Jesus The New Passover Lamb And The Priest For Love Of Us!

 (Homily For Holy Thursday)

     Today marks the beginning of the Paschal Triduum, and it is indeed a celebration beaming with joy and gratitude for what God has wrought for humanity. In this evening Mass of the Lord’s Supper we gather to open the Paschal Triduum in preparation for the commemoration of the Lord’s Resurrection. Today being Holy Thursday, in a glaring manner we recall Jesus’ act of self-giving, orchestrated in the gift of His Body and Blood; the gift of the ministerial priesthood in the context of the Last Supper, in order to perpetuate his presence in our midst. That fulfills his promise to his disciples “I will be with you till the end of time” (Mt. 28:20). Jesus, indeed, is The Priest of the New Covenant, who unlike the priests of the old covenant offers himself and his blood, and not the blood of animals. The scene around which revolve the readings is the context of the supper where few persons reunited. However, the text and the context reveal that it is not just any supper like others. It is all about a unique supper, of great importance for all the guests. In the first reading, those that reunited were members of an Israelite family, who with the supper celebrate the liberation from slavery in Egypt. In the Gospel, those reunited for the Supper are Jesus and his disciples, and it was a dramatic moment, that pre-announces the Passion. Similarly in the second reading, we see the Christians of Corinth who were reunited first for supper, and later to celebrate the Lord’s Supper.

     Our celebration today culminates in the rediscovery of the essence of Christ’ self-giving (the institution of the Holy Eucharist), the gift of his ministerial priesthood (the institution of the Holy Orders), and in the midst of these he continues to invite us to rediscover the value of service and of fraternal love (as exemplified in the washing of feet). We would like to make considerations on these three events: ●Institution of the Eucharist: Institution here does not mean enactment of a new rite. The institution is the investment of an existing rite with a new and profound meaning. This earthly banquet enacted by Jesus looks forward to the eschatological banquet. We may therefore, affirm that the Eucharist has both backward (the event of the Cross) and forward (eschatological banquet) imports. ●The establishment of the ministerial Priesthood: Be that as it may, the ministerial priesthood and the common priesthood of the faithful derive their priestly character from the nature of the Eucharist. ●The commandment to love: this is exemplified in the episode of the washing of the feet and the words of the Lord that accompanied it. In synthesis, we may well affirm that at the center of our celebration this evening are two symbolic elements: the Table and the Towel. It was at the Table of the Last Supper that God revealed the immensity of the divine love in concrete terms: a Towel and a Table (Bread), that is, in service and in total self-giving. A service orchestrated in a profound humility of washing his disciples’ feet. In fact, the act of kneeling before another, points to the voluntary poverty that Jesus embraces. Through the Table and the Towel He manifested how deep his love for humanity is, it is indeed an extravagant and endless love (cf. Jn.13:1), not just too much love, not just excess love, but endless love!

   In the first reading (Ex 12:1-8, 11-14), we see a fascinating description of the first Jewish Passover meal. In that event it was customary that a lamb has to be sacrificed for each family. Afterwards, its blood was put on the doorposts and lintel of the house to protect and protect its occupants (the Israelites). This served as an identification of the houses where the Israelites were. Then the houses without blood were for the Egyptians and when Yahweh passed over that night the firstborn of the Egyptians were massacred. Here, God promised the Israelites: “The blood will be a sign for you on the houses where you are, and when I see the blood I will pass over you” (Ex. 12:13). The first reading therefore, is a narration of how the tradition of the banquet of Paschal Lamb began. It was a memorial sign of the passage from slavery to freedom (called the Passover). While the blood of the lamb protected and saved the Jews during the first Passover, now it is the Blood of Jesus that saves and liberates us. His Blood is the seal of the New Covenant, not the blood of an ordinary lamb. He is therefore, the New Passover Lamb. Be that as it may, we would like to make a few considerations: First, the Passover as an annual memorial of God’s great redemptive act. For a devout Jew believed that when he celebrated the Passover he was actually there coming out of Egypt with his forefathers. This indeed, is a strong realism. This type of realism tailors the Christian Eucharist. Second, the shedding of the blood of the lamb is a sort of prefiguration of the death of the Lamb of God. And for Christians, blood shedding is more than a mere ritual or cultic act, it is above all a moral act (cf. Heb. 10:5-9). Third, the Passover was eaten in haste and expectation. In the same vein, in the course of time, this sense of urgency has been transformed into the great expectation of the Messiah. On the other hand, the responsorial Psalm emphasized on the two aspects of the Eucharist: the sacrifice of thanksgiving and the communion among believers.

     The Gospel tonight (John 13:1-15) narrates an unexpected fact that is only seen in the Gospel of St. John: the washing of feet by Jesus. During their Supper Jesus rose from the table and removed his outer garment, with a towel around his waist and He began to wash the feet of his disciples (Jn. 13: 4-5). This was an incredible scene in the sight of the disciples, for this was the task of slaves. In fact, some biblical scholars have it that, even during that time it was not the slave that washes the feet of the guest; rather the slave brings a basin with water and a towel for the guest to wash by himself. Contrarily, Jesus went lower than a slave. Afterwards, He called the attention of the disciples to the moral implication of what he has done: “I have given you an example so that you may copy what I have done to you” (Jn. 13:15). As such, what should characterize our identity as Christians is the humble service rendered to our brothers and sisters in need. Our presence should be a refreshing, enlivening and cleansing presence. He did not do it just to impress the disciples or to win their admiration; rather he did it in order to show them and to show us the example to follow. The washing of his disciple’s feet is a symbolic act. First, because through it Jesus shows how he bowed down to humanity by means of his Incarnation and his death on the Cross, Christ’s self-abasement. Second, is its moral implication: “I have given you an example, so that you may do as I have done to you” (Jn. 13:15). Jesus has given them and us a model of love: serving others. After washing the feet of his disciples, He asked them: “Do you understand what I have done to you?” (v.12). This question of Jesus still re-echoes even in the Christian assembly after so many years. Have we really understood the import of what Jesus did and how it has to shape our rapport with each other? He is still asking us even in the context of this liturgical celebration: “Do you understand?” We fail to understand when we do not love and care about those around us, when we are self-centered and think that the world revolves around us alone, when we are unable to cultivate and appropriate the virtue and value of humble service.

     Drawing the issue further, a deeper reflection on the feet washing reveals that this gesture of Jesus could be considered from two perspectives: Symbolic and Exemplary. First, the symbolic perspective maintains that the laying aside of his garments by Jesus is a sign of humiliation or better his self-emptying and kenosis (v.3). Second, the exemplary perspective, which is seen in verse 15: “I have given you an example that you should do as I have done to you.” On the other hand, the washing of the apostles’ feet by Jesus can also have other imports; let us pause a little on the words of Jesus: “Unless I wash you, you will have no inheritance with me” (John 13:8). Jesus says to Peter that he will have no inheritance if He does not wash his feet, which implies that Jesus will be Peter’s inheritance but only if Peter allows Jesus to wash his feet. For instance, it can be seen as a symbol of baptism; for when we are baptized, our sins are washed away, Jesus becomes our inheritance. May we also allow Jesus to wash us, to wash our feet, that part of us that is always stained.

     In the second reading (1 Cor. 11:23-26) St. Paul presents a detailed description of the Last Supper. Indeed, it is worthy to note that this is the oldest account of the Last Supper. It was written even before the Gospels, for St. Paul wrote to the Corinthians around the mid 50’s of the first century. Unlike in the Passover meal, in the Lord’s Supper Jesus added two more symbols (Bread and Wine). He took a loaf of bread, said the blessings and broke it and gave it to his disciples saying: “Take, and eat it, this is my body which is broken for you, do this in remembrance of me” (1Cor. 11:24). Similarly, he took the Chalice and said “This cup is the new covenant in my Blood, whenever you drink it, do this as a memorial of me” (1Cor. 11:25). And indeed, with the above words the sacraments of the Holy Eucharist was enacted. As such, Jesus anticipated the sacrifice of himself on the Cross as he handed the Bread and the Cup to his apostles. The hot button message of this old Pauline text is the fact that Jesus is the True sacrificed Lamb, not the animal of the Jewish Passover; but Jesus who is both the “Offering and the Offerer”. As it was in the tradition of the Jews to confirm covenants with blood, now Jesus declares the shedding of his Blood as a confirmation of the New Covenant. For this, St. Paul expressed with a sublime conviction, “Christ loved us and handed himself over for us as a sacrificial offering to God” (Eph. 5:2). Likewise in Paul (as in the Synoptic), the Eucharist looks both backward (to the salvific event on the Cross made present) and forward (to the second coming as anticipated here).

     In all, as we can see, within the context of the Last Supper Jesus instituted the Sacraments of the Holy Eucharist and of the Priesthood (Holy Orders). He passed it on to his apostles: “Do this in memory of me” (Lk. 22:19; 1Cor 11:24). In and with those words Jesus gave us the mandate to continue to celebrate it in commemoration of Him, and that we do each time we celebrate Mass. Here we have to pay attention, for the command “do this” (plural) is addressed to the Christian community as a whole. The Eucharist is an action of the whole church and the eloquent expression of the Eucharistic priestly character (cf. 1Pt.2:1-10; Rev.1:6). He who presides at the Eucharistic celebration is the mouthpiece of the Church’s priesthood. On the other hand, the one presiding exhibits the priesthood of Christ to the Christian community. Jesus instituted this sacrament for the commemoration of his Passion and Death (The One and Living Sacrifice), so that each time we gather to celebrate it, we relive in an unbloody manner the event of Christ, particularly the offering of Himself in a bloody manner on the Cross. It is not by chance that Jesus instituted these two sacraments in the same context, and this goes a long way to reveal that the two sacraments are intimately tied together. Indeed, Jesus is The Real Passover Lamb (the Eucharist) and The Priest (The Priest of the New Covenant) For Love of Us (He demonstrated this in the washing of feet).

Thank you Jesus for the Eucharist, Your Eternal Presence!

Thank you Jesus for the Priesthood, That makes You present in our midst!

Thank You Jesus for calling me to share in your Priesthood!

Lord Jesus, the Eternal High Priest may we never depart from your Eucharistic table and help us to commit ourselves to a life of humble service. The Table and the Towel are signs of liberation; Jesus set us free from every form of darkness. Amen!

(Fr. Vitus Chigozie, SC)