The Mass Op Maundy Thursday

The Church intends, on this day, to renew, in a most solemn manner, the mystery of the last Supper: for our Lord Himself, on this oooasion of the institution of the blessed Saorament, said to His apostles: 'Do this for a commemoration of Me.'1 Let us, therefore, resume the Gospel narrative.

Jesus is in the supper chamber, where the Fasohal lamb is to be eaten. All the apostles are with Him ;

1 St. Luke xxii. 19.

Judas is there, also, but his crime is not known to the rest. Jesus approaches the table, on which the lamb is served. His disciples stand around Him. The ceremonies prescribed by God to Moses are religiously observed. At the beginning of the repast, Jesus speaks these words to His apostles: ' With desire I have desired to eat this Pasch with you, before I suffer.* 1 In saying this, He does not imply that the Pasch of this year is intrinsically better than those that have preceded it; but that it is dearer to Him, inasmuch as it is to give rise to the institution of the new Pasch, which He has prepared for mankind, and which He is now going to give them as His last gift ; for, as St. John says, having loved His own, who were in the world, He loved them unto the end.

During the repast, Jesus, who reads the hearts of all men, utters these words, which cause great consternation among the disoiples: * Amen I say to you that one of you is about to betray Me: — he that dippeth his hand with Me in the dish, he shall betray Me.' 8 The sadness with which He speaks is enough to soften any heart; and Judas, who knows his Master's goodness, feels that they imply a meroif ul pardon, if he will but ask it. But no: the passion of avarice has enslaved his soul, and he, like the rest of the apostles, says to Jesus: i Is it I, Rabbi P' Jesus answers him in a whisper, in order not to compromise him before his brethren: i Thou hast said it ! ' But Judas yields not. He intends to remain with Jesus, until the hour comes for betraying Him. Thus, the august mystery, which is on the point of being celebrated, is to be insulted by his presence !

The legal repast is over. It is followed by a feast, which again brings the disoiples around their divine

1 St. Luke xxii. 15. 8 St. John xiii. 1. * St. Matt. xxyi. 21, 23.

Master. It was the oustom in the east, that guest* should repose two and two on oouohes round the table: these have been provided by the disoiple who has placed his house at Jesus' service. John is on the same oouoh as Jesus, so that it is easy for him to lean his head on his Master's breast. Peter is on the next oouoh, on the other side of J esus, who is thus between the two disciples whom He had sent, in the morning, to prepare the Pasoh, and who, as we have already observed, represent faith and love. The second repast told the guests that one of them is a traitor. The innocent and affectionate John is overwhelmed with

K'ef, and seeks consolation on the Heart of his dear rd, whom some one is about to deliver to His enemies.

But the apostles little expect a third supper; Jesus has not told them of His intention ; but He had made a promise, and He would fulfil it before His Passion. Speaking, one day, to the people, He had said: 'I am the living bread which came down from, heaven: if any man eat of this bread, he shall live for ever, and the bread that I will give, is My Flesh for the life of the world. . . My Flesh is meat indeed, and My Blood is drink indeed. He that eateth My Flesh and drinketh My Blood, abideth in Me, and I in him.'1 The time has come for the fulfilment of this His loving promise. But as it was both His Flesh and His Blood that He promised us, He waited till the time of His - sacrifice. His Passion has begun ; He is sold to His enemies ; His life is already in their hands: — He may at once, therefore, offer Himself in sacrifice, and give to His disciples the very Flesh and Blood of the Victim.

As soon as the second repast is over, Jesus suddenly rises, and, to the astonishment of His apostles, takes oonsequenoe of Jesus having

1 St. John vi. 51, 62, 66, 57. off His upper garment, girds Himself as a servant with a towel, pours water into a basin, and prepares to wash the feet of the guests. It was the custom, in the east, to wash one's feet before taking part in a feast; it was considered as the very extreme of hospitality, when the master of the house himself did this service to his guest. Jesus is about to regale His apostles with a divine banquet ; He wishes to treat them with every possible mark of welcome and attention. But in this, as in every other action of His, there is a fund of instruction: He would teach us, by what He is now doing, how great is the purity wherewith we should approach the holy Table. * He that is washed,' says He, ' needeth not but to wash his feet ; ' 1 as though He would say: * The holiness of this Table is suoh, that those who come to it should not only be free from grievous sins, but they should, moreover, strive to cleanse their souls from those lesser faults, which come from contact with the world, and are like the dust that oovers the feet of one that walks on the high- way.' We will explain further on the other teachings conveyed by this action of our Lord.

It is with Peter, the future head of His Ghuroh, that Jesus begins. The apostle protests ; he declares that he will never permit his Master to humble Himself so low as this: but he is obliged to yield. The other apostles (who, as Peter himself, are reclining upon their oouohes) reoeive the same mark of love: Jesus comes to each of them in turn, and washes their feet. Judas is not exoepted: he has just received a seoond warning from his meroif ul Master ; for Jesus, addressing Himself to all the apostles, said to them: 'You are olean, but not all': but the reproach pro-

1 St. John xiii. 10. » Ibid. duoed no effect upon this hardened heart* Having finished washing the feet of the twelve. Jesus resumes His place, side by side with John.

Then taking a piece of the unleavened bread, that had remained over from the feast, He raises His eyes to heaven, blesses the bread, breaks it, and distributes it to His disciples saying to them: 'Take ye, and eat; this is My Body V The apostles take the bread, whioh is now changed into the Body of their divine Master; they eat: and Jesus is now not only with them, but in them. But, as this sacred mystery is not only the most holy of the Sacraments, but moreover a true Sacrifice ; and as a Sacrifice requires the shedding of blood; our Jesus takes the cup, and changing the wine into His own Blood, He passes it round to His disciples, saying to them: 'Drink ye all, of this; for this is My Blood of the new testament, whioh shall be shed for many, unto remission of sins \2 The apostles drink from the sacred chalice thus proffered them ! "When it comes to Judas, he too partakes of it, but he drinks his own damnation, as he ate his own judgment when he received the Bread of life. Jesus, however, mercifully offers the traitor another grace, by saying, as He gives the cup to His disciples: 4 The hand of him that betrayeth Me is with Me on the table'.

Peter is struck by Jesus thus frequently alluding to the crime, which is to be committed by one of the twelve. He is determined to find out who the traitor is. Not daring himself to ask Jesus, at whose right hand he is sitting, he makes a sign to John, who is on the other side, and begs him to put the question. John leans on Jesus' breast, and says to Him in a whisper: ' Lord, who is it ?' Jesus answers him in an equally suppressed tone: ' He to whom I shall reach

1 St. Matt. xxyi. 26. * Ibid. 27, 28.

• 1 Cor. xi. 29. 4 St. Luke xarii. 21.

"bread dipped/ And having taken one of the pieces of bread that remained over from the repast, He dipped it, and gave it to Judas. It was one more grace offered and refused, for the evangelist adds: 'And after the morsel, satan entered into him.M Jesus again addresses him saying: ' That which thou dost, do quickly/8 The wretch then leaves the room, and sets about the perpetration of his crime.

Such is the history of the last Supper, of which we celebrate the anniversary on this day. But there is one circumstance of the deepest interest to us, to which we have, so far, made only an indirect allusion. The institution of the holy Eucharist, both as a Sacrament and a Sacrifice, is followed by another: the institution of a new priesthood. How could our Saviour have said: 'Except you eat the Flesh of the Son of man, and drink His Blood, you shall not have life in you/8 unless He had resolved to establish a ministry upon earth, whereby He would renew, even to the end of time, the great mystery He thus commands us to reoeive P He begins it to-day, in the cenacle. The twelve apostles are the first to partake of it; but observe what He says to them: 'Do this for a commemoration of Me/4 By these words, He gives them power to change bread into His Body, and wine into His Blood ; and this sublime power shall be perpetuated in the Church, by holy Ordination, even to the end of the world* J esus will continue to operate, by the ministry of mortal and sinful men, the mystery of the last Supper. By thus enriching His Church with the one and perpetual Sacrifice, He also gives us the means of abiding in Him, for He gives us, as He promised, the Bread of heaven. To-day, then, we keep the anniversary, not only of

» St. John xiii. 27. » Ibid. 8 Mid. yi. 54»

4 Su Luke xxii. 19. the institution of the holy Eucharist, but also of the equally wonderful institution of the Christian priesthood.

To offer the faithful an outward expression of the greatness and the unity of this Supper, which our Saviour gave to His disciples, and, through them, to us, the Church forbids her priests to say private Masses on this day, except in cases of necessity. She would have but one Sacrifice to be offered in each church, at which the other priests are to assist, and receive holy Communion from the hands of the celebrant. When approaching the altar, they put on the stole, the emblem of their priesthood.

The Mass of Maundy Thursday is one of the most solemn of the year ; and although the feast of Corpus Christi is the day for solemnly honouring the mystery of the holy Euoharist, still, the Church would have the anniversary of the last Supper to be celebrated with all possible splendour. The colour of the vestments is white, as it is for Christmas day and Easter Sunday ; the decorations of the altar and sanctuary all bespeak joy, and yet, there are several ceremonies during this Mass whioh show that the holy bride of Christ has not forgotten the Passion of her Jesus, and that this joy is but transient. The priest entones the angelic hymn, Olory be to Ood in the highest I and the bells ring forth a joyous peal, which continues during the whole of the heavenly canticle: but from that moment they remain silent, and their long silenoe produces, in every heart, a sentiment of holy mournfulness. But why does the Church deprive us, for so many hours of, the grand melody of these sweet bells, whose voices cheer us during the rest of the year ? It is to show us that this world lost all its melody and joy when its Saviour suffered and was crucified. Moreover, she would hereby remind us, how the apostles (who were the heralds of Christ, and are figured by the bells, whose ringing summons the faithful to the house of God), fled from their divine Master and left Him a prey to His enemies.

The holy Sacrifioe oontinues as usual ; but at the solemn moment of the elevation of the holy Host and the Chalioe of salvation, the bell is silent, and outside the church there is not given to the neighbourhood the usual signal of the descent of Jesus upon the altar. When the time of the holy Communion is near, the priest does not give the kiss of peace to the deacon, who, aooording to the apostolic tradition, should transmit it, by the subdeaoon, to those who are about to oommunioate. Our thoughts turn to the traitor Judas, who on this very day profaned the sign of friendship by making it an instrument of death. It is out of detestation for this crime, that the Church omits, to-day, the sign of fraternal charity: it would too painfully remind us of the sacrilegious hypocrisy.

Another rite peculiar to to-day, is the consecration of two Hosts during the Mass. One of these the priest receives in Communion ; the other he reserves, and reverently places it in a chalioe, which he covers with a veil. The reason of this is that to-morrow the Church suspends the daily Sacrifice. Suoh is the impression produoed by the anniversary of our Saviour's death, that the Church dares not to renew upon her altars the immolation which was then offered on Calvary ; or rather, her renewal of it will be by fixing all her thoughts on the terrible soene of that Friday noon. The Host reserved from to-day's Mass, will be her morrow's participation. This rite is called the Mass of the Premnctified% because, in it, the priest does not oonsecrate, but only receives the Host coil- seorated on the previous day. Formerly, as we shall explain more fully further on, the holy Sacrifice was not offered up on Holy Saturday, and yet the Mass of the Tremnctified was not oelebrated as it was on the Friday.

But although the Church suspends, for a few short hours, the oblation of the perpetual Sacrifice, she would not that her divine Spouse should lose aught of the homage that is due to Him in the Sacrament of His love. Catholic piety has found a means of changing these trying hours into a tribute of devotion to the holy Eucharist. In every ohuroh is prepared a richly ornamented side-chapel or pavilion, where, after to-day's Mass, the Church places the Body of her divine Lord. Though veiled from their view, the faithful will visit Him in this His holy resting-place, pay Him their most humble adorations, and present Him their most fervent supplioations. Wheresoever the Body shall be, there shall the eagles be gathered together. In every part of the Catholio world, a concert of prayer, more loving and earnest than at any other period of the year, will be offered to our Jesus, in reparation for the outrages He underwent, during these very hours, from the Jews. Around this anticipated tomb will be united both His long-tried and fervent servants, and those who are newly converted, or are preparing for their reconciliation.

At Borne, the station is in the Lateran basilica. The metropolitan churoh both of the holy oity and of the world was deservedly ohosen for this great day of the reconciliation of sinners and of the consecration of the chrism. The papal function, however, now takes place at the Vatican; and, as we have

1 St. Matt. xxiv. 28,

MAUNDY THURSDAY: MASS already stated, the apostolic benediction is given by the sovereign Pontiff from the loggia of St. Peters.

MASS

In the Introit, the Ohuroh makes use of the words of St. Paul, in praise of the cross of Christ. She is filled with gratitude for this her Redeemer, who has made Himself our salvation, by dying for us ; our lifet by the Bread of heaven He has given us ; and our resurrection, by His having risen from the grave.

INTROIT

Nos autem gloriari opor- We ought to glory in the tet in cruce Domini nostri cross of our Lord Jesus Christ,

Jesu Christi: in quo est sa- in whom is our salvation, life lus, vita, et resurrectio no- and resurrection; by whom stra, per quern salvati, et we have been saved and de- liberati sumus. livered.

Ps. Deus misereatur no- Ps. May God have mercy stri, et benedicat nobis; illu- on us, and bless us; may his minet vultum suum super countenance shine upon us, and nos, et misereatur nostri. may he have mercy on us.

Nos autem. We ought.

In the Collect, the Church reminds us of Judas and the good thief: both are guilty; and yet, the one is oondemned, the other is pardoned. She prays for us to God, that the Passion of His Son, during whioh were thus shown the divine justice and meroy, may procure us the forgiveness of our sins, and the fulness of grace.

COLLECT

Deus, a quo et Judas rea- 0 tus sui poenam, et confes- Judas sionis 8U8B latro praemium sumpsit: concede nobis tuae

God, from whom both received the punishment of his sin, and the thief the reward of his confession; propitiationis effectum: ut sicut in passione sua Jesus Christus Dominus noster diversa utrisque intulit stipendia meritorum, ita nobis, ablato vetustatis errore, resurrectionis suae gratiam largiatur. Qui tecum. grant us the effects of thy mercy; that as our Lord Jesus Christ, at the time of his Passion, bestowed on both different rewards according to their merits; so, having destroyed the old man in us, he may give us grace to rise again with him. Who liveth, &c.

EPI8TLB

Lectio Epistolse beati Pauli Apostoli ad Corinthios.

1. Cap. xi. Fratres: Convenientibus vobis in unum, jam non est dominicam coenam manducare. Unusquisque enim suam coenam prsesumit ad manducandum. Et alius quidem esurit: alius autem ebrius est. Numquid domos non habetis ad manducandum et bibendum? Ant Ecclesiam Dei contemnitis, et confunditis eos, qui non habent? Quid dicam vobis? Laudo vos? In hoc non laudo. Ego enim accepi a Domino, quod et tradidi vobis: quoniam Dominus Jesus, in qua nocte tradebatur, accepit panem, et gratias agens f regit, et dixit: Accipite et manducate: hoc est Corpus meum, quod pro vobis tradetur; hoc facite in meam commemorationem. Similiter et calicem postquam ccenavit, dicens: Hie calix novum testamentum

Lesson of the Epistle of Saint Paul the Apostle to the Corinthians.

J. Ch. xi. Brethren : When you come, therefore, together, into one place, it is not now to eat the Lord's Supper. For every one taketh before his own supper to eat. And one indeed is hungry, and another is drunk. What, have you not houses to eat and to drink in? Or despise ye the Church of God, and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not. For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, broke, and said: Take ye and eat: this is my Body which shall be delivered for you: this do for the commemoration of me. In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my Blood: this do ye, as often.

MAUHOT THURSDAY I MASS eat in meo Sanguine. Hoc faoite quotiesoumque bibetis, in meam commemorationem. Quotiescumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis donee veniat. Itaque quicumque manduca verit panem hunc, Tel biberit calicem Domini indigne, reus erit Corporis et Sanguinis Domini. Probet autem seipsum homo, et sic de pane illo edat, et de calice bibat. Qui enim manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans Corpus Domini. Ideo inter vos multi infirmi et imbecilles, et dormiunt multi. Quod si nosmetipsos dijudicaremus, non utique judicaremur. Dum judicamur autem, a Domino corripimur, ut non cum hoc mundo damnemur. as ye shall drink, for the commemoration of me. For as often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until he come. Therefore whosoever shall eat this bread or drink the chalice of the Lord unworthily, shall be guilty of the Body and of the Blood of the Lord. But let a man prove himself, and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Body of the Lord. Therefore are there many infirm and weak among you, and many sleep. But if we would judge ourselves, we should not be judged. But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.

After having rebuked the Christians of Corinth for the abuses into which they had fallen at the feasts (oalled Agape), whioh had been introduced by a spirit of fraternal charity but were soon abolished, the holy apostle relates the history of the last Supper. His account, which corresponds throughout with that given by the evangelists, rests upon the testimony of our blessed Saviour Himself, who deigned to appear to him and instruot him in person, after his conversion. The apostle does not omit to give the words, whereby our Lord empowered His apostles to renew what He IJiinself ha clone: he tells us that, as often as the priest consecrates the Body and Blood of Christ, he shows the death of the Lord, thus expressing the oneness there is between the Saorifioe of the cross and that of the altar. We have explained this important doctrine in the sixth chapter of the introduction to this present volume. The consequenoe to be drawn from this teaching is evident; it is contained in these words of the apostle: Let a man prove himself \ and so let him eat of that bread and drink of the chalice. What could be more just, than that, having to be initiated in so intimate a manner to the mystery of the redemption and to contract so olose a union with the divine Viotim, we should banish from our hearts sin and affeotion to sin? 'He that eateth My Flesh and drinketh My Blood, abideth in Me, and I in Him/ says our Lord. Could there be a closer union P God and man abiding in each other? Oh! how carefully ought we to purify our soul, and render our will conformable with the will of J esu, before approaching this divine banquet, to which He invites us ! Let us beseech Him to prepare us Himself, as He did His apostles by washing their feet. He will grant us our request, not only today, but as often as we go to holy Communion, provided we are docile to His grace.

The Gradual is made up of those admirable words, which the Church so often repeats during these three days, and by which St. Paul warms us to gratitude towards the Son of God, who delivered Himself up for us.

GRADUAL

Christus factus est pro nobis obediens usque ad mortem, mortem autem crucis.

"f. Propter quod et Deus

Christ became, for our sake, obedient unto death, even to the death of the cross. f. For which cause? God

1 £t. John vi. 57.

MAUNDY THUKSDAY: MASS ezaliavit ilium, et dedit illi also hath exalted him, and nomen, quod est super om- hath given him a name, which ne nomen. is above all names.

Sequentia sancti Evangelii secundum Joannem.

Cap, xiii. Ante diem festum Paschse, sciens Jesus, quia venit hora ejus, ut transeat ex hoc mundo ad Patrem: cum dilexisset suos, qui erant in mundo, in fin em dilexit eos. Et coena facta, cum diabolus jam misisset in cor, ut traderet eum Judas Simonis Iscariotae: sciens quia omnia dedit ei Pater in manus, et quia a Deo exivit et ad Deum vadit, surgit a coena, et ponit vestimenta sua. Et cum accepisset linteum, praecinxit se. Deinde mittit aquam in pelvim, et coepit lavare pedes discipulorum, et extergere linteo, quo erat praecinctus. Venit ergo ad Simonem Petrum, et dicit ei Petrus: Domine, tu mihi lavas pedes? Bespondit Jesus, et dixit ei: Quod ego facio, tu nescis modo: scies autem postea. Dicit ei Petrus: Non lavabis mihi pedes in aeternum. Bespondit ei Jesus: Si non lavero te, non habebis partem mecum. Dicit ei Simon Petrus: Domine, non tantum

Sequel of the holy Gospel according to John.

Ch. xiii. Before the festival day of the Pasch, Jesus knowing that his hour was come that he should pass out of this world, to the Father: having loved his own who were in the world he loved them unto the end. And when supper was done (the devil having now put it into the heart of Judas Iscariot, the son of Simon, to betray him), knowing that the Father had given him all things into his hands, and that he came from God and goeth to God: he riseth from supper, and layeth aside his garments, and having taken a towel, girded himself. After that, he putteth water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel wherewith he was girded. He cometh therefore to Simon Peter. And Peter saith to him : Lord, dost thou wash my feet ? Jesus answered, and said to him: What I do, thou knowest not now, but thou shalt know hereafter. Peter saith to him: Thou shalt never wash my feet. Jesus answered him: If I wash thee not, thou sjialt have np pedes meos, aed et manus ei caput. Dicit ei Jesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus, Et vos mundi estis, sed non omnes. Sciebat enim quisnam esset qui traderet eum ; propterea dixit: Non estis mundi omnes. Postquam ergo lavit pedes eorum, et accepit vestimenta sua, cum recubuisset iterum, dixit eis: Scitis quid fecerim vobis? Vos vocatis me Magister et Domine: et bene dicitis: sum etenim. Si ergo ego lavi pedes vestros, Dominus et Magister, et vos debetis alter alterius lavare pedes. Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. part with me. Simon Peter saith to him: Lord not only my feet, but also my hands and my head. Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all. For he knew who he was that would betray him: therefore he said: You are not all clean. Then after he had washed their feet, and taken his garments, being sat down again, he said to them: Know you what I have done to you ? You call me Master and Lord: and you say well, for so I am. If then I, being your Lord and Master, have washed your feet: you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you do also.

Our Saviour's washing the feet of His disciples before permitting them to partake of His divine mystery, conveys an instruction to us. The apostle has just been telling us, that we should prove ourselves: and here we have Jesus saying to His disoiples: you are clean. It is true, He adds: but not all : just as the apostle assures us, that there are some who render themselves guilty of the Body and Blood of the Lord. God forbid we should ever be of the number ! Let us prove ourselves ; let us sound the depths of our conscience, before approaching the holy Table. Mortal sin, and the affection to mortal sin, would change the Bread of life into a deadly poison for our souls. But if respect for the holiness of God, yr]io is about to enter witiw us by holy Communion,

MAUNDY THtniSDAY I MASS should make us shudder at the thought of receiving Him in the state of mortal sin which robs the soul of the image of God and gives her that of satan, ought not that same respect to urge us to purify our souls from venial sins, whioh dim the beauty of grace? He, says our Saviour, that is washed needeth not but to wash his feet. The feet are those earthly attachments, whioh so often lead us to the brink of sin. Let us watch over our senses, and the affections of our hearts. Let us wash away these stains by a sincere confession, by penance, by sorrow, and by humility ; that thus we may worthily receive the adorable Sacrament, and derive from it the fullness of its power and grace.

In the Offertory-antiphon, the soul, confiding in the promise made to her by Christ that He will feed her with the Bread of life, gives way to a transport of joy. She praises her God for this divine nourishment, which keeps death from them that eat.

OFFERTORY

Dextera Domini fecit virtutem, dextera Domini exaltavit me: non moriar, sed vivam, et narrabo opera Domini.

The right hand of the Lord hath displayed its might: the right hand of the Lord hath raised me up; I shall not die, but live, and publish the works of the Lord.

In the Secret, the Churoh reminds our heavenly Father that the august Sacrifice, whioh she is now celebrating, was instituted on this very day.

SECRET

Ipse tibi, quaesumus, Do- We beseech thee, 0 holy mine sancte, Pater omnipo- Lord, almighty Father, eter- tens, Sterne Deus, sacrifi- nal God, that our Lord Jesus cium nostrum reddat acce- Christ, thy Son, may make ptum, qui discipulis suis in our sacrifice acceptable to sui commemorationem hoc thee, who on this day com- fieri hodierna traditione manded his disciples to cele- monstravit, Jesus Christus brate it in memory of him; Filius tuus Dominus noster: Who liveth, &c. Qui tecum.

After the priest has reoeived under both kinds, he puts into a ohalioe the Host reserved for to-morrow: he then gives Communion to the olergy, and afterwards to the laity. As soon as the Communion is finished, the choir sings the following antiphon, which tells how Jesus prepared His disoiples for the great mystery by humbly washing their feet.

COMMUNION

Dominus Jesus postquam coenavit cum discipulis suis, lavit pedes eorum, et ait illis: Scitis quid f ecerim vobis, ego Dominus et Magister? Exemplum dedi vobis, ut et vos ita faciatis.

The Lord Jesus, after he had supped with his disciples, washed their feet, and said to them: Do you understand what I have done to you, I your Lord and Master? I have set you an example, that you may do the same.

Our holy mother prays for us, in the Fostoommunion, that we may preserve in ourselves, for all eternity, the divine Gift just bestowed upon us.

FOSTOOMMUN10N

Refecti vitalibus alimen- We beseech thee, 0 Lord, tis, quaesumus, Domine De- our God, that being nourished us noster: ut quod tempore with this life-giving food, we nostras mortalitatis exsequi- may receive by thy grace, in mur, immortalitatis tuae immortal glory, what we cele- munere consequamur. Per brate in this mortal life.

Dominum. Through, &c.

As soon as the Mass is over, a procession is formed to the place prepared for the sacred Host, whioh is to be reserved for the morrow. The oelebraut carries it beneath a oanopy, as on the feast of Corpus Christi ; it is not however exposed, as on that day of its triumph, but oonoealed in a chalice olosely veiled. Let us adore this divine Sun of justioe, whose rising at Bethlehem brought gladness to our hearts: He is now near His setting: a few hours more, and His light will be eclipsed. Our earth will then be buried in gloom, until, on the third day, He will rise again with renewed splendour.

During the prooession, the choir sings the wellknown hymn of the blessed Saorament.

Pange, lingua, gloriosi Corporis mysterium, Sanguinisque pretiosi, Quern in mundi pretium, Fructus ventris generosi, Rex effudit gentium.

Nobis datus, nobis natus Ex intacta Virgine, Et in mundo conversatus, Sparso verbi semine, Sui moras incolatus Miro clausit ordine. ,

In supremse nocte coenae Recumbens cum fratribus, Observata lege plene Cibis in legalibus, Cibum turbae duodenae Se dat suis manibus.

Verbum caro, panem verum

Yerbo carnem efficit: Fitque sanguis Christi merum:

Et si sensus deficit,

Ad firmandum cor sincerum

Sola fides sufficit.

Tantum ergo Sacramentum

Sing, my tongue, the mystery of the glorious Body and precious Blood! that Blood which the King of all nations, the Fruit of Mary's womb, shed for the world's redemption.

He gave himself to us; for us was he born from a pure "Virgin; he lived among men, sowing the seed of his word, and closed his career on earth by a gift of wondrous love.

On the night of the last Supper, he assembled his brethren around him; and having observed the law, and eaten the Pasch prescribed, he, with his own hands, gave himself to the twelve as their food.

The Word made Flesh changes bread, by his word, into his own Flesh, and the wine becomes the Blood of Christ. Our senses fail us here: but faith has power to take all wavering from the Christian heart.

Let us, therefore, venerate this great Sacrament in pros-

Veneremur ceraui: trate adoration! Let the an*

Et antiquum documentum cient form give place to the

Novo cedat ritui: new rite! Let faith supply

Praestet fides supplementum what the senses cannot give. Sensuum defectui.

Genitori Genitoque Be praise and jubilee to the

Laus et jubilatio, Father and the Son! Salva-

Salus, honor, virtus quoque tion, honour, power, yea and

Sit et benedictio: benediction be to them; and

Procedenti ab utroque to the Spirit that proceeds

Compar sit laudatio. Amen, from both, be one coequal praise! Amen.

Having reaohed the plaoe prepared, the priest places the chalice upon the altar, and censes the sacred Host. The deaoon takes the chalice, and puts it in the tabernacle. After a short prayer in silence, the procession returns to the ohoir, and Vespers are immediately begun. This Offioe, which on feast days is celebrated with so much solemnity, is, to-day and to-morrow, deprived of everything that betokens joy. The psalms are recited, without the slightest chant or even inflexion. The Church, as a disconsolate widow, mourns the loss of her Jesus.

VESPEES

Pater and Ave are said in secret.

The first psalm alludes to the chalice of salvation, which Jesus prepared for His Church by shedding His Blood for our redemption. It was on this day, at His last Supper, that He gave her the chalice of the new Testament.

Ant. Calicem salutaris Ant. I will take the chalice accipiam, et nomen Domini of salvation, and I will call invocabo. upon the name of the Lord.

Psalm 115

Credidi, propter quod locutus stun: ego autem humiliatus sum nimis.

Ego dixi in excessu meo: omnis homo mendax.

Quid retribuam Domino: pro omnibus quae retribuit mihi?

Calicem salutaris accipiam: et nomen Domini invocabo.

Yota mea Domino reddam coram omni populo ejus: pretiosa in conspectu Domini mors sanctorum ejus.

0 Domine, quia ego servus tuus: ego servus tuns, et Alius ancillae tuse.

Dirupisti vincula mea: tibi sacrificabo hostiam laudis, et nomen Domini invocabo.

Yota mea Domino reddam in conspectu omnis po- , puli ejus: in atriis domus Domini, in medio tui Jerusalem.

Ant. Calicem salutaris accipiam, et nomen Domini invocabo.

I have believed, therefore have I spoken: but I have been humbled exceedingly.

I said in my excess: every man is a liar.

What shall I render to the Lord for all the things that he hath rendered to me?

I will take the chalice of salvation: and I will call upon the name of the Lord.

I will pay my vows to the Lord before all his people: precious in the sight of the Lord is the death of his saints.

0 Lord, for I am thy servant: I am thy servant, and the son of thy handmaid.

Thou hast broken my bonds: I will sacrifice to thee the sacrifice of praise, and I will call upon the name of the Lord.

1 will pay my vows to the Lord in the sight of all his people: in the courts of the house of the Lord, in the midst of thee, 0 Jerusalem.

Ant. I will take the chalice of salvation, and I will call upon the name of the Lord.

The second psalm shows us our Lord patiently bearing the calumnies of His enemies, and the trials of His earthly sojourn.

Ant. With them that hated peace, I was peaceable: when I spoke to them, they fought against me without cause.

Ant. Cum his qui oderunt pacem, eram pacificus: dum loquebar illis, impugnabant me gratis.

PAS8I0NTTOB AtfD HOLY WEEK

Psalm 119

Ad Dominum cum tribularer, clamavi: et exaudivit me.

Domine, libera animam meam a labiis iniquis: et a lingua dolosa.

Quid detur tibi, aut quid apponatur tibi: ad linguam dolosam?

Sagittae potentis acut«: cum carbouibus desolatoriis.

Heu mihi quia incolatus meus prolongatus est! habitavi cum habitantibus Cedar: multum incola f uit anima mea.

Cum his qui oderunt pacem eram pacificus: cum loquebar illis, impugnabant me gratis.

Ant. Cum his qui oderunt pacem eram pacificus: dum loquebar illis, impugnabant me gratis.

In my trouble, I cried the Lord, and he heard me. to

0 Lord, deliver my soul from wicked lips, and a deceitful tongue.

What shall be given to thee, or what shall be added to thee, to a deceitful tongue?

The sharp arrows of the mighty, with coals that lay waste.

Wo is me that my sojourning is prolonged: I have dwelt with the inhabitants of Cedar: my soul has been long a sojourner.

With them that hated peace I was peaceable; when I spoke to them, they fought against me without cause.

Ant. With them that hated peace, I was peaceable: when I spoke to them, they fought against me without cause.

In the third psalm, the Messias oomplains of the perfidy of Judas, and of the persecutions He met with from the Synagogue.

Ant. Ab hominibus iniquis libera me, Domine.

Ant. From unjust men deliver me, 0 Lord!

Psalm 139

Eripe me, Domine, ab nomine malo: a viro iniquo eripe me.

Qui cogitaverunt iniquitates in corde: tota die constituebant pralia.

Deliver me, 0 Lord, from the evil man; rescue me from the unjust man.

Who have devised iniquities in their hearts: all the day long they designed battles.

MAtJNDY THUR8DAT: VE8JPER8

Acuerunt linguas suas sicut serpentis: venenum aspidum sub labiis eorum.

Custodi me, Domine, de manu peccatoris: et ab hominibu iniquis eripe me.

Qui cogitaverunt supplantare gressus meos : absconderunt superbi laqueum mihi.

Et funes extenderunt in laqueum: juxta iter scandalum posuerunt mihi.

Dixi Domino: Deus meus es tu: exaudi, Domine, vocem deprecationis meae.

Domine, Domine, virtus salutis mese; obumbrasti super caput meum in die belli.

Ne tradas me, Domine, a desiderio meo peccatori: cogitaverunt contra me, ne derelinquas me, ne forte exaltentur.

Caput circuitus eorum: labor labiorum ipsorum operiet eos.

Cadent super eos carbones, in ignem dejicies eos: in miseriis non subsistent.

Vir linguosus non dirigetur in terra: virum injustum mala capient in interitu.

Cognovi quia faciet Dominus judicium inopis: et vindictam pauperum.

Verumtamen justi confitebuntur nomini tuo: et

They have sharpened their tongues like a serpent: the venom of asps is under their lips.

Keep me, 0 Lord, from the hands of the wicked: and from unjust men deliver me.

Who have proposed to supplant my steps: the proud have hid a net for me.

And they have stretched out cords for a snare: they have laid for me a stumblingblock by the way side.

I said to the Lord: Thou art my God: hear, 0 Lord, the voice of my supplication.

0 Lord, 0 Lord, the strength of my salvation: thou hast overshadowed my head in the day of battle.

Give me not up, 0 Lord, from my desire to the wicked: they have plotted against me; do not thou forsake me, lest they should triumph.

The head of their compassing me about: the labour of their lips shall overwhelm them.

Burning coals shall fall upon them ; thou wiltlcast them down into the fire: in miseries they shall not be able to stand.

A man full of tongue shall not be established in the earth: evils shall catch the unjust man unto destruction.

1 know that the Lord will do justice to the needy, and will revenge the poor.

But as for the just, they shall give glory to thy name; habitabnnt recti cum vnltn and the upright shall dwell tno. with thy countenance.

Ant. Ab hominibns ini- Ant. From unjust men de- quis libera me, Domine. liver me, 0 Lord I

The fourth psalm represents our Saviour offering His prayer to God as evening incense : His hands are stretched out upon the cross. His bones are disjointed ; the tomb, whioh the psalmist here oaUs hell, is soon to receive Him as its victim ; and jet, He hopes in the promised aid.

Ant. Custodi me a la- Ant. Keep me from the qneo, qnem statuerunt mini, snare which they have laid for et a scandalis iniquitatem. operantium me, and from the stumbling-blocks of them that work iniquity.

Psalm 140

Domine, clamavi ad te, exaudi me : intende voci mess cum clamavero ad te.

Dirigatur oratio mea sicut incensum in conspectu tno: elevatio manuum mearum, sacrificium vespertinum.

Pone, Domine, custodiam ori meo: et ostium circumstantiae labiis meis.

Non declines cor meum in verba malitise : ad excusandas excusationes in peccatis.

Cum hominibus operantibus iniquitatem: et non communicabo cum electis eorum.

Corripiet me justus in misericordia, et increpabit me: oleum autem peccatoris non impinguet caput meum.

Quoniam adhuc et oratio mea in beneplacitis eorum:

I have cried out to thee, 0 Lord, hear me: hearken to my voice when I cry to thee.

Let my prayer be directed as incense in thy sight: the lifting up of my hands as an evening sacrifice.

Set a watch, 0 Lord, before my mouth : and a door round my lips.

Incline not my heart to evil words: to make excuses for sins.

With men that work iniquity: and I will not communicate with the choicest of them.

The just man shall correct me in mercy, and reprove me: but let not the oil of the sinner fatten my head.

For my prayer also shall still be against the things with

MAUNDY THURSDAY: VESPERS absorpti sunt juncti petrse judices eorum.

Audient verba mea quoniam potuerunt: sicut crassitudo terras erupta est super terrain.

Dissipata sunt ossa nostra secus infernum: quia ad te Domine, Domine oculi mei: in te speravi, non auf eras animam meam.

Custodi me a laqueo quern statuerunt mihi: et a scandalis operantium iniquitatem.

Cadent in retiaculo ejus pecca tores : singulariter sum ego, donee transeam.

Ant. Custodi me a laqueo, quern statuerunt mihi, et a scandalis operantium iniquitatem. which they are well pleased: their judges falling upon the rock have been swallowed up.

They shall hear my words, for they have prevailed ; as when the thickness of the earth is broken up upon the ground.

Our bones are scattered by the side of hell ; but on thee, 0 Lord, Lord, are my eyes: in thee have I put my trust, take not away my soul.

Keep me from the snare, which they have laid for me, and from the stumbling-blocks of them that work iniquity.

The wicked shall fall in his net: I am alone until I pass.

Ant. Keep me from the snare which they have laid for me, and from the stumbling-blocks of them that work iniquity.

In the fifth psalm, tho Messias complains of being abandoned by all. No one takes His part; His enemies have Him in their power, and are determined He shall not eseape. He turns towards His eternal Father, and beseeohes Him to deliver Him from the prison of the tomb, into which He is soon to descend.

Ant. Considerabam ad Ant. I looked on my right dexteram, et videbam; et hand, and beheld; and there non erat qui cognosceret was no one that would know me. me.

Psalm 141

Voce mea ad Dominum clamavi: voce mea ad Dominum deprecatus sum.

I cried to the Lord with my voice: with my voice I made supplication to the Lord,

Effundo in conspectu ejus orationem meam: et tribulationem meam ante ipaum pronnntio.

In deficiendo ex me spiritum meum: et tu cognovisti semitas meas.

In via hac qua ambulabam: absconderunt laqueum mihi.

Considerabam ad dexteram, et videbam: et non erat qui cognosceret me.

Periit fnga a me: et non est qni requirat animam meam.

Clamavi ad te, Domine: dixi: Tn es spes mea, portio mea in terra viventium.

Intende ad deprecationemmeam: quia humiliatus stun nimis.

Libera me a persequentibus me: quia confortati sunt super me.

Educ de custodia animam meam ad confitendum nomini tuo: me exspectant justi, donee retribuas mihi.

Ant. Considerabam ad dexteram, et videbam; et non erat qui cognosceret me.

In his sight I pour out my prayer: and before him I declare my trouble.

When my spirit failed me, then thou knewest my paths.

In this way wherein I walked they have hidden a snare for me.

I looked on my right hand, and beheld: and there was no one that would know me.

Flight hath failed me: and there is no one that hath regard to my soul.

I cried to thee, 0 Lord: I said : Thou art my hope, my portion in the land of the living.

Attend to my supplication: for I am brought very low.

Deliver me from my persecutors, for they are stronger than I.

Bring my soul out of prison, that I may praise thy name: the just wait for me until thou reward me.

Ant. I looked on my right hand, and beheld: and there was no one that would know me.

ANTIPHON OP THE MAGNIFICAT

Coenantibus autem illis, As they were at supper, accepit Jesus panem et be- Jesus took bread, and blessed nedixit, ac fregit, deditque it, and broke it, and gave it discipulis suis. to his disciples.

Then is said the canticle Magnificat (see page 90).