Holy Thursday - Liturgy of Love

Holy Thursday, also known as Maundy Thursday, marks the beginning of the Easter Triduum—the sacred three days that commemorate Christ's Passion, Death, and Resurrection. On April 2, 2026 (Year A in the liturgical calendar), Catholics gather in the evening for the Mass of the Lord's Supper, a profoundly moving liturgy that recalls the events of the night before Jesus died.

 The Readings for Holy Thursday Evening Mass (Year A)

The Scripture readings for this Mass richly connect the Old Testament Passover, the institution of the Eucharist, and Christ's command to serve one another.

- First Reading: Exodus 12:1-8, 11-14  

  God instructs Moses and Aaron on the preparation of the Passover lamb. The Israelites must slaughter a lamb without blemish, smear its blood on their doorposts, and eat it with unleavened bread and bitter herbs in haste, ready for their exodus from slavery in Egypt. This meal becomes a "perpetual institution" — a lasting memorial of God's deliverance.

- Responsorial Psalm: Psalm 116:12-13, 15-16bc, 17-18  

  "Our blessing-cup is a communion with the Blood of Christ." The psalmist reflects on offering a sacrifice of thanksgiving and lifting the cup of salvation, echoing themes of deliverance and covenant.

- Second Reading: 1 Corinthians 11:23-26  

  St. Paul hands on what he received: the night Jesus was handed over, He took bread, gave thanks, broke it, and said, "This is my body that is for you. Do this in remembrance of me." Similarly with the cup: "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." Paul emphasizes that every time we eat this bread and drink this cup, we proclaim the death of the Lord until He comes.

- Gospel: John 13:1-15  

  Jesus, knowing His hour had come, washes the feet of His disciples during the supper. He teaches them: "If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet. I have given you a model to follow, so that as I have done for you, you should also do." This act of humble service fulfills the new commandment of love.

These readings weave together themes of liberation, covenant, remembrance, and sacrificial love.

 The Liturgy of the Evening Mass of the Lord's Supper

The Holy Thursday evening liturgy is unique and solemn, setting the tone for the entire Triduum (which is celebrated as one continuous event across three days, with no final blessing or dismissal until Easter).

The Mass begins with joy: the Gloria is sung, often with bells ringing exuberantly one last time before their silence. After the Gloria, many parishes introduce the clacker (known liturgically as the crotalus or wooden clapper/rattle). This simple wooden instrument replaces altar bells for the rest of the Triduum until the Gloria returns at the Easter Vigil. The clacker's sharp, somber sound signals key moments—such as during the Eucharistic Prayer or processions—reminding the faithful of the gravity of Christ's Passion and the temporary "silence" of the bells, which symbolize mourning and solemnity.

A highlight of the liturgy is often the Mandatum (foot-washing rite), where the priest washes the feet of selected parishioners, mirroring Jesus' humble example of service and love.

After Communion, the Blessed Sacrament is not consumed entirely. Instead, a ciborium with hosts for Good Friday's Communion is prepared. The liturgy concludes with a solemn procession of the Eucharist to the Altar of Repose (also called the place of reposition or "sepulcher"). The faithful sing Eucharistic hymns like the Pange Lingua ("Sing, my tongue, the Savior's glory") or Tantum Ergo. The altar is then stripped bare—symbolizing Christ's stripping and vulnerability during His Passion—while the church remains in a spirit of quiet reflection.

The Altar of Repose is beautifully adorned with candles, flowers, and linens, evoking the Garden of Gethsemane where Jesus prayed in agony. It becomes a focal point for adoration throughout the night (until midnight with greater solemnity, then more quietly). Many Catholics stay to "watch and pray" with the Lord, remembering His words to the disciples: "Could you not keep watch with me for one hour?" (Matthew 26:40). This vigil fosters deep devotion to the Real Presence of Christ in the Eucharist.

 The Meaning of the Last Supper and Its Connection to the Passover Seder

At the heart of Holy Thursday is the Last Supper, which the Synoptic Gospels (Matthew, Mark, and Luke) present as a Passover meal. Jesus and His disciples gathered in an upper room in Jerusalem on the night of the Passover, when Jews commemorated God's deliverance of Israel from Egyptian slavery through the blood of the lamb and the Exodus.

The Jewish Passover Seder (a ritual meal) involves specific elements: unleavened bread (matzah), bitter herbs, wine, and the telling of the Exodus story. Jesus took these familiar symbols and transformed them:

- He identified the bread as His Body and the wine as His Blood of the new covenant.

- Just as the Passover lamb's blood protected the Israelites from death, Jesus—the Lamb of God—would shed His Blood to deliver humanity from sin and death.

- The command "Do this in remembrance of me" establishes the Eucharist as the new Passover, the memorial of the New Exodus accomplished through Christ's Passion, Death, and Resurrection.

While the precise form of the Seder as practiced today developed more fully after the destruction of the Temple in 70 AD, the Last Supper clearly draws from the rich Passover tradition of Jesus' time: a sacrificial meal, hymns (likely including the Hallel psalms), reclining at table, and interpretive dialogue about the meaning of the elements. Jesus fulfills and perfects the Old Covenant Passover, instituting the Sacrament of the Eucharist and the priesthood (as the apostles are commissioned to "do this" in His memory).

In this way, Holy Thursday bridges the Jewish roots of our faith with the new reality of the Church. The Exodus from slavery becomes our liberation from sin through the Cross and the Eucharistic banquet.

 A Night of Love and Service

Holy Thursday invites us into the mystery of Christ's self-emptying love. Through the readings, the foot-washing, the Eucharist, the procession, and the silent adoration at the Altar of Repose, we encounter Jesus who gives Himself completely—for us and to us.

As we enter the Triduum this April 2, 2026, may we heed His new commandment: to love one another as He has loved us. Let the clacker's call, the stripped altar, and the quiet vigil stir our hearts to deeper gratitude for the gift of the Eucharist and the salvation won for us on Calvary.

Come, let us adore the Lord who humbled Himself to wash feet and become our food. Watch and pray with Him tonight.

July: The Month of the Precious Blood of Jesus Christ

July: The Month of the Precious Blood of Jesus Christ

In the Catholic Church, the month of July is dedicated to the Precious Blood of Jesus Christ, a devotion that invites the faithful to reflect on the profound sacrifice of Christ’s blood shed for humanity’s redemption. This devotion, rich in history and theological significance, underscores the central role of Christ’s sacrifice in the salvation of mankind. It is a time for Catholics to meditate on the redemptive power of Jesus’ blood, poured out on the cross, and to deepen their spiritual connection to this sacred mystery through prayer, liturgy, and acts of charity. This blog post explores the history, devotion, apologetics, and administration of this powerful devotion in the Catholic Church.

 The History of the Precious Blood Devotion

The devotion to the Precious Blood of Jesus is as ancient as Christianity itself, rooted in the very heart of the Gospel. The Church has always recognized the blood of Christ as the price of humanity’s redemption, a theme woven throughout Sacred Scripture. In the Old Testament, blood was central to covenantal rituals, such as the Passover lamb’s blood that spared the Israelites from death (Exodus 12:7-13). These rituals prefigured the ultimate sacrifice of Jesus, the Lamb of God, whose blood established the New Covenant (Matthew 26:28). The early Church Fathers, such as St. John Chrysostom, emphasized the cleansing and redemptive power of Christ’s blood, noting that it “has washed the whole world clean” ().[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

The formal institution of the devotion, however, took shape in the 19th century. In 1849, during the First Italian War for Independence, Pope Pius IX was exiled from Rome and sought divine intervention to restore peace. Accompanied by Don Giovanni Merlini, the third superior general of the Fathers of the Most Precious Blood, the Pope vowed to establish a universal feast in honor of the Precious Blood if peace was restored. Remarkably, the war ended soon after, and on August 10, 1849, Pope Pius IX proclaimed the first Sunday of July as the Feast of the Most Precious Blood. Later, Pope Pius X fixed the feast on July 1, and Pope Pius XI elevated it to a double of the first class in 1933 to commemorate the 19th centenary of Christ’s death ().[](https://fatima.org/news-views/catholic-apologetics-174/)

Following the Second Vatican Council in 1969, the feast was removed from the General Roman Calendar and integrated into the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi). Despite this change, the month of July remains dedicated to the Precious Blood, and a votive Mass in its honor can be celebrated throughout the year (). The devotion continues to thrive among the faithful, particularly through the efforts of religious orders like the Missionaries of the Precious Blood, founded by St. Gaspar del Bufalo, who was declared “the world’s greatest apostle of the devotion” by Pope John XXIII ().[](https://thecatholicheroes.com/history-biographies/july-a-month-dedicated-to-the-most-precious-blood-of-jesus/)[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

 The Devotion to the Precious Blood

Devotion to the Precious Blood centers on honoring the blood Jesus shed during His Passion and Crucifixion, which Catholics believe is hypostatically united to His divine nature as the Second Person of the Trinity. This union makes the Precious Blood worthy of latreutical worship (cultus latriae), the adoration due to God alone (). The devotion emphasizes the salvific power of Christ’s blood, which reconciles humanity with God, atones for sin, and offers protection from spiritual harm. As St. Peter writes, “You were ransomed… not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18-19).[](https://followingpadrepio.org/july-month-of-the-precious-blood-of-jesus/)

Throughout July, Catholics are encouraged to deepen their devotion through specific practices, including:

- Attending Mass and Receiving the Eucharist: The Eucharist, believed to be the true Body and Blood of Christ, is the primary way Catholics encounter the Precious Blood. Participation in the Mass allows the faithful to receive the graces of Christ’s sacrifice ().[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

- Meditating on the Seven Blood-Sheddings: Devotees reflect on the seven instances where Christ shed His blood: His circumcision, the Agony in the Garden, the Scourging at the Pillar, the Crowning with Thorns, the Carrying of the Cross, the Crucifixion, and the Piercing of His Heart ().[](https://followingpadrepio.org/july-month-of-the-precious-blood-of-jesus/)

- Praying Devotional Prayers: Prayers such as the Litany of the Most Precious Blood, the Chaplet of the Precious Blood, and the Seven Offerings of the Precious Blood are enriched with indulgences and approved by Popes Pius VII and John XXIII (). For example, the Litany of the Precious Blood invokes the blood’s attributes, such as its role as the “price of our salvation” and “pledge of eternal life.”[](https://fatima.org/news-views/catholic-apologetics-174/)

- Making Sacrifices for Others: Imitating Christ’s sacrifice, Catholics are encouraged to perform acts of charity and self-denial, offering their efforts in union with the Precious Blood for the salvation of souls ().[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

- Scriptural Meditation: Reflecting on passages like Romans 5:9, Ephesians 2:13, and 1 John 1:7 deepens understanding of the blood’s redemptive power ().[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

Saints like St. Catherine of Siena, St. John Chrysostom, and St. Gaspar del Bufalo have been instrumental in promoting this devotion. St. Catherine began her letters with the greeting, “I address you in the Precious Blood of Jesus Christ,” and St. Gaspar expressed his fervent desire to “endear every heart to the Precious Blood” ().[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

 Apologetics of the Precious Blood

The devotion to the Precious Blood is firmly grounded in Catholic theology and Scripture, making it a robust subject for apologetics. Critics, particularly from Protestant traditions, may question the devotion as an overemphasis on a physical element of Christ’s sacrifice. However, Catholics can respond with several key points:

1. Biblical Foundation: The New Testament repeatedly highlights the redemptive power of Christ’s blood. Hebrews 9:14 states, “How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God.” Similarly, Revelation 5:9 praises the Lamb “who was slain and by your blood you ransomed people for God from every tribe and language and people and nation.” These passages affirm the centrality of Christ’s blood in salvation history ().[](https://mn.catholic.org.au/news/faith-matters-the-most-precious-blood/)

2. Hypostatic Union: The Precious Blood is not merely human blood but is united to the divine nature of Christ through the hypostatic union. As such, it is worthy of adoration, just as the Sacred Heart or the wounds of Christ are venerated (). This theological truth counters claims that the devotion is idolatrous.[](https://followingpadrepio.org/july-month-of-the-precious-blood-of-jesus/)

3. Eucharistic Connection: The Precious Blood is inseparable from the Eucharist, where Catholics believe Christ’s blood is truly present under the appearance of wine. This belief is rooted in Jesus’ words at the Last Supper: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28). The devotion thus reinforces the Catholic understanding of the Real Presence ().[](https://thecatholicheroes.com/history-biographies/july-a-month-dedicated-to-the-most-precious-blood-of-jesus/)

4. Historical Continuity: The devotion’s antiquity, dating back to the early Church Fathers and reinforced by saints and popes, demonstrates its organic place within Catholic tradition. Its formal establishment in 1849 by Pope Pius IX and its promotion by figures like St. Gaspar del Bufalo highlight its enduring relevance ().[](https://fatima.org/news-views/catholic-apologetics-174/)

5. Spiritual Efficacy: The Precious Blood is seen as a source of spiritual protection and intercession. Catholics invoke it for deliverance from evil, healing, and the conversion of sinners, aligning with the Church’s mission to bring souls to Christ (). This practical aspect appeals to believers seeking tangible spiritual support.[](https://www.thedivinemercy.org/articles/july-devoted-precious-blood-jesus)

In a world marked by division and violence, the Precious Blood devotion offers a message of reconciliation and unity. It reminds Catholics that every human soul is of inestimable value, purchased by Christ’s blood, and calls the faithful to protect life and foster peace ().[](https://mn.catholic.org.au/news/faith-matters-the-most-precious-blood/)

 Administration in the Catholic Church

The devotion to the Precious Blood is administered in the Catholic Church through various liturgical and devotional practices, primarily centered on the Eucharist and specific prayers. While the standalone Feast of the Most Precious Blood is no longer part of the General Roman Calendar, its spirit is preserved in the following ways:

- Votive Mass of the Precious Blood: After the post-Vatican II liturgical reforms, a votive Mass in honor of the Precious Blood was established, allowing priests to celebrate it throughout the year, particularly in July. The opening prayer of this Mass asks God to continue His work of love through the mystery of salvation ().[](https://thecatholicheroes.com/history-biographies/july-a-month-dedicated-to-the-most-precious-blood-of-jesus/)

- Liturgical Calendar: July remains dedicated to the Precious Blood, and parishes may emphasize this devotion through homilies, prayers, and devotions during the month. Some dioceses, such as the Archdiocese of Liverpool, maintain local celebrations of the Precious Blood on specific dates ().[](https://saintfrancischurch.org/2025/07/devotion-to-the-precious-blood-of-jesus/)

- Religious Orders: The Missionaries of the Precious Blood, founded by St. Gaspar del Bufalo, play a significant role in promoting the devotion. Their charism focuses on spreading awareness of Christ’s sacrifice and encouraging Eucharistic adoration ().[](https://sbarnabas.weebly.com/about-the-parish.html)

- Devotional Practices: Parishes and individuals are encouraged to pray the Litany of the Precious Blood, the Chaplet of the Precious Blood, and other approved prayers. These devotions are often enriched with indulgences, making them powerful tools for spiritual growth ().[](https://fatima.org/news-views/catholic-apologetics-174/)

- Eucharistic Adoration and Reception: The Eucharist is the primary means of encountering the Precious Blood. Catholics are encouraged to attend Mass frequently, receive Communion with reverence, and participate in Eucharistic adoration to honor Christ’s blood ().[](https://www.thedivinemercy.org/articles/july-devoted-precious-blood-jesus)

- Art and Symbolism: The Precious Blood is celebrated in sacred art, such as the Ghent Altarpiece, which depicts the Mystic Lamb’s blood flowing into a chalice, symbolizing salvation. Such imagery is used in churches to inspire devotion ().[](https://mn.catholic.org.au/news/faith-matters-the-most-precious-blood/)

 Conclusion

The month of July offers Catholics a profound opportunity to reflect on the Precious Blood of Jesus Christ, the price of humanity’s redemption. Rooted in Scripture and tradition, this devotion invites the faithful to meditate on Christ’s sacrifice, participate in the Eucharist, and live lives of charity and sacrifice. Its history, from its ancient origins to its formal institution in 1849, underscores its enduring significance. Apologetically, it stands as a testament to the Catholic belief in the Real Presence and the hypostatic union, offering a powerful response to critics. Administered through the liturgy, prayers, and religious orders, the devotion remains a vibrant part of Catholic life, calling believers to draw closer to the heart of their faith. As we honor the Precious Blood this July, may we echo St. Catherine of Siena’s prayer: “Precious Blood, Ocean of Divine Mercy: Flow upon us!” ().[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

Sources:

- Catholic Culture, “July, Month of the Precious Blood.”[](https://www.catholicculture.org/culture/liturgicalyear/overviews/months/07_1.cfm)

- Covenant Catholic, “July: Dedicated to the Precious Blood.”[](https://covenantcatholic.org/devotion-of-the-month/july-dedicated-to-the-precious-blood/)

- The Catholic Heroes, “July: A Month Dedicated to the Most Precious Blood of Jesus.”[](https://thecatholicheroes.com/history-biographies/july-a-month-dedicated-to-the-most-precious-blood-of-jesus/)

- The Fatima Center, “Most Precious Blood: History and Devotions for the Feast.”[](https://fatima.org/news-views/catholic-apologetics-174/)

- Following Padre Pio, “July: Month of the Precious Blood of Jesus.”[](https://followingpadrepio.org/july-month-of-the-precious-blood-of-jesus/)

- The Divine Mercy, “July, Devoted to the Precious Blood of Jesus.”[](https://www.thedivinemercy.org/articles/july-devoted-precious-blood-jesus)

- Catholic Diocese of Maitland-Newcastle, “FAITH MATTERS: The Most Precious Blood.”[](https://mn.catholic.org.au/news/faith-matters-the-most-precious-blood/)

- @PrayTheRosary12, July 1, 2023.

- @PrayTheRosary12, June 30, 2025.

- @father_rmv, June 30, 2024.

Jesus, The Lamb of God

Jesus as the Lamb of God

One of the most beautiful and profound titles of Jesus Christ is "the Lamb of God". This title reveals to us the mystery of God's love and mercy, as well as the meaning of Christ's sacrifice on the cross and in the Eucharist. In this blog post, we will explore the biblical, theological, and liturgical significance of this title, and how it can inspire us to follow Jesus more closely.

The Lamb of God in the Bible

The title "the Lamb of God" is first used by John the Baptist, who proclaimed Jesus as such when he saw him coming to be baptized: "Look! There is the Lamb of God who takes away the sin of the world!" (Jn 1:29). This title echoes several passages from the Old Testament, where lambs were used as sacrificial animals to atone for sins and to celebrate God's covenant with his people.

The most important of these passages is the account of the Passover in Exodus 12, where God instructed the Israelites to slaughter a lamb without blemish, sprinkle its blood on their doorposts, and eat its roasted flesh with unleavened bread and bitter herbs. This was to protect them from the angel of death who would strike down the firstborn of Egypt, and to mark their liberation from slavery and their journey to the promised land. The Passover lamb was a sign of God's saving power and faithful love for his people.

The prophets also used the image of the lamb to describe the Messiah, who would be both a sacrificial offering for sin and a suffering servant. Isaiah prophesied: "Though he was harshly treated, he submitted and opened not his mouth; like a lamb led to the slaughter or a sheep before the shearer, he was silent and opened not his mouth" (Is 53:7). This passage was applied to Jesus by Philip when he explained the gospel to the Ethiopian eunuch who was reading it (Acts 8:26-35).

In the Gospels, Jesus is identified as "the Lamb of God" not only by John the Baptist, but also by his own words and actions. He foretold his passion, death, and resurrection as a service and a ransom for many (Mt 20:26-28). He celebrated the Last Supper with his disciples on the eve of Passover, instituting the Eucharist as his new covenant in his blood (Lk 22:14-20). He was condemned to death by Pilate at noon, the hour when the Passover lambs were slaughtered in the temple (Jn 19:14). He died on the cross without having his bones broken, fulfilling the prophecy of Exodus 12:46 and Psalm 34:21 (Jn 19:36).

The title "the Lamb of God" is also used extensively in the Book of Revelation, where Jesus is depicted as a slain lamb with seven horns and seven eyes, symbolizing his power and wisdom. He is worthy to open the scroll with seven seals, which contains God's plan for history. He is praised by all creation as "the Lamb who was slain" who has "purchased for God with his blood men of every race and tongue, of every people and nation" (Rev 5:6-14). He is also called "the King of kings and Lord of lords" who will defeat his enemies and reign with his bride, the Church, in the new Jerusalem (Rev 17:14; 19:11-16; 21:9-27).

The Lamb of God in Catholic Teaching

The title "the Lamb of God" expresses several aspects of Catholic teaching about Jesus Christ. First, it affirms that he is truly God and truly man, who became incarnate by the power of the Holy Spirit in the womb of Mary, the Virgin Mother of God. He is "the Word made flesh" who dwelt among us (Jn 1:14). He is "the image of the invisible God" who reveals to us "the Father's heart" (Col 1:15; Jn 1:18).

Second, it declares that he is our Redeemer and Savior, who offered himself as a perfect sacrifice for our sins on the cross. He is "the Lamb without blemish or spot" who shed his precious blood for us (1 Pet 1:19). He is "the propitiation for our sins, and not for ours only but also for those of the whole world" (1 Jn 2:2).

Third, it signifies that he is our High Priest and Mediator, who intercedes for us before God's throne. He is "a priest forever according to the order of Melchizedek" who entered "into heaven itself, now to appear in the presence of God on our behalf" (Heb 6:20; 9:24). He is "the one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all" (1 Tim 2:5-6).

Fourth, it denotes that he is our King and Lord, who has all authority and power in heaven and on earth. He is "the Lion of the tribe of Judah, the Root of David" who has conquered death and sin (Rev 5:5). He is "the Lord of lords and King of kings" who will come again in glory to judge the living and the dead (Rev 17:14; 2 Tim 4:1).

Fifth, it implies that he is our Food and Life, who nourishes us with his body and blood in the Eucharist. He is "the bread of life" who gives us "his flesh for the life of the world" (Jn 6:35, 51). He is "the living bread which came down from heaven" who says to us: "Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" (Jn 6:51, 54).

The Lamb of God in the Church Fathers

The title "the Lamb of God" was also used by the early Church Fathers, who recognized its rich meaning and its connection with the Old Testament, the New Testament, and the sacraments. Here are some examples of their writings:

- Polycarp, a disciple of John the Apostle, wrote: "Now may the God and Father of our Lord Jesus Christ, and the eternal high priest himself, the Son of God Jesus Christ, build you up in faith and truth...and to us with you, and to all those under heaven who will yet believe in our Lord and God Jesus Christ and in his Father who raised him from the dead." (Letter to the Philippians, 12)

- Ignatius, another disciple of John the Apostle, wrote: "There is only one physician, who is both flesh and spirit, born and unborn, God in man, true life in death, both from Mary and from God, first subject to suffering and then beyond it, Jesus Christ our Lord." (Letter to the Ephesians, 7)

- Justin Martyr, a second-century apologist, wrote: "For our God Jesus Christ was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit." (First Apology, 46)

- Irenaeus, a second-century bishop and theologian, wrote: "He is Himself in His own right God and Lord and Eternal King and Only-begotten and Incarnate Word, proclaimed as such by all the prophets and by the Apostles and by the Spirit Himself, may He be glorified by all who believe in Him." (Against Heresies,3.19.1)

- Clement of Alexandria, a second-century philosopher and theologian, wrote: "The Word itself is the manifest God, and that the hidden Father sent Him. He is the Saviour; this is His name. He came to save all by Himself; all, I say, who through Him are reborn in God—infants, children, boys, young men, and old." (Exhortation to the Greeks, 10.110)

- Tertullian, a second-century lawyer and theologian, wrote: "The blood of Christ is salvation to His people; His flesh is food indeed; His blood is drink indeed." (On Prayer, 6)

- Origen, a third-century scholar, and exegete wrote: "The Lamb slain from the foundation of the world [Rev. 13:8] was destined to be slain according to that pattern and type which was shown to Abraham when he was ordered to offer up his son Isaac." (Commentary on John, 1.28)

- Cyprian, a third-century bishop, and martyr, wrote: "The Lamb without spot that taketh away the sins of the world [John 1:29] grants a release from sins." (Treatise on Works and Alms, 14)

- Athanasius, a fourth-century bishop and defender of orthodoxy, wrote: "The Lamb of God not only did this, but was also chastised on our behalf, and suffered a penalty He did not owe, but which we owed because of the multitude of our sins, and so He became the cause of the forgiveness of our sins." (On the Incarnation, 25)

Conclusion

Jesus as the Lamb of God

We have seen that the title "the Lamb of God" is not a late invention of Constantine or the Council of Nicea, but a biblical truth that was taught by the apostles, the early Church Fathers, and the Catholic Church throughout history. This title reveals to us the mystery of God's love and mercy, as well as the meaning of Christ's sacrifice on the cross and in the Eucharist. By calling Jesus "the Lamb of God", we acknowledge that he is truly God and truly man, our Redeemer and Savior, our High Priest and Mediator, our King and Lord, and our Food and Life. We also express our gratitude and devotion to him, who gave himself for us as a perfect offering to the Father. As we celebrate the Eucharist, let us join our voices with the angels and saints in heaven, who sing: "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!" (Rev 5:12).

What do you think? Post your comments on Disqus below. Be sure to follow the rules so your comment can be permitted on the forum. 

References

- Bible (New American Bible, Revised Edition)

- Polycarp, Letter to the Philippians, 12

- Ignatius, Letter to the Ephesians, 7

- Justin Martyr, First Apology, 46

- Irenaeus, Against Heresies, 3.19.1

- Clement of Alexandria, Exhortation to the Greeks, 10.110

- Tertullian, On Prayer, 6

- Origen, Commentary on John, 1.28

- Cyprian, Treatise on Works and Alms, 14

- Athanasius, On the Incarnation, 25

2nd Sunday in Ordinary Time: The Wedding

Today's readings are about evangelization.

In the first reading, Isaiah says that he will not be silent for the sake of Zion and Jerusalem.  He has to give witness to God. The people of God are a glorious crown, a royal diadem. These people will be united to God as a young man marries a virgin; as a bridegroom his bride.  This reading reminds us that the Church is the bride of Christ (Ephesians 5:25-27).  At the end of time, this bride will marry the bridegroom who is Jesus (Revelation 21:2). Those in humanity who united to the Church and remained faithful will be restored (Romans 8:22, Acts 3:21).  Their link with God which has been severed or weakened by sin will be repaired. Before all of this happens, we must proclaim God's deeds to all the nations as the Psalm tells us (Matthew 28:19 ).  This is evangelization.

We must sing to the Lord and anounce His salvation to all the Earth.  It is in our love and our joy that we attract others to God (Philippians 4:4).  If we are people with gloomy faces looking to fulfill and obligation, then people will not seek anything in us or from us (Matthew 6:16, Sirach 25:23). However, if we shine bright with God's grace; with God's Good News, then why will seek it as well because everyone wants to be joyous, not miserable. This is why the Holy Spirit was sent to us and gives us distinct gifts as we are told in the second reading.

The same and One Spirit gives different gifts to each of us. He gives different forms of services, but they are all rendered unto the Lord. They all come from God (Nehemiah 9:20, John 20:22). Some may have the gift of wisom and expression of knowledge.  Others may have the expression of faith, healing, mighty deeds, propchecy, discerning of spirits and tongues. While different, each gift serves a person. The gifts of tongues is speaking in a way that everyone understands.  It is not gibberish or sounds that make no sense as our friends in the Pentecostal sect believe the gift of tongues is.  Speaking gibberish does not spread the kingdom of God.  It brings about mockery from the heathen. We must put the gifts God gives us to use in promoting the Gospel (Psalm 68:18, Acts 5:32). For now, I am using websites, social media, radio podcasts, Google hangouts and books to do this. I also do street evangelization. God may change this in the future and have me do something else. What gifts did God give you? How does He want you to spread the Good News? These gifts are meant to promote God, not ourselves or our agenda. We sometimes see blogs out there or certain personalities who use their gifts to preach gossip or attacks against the Pope and our bishops calling them 'wicked' or 'modernists.'  This is not of the Holy Spirit. These kinds of messages are demonic which seeks to undermine the Catholic Church and cause doubt (1 Peter 5:8). Moreover, we must not envy the gifts of others (Galatians 5:26). Not everyone is supposed to evangelize in the same manner. Be happy that God has entrusted you with a gift and mission.

Lastly in the Gospel, we read of Christ's first miracle which came as a result of Our Lady's intercession. Jesus and Mary are at a wedding feast. This shows us their humanity. Being of God does not mean we have to be stiff, rigid stoics who do not enjoy life (Ecclesiastes 9:7). Everything about God is a joyous occasion, a feast. Moreover, we are told that the wine ran out. Mary tells Jesus and He responds in a blunt manner, "Woman, how does your concern affect me? My hour has not yet come."  Despite this direct responds, Mary tells the serves, "Do whatever he tells you.'  We see here how Mary brings Jesus to perform a miracle before the time set showing the intercessory power Mary has. She pleads for us at the right hand of her Son Christ.  Jesus then performs the miracle of transforming jars of water into the best tasting wine. This reading not only shows us Mary's intercession, Christ's power and a wedding party; it is a reminder of the first reading.  God is going to marry His people; the Church (Revelation 19:7; 21:9). This is what the Catholic Church has her eyes on: the wedding feast of the Lamb and herself.  Let us pray to the Holy Spirit to tell us what to do and how to do it.  Let us ask Him to give us the gifts and means to do this.  While we do our work of evangelizing, let us never forget Mary who intercedes for us.  May Jesus Christ be praised.


Readings:  http://www.usccb.org/bible/readings/011716.cfm

Piece on Peace

When Cardinal Ratzinger became Pope in 2005, we who keep watch of Church affairs all knew there were possibly going to be many changes or at least a clean up of the Liturgy.  We were right!

Pope Benedict XVI had many inquires started in order to investigate the abuses carried out on the Liturgy after Vatican II documents were misinterpreted.  After all, being in charge of the Congregation for the Doctrine of the Faith, he knew all the details better than anyone else. He knew what was going on, who was doing it and how to tackle the problems. Let's not forget that he was also part of Vatican II as a young priest.

Once such study was started in 2005 at the Synod on the Eucharist.  This study involved the "Sign of Peace" part of the Mass which is done before the Lamb of God. For many decades, the sign of peace became a part of the Mass that seemed out of place. Pope Emeritus explained why in his apostolic exhortation in 2007, "Sacramentum Caritatis."  He wrote the following:

“During the synod of bishops was the appropriateness of greater restraint in this gesture, which can be exaggerated and cause a certain distraction in the assembly just before communion. It is important to remember that nothing is lost when the sign sobriety needed to maintain a climate suitable for celebration, for example by making sure to limit the exchange of peace to those who are closest.”

He continued in a footnote:

“Taking into account ancient and venerable customs and the wishes expressed by the Synod Fathers, I asked the relevant departments to study the possibility of moving the sign of peace to another place, such as before the presentation of the gifts to the altar. This choice, however, would not fail to elicit a significant reminder of the Lord on the reconciliation required prior to any offer to God.”

Basically what Pope Emeritus is saying here is that the sign of peace has been distorted.  Like he wrote, it is "exaggerated and cause a certain distraction in the assembly just before communion." He is correct!  The sign of peace has been abused for many decades now. Many times, people are running around the church hugging and kissing one another and are not even paying attention to the "Lamb of God" or the breaking of the bread. It just looks awful. It takes away from the seriousness and solemnity of having the Holy Eucharist present.  He also offered the suggestion of moving it which I will address later on.  

The priest even at times steps down to the pews to shake people's hands.  Sometimes he is still shaking people's hands as the choir sings the "Lamb of God." It's just irreverent and turns the Mass into a social gathering instead of a commemoration of the life, death and resurrection of Jesus Christ. It sometimes feels as if people are greeting each other because the world is about to end and they have to exaggerate the greeting.  After Mass, people can say hi to each other all they want. There's no need to exaggerate during this part of the Mass as if you're never going to see each other again!

Some people are already complaining about this study and its conclusions claiming the Catholic Church is turning into a Puritanical "don't touch me" anti social religion.  This is far from the case. There are many reasons why this study had to happen and why the recommendations made must take effect.  Here are some:

Reverence:
As stated above, the priest coming down to greet people seems fine, but sometimes it's just a disaster. It takes time and he is contaminating his hands after he washed them during the offertory. It's just sad to see the Holy Eucharist alone on the altar as the priest is out and about "high fiving" people as if this were a concert.  Let me not get into children's Masses where a priest goes around petting the head of kids which almost looks like he's playing "duck-duck-goose."  The focus becomes the priest, not Jesus on the altar who we are about to receive.

Hygiene:
The priest coming down from the altar to shake hands and "high five" everyone contaminates his hands.  He then breaks the host and prepares ciboriums for Holy Communion with those hands which have become petri dishes. This is a recipe for the "flu/cold, hepatitis apocalypse."

Distraction:
I've already established how the priest coming down to greet everyone is distracting, but there is also the congregation itself.  Having people move from pew to pew, or around the church to greet a friend who is shy and sits 100 feet away is just not necessary. The noise this movement makes, and as I mentioned before, the lack of attention given during the Lamb of God just makes the Mass look like it stopped for a brief movement to become a social gathering.

It sort of reminds me of that viral video "Harlem Shake" where the video shows people behaving normally and then all of a sudden music comes on and they start dancing or doing crazy things only to then return to normal as if nothing happened when the music stops.  This is what the sign of peace sometimes looks like.  The Mass starts out solemn and going steady and then out of nowhere, it turns into this social gathering with people running around and then it calms as if nothing happened.

Now I'm a young guy who likes to party and have fun, but there's a time a place for that. I think Ecclesiastes 3:8 would agree with me.  The Mass is NOT the time nor place!

Anyhow, the Congregation for Divine Worship which conducted the 9 year long study decided not to remove the sign of peace. There were rumors that it might be moved to before the offertory as a symbol of one having to be right with his brother before coming to the altar.

Matthew 5:23-24: "If you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift."

This sounds like a good idea, but this change is too abrupt to do now. However, the congregation did give recommendations.

It said that it will present some "practical measures to better express the meaning of the sign of peace and to moderate excesses, which create confusion in the liturgical assembly just prior to Communion."  The congregation reminded us that the rite is optional. Many don't know this, but the priest or celebrant doesn't have to tell the people to exchange a sign of peace with one another. Masses on EWTN celebrated by the Franciscan Friars of the Eternal Word often do this.

Another recommendation the Congregation for Divine Worship  gave was to update the way the Roman Missal directs celebrants on the sign of peace offering more suitable ways that do not distract from the Mass. Lastly, it also made it clear that several abuses had to end.  Among these are the "song of peace" which is typical of Spanish Masses where they sing some song that is not even liturgical as well as the movement of the people and priest in order to greet one another.  It also condemned the use of the sign of peace at funerals or weddings as platforms to congratulate others or offer sympathy on the loss of a family member whose funeral is being offered.

Nevertheless,the Congregation for Divine Worship made it clear its wishes that bishop's conferences around the world offer catechesis or education forums in order to instruct celebrants and the lay faithful on how to correctly observe the sign of peace.

My Thoughts:

I agree with the Congregation for Divine Worship that the sign of peace has become a social show within the Mass.  It can be distracting and rude towards our Lord in the Blessed Sacrament.  However, there will be some people who will not be happy with this study and its recommendations.  Those who call themselves "conservative" Catholics are ecstatic about this, but there are those who may not consider themselves "liberal" Catholics who will be upset for cultural reasons.

Hispanics, Italians and other groups love to hug, kiss and be friendly. The Congregation for Divine Worship needs to address the issue of inculturation in regards to the sign of peace.  People already think the Mass is too "Eurocentric" and cold and prefer to attend a Protestant service which makes them feel "at home" many times. Bishops will need to tackle this problem where those who are used to more social-bodily forms of greeting will feel left out or awkward in an ambiance that may look more like a lineup of frozen soldiers than brothers and sisters in Christ.  




Source:

http://www.huffingtonpost.com/2014/08/02/vatican-priests-peace_n_5642394.html

http://www.catholicnews.com/data/stories/cns/1403223.htm

http://www.ncregister.com/blog/pat-archbold/ditch-the-sign-of-peace-or-take-your-stinking-paws-off-me-you-darn-dirty-ap

http://www.patheos.com/blogs/deaconsbench/2014/07/report-sign-of-peace-to-remain-in-place-at-mass/

http://magister.blogautore.espresso.repubblica.it/

http://www.religionnews.com/2014/08/01/vatican-urges-priests-clamp-excessive-emotions-sign-peace/

http://www.catholicnewsagency.com/news/vatican-announces-desire-for-more-restrained-sign-of-peace-at-mass-36123/

http://www.catholic.org/news/hf/faith/story.php?id=56415

http://www.ucanews.com/news/vatican-wants-to-ensure-dignity-of-sign-of-peace-during-mass/71570

http://www.catholicculture.org/news/headlines/index.cfm?storyid=22198