Author: paradisedove

Mashiyach alike spiritual servant of Abba YHWH Elohim. One Torah for all. May Abba YHWH bless you. Malachi 3:16

Maundy Holy Thursday

Today is Maundy Holy Thursday.

Question: What is Maundy Holy Thursday?

Answer: Maundy Thursday’s name is derived from the Latin word mandatum, which means “commandment” or “mandate”. The plural of the Latin word “mandatum” is mandata. This is a reference to the new commandment Jesus gave his disciples at the Last Supper: “Love one another”. The Latin phrase associated with this commandment is “Mandatum novum do vobis” (“A new commandment I give to you”). 

The Latin phrase “Mandatum novum do vobis ut diligatis invicem sicut dilexi vos” means “A new commandment I give to you: that you love one another as I have loved you”.  St. John 13:34.

Here’s a breakdown:

  • Maundy Thursday: The day in Holy Week that commemorates the Last Supper and the washing of the disciples’ feet. 
  • Maundy: Derived from the Latin word “mandatum,” which means “commandment” or “mandate”. 
  • Mandatum novum: A new commandment. 
  • Diligatis: Love one another. 

We read St. John 13:31-35 USCCB

31* When he had left, Jesus said,* “Now is the Son of Man glorified, and God is glorified in him.

32[If God is glorified in him,] God will also glorify him in himself, and he will glorify him at once.r

33My children, I will be with you only a little while longer. You will look for me, and as I told the Jews, ‘Where I go you cannot come,’ so now I say it to you.s

34I give you a new commandment:* love one another. As I have loved you, so you also should love one another.t

35This is how all will know that you are my disciples, if you have love for one another.”

Mary of Bethany

Tonight is Six days before Passover.

Holy Monday

The anointing at Bethany by a penitent woman is Mary of Bethany is the sister of Martha and Lazarus.

Mary of Bethany had deep reconciliation with whole healing presence of Jesus. The strong fragrance of anointing inside house she (Mary) devoutly honor Jesus and His burial.

Monday of Holy Week

Lectionary: 257

Reading 1

Isaiah 42:1-7

Here is my servant whom I uphold,
my chosen one with whom I am pleased,
Upon whom I have put my Spirit;
he shall bring forth justice to the nations,
Not crying out, not shouting,
not making his voice heard in the street.
A bruised reed he shall not break,
and a smoldering wick he shall not quench,
Until he establishes justice on the earth;
the coastlands will wait for his teaching.

Thus says God, the LORD,
who created the heavens and stretched them out,
who spreads out the earth with its crops,
Who gives breath to its people
and spirit to those who walk on it:
I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
To open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.

Responsorial Psalm 

Psalm 27:1, 2, 3, 13-14

R.  (1a)  The Lord is my light and my salvation.
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life’s refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.
When evildoers come at me
to devour my flesh,
My foes and my enemies
themselves stumble and fall.
R. The Lord is my light and my salvation.
Though an army encamp against me,
my heart will not fear;
Though war be waged upon me,
even then will I trust.
R. The Lord is my light and my salvation.
I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. The Lord is my light and my salvation.

Verse Before the Gospel

Hail to you, our King;
you alone are compassionate with our faults.

Gospel 

John 12:1-11

Six days before Passover Jesus came to Bethany,
where Lazarus was, whom Jesus had raised from the dead.
They gave a dinner for him there, and Martha served,
while Lazarus was one of those reclining at table with him.
Mary took a liter of costly perfumed oil
made from genuine aromatic nard
and anointed the feet of Jesus and dried them with her hair;
the house was filled with the fragrance of the oil.
Then Judas the Iscariot, one of his disciples,
and the one who would betray him, said,
“Why was this oil not sold for three hundred days’ wages
and given to the poor?”
He said this not because he cared about the poor
but because he was a thief and held the money bag
and used to steal the contributions.
So Jesus said, “Leave her alone.
Let her keep this for the day of my burial.
You always have the poor with you, but you do not always have me.”

The large crowd of the Jews found out that he was there and came,
not only because of him, but also to see Lazarus,
whom he had raised from the dead.
And the chief priests plotted to kill Lazarus too,
because many of the Jews were turning away
and believing in Jesus because of him.

Holy Monday

Matthew 21:12-17 USCCB

The Cleansing of the Temple.[j] 12 Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.[k] 13 And he said to them, “It is written:

‘My house shall be a house of prayer,’[l]
    but you are making it a den of thieves.”

14 The blind and the lame[m] approached him in the temple area, and he cured them. 15 When the chief priests and the scribes saw the wondrous things[n] he was doing, and the children crying out in the temple area, “Hosanna to the Son of David,” they were indignant 16 [o]and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes; and have you never read the text, ‘Out of the mouths of infants and nurslings you have brought forth praise’?” 17 And leaving them, he went out of the city to Bethany, and there he spent the night.

Footnotes


  1. 21:12–17     Matthew changes the order of (Mk 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus’ attack on those so engaged and his charge that they were making God’s house of prayer a den of thieves (Mt 21:12–13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Mt 21:14–17 are peculiar to Matthew. Jesus’ healings and his countenancing the children’s cries of praise rouse the indignation of the chief priests and the scribes (Mt 21:15). These two groups appear in the infancy narrative (Mt 2:4) and have been mentioned in the first and third passion predictions (Mt 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.
  2. 21:12 These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lv 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.
  3. 21:13 ‘My house…prayer’: cf. Is 56:7. Matthew omits the final words of the quotation, “for all peoples” (“all nations”), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Mt 28:19. A den of thieves: the phrase is taken from Jer 7:11.
  4. 21:14 The blind and the lame: according to 2 Sm 5:8 LXX the blind and the lamewere forbidden to enter “the house of the Lord,” the temple. These are the last of Jesus’ healings in Matthew.
  5. 21:15 The wondrous things: the healings.
  6. 21:16 ‘Out of the mouths…praise’: cf. Ps 8:3 LXX.

Passion Sunday aka Palm Sunday

The Sunday is on Holy Week is Passion Sunday, also known as Palm Sunday. It marks the arrival of Christ in Jerusalem just days before His crucifixion.

Messianic Fulfillment on Zechariah 9:9

Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey.

Matthew 21:1-11 NABRE

The Entry into Jerusalem.[a] 1 When they drew near Jerusalem and came to Bethphage[b] on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her.[c] Untie them and bring them here to me. 3 And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” 4 [d]This happened so that what had been spoken through the prophet might be fulfilled:

5 “Say to daughter Zion,
‘Behold, your king comes to you,
    meek and riding on an ass,
        and on a colt, the foal of a beast of burden.’”

6 The disciples went and did as Jesus had ordered them. 7 [e]They brought the ass and the colt and laid their cloaks over them, and he sat upon them. 8 [f]The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. 9 The crowds preceding him and those following kept crying out and saying:

“Hosanna[g] to the Son of David;
    blessed is he who comes in the name of the Lord;
hosanna in the highest.”

10 And when he entered Jerusalem the whole city was shaken[h] and asked, “Who is this?” 11 And the crowds replied, “This is Jesus the prophet,[i] from Nazareth in Galilee.”

Footnotes

  1. 21:1–11 Jesus’ coming to Jerusalem is in accordance with the divine will that he must go there (cf. Mt 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zec 9:9 (Mt 21:2) that emphasizes the humility of the king who comes(Mt 21:5). That prophecy, absent from the Marcan parallel account (Mk 11:1–11) although found also in the Johannine account of the entry (Jn 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Mt 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus’ identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Mt 21:10, 11).
  2. 21:1 Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mk 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zec 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.
  3. 21:2 An ass tethered, and a colt with her: instead of the one animal of Mk 11:2, Matthew has two, as demanded by his understanding of Zec 9:9.
  4. 21:4–5 The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Is 62:11 (Say to daughter Zion) and Zec 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Gentile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).
  5. 21:7 Upon them: upon the two animals; an awkward picture resulting from Matthew’s misunderstanding of the prophecy.
  6. 21:8 Spread…on the road: cf. 2 Kgs 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lv 23:39–40); see also 2 Mc 10:5–8 where the celebration of the rededication of the temple is compared to that of Tabernacles.
  7. 21:9 Hosanna: the Hebrew means “(O Lord) grant salvation”; see Ps 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he…in the name of the Lord: see Ps 118:26 and the note on Jn 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer, “May God save (him).”
  8. 21:10 Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Mt 27:51) and of the terror of the guards of Jesus’ tomb at the appearance of the angel (Mt 28:4). For Matthew’s use of the cognate noun, see note on Mt 8:24.
  9. 21:11 The prophet: see Mt 16:14 (“one of the prophets”) and 21:46.

14 Stations of the Cross

Easter (Paschal) is on Sunday, April 20, 2025:

Jesus and His Day of Resurrection. ❤️🤟🙏📿

Hebrew and Aramaic are sisters. The Aramaic word פסחא, Paschal literally means from Latin Paschalis, associated with Passover (or Easter in English), from Hebrew Pesach.

St. Paul spiritually comprehended writing from Ephesus that “Christ our Pascha (Passover) has been sacrificed for us”, quoting and suggesting an early interpretation of Exodus 12 as referring to the crucifixion of Jesus on 1 Corinthians 5:7-8 USCCB. ❤️🤟🙏📿

The Stations of the Cross traditionally focus on Jesus’ suffering and death, culminating in his burial, and are commonly practiced during Lent and Holy Week, therefore Easter begins at the tomb, with the promise of resurrection.

The Catholic Encyclopedia
The Way of the Cross (Stations of the Cross). 🙏📿

Explains more beautiful elaboration prayers in Mass:

Way of the Cross (Stations of the Cross)

I agree with A1 through Google: Read below.

A Roman Soldier stabs Jesus Christ with a lance as he is crucified.

The “Paschal Mystery” in Latin is “Mysterium Paschale,” referring to Christ’s Passion, Death, Resurrection, and Ascension, which are seen as central to Christian salvation and the foundation of the liturgy. 

Here’s a more detailed explanation:

  • Etymology: The word “Paschal” comes from the Hebrew word “Pesach” (Passover) and the Latin word “Mysterium” (mystery or secret). 
  • Meaning: The Paschal Mystery encompasses the events of Christ’s suffering, death, and resurrection, which are seen as God’s plan of salvation fulfilled through these events. 
  • Significance: The Paschal Mystery is considered the center of Christian faith and the Christian year, with the liturgy, especially the Eucharist, being a way to participate in and celebrate this mystery. 
  • Key Events: The Paschal Mystery refers to the Passion, Death, Resurrection, and Ascension of Jesus Christ. 
  • The Eucharist: The Eucharist is a way to make the Paschal Mystery present and to participate in Christ’s sacrifice. 
  • Second Vatican Council: The term “Mysterium Paschale” was used repeatedly during the Second Vatican Council (1963–65) to emphasize the importance of the Paschal Mystery as the center of Christian life and worship. 
  • Mysterii Paschalis: Pope Paul VI’s motu proprio “Mysterii Paschalis” (February 14, 1969) further emphasized the importance of the Paschal Mystery and its celebration in Christian worship. ❤️🤟🙏📿