STUDY GUIDE Session 8

Brant Pitre Nil Stat: Dr. Joseph E. Burns, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L. Archbishop of Denver, May, 2015.

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Some Scripture verses contained herein are from the Catholic Edition of the Revised Standard Version of the Bible, copyright ©1965, 1966 by the Division of Christian Educators of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

English translation of the Catechism of the Catholic Church for the United States of America, copyright ©1994, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modification from the Editio Typica copyright ©1997, United States Catholic Conference, Inc.—Libreria Editrice Vaticana.

Writers: Aurora Cerulli, Ashley Crane, Kate Flannery, Kris Gray, Jill Kotrba, Therese Obagi Media: Steve Flanigan, Jon Ervin, Justin Leddick, Kevin Mallory, Ted Mast, John Schmidt Print Production/Graphic Design: Justin Deister, Ann Diaz, Brenda Kraft, Jane Myers, Devin Schadt

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Printed in the United States of America ISBN 978-0-9862288-1-0 O PENING P RAYER

Acclaim, my tongue, this mystery Of glorious Body and precious Blood Which the King of nations shed for us A noble womb’s sole fruitful bud.

Given and born from a Virgin pure, Having made this world His dwelling place, When the seeds of His words were sown afar He ended His stay in wondrous grace.

With brethren reclining at that last meal, He observes in full what the Law demands, Th en gives Himself as food instead To apostles twelve with His own hands.

Amen.

—ﬁ rst half of St. Th omas Aquinas’ hymn Acclaim, My Tongue, Th is Mystery (Pange, Lingua, Gloriosi)

INTRODUCTION

Th e last seß ion explored the Bread of Life discourse and Jesus’ shock ing promise to give his fl esh and blood as true food and true drink. With his Galilean ministry now at its end, Jesus heads with his Apostles to Jerusalem to celebrate the Paß over meal before his paß ion and death on the croß . But as the meal in the Upper Room begins, it becomes clear to the Apostles that they are not celebrating a typical Paß over. Jesus’ words and actions are completely new. While hundreds of thousands of lambs are prepared for sacrifi ce in the Temple, the Lamb of God institutes the fulfi llment of the words he spoke in Capernaum. Last Supper / Scala / Art Resource, NY 147 C ONNECT

1. When have you att ended a function in a large venue (maybe a conference, or a concert, or something like World Youth Day)? What was it like? How did the size of the crowd intensify the experience?

2. Have you ever participated in a Paß over Seder meal? Brieﬂ y share your experience.

D ISCUSS

PART 1—THE NEW PASSOVER OF CHRIST Watch the teach ing. Th e following is a brief outline of the topics covered in the video teach ing.

I. In the ﬁ rst century, Paß over and Feast of Unleavened Bread were synonymous—“a Paß over Octave”

II. Paß over must be celebrated in Jerusalem because it is a Temple sacriﬁ ce

III. What must Peter and John do to prepare?

A. Secure a lamb B. Take the lamb to the Temple to be sacriﬁ ced

IV. Josephus’ description of a ﬁ rst-century Paß over A. Sacriﬁ ced from 9th to 11th hour B. No fewer than 10 people to share the Paß over

together C. 255,600 lambs; 2,700,000 pilgrims

148 The Last Supper and the Cross: The New Passover of Christ

V. Mishnah description of Paß over A. Lambs sacriﬁ ced in three groups B. Priests stood in rows with basins of silver and gold

C. Lay Israelite slaughtered his lamb D. Priests caught blood in basins and paß ed basins to altar

E. Blood toß ed against the altar F. Levites sang the Hallel (praise psalms— Psalms 113–118) G. Lambs skinned and put on spits in the shape of a croß D ISCUSS 1. What was one thing that you heard for the ﬁ rst time or that was an “aha” moment for you in Dr. Pitre’s teach ing?

2. Why does Jesus give Peter and John such cryptic instructions? What would their aft ernoon have been like that Holy Th ursday (sights, sounds, smells, etc.)? Why do you think he ch ooses Peter and John for the preparations?

3. What did you ﬁ nd most striking about the descriptions of the ﬁ rst-century celebrations of the Paß over feasts from Josephus and the Mishnah? Why? How does this deepen your appreciation for the celebration of the Last Supper?

PART 2—THE WORDS OF INSTITUTION Watch the teach ing. Th e following is a brief outline of the topics covered in the video teach ing.

I. Words of Institution A. Recorded in gospels of Matt hew, Mark, and Luke B. Recorded in Paul’s First Lett er to the Corinthians II. Continuity with Jewish Paß over A. Custom for host of Paß over meal to

interpret meaning of the meal B. “Bread of aﬄ iction” 149 The Last Supper and the Cross: The New Passover of Christ

III. Discontinuity A. Bread and wine are Jesus’ body and blood

B. Meal is interpreted in relation to Jesus and his sacriﬁ ce, not in relation to the Exodus C. Jesus is revealing that he is the true Paß over Lamb

IV. Mishnah A. Lamb described as “body” B. “Th is is my body” = “I am the new sacriﬁ ce of the new covenant”

V. Blood of the sacriﬁ ce A. Blood of the sacriﬁ ce poured out on altar by priests

B. “Do this in remembrance”=Apostles are priests C. Old Testament prohibition against drinking blood, because the blood makes atonement and the life is in the blood (Leviticus 17:10–11; Deuteronomy 12:23) D. Jesus commands us to drink his blood, because his blood makes atonement and gives us his life VI. Last Supper sets in motion Jesus’ paß ion A. Singing Hallel Psalms (Psalms 113–118) B. Singing praise and thanksgiving, already looking ahead to the Resurrection

VII. Calvary (John 19) A. Use of hyß op and no bones broken— new Paß over Lamb B. Blood and water from Jesus’ side parallels Mishnah account of blood and water ﬂ owing from side of the altar and Temple D ISCUSS 4. What was one thing that you heard for the ﬁ rst time or that was an “aha” moment for you in Dr. Pitre’s teach ing?

5. What are the points of continuity between the Last Supper and the Jewish Paß over? Why is it important to understand the Last Supper in light of the Paß over and the Old Covenant Law?

150 The Last Supper and the Cross: The New Passover of Christ

6. How does the Last Supper set in motion Jesus’ paß ion? How does Jesus’ singing of the Hallel psalms look forward to his resurrection? How can imitating Jesus’ oﬀ ering of praise and thanksgiving help us in the midst of diﬃ cult situations?

“Jesus chose the time of Passover to fulfi ll what he had announced at Capernaum… By celebrating the Last Supper with his apostles in the course of the Passover meal, Jesus gave the Jewish Passover its defi nitive meaning. Jesus’ passing over to his father by his death and Resurrection, the new Passover, is anticipated in the Supper and celebrated in the Eucharist, which fulfi lls the Jewish Passover and anticipates the fi nal Passover of the Church in the glory of the kingdom.” —CCC 1339–1340 “Recognize in this bread what hung on the cross, and in this chalice what fl owed from His side… whatever was in many and varied ways announced beforehand in the sacrifi ces of the Old Testament pertains to this one sacrifi ce which is revealed in the New Testament.” —St. Augustine, Feast Day, August 28

“This is my body which is given for you. Do this in remembrance of me.” —Luke 22:19

C LOSING P RAYER Lord Jesus Christ, at the Last Supper you fulﬁ lled the Old Covenant Paß over and instituted for us the New Covenant sacrament of the Euch arist. As we are nourished by your Body and Blood, may we enter ever more deeply into the mystery of your paß ion, death, and resurrection, and be united ever more closely to you. Amen.

FOR FURTHER READING Pope Benedict XVI, “The Last Supper” in Jesus of Nazareth, Part Two (Ignatius Press, 2011) Brant Pitre, “The New Passover” and “The Fourth Cup and the Death of Jesus” in Jesus and the Jewish Roots of the Eucharist (Doubleday, 2011)

151 C OMMIT –DAY 1 The Passover Feast

Last Supper of Christ mosaic © Hadrian / shutterstock .com

Th e Last Supper is a familiar and moving scene in Scripture. Artists throughout the centuries have depicted this poignant moment in which Jesus and his Apostles share the fellowship of a meal among friends before the storm of the Paß ion. But context is neceß ary to understanding any story, and it is absolutely vital to grasping the full depth of key moments in salvation history.

As St. Augustine once wrote, “Th e New Testament lies hidden in the Old and the Old is unveiled in the New.” Th e context of the Paß over meal that Jesus and his Apostles celebrated, and its Old Testament back ground, is neceß ary to fully understand all that Jesus is doing in his words and deeds, because Jesus’ Last Supper is not just an evening of temporal friendship, nor the simple commemoration of the Exodus Paß over meal, but the inauguration of the new and lasting liturgical feast of the New Covenant.

As we begin our study of the new feast, let’s recall the following about the old:

Where did the original Passover take place?

Who was present?

What did the original Passover accomplish?

152 The Last Supper and the Cross: The New Passover of Christ

After the Exodus, Israel was instructed to celebrate the Passover every year as a memorial. No longer slaves in Egypt, the sacrifices for this feast now took place in the tent of meeting, and eventually in the temple in Jerusalem. After the lamb had been sacrificed and as the family gathered around the table to partake of the roasted meat, the father of the family would remember what God had done for his people at the time of the Exodus. Faithful to the Old Covenant Law, Jesus too gathers with his Apostles to celebrate the Passover, but Jesus will take each of the elements of the Jewish Passover and transform them in his institution of the New Covenant Eucharist. Consider the following elements of the Passover. What was their purpose at the first Passover? And how does Jesus transform them at the Last Supper?

Unleavened bread

Wine

Passover lamb

Memorial

Based on what you have learned about the Paß over, why is it particularly appropriate as the context for the institution of the Euch arist?

Jesus’ words and actions at the Last Supper fulﬁ ll the Old Covenant Paß over and transform it into the New Covenant Euch arist. While the Jewish Paß over memorial remembered what God did at the time of the Exodus, Jesus reinterprets his Last Supper meal in terms of his Body and Blood and his quick ly approach ing sacriﬁ ce on the croß . Jesus’ Last Supper begins with the Paß over meal, is transformed by the institution of the Euch arist, and is completed when Jesus dies on the croß .

We ﬁ nd evidence that the croß completes Jesus’ Last Supper in a close comparison of the accounts of the Last Supper in the Gospels with rabbinic descriptions of the Paß over. Ancient sources describe the Paß over meal as being structured around four cups of wine: the cup of sanctiﬁ cation prior to the start of the meal; the cup of proclamation, paired with quotes from Scripture and explanations of the parts of the Paß over meal; the cup of bleß ing aft er the meal was eaten; and the cup of praise, shared aft er the singing of the Hallel Psalms. But in the gospel accounts of the Last Supper, which in other respects line up with this structure of the Paß over meal, Jesus doesn’t drink the fourth cup on Holy Th ursday.

153 The Last Supper and the Cross: The New Passover of Christ

In Luke we hear of the second cup, the cup of proclamation, which was drunk when the host of the meal explained the elements of the Paß over (Luke 22:17). Matt hew, Mark, and Luke all mention the third cup, the cup of bleß ing, as the ch alice of Christ’s blood (Matt hew 26:28, Mark 14:24, Luke 22:20), and St. Paul makes it clear that this Euch aristic cup was the third cup in 1 Corinthians 10:16, where he also refers to it as the “cup of bleß ing.” But aft er the third cup, Jesus actually vows not to drink of the fruit of the vine again until the kingdom of God comes (Matt hew 26:29, Mark 14:25), even though the structure of the Paß over meal requires a fourth cup.

Aft er the third cup, Jesus and the Apostles sing a hymn and leave the Upper Room for the Mount of Olives. Rabbinic sources specify that the fourth cup, the cup of praise, came aft er concluding the second part of the Hallel (Psalms 115–118). Th is is the hymn Jesus and the Apostles sang before departing the Upper Room for the Mount of Olives, but the Gospels’ miß ing mention of the fourth cup is conspicuous.

Although the fourth cup is miß ing from the Last Supper, we ﬁ nd it the following day. Look up Matt hew 26:36–46; 27:48–50; and John 19:23–30. Where is the fourth cup (some translations use vinegar rather than sour or ch eap wine here)?

Th e Hallel Psalms (Psalms 113–118) serve as a bridge between the Last Supper and the Paß ion. Th e singing of these psalms fulfi lled the memorial of the Paß over, but they also looked forward to all that Jesus was to accomplish both in his paß ion, death, and resurrection, and in instituting the sacrament of thanksgiving, the Euch arist. When Jesus sang these psalms with his Apostles, he knew the suff ering that lay ahead. Even so, he was able to off er a song of thanksgiving and praise to the Father, trusting that the Father would be his refuge and strength in the midst of the trial ahead, and looking forward with hope to the resurrection when he could say with the psalmist, “I shall not die, but I shall live, and recount the deeds of the LORD” (Psalm 118:17).

Take a few moments to reflect on the small section of Psalm 116 below (or any of the Hallel Psalms). How is God calling you to offer a sacrifice of thanksgiving? Use the space below the psalm to journal your thoughts.

“What shall I render to the LORD for all his bounty to me? I will lift up the cup of salvation and call on the name of the LORD, I will pay my vows to the LORD in the presence of all his people. Precious in the sight of the LORD is the death of his saints. O LORD, I am thy servant; I am thy servant, the son of thy handmaid. Th ou hast loosed my bonds. I will oﬀ er to thee the sacriﬁ ce of thanksgiving and call on the name of the LORD.” —Psalm 116:12–17

154 C OMMIT –DAY 2 The New Paschal Lamb

Th e Paß over sacrifi ce in the fi rst century AD, although still considered a participation in the fi rst Exodus Paß over, looked somewhat diff erent than the original celebration. Th e lambs were sacrifi ced by the priests in the Temple, rather than by the head of each household. Rather than putt ing the blood of the lamb on the doorposts of the home, the priests poured out the blood on the altar of sacrifi ce. And because the lambs were sacrifi ced in the Temple, they then had to be transported to the location where each family would share the Paß over meal. Consider the following ancient Jewish and Christian descriptions Jewish sacrifi ce / Scala / Art Resource, NY of the Paß over feast in the fi rst century: “So these high priests, upon the coming of their feast which is called the Passover, when they slay their sacrifi ces, from the ninth hour to the eleventh, but so that a company not less than ten belong to every sacrifi ce (for it is not lawful for them to feast singularly by themselves), and many of us are twenty in a company, found the number of sacrifi ces was 256,500; which , upon the allowance of no more than ten that feast together, amounts to 2,700,200 persons that were pure and holy.” —Josephus, Wars 6:423–25

“Th e Passover-off ering was slaughtered in three groups…. When the fi rst group entered in and the Temple Court was fi lled, the gates of the Temple Court were closed…. Th e priests stood in rows and in their hands were basins of silver and basins of gold. In one row all the basins were of silver and in another row all the basins were of gold…. An Israelite slaughtered his off ering and the priest caught the blood. Th e priest passed the basin to his fellow, and he to his fellow, each receiving a full basin and giving back an empty one. Th e priest nearest to the Altar tossed the blood in one action against the base…. When the fi rst group went out the second group came in; and when the second group went out the third group came in …. [In the meantime] the Levites sang the Hallel. If they fi nished it, they sang it anew.” —Mishnah, Pesahim 5:5–7

“For the lamb, which is roasted, is roasted and dressed up in the form of a cross. For one spit is transﬁ xed right through from the lower parts up to the head, and one across the back , to which are attach ed the legs of the lamb.” —Justin Martyr, Dialogue with Trypho the Jew, 40

If the sacrifi ce of the lamb was central to the Paß over, it should come as no surprise that the new Paß over also involved a sacrifi ce. But while the gospel accounts of Jesus’ Last Supper Paß over meal mention bread and wine, they conspicuously leave out the mention of the lamb, precisely because the true Lamb, Jesus, sat at the head of the table. Th e Old Testament Paß over sacrifi ce of an unblemished lamb looked forward to the ultimate fulfi llment in the sacrifi ce of the spotleß Lamb of God, our new Pasch al Lamb. Th e identifi cation of Jesus as the sacrifi cial Lamb of God is so important that St. John frames his gospel with references to it. In the fi rst ch apter we fi nd John the Baptist’s announcement, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29), and during his account of the crucifi xion 155 The Last Supper and the Cross: The New Passover of Christ

St. John goes out of his way to identify Jesus as the lamb again. Read the account of the cruciﬁ xion in John 19:17–37, then compare the following points to the Paß over instructions in Exodus 12. How do the details recorded by John recall the Exodus and signify that Jesus is the new Paß over Lamb?

Exodus 12:22 John 19:29 Exodus 12:46 John 19:33, 36

And if the gospel writers aren’t clear enough, St. Paul dispels any shadow of doubt that Jesus is the true Paß over Lamb when he proclaims to the Corinthians, “Christ, our pasch al lamb, has been sacrifi ced” (1 Corinthians 5:7). Building on the Gospels and the writings of St. Paul, the early Church Fathers oft en included references to Jesus as the new Pasch al Lamb in their writings: “Th e mystery of the lamb, then, which God ordered you to sacrifi ce as the Passover, was truly a type of Christ, with whose blood the believers, in proportion to the strength of their faith, anoint their homes, that is, themselves.” —Justin Martyr, Dialogue with Trypho, 40:1–3 As the blood of the Paß over lambs marked the doorposts in Egypt and saved God’s people from the angel of death, the blood of Christ, the Pasch al Lamb of God, saves each Christian at baptism. As St. Paul says, “All of us who have been baptized into Christ Jesus were baptized into his death … so that as Christ was raised from the dead by the glory of the Father, we too might walk in newneß of life” (Romans 6:3–4). Th e very manner of Jesus’ death, in which he was stretch ed out on the croß , resembled Justin Martyr’s description of how the sacrifi ced Paß over lambs were prepared to be roasted for the Paß over meal. Mark records that Jesus died at the ninth hour (Mark 15:34), the very hour that the Paß over lambs were to be sacrifi ced in the Temple. But the death of the true Paß over Lamb would end the need for the slaughter of lambs that was about to begin. And in fact, within a generation of Jesus’ death, with the destruction of the Jerusalem Temple, the Paß over sacrifi ces would come to an end. German sch ool. Isenheim Altarpiece (detail of the Crucifi xion) / Album / Art Resource, NY Given this historical context, every time we see a crucifi x we are looking at a visual reminder not only that Jesus died to take away our sins, but that he did so precisely as the new Pasch al Lamb. Take a few moments to contemplate Christ, our Pasch al Lamb, and his sacrifi ce on the croß that he off ered out of love for each one of us. Let us strive with a new ardor to pick up our own croß and follow the way of Jesus our Lord. “He who considers that ‘Christ, our pasch al lamb, has been sacrifi ced’ (1 Cor 5:7) knows that it is his duty to keep the feast by eating the fl esh of the Word, and so he never ceases to keep the pasch al feast. For pasch a means Passover, and he is ever striving in all his thoughts, words and deeds, to pass over from the things of this life to God. He is hastening toward the city of God.” —Origen, Against Celsus, 8:22 156 C OMMIT –DAY 3 Lectio: The Words of Institution

Th e words of institution spoken by our Lord at the Last Supper are among the most familiar in Scripture, appearing in the Gospels of Matt hew, Mark, and Luke, as well as the writings of St. Paul. Th ey ech o through the Christian centuries, repeated whenever and wherever the Maß is celebrated. All the sacrifi ces of the Old Covenant are fulfi lled in Jesus’ sacrifi ce, where he is both priest and victim. And when we hear Jesus’ words repeated at the consecration during Maß , his sacrifi ce is made present to us. Today’s lectio divina off ers the opportunity to pray with these words from Luke’s gospel.

L ECTIO: Th e practice of praying with Scripture, lectio divina, begins with an active and close reading of the Scripture paß age. Read Luke 22:14–20. Th en answer the questions to take a closer look at some of the details of the paß age.

“And when the hour came, he sat at table, and the apostles with him. And he said to them, ‘I have earnestly desired to eat this Passover with you before I suﬀ er; for I tell you I shall not eat it until it is fulﬁ lled in the kingdom of God.’ And he took a cup, and when he had given thanks he said, ‘Take this, and divide it among yourselves; for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes.’ And he took bread, and when he had given thanks he broke it and gave it to them, saying, ‘Th is is my body which is given for you. Do this in remembrance of me.’ And likewise the cup aft er supper, saying, ‘Th is cup which is poured out for you is the new covenant in my blood.’” —Luke 22:14–20

Unlike the multiplication of the loaves and ﬁ shes, where a crowd with apostles, disciples, and onlookers are present, only a small group is with Jesus at the Last Supper. Who does the Gospel say is with Jesus when he “sat at table”?

In this paß age recounting the Last Supper, how many references call to mind the suﬀ erings and paß ion of Christ that will follow shortly aft er the Last Supper is completed?

Take note that even though Jesus and his Apostles are celebrating a Paß over meal, there is no mention of a lamb. Instead only the bread and wine are mentioned in this “new” Paß over. Aft er the phrases “took a cup” and “took bread,” what is the next thing Jesus does? And when he makes the connection between the bread and the wine, and his body and blood, what verb does Jesus use?

157 The Last Supper and the Cross: The New Passover of Christ

Jesus speaks of four things to happen in the future. What are they?

M EDITATIO: Lectio, close reading and rereading, is followed by meditatio, time to reﬂ ect on the Scripture paß age, to ponder the reason for particular events, descriptions, details, phrases, and even ech oes from other Scripture paß ages that were noticed during lectio. Take time now to meditate on Luke 22:14–20. To help you get started, consider the following short reﬂ ection.

Th e Apostles have been here in Jerusalem many times before to celebrate the great feast of Passover, but this time it is diff erent. Th eir preparations are shrouded in secrecy so that the Jewish leaders will not be able to fi nd and arrest Jesus. Jesus himself seems preoccupied. Gathered in the Upper Room to begin the Passover meal, they are faced with something new. Instead of the words and gestures of the traditional Passover, Jesus elevates the unleavened bread saying, “Th is is my body which is given for you.” What do the Apostles think as they hear these new words? Do Jesus’ words from Capernaum, “My fl esh is food indeed,” come fl ooding back to their minds? Jesus continues, “Do this in remembrance of me.” How do the Apostles react to the command to participate in his priestly, covenant action? Jesus takes the cup: a new covenant. Does excitement rise in their hearts? Do they realize that they are witnessing this new covenant between God and his people? What are they thinking and feeling as they receive the Euch arist for the fi rst time? What am I thinking and feeling when I receive the Euch arist? When I hear the words “the Body of Christ,” do I also hear Jesus’ words at Capernaum: “He who eats my fl esh and drinks my blood abides in me, and I in him”?

Place yourself in this scene. Considering Jesus’ words and actions, when do you realize that this Paß over is diﬀ erent? What is your reaction?

What does Jesus’ simple but clear use of the verb “is” in the words of institution tell us about what he is doing?

158 The Last Supper and the Cross: The New Passover of Christ

Th e gospel accounts note that Jesus celebrates his Last Supper, not with all his disciples, but with the Twelve Apostles. Knowing that he is about to institute the Sacrament of the Euch arist, and call those present to priestly actions (such as the pouring out of the blood), and to repeat these actions “in remembrance,” Jesus purposely celebrates the Last Supper with those he is calling to be priests of the New Covenant. How does this back ground give us a bett er understanding of why Jesus says, “I have earnestly desired to eat this Paß over with you”?

As Dr. Pitre has noted, Jesus’ “hour” is the hour of his paß ion. And Jesus’ own words referring to his approach ing suﬀ ering and a covenant being made “in my blood” make it clear that Jesus does not see the Last Supper and his paß ion and croß as two separate events, but rather one event that begins at the Last Supper and is completed on the croß . At Maß , in the Euch aristic Prayers, the Church also recalls both Jesus’ paß ion and his words at the Last Supper, thus speaking of how Jesus “stretch ed out his hands as he endured the Paß ion, so as to break the bonds of death and manifest the resurrection” (Euch aristic Prayer II) before the priest repeats Jesus’ words of institution which ch ange the bread and wine into Jesus’ body and blood. Th e Euch arist remembers and makes present both the Last Supper and Jesus’ paß ion, death, and resurrection. What can we do to be more aware of all that is happening at each Euch arist, and to receive the fullneß of grace that Jesus is oﬀ ering us?

Having read and meditated on today’s Scripture paß age, take some time to bring your thoughts to God (oratio) and to listen to God (contemplation). Th en end your prayer by making a simple concrete resolution (resolutio) to respond to God’s prompting of your heart in today’s prayer.

159 C OMMIT –DAY 4 BLOOD AND WATER

In addition to framing his gospel to show how Jesus fulfi lls the Old Testament prefi gurement of the Paß over lamb, John is also careful to record how Jesus fulfi lls another key prophecy and type of the Old Covenant.

In his account of Jesus’ paß ion, John records that rather than breaking Jesus’ legs, as the soldiers did to the two thieves crucifi ed on either side of him, “When they came to Jesus and saw that he was already dead,” a soldier pierced Jesus’ side with a spear “and at once there came out blood and water” (John 19:34). Having witneß ed the fl ow of blood and water from Jesus’ side, John leaves no doubt about its signifi cance. He even interrupts the narrative of the paß ion to emphasize the trustworthineß of his account: “He who saw it has borne witneß —his testimony is true, and he knows that he tells the truth—that you also may believe” (John 19:35).

Why the emphasis on the accuracy of this detail? One reason may be that it establishes the absolute reality of Jesus’ death. If Jesus’ death wasn’t ﬁ rmly established, then claims might arise that he merely lost consciousneß on the croß and awoke in the tomb. John’s testimony makes it clear that both John and the Roman soldiers (among others) witneß ed Jesus’ death, and therefore what happens on Easter Sunday is none other than Jesus’ resurrection from the dead. Another reason for the emphasis that Jesus’ side was pierced instead of having his legs broken is John’s desire (as we have already seen) for his readers to see Jesus as the Pasch al Lamb. In the directions for the annual celebration of Paß over, God speciﬁ cally directs regarding the Paß over lamb, “You shall not break a bone of it” (Exodus 12:46).

But besides establishing Jesus’ death and that he is the Pasch al Lamb, John indicates that he has an additional reason to emphasize the detail of the blood and water when he reminds his readers that this happened to fulﬁ ll the Scripture: “Th ey shall look on him whom they have pierced” (see John 19:36–37). Th ese words are from the prophet Zech ariah. Look up Zech ariah 12:10–13:1. Aft er the inhabitants of Jerusalem mourn for him whom they have pierced, what does God promise in Zech ariah 13:1?

Jewish pilgrims to Jerusalem would have witneß ed a type of a cleansing fountain, especially during the great high feasts such as Paß over. Th e Old Covenant Law, speaking of the sacrifi cial rites, noted that it was the blood of the sacrifi ce, as it was poured out upon the altar, which was specifi cally connected with atonement (or cleansing) (see Leviticus 17:6–11). And as we read earlier from Josephus, during the fi rst-century feast of Paß over, the blood of a quarter of a million lambs would have been off ered in atonement and poured out upon the altar. Ancient rabbinic sources (Mishnah m. Mid. 3.2) describe how the blood from Temple sacrifi ces was drained away from the altar, eventually fl owing into and mixing with the water in the Kidron brook. Th us pilgrims would have seen a literal stream or fountain of blood and water fl owing from the side of the Temple. 160 The Last Supper and the Cross: The New Passover of Christ

But this fl ow of blood and water happened every year at each of the great feasts, both in the fi rst century and reach ing back in time to the fi rst Temple of Solomon. Blood and water fl owed, but the cleansing that God’s people needed had not come. Look up Hebrews 10:1–4. How does the Lett er to the Hebrews describe the problem?

What the sacrifi ce of bulls and goats and lambs could not provide was only to come with Christ’s atoning sacrifi ce, by the off ering of his body in a “yes” to the will of the Father. As the book of Hebrews continues, “And by that will we have been sanctifi ed through the off ering of the body of Jesus Christ once for all” (Hebrews 10:10). Jesus himself says at the Last Supper that his blood “is poured out for many for the forgiveneß of sins” (Matt hew 26:28). John wants us to see that it is not the blood of animals and water fl owing out of the stone temple building, but rather it is the total self-gift of Jesus to the Father by which God is fulfi lling his promise made through the prophet Zech ariah. Th e temple was only a type, a prefi guration, that looked forward to Jesus. Jesus’ body is the new temple, and from it fl owed the blood, which cleanses each of us from sin, and the water, which is the life-giving gift of the Spirit of God. John 19:34–37 not only identifi es Jesus as the new and defi nitive Paß over Lamb, but also as the new Temple. He is not only the ultimate sacrifi ce, but also the temple from which we receive atonement, come into God’s presence and Th e Crucifi xion, panel painting, Monastery of Saint receive God’s Spirit. Catherin / Gianni Dagli Orti / Th e Art Arch ive at Art Resource, NY We commemorate the blood and water fl owing from the side of our Lord every time the Maß is celebrated. At the beginning of the Euch aristic liturgy, the priest pours a litt le bit of water into the ch alice with the wine and prays, “By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.” As the Council of Trent explained, “With the wine, however, the Church of God has always mingled water; fi rst, because that Christ the Lord did so, is proved by the authority of councils and the testimony of St. Cyprian; next, because by this mixture is renewed the recollection of the blood and water that issued from his side. Waters, also, as we read in the Revelation, signify the people; and hence, water mixed with the wine signifi es the union of the faithful people with Christ their head; and this rite, derived as it is from apostolic tradition, the Catholic Church has always observed.” —Catech ism of the Council of Trent 2.4.16 Here the Council of Trent is following on the writings of St. Th omas Aquinas, who references St. Ambrose (397AD), Pope Julius (352AD), Pope Alexandar I (c.115AD) and Sacred Scripture, sett ing this action in the liturgy on a solid and ancient foundation. Watch for this mixing of the water and the wine the next time you are at Maß , and when it happens let it bring to mind not only Jesus’ Last Supper Paß over meal and his death on the croß , but also let it fi ll your heart with joy and wonder as it signifi es your union with Christ, your Savior and Lord. 161 C OMMIT –DAY 5 TRUTH AND BEAUTY

Duccio di Buoninsegna, Last Supper, 1308-1311, panel from back of the Maestra altarpiece, Museo del’Opera Metropolitana, Siena, Italy

Th e Last Supper / Scala / Art Resource, NY

Duccio was a paternal master of the Sienese Sch ool of Painting that ﬂ ourished from the thirteenth to the ﬁ ft eenth century in Siena, Italy. Th e greatest of Duccio’s works was the Maesta (or Majesty), a double-sided altarpiece of tempera and gold on wood, commiß ioned for the Siena cathedral. While the central front panel of the altarpiece shows the Madonna and Child enthroned in majesty and surrounded by numerous angels and saints, the central back panel is a series of twenty-six scenes from Christ’s paß ion. 162 The Last Supper and the Cross: The New Passover of Christ

Th e two sides of the altarpiece were intended for diﬀ erent functions. Th e front side, with its large central panel dedicated to the Mother of God, who was the city’s patron, was a devotional image for the faithful of the congregation—its large size allowing it to be easily viewed from any part of the cathedral. Th e back panel, with its many smaller scenes, was a narrative panel of Christ’s paß ion intended for use by the clergy, who would have acceß to closer viewing in the sanctuary, and who served at the altar where Christ’s sacriﬁ ce was made present at every Maß .

Duccio begins his scenes of Christ’s paß ion with the Entry into Jerusalem on Palm Sunday, followed by Jesus’ Washing of the Apostles’ Feet and the Last Supper. Th e gospel accounts tell us that the Last Supper takes place in “a large upper room furnished and ready” (Mark 14:15). Duccio, using the beginning understanding of perspective at his time, puts Jesus and the Apostles in this upper room, using perspective to widen the room as the table and Apostles ﬁ ll the space. Th e darkneß of the door and window remind us that “it was evening” (Matt hew 26:20). Duccio has added decoration to the ceiling and its supports, and even hung someone’s extra garment over the pole at the back right of the room, making us feel at home in the space with Jesus and the Apostles.

Not wanting to obscure the table and all that is going on around it, Duccio has ch osen to place halos only on Jesus and those Apostles on the back side of the table, eliminating them from those Apostles sitt ing in the foreground closest to the viewer. Take a close look at the items on the table and the Apostles. What do you see? What are the various Apostles doing?

Look up John 13:23–25. How is John, the beloved disciple, described in this verse? How does Duccio portray him in his painting?

Unlike Juan de Juanes (in our ﬁ rst seß ion), whoseLast Supper pictures the moment of Jesus’ institution of the Euch arist, with Jesus elevating the host as if to say, “Th is is my body,” and with the Apostles all focused in wonder at what Jesus has done, Duccio recalls a very diﬀ erent moment.

In Duccio’s Last Supper, we have Jesus and the Apostles at the beginning of the meal, enjoying the fellowship and feasting of Paß over. Th e Apostles are already partaking of the festivities, glaß es are ﬁ lled, bread is being broke open, and conversations have begun. Th e fellowship of these men who have spent the last three years traversing Galilee and Judea is highlighted in John’s leaning in upon the very heart of Jesus.

It is at this moment in the meal, “as they were eating” (Matt hew 26:21), that an unexpected conversation comes up. Look up Matt hew 26:20–25 and John 13:21–26. What revelation interrupts the fellowship of the meal? How do the Apostles respond to Jesus’ statement?

163 The Last Supper and the Cross: The New Passover of Christ

In the midst of the fellowship of the Last Supper, Jesus reveals that one of the Apostles will betray him. Th e eleven can hardly believe what they are hearing. It is as if time stops—the glaß never makes it to one apostle’s lips, another looks up from cutt ing his bread, and another’s hand stops as it reach es out to a nearby bowl. Th e Apostles, who moments ago were enjoying feasting and fellowship, are now ﬁ lled with sorrow. Th ey had been worried about the ch ief priests, but now there was a betrayer in their very midst. Who was it? So shock ed are the Apostles that one of their very own could do such a thing, they each question Jesus, “Is it I, Lord?” (Matt hew 26:22).

With his own deep sorrow, Jesus further reveals, “‘It is he to whom I shall give this morsel when I have dipped it.’ So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot” (John 13:26). Duccio shows us this very moment as Jesus, with his own hand, feeds his betrayer, and Judas, sitt ing in the foreground, second from the left , is just beginning to reach his hand acroß the table to receive the bread. Two panels later, Duccio will show Judas meeting with the ch ief priests to betray Jesus.

It is a poignant moment. Jesus personally reach es out to Judas, as if to oﬀ er Judas another ch ance to turn away from the evil he is about to embark upon. But Judas will take the morsel and soon depart from Jesus’ fellowship. Duccio’s painting, with Judas, the betrayer, sitt ing acroß from Jesus and John, the beloved disciple, seems to ask the viewer: “Which side of the table are you on? Are you far from Jesus, like Judas? Or are you close to Jesus, resting your head at Jesus’ heart?”And if we are not close, Jesus extends his hand to us—just as he extended it to Peter as he began to sink in the waters of the Sea of Galilee, catch ing him and raising him up—ready to forgive us and return us to the position of the beloved disciple.

Take a moment to journal your ideas, questions, or insights about this leß on. Write down thoughts you had that may not have been mentioned in the text or discuß ion questions. List any personal applications you got from the leß ons. What ch allenged you the most in the teach ings? How might you turn what you’ve learned into speciﬁ c action?

164 The Last Supper and the Cross: The New Passover of Christ

165 The Last Supper and the Cross: The New Passover of Christ

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