not precede the spring equinox), and that a particular church should determine the date of Easter and communicate it throughout the empire (probably Alexandria, with their skill in astronomical calculations).
The policy was adopted throughout the empire, but Rome adopted an 84-year lunar cycle for determining the date, whereas Alexandria used a 19-year cycle. {8} Use of these different "paschal cycles" persists to this day and contributes to the disparity between the eastern and western dates of Easter.
Religious Observances on Easter
Common elements found in most Roman Catholic, Eastern Orthodox, and Protestant religious Easter celebrations include baptisms, the Eucharist, feasting, and greetings of "Christ is risen!" and "He is risen indeed!"
In Roman Catholicism, and some Lutheran and Anglican churches, Easter is celebrated with a vigil that consists of "the blessing of the new fire (a practice introduced during the early Middle Ages); the lighting of the paschal candle; a service of lessons, called the prophecies; followed by the blessing of the font and baptisms and then the mass of Easter." {9} The traditional customs of the Catholic church are described in detail in the online Catholic Encyclopedia {10}.
In Orthodox churches, the vigil service is preceded by a procession outside the church. When the procession leaves the church, there are no lights on. The procession conducts a symbolic fruitless search for Christ's body, then joyfully announces, "Christ is risen!" When the procession returns to the church, hundreds of candles and lamps are lit to symbolize the splendor of Christ's resurrection, and the Easter Eucharist is taken. {11}
Protestant observances also include baptism and the Eucharist (or Lord's Supper), and often a sunrise service (to commemorate Mary Magdalene's arrival at the empty tomb "early, while it was still dark") and special hymns and songs.
Popular Easter Customs
Over the centuries, these religious observances have been supplemented by popular customs, many of were incorporated from springtime fertility celebrations of European and Middle Eastern pagan religion. Rabbits and eggs, for example, are widely-used pagan symbols for fertility. Christians view the Easter eggs as symbols of joy and celebration (as they were forbidden during the fast of Lent) and of new life and resurrection. A common custom is to hide brightly colored eggs for children to find.
Further Resources on Easter
General
• Easter - Catholic Encyclopedia
• Easter Controversy - Catholic Encyclopedia
• Easter - Encyclopaedia Britannica (subscription)
• The Origins of Pascha and Great Week - Greek Orthodox Archdiocese of America
• Farrell Brown, "Why Does Easter's Date Wander?" Christian History and Biography Newsletter, April 9, 2004.
• Oberammergau Passion Play - an example of a popular Easter activity: a Passion Play recreating the last week of Jesus
Catholic
• Liturgy of the Hours: Lenten and Easter Season
• Mysterium Paschale
• Lent and Easter in the Domestic Church: Activities to Celebrate Catholic Liturgy
• Book of Catholic Customs and Traditions: Enhancing Holidays, Special Occassions & Family
Celebrations
"Explores a wealth of customs and traditions celebrated by Catholic families all over the world. The authors have compiled a collection of customs and traditions for every liturgical season - Advent, Christmas, Lent, Easter, and Ordinary Time, as well as an assortment of tips and ideas for making holidays and feast days especially meaningful for your family."
• Easter Day Mass, Compact Disc
by Gloria Dei Cantores
Orthodox
• Great Week and Pascha in the Greek Orthodox Church
by Archbishop Alkiviadis C. Calivas
• The Origins of Pascha and Great Week - Greek Orthodox Archdiocese of America (Official Site)
• Crosses, icons, and other Orthodox religious items are available at ReligiousMall.com, which gives a large percentage of their profits to charity.
Protestant
• The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church
Episcopal Liturgy
• Leading to Easter: Sermons and Worship Resources
by Stan Purdum, Kirk W. Bruce, and Douglas E. Meyer
• Resurrection Promises: Sermons, Worship Resources and Group Discussion Questions for the Easter Season
by Leonard H. Budd, Roger G. Talbott
• The Case for Easter
by Lee Stroebel
"Welcoming handshakes and warm greetings are nice, but this Easter give the seekers and once-a-year attendees in your church the life-changing answers to their questions about Christ's resurrection!" -Christianbook.com
References
1. 1 Corinthians 15:14.
2. The Venerable Bede, On the Reckoning of Time 1.5 (725 AD).
3. "Easter." Catholic Encyclopedia.
4. "Dating Pascha in the Orthodox Church," Greek Orthodox Archdiocese of America; "Easter." Encyclopædia Britannica. 2004.
5. Greek Orthodox Calendar; Judaism 101.
6. Justin Martyr, ANF 1.186, c. 160; Tertullian, ANF 3.31, c. 197; Apostolic Constitutions, ANF 7.449, compiled c. 390.
7. Eccelesiastical History of England 5.23, quoted in "Easter Controversy," Catholic Encyclopedia.
8. "Easter." Catholic Encyclopedia.
9. "Easter." Merriam-Webster's Encyclopedia of World Religions.
10. "Easter." Catholic Encyclopedia.
11. "Easter." Merriam-Webster's Encyclopedia of World Religions.
12. "Dates of Ash Wednesday and Easter Sunday" and "The Dates of Passover." U.S. Naval Observatory Astronomical Applications Department
HAPPY EASTER EVERYONE!
http://www.religionfacts.com/christianity/holidays/easter.htm
Date of download: April 24, 2011
Saturday, April 23, 2011
Friday, April 22, 2011
Holy Saturday
Holy Saturday Definition and Summary
Holy Saturday is the final day of Holy Week, the final day of the traditional 40 day Lenten Fast, and a part of the Triduum, and commemorates Jesus lying in the tomb until his resurrection on Easter Sunday. In 2011, Holy Saturday falls on the morning and afternoon of April 23.
Basic Facts About Holy Saturday
Liturgical Color(s): Violet (Purple)
Type of Holiday: Part of Paschal Triduum
Time of Year: The Saturday of Holy Week
Duration: 1 day
Celebrates/Symbolizes: Waiting at the Tomb of Jesus, meditating on His Death
Alternate Names: Sabbatum Sanctum, Black Saturday
Scriptural References: Matthew 27:57-45; Mark 15:42-47; Luke 23:44-56; John 19:38-42
Introduction
Holy Saturday, Sabbatum Sanctum in Latin, is the last day of Holy Week, and the 40th day of the traditional fast of Lent, although Lent ends liturgically on the evening of Holy Thursday. The evening of Holy Saturday begins the third and final day of the Paschal Triduum. In the Western Church, no Masses are said on Holy Saturday, and the day is essentially a liturgically sparse time of reflection upon Christ's death and burial in anticipation of the Great Vigil of Easter (Paschal Vigil). The vigil usually begins the night of Holy Saturday, lasting until Easter morning. Very little happens on Holy Saturday, that is until the beginning of the Great Paschal Vigil.
There is deep symbolism upon which we can reflect on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on His Passion and Death and His descent into Hell. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.
History
In the earliest days, there was no special celebration on Holy Saturday, except perhaps anticipation of the all-night Paschal Vigil. Eventually this emphasis on preparation for the Great Vigil became more emphasized.
(churchyear.net)
Holy Saturday (Latin: Sabbatum Sanctum) is the day after Good Friday. It is the day before Easter and the last day of Holy Week and Lent, in which Christians prepare for Easter. This day commemorates the day that Jesus Christ's body laid in the tomb. It is sometimes known as Black Saturday or Easter Saturday,[1] though the latter name is more correctly applied to the Saturday in Easter week. (Wikipedia)
In The Philippines, Holy Saturday, is called Black Saturday or Sábado de Gloria. The city is literally dead, and business is usually not transacted during this day. It’s even hard to catch a cab during these days. But, there are a lot of things to do in terms of religious activities.
Holy Saturday is the final day of Holy Week, the final day of the traditional 40 day Lenten Fast, and a part of the Triduum, and commemorates Jesus lying in the tomb until his resurrection on Easter Sunday. In 2011, Holy Saturday falls on the morning and afternoon of April 23.
Basic Facts About Holy Saturday
Liturgical Color(s): Violet (Purple)
Type of Holiday: Part of Paschal Triduum
Time of Year: The Saturday of Holy Week
Duration: 1 day
Celebrates/Symbolizes: Waiting at the Tomb of Jesus, meditating on His Death
Alternate Names: Sabbatum Sanctum, Black Saturday
Scriptural References: Matthew 27:57-45; Mark 15:42-47; Luke 23:44-56; John 19:38-42
Introduction
Holy Saturday, Sabbatum Sanctum in Latin, is the last day of Holy Week, and the 40th day of the traditional fast of Lent, although Lent ends liturgically on the evening of Holy Thursday. The evening of Holy Saturday begins the third and final day of the Paschal Triduum. In the Western Church, no Masses are said on Holy Saturday, and the day is essentially a liturgically sparse time of reflection upon Christ's death and burial in anticipation of the Great Vigil of Easter (Paschal Vigil). The vigil usually begins the night of Holy Saturday, lasting until Easter morning. Very little happens on Holy Saturday, that is until the beginning of the Great Paschal Vigil.
There is deep symbolism upon which we can reflect on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on His Passion and Death and His descent into Hell. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.
History
In the earliest days, there was no special celebration on Holy Saturday, except perhaps anticipation of the all-night Paschal Vigil. Eventually this emphasis on preparation for the Great Vigil became more emphasized.
(churchyear.net)
Holy Saturday (Latin: Sabbatum Sanctum) is the day after Good Friday. It is the day before Easter and the last day of Holy Week and Lent, in which Christians prepare for Easter. This day commemorates the day that Jesus Christ's body laid in the tomb. It is sometimes known as Black Saturday or Easter Saturday,[1] though the latter name is more correctly applied to the Saturday in Easter week. (Wikipedia)
In The Philippines, Holy Saturday, is called Black Saturday or Sábado de Gloria. The city is literally dead, and business is usually not transacted during this day. It’s even hard to catch a cab during these days. But, there are a lot of things to do in terms of religious activities.
The Seven Last Words of Jesus
The Seven Last "Words" of Jesus Christ from the cross are actually 7 short phrases that Jesus uttered on Calvary that serve as an excellent holy week meditation. To find all of the seven last words of Jesus Christ, one must read all the gospels since none of the evangelists records all 7 last words. The sayings would have been originally uttered by Jesus in the Aramaic language, but only one of the last seven words of Jesus is preserved for us in the original Aramaic, namely "Eli, Eli, lama sabacthani" or "My God, My God, why have you forsaken me," which is actually a direct quote of the opening verse of Psalm 22. The rest of the seven last words of Jesus are found in the gospels after having been translated into Greek by the four Evangelists. We reproduce them here in Latin as well as English, since the Latin version of the Seven Last Words of Christ has been used so extensively in sacred music, notably by composers such as Franz Josef Hayden. For centuries these seven last words of Jesus have been also used as meditation points for spiritual conferences, retreats, and Lenten missions. They are particularly wonderful to use for prayer during Holy Week, especially on Good Friday.
1. "Father, forgive them, they know not what they do." Lk. 23: 34 Pater, dimitte illis, quia nesciunt, quid faciunt.
2. "This day thou shalt be with me in Paradise." Hodie mecum eris in Paradiso. Lk. 23: 43
3. "Woman, behold thy son." Mulier, ecce filius tuus. Jn. 19: 26-7
4. "My God, My God, why hast thou forsaken me?" Deus meus, Deus meus, utquid dereliquisti me? Mk. 15: 34 (Mt. 27: 46)
5. "I thirst." Sitio. Jn. 19: 28.
6. "It is finished." Consummatum est. Jn 19: 30
7. "Into thine hands, O Lord, I commend my spirit." In manus tuas, Domine, commendo spiritum meum. Lk. 23:
(The Crossroads Initiative)Date of Download: April 22, 2011
here is a nice blog that features the Seven Last Words With its Meaning
from a Christian Blogger:
7 Lastwords of JESUS Christ ~ Bible Verses and Meaning
Our LORD Jesus Christ was very silent and doesn't speak too much during his trial from the court of Jews until he was crucified from the cross. While he was crucified he left 7 very important words. I have just compiled them and provide their corresponding meanings too.
#1 from the 7 last words – Father, forgive them; for they know not what they do
Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34)
Up to the last breath of Christ, he showed love ,mercy and forgave all of them that involve from his crucifixion. Not including the tremendous pain he felt, Jesus suffered a total embarrassment too because he was fully naked at the cross because the roman soldiers took his rainment.
#2 from the 7 last words – Verily I say unto thee, To day shalt thou be with me in paradise.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)
Jesus showed his authority and power over death, he cast immediate salvation towards the thief that believes on him. He gives assurance to the thief that they will meet in the paradise after their death.
#3 from the 7 last words – Woman, behold thy son!
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! (John 19:26)
Jesus showed mercy on his earthly mother Mary, he assigned the apostle John to take care of his mother. Likewise, we should love our parents and take care of them.
#4 from the 7 last words – Eloi, Eloi, lama sabachthani?
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? (Mark 15:34)
This is the fulfilment of Psalms 22:1. God can save his Son from that very moment, but because He love us so much, he offered his own Son to save us from everlasting punishment so we can have an everlasting life upon accepting Christ as our Savior.
#5 from the 7 last words – I thirst.
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. (John 19:28)
This is also the fulfillment of Psalm 69:21. Our LORD JESUS Christ was also physically exhausted here. Spiritually speaking our LORD is thirsting for us from serving him.
#6 from the 7 last words – It is finished
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30)
JESUS Christ announced the accomplishment of his task from the FATHER
#7 from the 7 last words – Father, into thy hands I commend my spirit
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. (Luke 23:46)
Until his death, Jesus showed his strong and unmovable faith and trust from the FATHER. This is what GOD expecting from us.
(http://www.gl3nnx.com/bible-reference/7-lastwords-of-jesus-christ-bible-verses-and-meaning.htm)Date of download: April 22, 2011
1. "Father, forgive them, they know not what they do." Lk. 23: 34 Pater, dimitte illis, quia nesciunt, quid faciunt.
2. "This day thou shalt be with me in Paradise." Hodie mecum eris in Paradiso. Lk. 23: 43
3. "Woman, behold thy son." Mulier, ecce filius tuus. Jn. 19: 26-7
4. "My God, My God, why hast thou forsaken me?" Deus meus, Deus meus, utquid dereliquisti me? Mk. 15: 34 (Mt. 27: 46)
5. "I thirst." Sitio. Jn. 19: 28.
6. "It is finished." Consummatum est. Jn 19: 30
7. "Into thine hands, O Lord, I commend my spirit." In manus tuas, Domine, commendo spiritum meum. Lk. 23:
(The Crossroads Initiative)Date of Download: April 22, 2011
here is a nice blog that features the Seven Last Words With its Meaning
from a Christian Blogger:
7 Lastwords of JESUS Christ ~ Bible Verses and Meaning
Our LORD Jesus Christ was very silent and doesn't speak too much during his trial from the court of Jews until he was crucified from the cross. While he was crucified he left 7 very important words. I have just compiled them and provide their corresponding meanings too.
#1 from the 7 last words – Father, forgive them; for they know not what they do
Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. (Luke 23:34)
Up to the last breath of Christ, he showed love ,mercy and forgave all of them that involve from his crucifixion. Not including the tremendous pain he felt, Jesus suffered a total embarrassment too because he was fully naked at the cross because the roman soldiers took his rainment.
#2 from the 7 last words – Verily I say unto thee, To day shalt thou be with me in paradise.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43)
Jesus showed his authority and power over death, he cast immediate salvation towards the thief that believes on him. He gives assurance to the thief that they will meet in the paradise after their death.
#3 from the 7 last words – Woman, behold thy son!
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! (John 19:26)
Jesus showed mercy on his earthly mother Mary, he assigned the apostle John to take care of his mother. Likewise, we should love our parents and take care of them.
#4 from the 7 last words – Eloi, Eloi, lama sabachthani?
And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? (Mark 15:34)
This is the fulfilment of Psalms 22:1. God can save his Son from that very moment, but because He love us so much, he offered his own Son to save us from everlasting punishment so we can have an everlasting life upon accepting Christ as our Savior.
#5 from the 7 last words – I thirst.
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. (John 19:28)
This is also the fulfillment of Psalm 69:21. Our LORD JESUS Christ was also physically exhausted here. Spiritually speaking our LORD is thirsting for us from serving him.
#6 from the 7 last words – It is finished
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30)
JESUS Christ announced the accomplishment of his task from the FATHER
#7 from the 7 last words – Father, into thy hands I commend my spirit
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. (Luke 23:46)
Until his death, Jesus showed his strong and unmovable faith and trust from the FATHER. This is what GOD expecting from us.
(http://www.gl3nnx.com/bible-reference/7-lastwords-of-jesus-christ-bible-verses-and-meaning.htm)Date of download: April 22, 2011
Thursday, April 21, 2011
GOOD FRIDAY MASS READINGS
FIRST READINGS
Isaiah 52: 13 - 15
13 Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high. 14 As many were astonished at him -- his appearance was so marred, beyond human semblance, and his form beyond that of the sons of men -- 15 so shall he startle many nations; kings shall shut their mouths because of him; for that which has not been told them they shall see, and that which they have not heard they shall understand.
Isaiah 53: 1 - 12
1 Who has believed what we have heard? And to whom has the arm of the LORD been revealed? 2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or comeliness that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. 4 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. 8 By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? 9 And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. 10 Yet it was the will of the LORD to bruise him; he has put him to grief; when he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the LORD shall prosper in his hand; 11 he shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities. 12 Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.
Psalms 31: 2, 6, 12 - 13, 15 - 17, 25
2 Incline thy ear to me, rescue me speedily! Be thou a rock of refuge for me, a strong fortress to save me! 6 Thou hatest those who pay regard to vain idols; but I trust in the LORD. 12 I have passed out of mind like one who is dead; I have become like a broken vessel. 13 Yea, I hear the whispering of many -- terror on every side! -- as they scheme together against me, as they plot to take my life. 15 My times are in thy hand; deliver me from the hand of my enemies and persecutors! 16 Let thy face shine on thy servant; save me in thy steadfast love! 17 Let me not be put to shame, O LORD, for I call on thee; let the wicked be put to shame, let them go dumbfounded to Sheol.
SECOND READINGS
Hebrews 4: 14 - 16
14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Hebrews 5: 7 – 9
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. 8 Although he was a Son, he learned obedience through what he suffered; 9 and being made perfect he became the source of eternal salvation to all who obey him,
GOSPEL
John 18: 1 – 40
1 When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. 3 So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that was to befall him, came forward and said to them, "Whom do you seek?" 5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them. 6 When he said to them, "I am he," they drew back and fell to the ground. 7 Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I am he; so, if you seek me, let these men go." 9 This was to fulfil the word which he had spoken, "Of those whom thou gavest me I lost not one." 10 Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" 12 So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him. 13 First they led him to Annas; for he was the father-in-law of Ca'iaphas, who was high priest that year. 14 It was Ca'iaphas who had given counsel to the Jews that it was expedient that one man should die for the people. 15 Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, 16 while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. 17 The maid who kept the door said to Peter, "Are not you also one of this man's disciples?" He said, "I am not." 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself. 19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. 21 Why do you ask me? Ask those who have heard me, what I said to them; they know what I said." 22 When he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" 24 Annas then sent him bound to Ca'iaphas the high priest. 25 Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." 26 One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" 27 Peter again denied it; and at once the cock crowed. 28 Then they led Jesus from the house of Ca'iaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover. 29 So Pilate went out to them and said, "What accusation do you bring against this man?" 30 They answered him, "If this man were not an evildoer, we would not have handed him over." 31 Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put any man to death." 32 This was to fulfil the word which Jesus had spoken to show by what death he was to die. 33 Pilate entered the praetorium again and called Jesus, and said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" 36 Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world." 37 Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice." 38 Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. 39 But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?" 40 They cried out again, "Not this man, but Barab'bas!" Now Barab'bas was a robber.
John 19: 1 - 42
1 Then Pilate took Jesus and scourged him. 2 And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple robe; 3 they came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. 4 Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" 6 When the chief priests and the officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him." 7 The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." 8 When Pilate heard these words, he was the more afraid; 9 he entered the praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. 10 Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" 11 Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." 12 Upon this Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar." 13 When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gab'batha. 14 Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" 15 They cried out, "Away with him, away with him, crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." 16 Then he handed him over to them to be crucified. 17 So they took Jesus, and he went out, bearing his own cross, to the place called the place of a skull, which is called in Hebrew Gol'gotha. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote a title and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews." 20 Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 The chief priests of the Jews then said to Pilate, "Do not write, `The King of the Jews,' but, `This man said, I am King of the Jews.'" 22 Pilate answered, "What I have written I have written." 23 When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; 24 so they said to one another, "Let us not tear it, but cast lots for it to see whose it shall be." This was to fulfil the scripture, "They parted my garments among them, and for my clothing they cast lots." 25 So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Mag'dalene. 26 When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" 27 Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. 28 After this Jesus, knowing that all was now finished, said (to fulfil the scripture), "I thirst." 29 A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. 30 When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. 31 Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; 33 but when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness -- his testimony is true, and he knows that he tells the truth -- that you also may believe. 36 For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." 37 And again another scripture says, "They shall look on him whom they have pierced." 38 After this Joseph of Arimathe'a, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. 39 Nicode'mus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight. 40 They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. 42 So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.
Unless you strive after virtues and practice them, you will never grow to be more than dwarfs.
-- St. Theresa of Avila
(Global Catholic Network)
Date of Download: April 22, 2011
Isaiah 52: 13 - 15
13 Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high. 14 As many were astonished at him -- his appearance was so marred, beyond human semblance, and his form beyond that of the sons of men -- 15 so shall he startle many nations; kings shall shut their mouths because of him; for that which has not been told them they shall see, and that which they have not heard they shall understand.
Isaiah 53: 1 - 12
1 Who has believed what we have heard? And to whom has the arm of the LORD been revealed? 2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or comeliness that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. 4 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all. 7 He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth. 8 By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? 9 And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. 10 Yet it was the will of the LORD to bruise him; he has put him to grief; when he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the LORD shall prosper in his hand; 11 he shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities. 12 Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.
Psalms 31: 2, 6, 12 - 13, 15 - 17, 25
2 Incline thy ear to me, rescue me speedily! Be thou a rock of refuge for me, a strong fortress to save me! 6 Thou hatest those who pay regard to vain idols; but I trust in the LORD. 12 I have passed out of mind like one who is dead; I have become like a broken vessel. 13 Yea, I hear the whispering of many -- terror on every side! -- as they scheme together against me, as they plot to take my life. 15 My times are in thy hand; deliver me from the hand of my enemies and persecutors! 16 Let thy face shine on thy servant; save me in thy steadfast love! 17 Let me not be put to shame, O LORD, for I call on thee; let the wicked be put to shame, let them go dumbfounded to Sheol.
SECOND READINGS
Hebrews 4: 14 - 16
14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Hebrews 5: 7 – 9
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. 8 Although he was a Son, he learned obedience through what he suffered; 9 and being made perfect he became the source of eternal salvation to all who obey him,
GOSPEL
John 18: 1 – 40
1 When Jesus had spoken these words, he went forth with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. 3 So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. 4 Then Jesus, knowing all that was to befall him, came forward and said to them, "Whom do you seek?" 5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them. 6 When he said to them, "I am he," they drew back and fell to the ground. 7 Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I am he; so, if you seek me, let these men go." 9 This was to fulfil the word which he had spoken, "Of those whom thou gavest me I lost not one." 10 Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" 12 So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound him. 13 First they led him to Annas; for he was the father-in-law of Ca'iaphas, who was high priest that year. 14 It was Ca'iaphas who had given counsel to the Jews that it was expedient that one man should die for the people. 15 Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, 16 while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. 17 The maid who kept the door said to Peter, "Are not you also one of this man's disciples?" He said, "I am not." 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself. 19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. 21 Why do you ask me? Ask those who have heard me, what I said to them; they know what I said." 22 When he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" 24 Annas then sent him bound to Ca'iaphas the high priest. 25 Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." 26 One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?" 27 Peter again denied it; and at once the cock crowed. 28 Then they led Jesus from the house of Ca'iaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover. 29 So Pilate went out to them and said, "What accusation do you bring against this man?" 30 They answered him, "If this man were not an evildoer, we would not have handed him over." 31 Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put any man to death." 32 This was to fulfil the word which Jesus had spoken to show by what death he was to die. 33 Pilate entered the praetorium again and called Jesus, and said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do you say this of your own accord, or did others say it to you about me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" 36 Jesus answered, "My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world." 37 Pilate said to him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice." 38 Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. 39 But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?" 40 They cried out again, "Not this man, but Barab'bas!" Now Barab'bas was a robber.
John 19: 1 - 42
1 Then Pilate took Jesus and scourged him. 2 And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple robe; 3 they came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. 4 Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" 6 When the chief priests and the officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him, for I find no crime in him." 7 The Jews answered him, "We have a law, and by that law he ought to die, because he has made himself the Son of God." 8 When Pilate heard these words, he was the more afraid; 9 he entered the praetorium again and said to Jesus, "Where are you from?" But Jesus gave no answer. 10 Pilate therefore said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" 11 Jesus answered him, "You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin." 12 Upon this Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar." 13 When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gab'batha. 14 Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" 15 They cried out, "Away with him, away with him, crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." 16 Then he handed him over to them to be crucified. 17 So they took Jesus, and he went out, bearing his own cross, to the place called the place of a skull, which is called in Hebrew Gol'gotha. 18 There they crucified him, and with him two others, one on either side, and Jesus between them. 19 Pilate also wrote a title and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews." 20 Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 The chief priests of the Jews then said to Pilate, "Do not write, `The King of the Jews,' but, `This man said, I am King of the Jews.'" 22 Pilate answered, "What I have written I have written." 23 When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; 24 so they said to one another, "Let us not tear it, but cast lots for it to see whose it shall be." This was to fulfil the scripture, "They parted my garments among them, and for my clothing they cast lots." 25 So the soldiers did this. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Mag'dalene. 26 When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" 27 Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. 28 After this Jesus, knowing that all was now finished, said (to fulfil the scripture), "I thirst." 29 A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to his mouth. 30 When Jesus had received the vinegar, he said, "It is finished"; and he bowed his head and gave up his spirit. 31 Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him; 33 but when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness -- his testimony is true, and he knows that he tells the truth -- that you also may believe. 36 For these things took place that the scripture might be fulfilled, "Not a bone of him shall be broken." 37 And again another scripture says, "They shall look on him whom they have pierced." 38 After this Joseph of Arimathe'a, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away his body. 39 Nicode'mus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight. 40 They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. 42 So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.
Unless you strive after virtues and practice them, you will never grow to be more than dwarfs.
-- St. Theresa of Avila
(Global Catholic Network)
Date of Download: April 22, 2011
GOOD FRIDAY MEANING AND PURPOSE
What is the true meaning of Good Friday?
Blurt it's great answer from someone who don't want to be recognized:
The anniversary of Jesus' death on the cross is observed as Good Friday. According to the Gospels, Jesus was put to death on the Friday before Easter Day. Good Friday is a day on which most Christians use as a day of religious reflection. Forms of observance include prayer and meditation at the Stations of the Cross, a succession of 14 images, usually on wooden crosses, depicting Christ's crucifixion and the events leading up to it. It's traditional to eat hot cross buns on Good Friday (God's Friday). The pastry cross on top of the bun symbolizes of the cross that Jesus was killed on.
According to Professor Laurence Hull Stookey in 'Calendar: Christ's Time for the Church' Good Friday may be a corruption of the English phrase "God's Friday." The term 'Good Friday' does not enjoy universal usage. It has also been called 'Holy Friday,' 'Long Friday,' 'Sad Friday,' 'Sorrowful Friday' and Feria VI.
Anonymous
Good Friday’s purpose and meaning is to remind Christians of Jesus’ suffering and death on the cross, which happened on a Friday. “Good Friday commemorates the crucifixion of Jesus.” (Source 2) Jesus of Nazareth was betrayed by his disciple Judas Iscariot, on a Thursday evening. This was shortly after Jesus had conducted the Last Supper in which he prophesied that one of the disciples would betray him that very evening.
Judas brought the Jewish priests to where Jesus and the other disciples where, telling them that one he kissed was the man they sought. The priest took Jesus into custody and interrogated him. Jesus said nothing for along time and when he finally admitted to being the son of God they charged him with blasphemy and sentenced him to death. Because Jews were not allowed to execute anyone they took him to Pontius Pilate, who was the Roman governor of the area. Pontius could not find any serious fault in Jesus but had Jesus whipped to try to pacify the Jewish priests. He tried several times to set Jesus free but the Jewish priests would not hear of it. After much going back and forth, Pontius "declared Jesus innocent and washed in own hands in water to show he has no part in this condemnation." (Source 1) Pontius was forced to agreed to crucify Jesus in order to avoid a riot. Jesus was put on the cross that day, Friday, where he spent six agonizing hours before finally dying. He was put in the tomb of one of his followers, Joseph of Arimathea, and rose again the following Sunday, Easter Sunday.
The Church that was created after Jesus died “set aside every Friday as a special day of prayer and fasting.” (Source 1) Later, a woman, who had traveled on a pilgrimage to the
The name Good Friday may have come from the Germanic phrase "Gute Freitag", which translated means “good” or “holy” Friday. This was believed to have been used by the Gallican Church of Gaul. Gaul was where modern day
People still recognize Good Friday as a religious holiday and spend time in church, prayer, meditation and often fast
Source 1: http://en.wikipedia.org/wiki/G ood_Friday
Source 2: www.faithclipart.com/guide/Chr istian-Holidays/good-friday-si gnificance.html
Source 3: www.churchyear.net/goodfriday. html
MAUNDY THURSDAY
Maundy Thursday, also known as Holy Thursday, Covenant Thursday, Great & Holy Thursday, and Thursday of Mysteries, is the Christian feast or holy day falling on the Thursday before Easter that commemorates the Last Supper of Jesus Christ with the Apostles as described in the Canonical gospels. It is the fifth day of Holy Week, and is preceded by Holy Wednesday and followed by Good Friday.
The date is always between 19 March and 22 April inclusive. These dates in the Julian calendar, on which Eastern churches in general base their calculations of the date of Easter, correspond throughout the 21st century to 1 April and 5 May in the more commonly used Gregorian calendar. The Mass of the Lord's Supper initiates the Easter Triduum, the three days of Good Friday, Holy Saturday and Easter Sunday that commemorate the Passion, Death and Resurrection of Jesus.[1] It is normally celebrated in the evening, when according to Jewish tradition Friday begins.(Wikipedia.Org)
Love One Another
Most scholars agree that the English word Maundy in that name for the day is derived through Middle English, and Old French mandé, from the Latin mandatum, the first word of the phrase "Mandatum novum do vobis ut diligatis invicem sicut dilexi vos" ("A new commandment I give unto you, That ye love one another; as I have loved you"), the statement by Jesus in the Gospel of John (13:34) by which Jesus explained to the Apostles the significance of his action of washing their feet. The phrase is used as the antiphon sung during the "Mandatum" ceremony of the washing of the feet, which may be held during Mass or at another time as a separate event, during which a priest or bishop (representing Christ) ceremonially washes the feet of others, typically 12 persons chosen as a cross-section of the community. (Wikipedia.Org)
This for me is a reminder that we should LOVE ONE ANOTHER. Jesus died on the cross because of LOVE, a sacrifice for us, for our sinfulness. So this Holy Thursday, it is but fitting that we should be reminded that we should not forget how to Love. Love for self, Love for others, our family, loved ones, friends, or other people for that matter. That we people should should be a shinning beacon of love, that our thoughts, words and deeds should be an expression of love, love that radiantly shines from deep within our hearts.
HAVE A LOVE FILLED - HOLY THURSDAY
don't let this day end without telling your loved ones, that you love them.
The date is always between 19 March and 22 April inclusive. These dates in the Julian calendar, on which Eastern churches in general base their calculations of the date of Easter, correspond throughout the 21st century to 1 April and 5 May in the more commonly used Gregorian calendar. The Mass of the Lord's Supper initiates the Easter Triduum, the three days of Good Friday, Holy Saturday and Easter Sunday that commemorate the Passion, Death and Resurrection of Jesus.[1] It is normally celebrated in the evening, when according to Jewish tradition Friday begins.(Wikipedia.Org)
Love One Another
Most scholars agree that the English word Maundy in that name for the day is derived through Middle English, and Old French mandé, from the Latin mandatum, the first word of the phrase "Mandatum novum do vobis ut diligatis invicem sicut dilexi vos" ("A new commandment I give unto you, That ye love one another; as I have loved you"), the statement by Jesus in the Gospel of John (13:34) by which Jesus explained to the Apostles the significance of his action of washing their feet. The phrase is used as the antiphon sung during the "Mandatum" ceremony of the washing of the feet, which may be held during Mass or at another time as a separate event, during which a priest or bishop (representing Christ) ceremonially washes the feet of others, typically 12 persons chosen as a cross-section of the community. (Wikipedia.Org)
This for me is a reminder that we should LOVE ONE ANOTHER. Jesus died on the cross because of LOVE, a sacrifice for us, for our sinfulness. So this Holy Thursday, it is but fitting that we should be reminded that we should not forget how to Love. Love for self, Love for others, our family, loved ones, friends, or other people for that matter. That we people should should be a shinning beacon of love, that our thoughts, words and deeds should be an expression of love, love that radiantly shines from deep within our hearts.
HAVE A LOVE FILLED - HOLY THURSDAY
don't let this day end without telling your loved ones, that you love them.
Friday, April 2, 2010
LENT
Origin of the word
The Teutonic word Lent, which we employ to denote the forty days' fast preceding Easter, originally meant no more than the spring season. Still it has been used from the Anglo-Saxon period to translate the more significant Latin term quadragesima (French carême, Italian quaresima, Spanish cuaresma), meaning the "forty days", or more literally the "fortieth day". This in turn imitated the Greek name for Lent, tessarakoste (fortieth), a word formed on the analogy of Pentecost (pentekoste), which last was in use for the Jewish festival before New Testament times. This etymology, as we shall see, is of some little importance in explaining the early developments of the Easter fast.
Origin of the custom
Some of the Fathers as early as the fifth century supported the view that this forty days' fast was of Apostolic institution. For example, St. Leo (d. 461) exhorts his hearers to abstain that they may "fulfill with their fasts the Apostolic institution of the forty days" — ut apostolica institutio quadraginta dierum jejuniis impleatur (P.L., LIV, 633), and the historian Socrates (d. 433) and St. Jerome (d. 420) use similar language (P.G., LXVII, 633; P.L., XXII, 475).
But the best modern scholars are almost unanimous in rejecting this view, for in the existing remains of the first three centuries we find both considerable diversity of practice regarding the fast before Easter and also a gradual process of development in the matter of its duration. The passage of primary importance is one quoted by Eusebius (Church History V.24) from a letter of St. Irenaeus to Pope Victor in connection with the Easter controversy. There Irenaeus says that there is not only a controversy about the time of keeping Easter but also regarding the preliminary fast. "For", he continues, "some think they ought to fast for one day, others for two days, and others even for several, while others reckon forty hours both of day and night to their fast". He also urges that this variety of usage is of ancient date, which implies that there could have been no Apostolic tradition on the subject. Rufinus, who translated Eusebius into Latin towards the close of the fourth century, seems so to have punctuated this passage as to make Irenaeus say that some people fasted for forty days. Formerly some difference of opinion existed as to the proper reading, but modern criticism (e.g., in the edition of Schwartz commissioned by the Berlin Academy) pronounces strongly in favor of the text translated above. We may then fairly conclude that Irenaeus about the year 190 knew nothing of any Easter fast of forty days.
The same inference must be drawn from the language of Tertullian only a few years later. When writing as a Montanist, he contrasts the very slender term of fasting observed by the Catholics (i.e., "the days on which the bridegroom was taken away", probably meaning the Friday and Saturday of Holy Week) with the longer but still restricted period of a fortnight which was kept by the Montanists. No doubt he was referring to fasting of a very strict kind (xerophagiæ — dry fasts), but there is no indication in his works, though he wrote an entire treatise "De Jejunio", and often touches upon the subject elsewhere, that he was acquainted with any period of forty days consecrated to more or less continuous fasting (see Tertullian, On Fasting 2 and 14; cf. On Prayer 18; etc.).
And there is the same silence observable in all the pre-Nicene Fathers, though many had occasion to mention such an Apostolic institution if it had existed. We may note for example that there is no mention of Lent in St. Dionysius of Alexandria (ed. Feltoe, 94 sqq.) or in the "Didascalia", which Funk attributes to about the yearkú yet both speak diffusely of the paschal fast.
Further, there seems much to suggest that the Church in the Apostolic Age designed to commemorate the Resurrection of Christ, not by an annual, but by a weekly celebration (see "The Month", April 1910, 337 sqq.). If this be so, the Sunday liturgy constituted the weekly memorial of the Resurrection, and the Friday fast that of the Death of Christ. Such a theory offers a natural explanation of the wide divergence which we find existing in the latter part of the second century regarding both the proper time for keeping Easter, and also the manner of the paschal fast. Christians were at one regarding the weekly observance of the Sunday and the Friday, which was primitive, but the annual Easter festival was something superimposed by a process of natural development, and it was largely influenced by the conditions locally existing in the different Churches of the East and West. Moreover, with the Easter festival there seems also to have established itself a preliminary fast, not as yet anywhere exceeding a week in duration, but very severe in character, which commemorated the Passion, or more generally, "the days on which the bridegroom was taken away".
Be this as it may, we find in the early years of the fourth century the first mention of the term tessarakoste. It occurs in the fifth canon of the Council of Nicea (A.D. 325), where there is only question of the proper time for celebrating a synod, and it is conceivable that it may refer not to a period but to a definite festival, e.g., the Feast of the Ascension, or the Purification, which Ætheria calls quadragesimæ de Epiphania. But we have to remember that the older word, pentekoste (Pentecost) from meaning the fiftieth day, had come to denote the whole of the period (which we should call Paschal Time) between Easter Sunday and Whit-Sunday (cf. Tertullian, On Idolatry 14, — "pentecosten implere non poterunt"). In any case it is certain from the "Festal Letters" of St. Athanasius that in 331 the saint enjoined upon his flock a period of forty days of fasting preliminary to, but not inclusive of, the stricter fast of Holy Week, and secondly that in 339 the same Father, after having traveled to Rome and over the greater part of Europe, wrote in the strongest terms to urge this observance upon the people of Alexandria as one that was universally practiced, "to the end that while all the world is fasting, we who are in Egypt should not become a laughing-stock as the only people who do not fast but take our pleasure in those days". Although Funk formerly maintained that a Lent of forty days was not known in the West before the time of St. Ambrose, this is evidence which cannot be set aside.
Duration of the fast
In determining this period of forty days the example of Moses, Elias, and Christ must have exercised a predominant influence, but it is also possible that the fact was borne in mind that Christ lay forty hours in the tomb. On the other hand just as Pentecost (the fifty days) was a period during which Christians were joyous and prayed standing, though they were not always engaged in such prayer, so the Quadragesima (the forty days) was originally a period marked by fasting, but not necessarily a period in which the faithful fasted every day. Still, this principle was differently understood in different localities, and great divergences of practice were the result. In Rome, in the fifth century, Lent lasted six weeks, but according to the historian Socrates there were only three weeks of actual fasting, exclusive even then of the Saturday and Sunday and if Duchesne's view may be trusted, these weeks were not continuous, but were the first, the fourth, and sixth of the series, being connected with the ordinations (Christian Worship, 243). Possibly, however, these three weeks had to do with the "scrutinies" preparatory to Baptism, for by some authorities (e.g., A.J. Maclean in his "Recent Discoveries") the duty of fasting along with the candidate for baptism is put forward as the chief influence at work in the development of the forty days. But throughout the Orient generally, with some few exceptions, the same arrangement prevailed as St. Athanasius's "Festal Letters" show us to have obtained in Alexandria, namely, the six weeks of Lent were only preparatory to a fast of exceptional severity maintained during Holy Week. This is enjoined by the "Apostolic Constitutions" (V.13), and presupposed by St. Chrysostom (Hom. xxx in Gen., I). But the number forty, having once established itself, produced other modifications. It seemed to many necessary that there should not only be fasting during the forty days but forty actual fasting days. Thus we find Ætheria in her "Peregrinatio" speaking of a Lent of eight weeks in all observed at Jerusalem, which, remembering that both the Saturday and Sunday of ordinary weeks were exempt, gives five times eight, i.e., forty days for fasting. On the other hand, in many localities people were content to observe no more than a six weeks' period, sometimes, as at Milan, fasting only five days in the week after the oriental fashion (Ambrose, "De Elia et Jejunio", 10). In the time of Gregory the Great (590-604) there were apparently at Rome six weeks of six days each, making thirty-six fast days in all, which St. Gregory, who is followed therein by many medieval writers, describes as the spiritual tithing of the year, thirty-six days being approximately the tenth part of three hundred and sixty-five. At a later date the wish to realize the exact number of forty days led to the practice of beginning Lent upon our present Ash Wednesday, but the Church of Milan, even to this day, adheres to the more primitive arrangement, which still betrays itself in the Roman Missal when the priest in the Secret of the Mass on the first Sunday of Lent speaks of "sacrificium quadragesimalis initii", the sacrifice of the opening of Lent.
Nature of the fast
Neither was there originally less divergence regarding the nature of the fast. For example, the historian Socrates (Church History V.22) tells of the practice of the fifth century: "Some abstain from every sort of creature that has life, while others of all the living creatures eat of fish only. Others eat birds as well as fish, because, according to the Mosaic account of the Creation, they too sprang from the water; others abstain from fruit covered by a hard shell and from eggs. Some eat dry bread only, others not even that; others again when they have fasted to the ninth hour (three o'clock) partake of various kinds of food". Amid this diversity some inclined to the extreme limits of rigor. Epiphanius, Palladius, and the author of the "Life of St. Melania the Younger" seem to contemplate a state of things in which ordinary Christians were expected to pass twenty-four hours or more without food of any kind, especially during Holy Week, while the more austere actually subsisted during part or the whole of Lent upon one or two meals a week (see Rampolla, "Vita di. S. Melania Giuniore", appendix xxv, p. 478). But the ordinary rule on fasting days was to take but one meal a day and that only in the evening, while meat and, in the early centuries, wine were entirely forbidden. During Holy Week, or at least on Good Friday it was common to enjoin the xerophagiæ, i.e., a diet of dry food, bread, salt, and vegetables.
There does not seem at the beginning to have been any prohibition of lacticinia, as the passage just quoted from Socrates would show. Moreover, at a somewhat later date, Bede tells us of Bishop Cedda, that during Lent he took only one meal a day consisting of "a little bread, a hen's egg, and a little milk mixed with water" (Church History III.23), while Theodulphus of Orleans in the eighth century regarded abstinence from eggs, cheese, and fish as a mark of exceptional virtue. None the less St. Gregory writing to St. Augustine of England laid down the rule, "We abstain from flesh meat, and from all things that come from flesh, as milk, cheese, and eggs." This decision was afterwards enshrined in the "Corpus Juris", and must be regarded as the common law of the Church. Still exceptions were admitted, and dispensations to eat "lacticinia" were often granted upon condition of making a contribution to some pious work. These dispensations were known in Germany as Butterbriefe, and several churches are said to have been partly built by the proceeds of such exceptions. One of the steeples of Rouen cathedral was for this reason formerly known as the Butter Tower. This general prohibition of eggs and milk during Lent is perpetuated in the popular custom of blessing or making gifts of eggs at Easter, and in the English usage of eating pancakes on Shrove Tuesday.
Relaxations of the lenten fast
From what has been said it will be clear that in the early Middle Ages Lent throughout the greater part of the Western Church consisted of forty weekdays, which were all fast days, and six Sundays. From the beginning to the end of that time all flesh meat, and also, for the most part, "lacticinia", were forbidden even on Sundays, while on all the fasting days only one meal was taken, which single meal was not permitted before evening. At a very early period, however (we find the first mention of it in Socrates), the practice began to be tolerated of breaking the fast at the hour of none, i.e., three o'clock. We learn in particular that Charlemagne, about the year 800, took his lenten repast at 2 p.m. This gradual anticipation of the hour of dinner was facilitated by the fact that the canonical hours of none, vespers, etc., represented rather periods than fixed points of time. The ninth hour, or none, was no doubt strictly three o'clock in the afternoon, but the Office of none might be recited as soon as sext, which, of course, corresponded to the sixth hour, or midday, was finished. Hence none in course of time came to be regarded as beginning at midday, and this point of view is perpetuated in our word noon which means midday and not three o'clock in the afternoon. Now the hour for breaking the fast during Lent was after Vespers (the evening service), but by a gradual process the recitation of Vespers was more and more anticipated, until the principle was at last officially recognized, as it is at present, that Vespers in lent may be said at midday. In this way, although the author of the "Micrologus" in the eleventh century still declared that those who took food before evening did not observe the lenten fast according to the canons (P.L., CLI, 1013), still, even at the close of the thirteenth century, certain theologians, for example the Franciscan Richard Middleton, who based his decision in part upon contemporary usage, pronounced that a man who took his dinner at midday did not break the lenten fast.
Still more material was the relaxation afforded by the introduction of "collation". This seems to have begun in the ninth century, when the Council of Aix la Chapelle sanctioned the concession, even in monastic houses, of a draught of water or other beverage in the evening to quench the thirst of those who were exhausted by the manual labor of the day. From this small beginning a much larger indulgence was gradually evolved. The principle of parvitas materiae, i.e., that a small quantity of nourishment which was not taken directly as a meal did not break the fast, was adopted by St. Thomas Aquinas and other theologians, and in the course of centuries a recognized quantity of solid food, which according to received authorities must not exceed eight ounces, has come to be permitted after the midday repast. As this evening drink, when first tolerated in the ninth-century monasteries, was taken at the hour at which the "Collationes" (Conferences) of Abbot Cassian were being read aloud to the brethren, this slight indulgence came to be known as a "collation", and the name has continued since.
Other mitigations of an even more substantial character have been introduced into lenten observance in the course of the last few centuries. To begin with, the custom has been tolerated of taking a cup of liquid (e.g., tea or coffee, or even chocolate) with a fragment of bread or toast in the early morning. But, what more particularly regards Lent, successive indults have been granted by the Holy See allowing meat at the principal meal, first on Sundays, and then on two, three, four, and five weekdays, throughout nearly the whole of Lent. Quite recently, Maundy Thursday, upon which meat was hitherto always forbidden, has come to share in the same indulgence. In the United States, the Holy See grants faculties whereby working men and their families may use flesh meat once a day throughout the year, except Fridays, Ash Wednesday, Holy Saturday, and the vigil of Christmas. The only compensation imposed for all these mitigations is the prohibition during Lent against partaking of both fish and flesh at the same repast. (See ABSTINENCE; FAST; CANONICAL IMPEDIMENTS; LAETARE SUNDAY; SEPTUAGESIMA; SEXAGESIMA; QUINQUAGESIMA; QUADRAGESIMA; VESTMENTS).
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Date: April 2, 2010
http://www.newadvent.org/cathen/09152a.htm
But the question is as a catholic what is the meaning of Lent to you? Does this make sense? do you have a personal meaning of it?
for me. Its the season of repentance and forgiveness... so I say learn to ask for forgiveness, forgive and sin no more!!!!!
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