He is Risen, indeed!
He is Risen, indeed!
The ancient greyness shifted
Suddenly and thinned
Like mist upon the moors
Before a wind.
An old, old prophet lifted
A shining face and said:
“He will be coming soon.
The Son of God is dead;
He died this afternoon.”
A murmurous excitement stirred all souls.
they wondered if they dreamed-
Save one old man who seemed
Not even to have heard.
And Moses standing,
Hushed them all to ask
If any had a welcome song prepared.
If not, would David take the task?
And if they cared
Could not the three young children sing
The Benedicite, the canticle of praise
They made when God kept them from perishing
In the fiery blaze?
A breath of spring surprised them,
Stilling Moses’ words.
No one could speak, remembering
The first fresh flowers,
The little singing birds.
Still others thought of fields new ploughed
Or apple trees
Or some, the way a dried bed fills
Laughing down green hills.
The fisherfolk dreamed of the foam
On bright blue seas.
The one old man who had not stirred
And there He was
Splendid as the morning sun and fair
As only God is fair.
And they, confused with joy,
Knelt to adore
Seeing that He wore
Five crimson stars
He never had before.
No canticle at all was sung.
None toned a psalm, or raising a greeting song,
A silent man alone
Of all that throng
Not any other.
Close to His heart
When embrace was done,
Old Joseph said,
“How is your Mother,
How is your Mother, Son?”
-Sister Mary Ada
The Reign Of Mary -Vol. XXV, No 76
“But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out.” (John 19).
Of the glorious Body telling,
O my tongue, its mysteries sing,
and the Blood, all price excelling,
which the world’s eternal King,
in a noble womb once dwelling
shed for the world’s ransoming.
Given for us, descending,
of a Virgin to proceed,
man with man in converse blending,
scattered he the Gospel seed,
till his sojourn drew to ending,
which he closed in wondrous deed.
At the last great Supper lying
circled by his brethren’s band,
meekly with the law complying,
first he finished its command
then, immortal Food supplying,
gave himself with his own hand.
Word made Flesh, by word he maketh
very bread his Flesh to be;
man in wine Christ’s Blood partaketh:
and if senses fail to see,
faith alone the true heart waketh
to behold the mystery.
Therefore we, before him bending,
this great Sacrament revere;
types and shadows have their ending,
for the newer rite is here;
faith, our outward sense befriending,
makes the inward vision clear.
Glory let us give, and blessing
to the Father and the Son;
honor, might and praise addressing,
while eternal ages run;
ever too his love confessing,
who, from both, with both is one.
Words: Thomas Aquinas (1227-1274);
trans. John Mason Neale, Edward Caswall and others;
as in The English Hymnal, 1906
Music: Pange lingua gloriosi
Meter: 87 87 87
There was an Apple Event on Monday to announce a new, smaller iPhone and a new, smaller (or same size, depending on perspective) iPad Pro. Scanning through the keynote from the event, this caught my interest:
According to MacRumors, “Liam” can take down an iPhone every 11 seconds. Currently there is the prototype located in Cupertino, and a second robot being installed in Europe. Assuming zero “downtime”, a single “Liam” can process 2,866,909 iPhones per year. That’s a small number considering that 215 million iPhones were sold in 2015. But, cool nonetheless.
Coolness aside, we’ve got to stop “personifying” non-humans. It’s getting creepy. Siri, Cortana, Liam. Let’s not.
Tomorrow (Holy Thursday) begins the Triduum. My kids keep asking whether Holy Thursday and Good Friday are Solemnities; they are not. Officially, Holy Thursday is Feria Quinta in Coena Domini and Good Friday is Feria Sexta in Passione Domini, i.e., “ordinary” days in Holy Week for which there is no obligation to attend Mass (were there such an obligation, it would be particularly difficult to fulfill on Good Friday).
Nevertheless, one misses a great deal if one waits until Easter Sunday to plumb the depths of the paschal mysteries. The liturgical celebrations found in the Triduum will not repeat themselves until next year. Early bird and all that. Wink, wink, nudge, nudge.
That said, here’s a little something fun (albeit irreverent; I apologize; my sense of humor remains soundly adolescent) for “the night before the night before”:
True story: Long ago, a very-young-and-not-yet-Catholic Quartermaster played the role of the “Pope” in this sketch for a (public) high school variety show. There were three performances in total. This stirred up a fair amount of controversy, since at the high school I attended, a significant percentage of students, staff and parents were….. Mormon!
Here’s a little fun on this last Friday of Lent as we await the start of the Vigil of St. Joseph.
On my most recent Retreat, I took a few different books with me, but the one that surprised me most was Professor Warren Carroll’s Our Lady of Guadalupe and the Conquest of Darkness.1
I had little idea that a book about a 500-year-old Mexican apparition would provide such a wealth of insight for my travels in Turkey and Italy. I can’t even explain what caused me to bring it along, other than it was among the stack of books I’m perennially working to reduce.
Friend, if you don’t know very much about Our Lady of Guadalupe, or why the apparition is relevant to us today, then you owe it to yourself to pick up a copy of this book and read it. At a mere 115 pages, it is approachable for anyone, and you will find it enriching and also spiritually beneficial.
Our Lady of Guadalupe is important. Don’t take my word for it. Someone in the Vatican thinks so too. Imagine my surprise when, somewhere inside St. Peter’s Basilica, I stumbled upon this:
Perhaps you can identify where this is inside the Basilica, and if you can, and if you read Carroll’s book (or know about Our Lady of Guadalupe), then you can begin to infer the meaning behind why it’s there. The placement, relative to things outside the picture and also in orientation to the other objects in the picture, is very unusual.
1 Professor Carroll was the founder of Christendom College. I recently posted a review of his book on Our Lady of Fatima and the events 0f 1917, here. I’m currently in the midst of his book on the French Revolution entitled The Guillotine and the Cross. Carroll may well be my favorite history writer of all time.
HelloI read a piece that you wrote on your blog about the first-century Jews and the Paschal Sacrifice. I was hoping that you would repost that piece. I think about it at Holy Week.Thank you.
I’m happy to oblige! Huzzah for reader requests!
(Originally posted April 10, 2014 here)
For those of us who lack multiple degrees in theology, ancient history, and sacred scripture, diving into exegesis isn’t much different than Aristotle recognizing a Nike “swoop” or President George Washington thinking the Apple Computer logo is just a cute drawing of the favorite fruit of the original owner of his teeth. While idioms and hidden meanings abound in any culture, it’s difficult — or nearly impossible — to extract all of the meaning that is present.
In this article, I hope to share just a bit of the missing context that would be helpful to understanding what we mean when we refer to Jesus Christ as the “Lamb of God”, and to discuss how deeply important this term is to understanding what First-Century Jews and early Christians would likely have automatically perceived regarding Jesus, secondary to living in that age.
I. Jesus Christ is the “Lamb of God”.
At every mass, following the consecration, we recite the Angus Dei:
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
grant us peace.
As Catholics, we are familiar with the imagery — or at least we think we are. The Catholic Church teaches that St. John the Baptist, the “Lord’s immediate precursor or forerunner” points out Jesus as “Lamb of God, who takes away the sin of the world.” (CCC 523). And, the lamb figures prominently in John’s Apocalypse, for example at Revelation 21:14, where the lamb is said to have twelve apostles.
The Church teaches that “Christ’s death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through ‘the Lamb of God, who takes away the sins of the world,’ and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the ‘blood of the covenant, which was poured out for many for the forgiveness of sins.’ (CCC 613).
And, inasmuch as Jesus as Lamb of God is developed as part of the New Covenant, it draws from the shared understanding of God’s chosen people (the Jews) and the Old Covenant. In other words, there is more there to Jesus as Lamb of God than what’s found in the New Testament.
II. The Paschal Sacrifice began with the Jews
Much of God’s early relationship with the Jews concerns a sacrificial offering, and the lamb is singled out by God as a preferred form of offering. In Genesis, we see that God tests Abraham’s faith by ordering him to sacrifice his son Isaac, but Abraham is righteously obedient and faithful; he tells his son that “God himself with provide the lamb for a burnt offering.”) (Gen 22:8, CCC 2572).
Then, in Exodus, God seeks to free his people, and orders that a year-old unblemished male lamb be sacrificed to God in each household, whose blood is to be placed over the doorposts of the homes of the Jews in Egypt so that the angel will know to pass over those houses in carrying out God’s command to take from the Egyptian captives their first-born sons.
It is from this sacrifice to God that Passover came to be celebrated in Jesus’ own time, and Jesus as an observant Jew would have been very familiar with the sights, sounds, and smells of Passover in Jerusalem.
In How Christ Said the First Mass or The Lord’s Last Supper, Rev. James Meagher recounts how Josephus tells the story that to count the numbers of Jews present for Passover in Jerusalem, one year Herod Agrippa ordered the kidneys of the sacrificed lambs to be counted, assuming one lamb for ten people so that “…we learn that 12,000,000 persons offered the Passover sacrifice that year, which was known as the ‘large Passover.'” And based upon this, Fr. Meagher posits that “We can then imagine the vast crowds, who clamored for the death of Christ and what a multitude saw him die.” (p. 174).
III. First-Century Jews (including Jesus and his disciples) understood the Passover primarily as a Sacrifice
According to Brant Pitre’s book, Jesus and the Jewish Roots of the Eucharist, it would be difficult for the modern person (“who probably has never witnessed a single animal sacrifice”) to imagine “just how much blood would have been poured out by the priests at Passover.” But Pitre states that for the first-century Jews, including Jesus and his disciples, the fact of Passover as a sacrifice — with several thousand lambs slaughtered in one day — would have been impossible to forget.
According to Pitre, “No one living at the time of the Temple could have ever had any misconception about the fact that the first-century Passover was first a sacrifice and then a meal,” which is the reverse of the way that it is viewed by moderns today, due to the fact that the Temple was destroyed in 70 A.D., and ended ritual sacrifice under the Mosaic Law. (p. 61-2).
In terms of sacrifice, according to the Mishna, the paschal lamb would be roasted, on “a spit, made of wood of the pomegranate tree,” which “should be taken, put in at the mouth and brought out at the vent thereof. The paschal sacrifice must not be roasted on an iron roasting spit or on a gridiron.” (Pesahim 7:1).
This description is somewhat difficult to visualize, but Pitre explains (citing to the research of Israeli scholar Joseph Tabory) that after the lamb was sacrificed in the Temple, the Jews would insert “thin smooth staves” of pomegranate wood through the shoulders of the lamb and in addition to this, they would also “thrust” a skewer through the Passover lamb’s mouth “and brought out at the vent thereof,” i.e., the buttocks. (Pesahim 5:9, 7:1). Thus, “Tabory concludes, ‘An examination of the rabbinic evidence… seems to show that in Jerusalem the Jewish paschal lamb was offered in a manner which resembled a crucifixion.'”
IV. To First-Century Jews, Jesus would not be the only Lamb they had seen Crucified
According to Meagher, “The pomegranate, ‘grained apple,’ called in Hebrew rimmon, was extensively grown in the Jordan valley and around Jerusalem at the time of Christ. The stick was extended so that its lower end passed through the tendons of the hind feet, and the cross-piece of the same kind of wood passed through the tendons of the fore feet. The operation was called ‘crucifying the lamb.'” (p. 175).
John the Baptist identified Jesus as the “Lamb of God”, and the way that he was put to death by the Romans was visually consonant with the practice of paschal sacrifice in the Temple!
Meagher points out that “The lamb rested entirely on and was roasted on its cross, and foretold the dead Christ hanging from his cross. Seeing this crucified paschal lamb, a striking image of the Crucified, the Rabbis of the Talmud left out the details of the sticks passing through the tendons of the feet.” (p. 175). We can set aside for the moment why the rabbis might have done this, but the point remains that even without a more detailed description, First-Century Jews and early Christians would have recognized the connection between the lambs crucified in the Temple, and Jesus crucified at Golgotha.
V. In comparison to Today, the First-Century Jews and Early Christians recognized another dimension to “Lamb of God”, as shown by the Paschal Sacrifices in the Temple
Despite Meagher’s assertion that the Rabbis of the Talmud left out some of the details of visualization of the lamb as crucified, “…other writers (Justin Martyr and the early Fathers) describe the lamb thus roasted on his own cross, emblem of the crucifixion coming down from the days of the Hebrew kings.” (p. 175). Pitre also agrees and cites St. Justin:
For the lamb, which is roasted, is roasted and dressed up in the form of a cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb. (Justin Martyr, Dialogue with Trypho the Jew, 40). (Pitre, p. 63-4).
For the first-century Jews and early Christians like St. Justin, Jesus as Lamb of God was not mere metaphor, but was visually confirmed to them by their having witnessed the Passover sacrifices in the Temple.
And, while the lamb remains a powerful symbol for Jews celebrating Passover in these times, the only actual sacrifice that takes place today occurs upon the altars of the Church, where Christ is continually represented in an unbloody sacrifice to God, in unity with that day nearly 2,000 years ago, when Our Lord — among thousands or even millions of other sacrificial victims that were positioned in cruciform just as He was — offered Himself once and for all for our salvation.