The Triduum

Food Washing

The foot washing in John’s Gospel takes place at the point at which we would expect to find the Last Supper. It is as if John is saying that the Eucharist is about life, is about how we live, and means servanthood. So, living the example of Jesus after the homily, we wash one another’s feet. This action is called the Mandatum, which is Latin for “commandment.” By washing one another’s feet, we are fulfilling Jesus’s supreme commandment to love one another as he has loved us. As with all the actions during the Triduum, we are not dramatizing Jesus’s washing the feet of his disciples; instead, we are participating in this humble action of service to rehearse and remember who we are called to be and what we are called to do as Christians in the world. Jesus very specifically tells us that not only should we serve others, but we should serve humbly and lovingly. In serving others, we are not only helping them but also humbling ourselves and admitting that we are not perfect.

Consider finding the time today to name a part of your life, a part of yourself, you want to surrender to the Lord to be embraced and loved. Like Peter, each of us needs to feel the resistance that might be inside us. We have to let Jesus wash our feet, let Jesus give himself to us, let him be our servant; in return, we will become servants for others. Consider these questions as  you spend time in prayer or conversation today:

Where in your life do you need to be more open to Jesus’s kneeling before you?

Where are the places in your life where you need to stoop down and wash someone else’s feet?

Think about an experience of witnessing humble service. How did it touch you? How were you challenged?

Transfer of the Eucharist 

Because there is no Liturgy of the Eucharist at the Good Friday liturgy, enough bread is consecrated on Holy Thursday for use at both liturgies. After Communion on Holy Thursday, the Body of Christ that will be used on Good Friday is transferred to a reservation chapel (the location where the tabernacle is placed). This is typically a separate location where people can pray and meditate privately. The Eucharist remains in the reservation chapel until Communion at the Good Friday liturgy.

The priest puts on a vestment resembling a shawl, known as the humeral veil, which is worn over the shoulders. After the priest receives the veil, he approaches the altar and solemnly receives the Blessed Sacrament. After he receives it, he processes to the reservation chapel. Some churches have a reservation chapel, and others create one for this night. During the transfer, everyone joins in song. In some churches, the entire assembly participates in the procession. There is no blessing or dismissal; rather, the liturgy ends in silence because we are not finished. This same assembly is called to gather tomorrow as we continue our Passover feast. Following the transfer of the Eucharist, many people may remain in the chapel for prayer and Eucharistic Adoration. You may wish to do so as well. The Church recommends the following readings for reflection on Holy Thursday

• Psalm 22

The Pascal Fast

Following the Holy Thursday liturgy, the Paschal fast (Easter fast) begins. This fast lasts until the conclusion of the Easter Vigil Mass on Saturday evening. Unlike the fasting we do on Fridays during Lent, this fast is not one of penance; instead, it is like a fast before a major life event, one of great anticipation and excitement. We fast from food so we can grow in our hunger for God’s Word. We fast from work and all other distractions so we can enter into these days more deeply and with greater anticipation. We fast because we are so filled with God that anything else is a distraction. We keep the fast so that the joy of the Resurrection is even sweeter!

What are some ways you can participate in the Paschal fast beyond simply fasting from food?

Good Friday

Good Friday is filled with rich images, including a barren altar, a wooden cross, the smell of incense burning, and silence, just to name a few. Think about Good Friday liturgies you have celebrated throughout your life. Write down some of the images, smells, and sounds that come to mind.

What distractions might you need to rid yourself of to fully immerse yourself in the meaning of this day?

What You Need to Know? 

The Good Friday liturgy includes a commemoration of Jesus’s death that is more than a mere re-enactment; the liturgy calls us to enter into the mystery of Jesus’s death.  At the Good Friday liturgy, we reflect on the Passion and death of Jesus through prayer, song, and silent reflection. We take time to listen to the story of Christ’s Passion, venerate the cross, and offer special prayers of intercession for the whole world. On Good Friday, the environment of the church is stark: any decoration is removed, holy water is removed from the font, and the altar is stripped. The church is a model of how we should approach this sacred day: without distraction.

Gathering 

The Good Friday liturgy begins quietly, picking up where Holy Thursday left off. Because the Triduum began last night, there is no procession or gathering song. Instead, the presider and other ministers are seated in their places before the liturgy. When it is time to begin, the entire assembly kneels in quiet reverence. As the assembly kneels, the presider and other ministers may lie prostrate (face down, in humility and adoration) on the ground.

Prostration is a posture of great reverence. In your reflection and prayer time today, prepare for this brief silent moment in the liturgy by reflecting on all you need to “lay down” and offer to God.

Scriptures 

In preparation for the Good Friday liturgy, take some time to read and reflect on the Scriptures. You may choose to read just the Gospel, some of the readings, or all four readings. When you have finished reading, take

a brief moment to sit in silence. Then write down some of the key words, phrases, or images that stay with you. Then read the Scriptures again, with these questions in mind:

   What insights can you take from this reading?    What does this passage call you to pray for?

   How are you being challenged to live out this passage?

After you’ve had some time to read, journal, and pray over the Scriptures, consider reading the reflections that follow the listed passages. The reflections will help deepen your understanding of those passages.

 Isaiah 52:13—53:12

This reading, known as the song of the suffering servant, is one  of the four servant songs in the Book of Isaiah. The servant songs

describe qualities of a true servant leader. Early followers of Jesus found meaning in this passage as a way to understand the suffering and Crucifixion of Jesus. As you listen to this passage, think about the similarities between the suffering servant and the suffering Jesus. The most important similarity is that in both passages, suffering is ultimately seen as a victory.

Psalm 31:2,6,12–13,15–16,17,25

This psalm helps unify all of today’s Scriptures. There is an especially strong connection between this psalm and John’s Passion, which we hear at the Good Friday liturgy: Jesus finds trust and salvation even amidst suffering. Ultimately, his trust in and obedience to his Father become his and our salvation.

Hebrews 4:14–16;  5:7–9

This Scripture passage is a reflection on the meaning of Christ’s suf- fering and death. Jesus’s obedience to death is celebrated as salvation for him and for us. This passage has both a tone of confidence (“Let

us therefore approach the throne of grace with boldness” [verse 16]) and a tone of challenge to obedience (“He was heard because of his reverent sub- mission” [verse 7]). In your own life, how can you approach God boldly and obediently at the same time?

    Gospel: John 18:1—19:42

Whenever we read or listen to any of the four Passion Gospels, we must take note of the differences between them. Each has different details and a different emphasis reflective of the person who wrote it and the way his community viewed the Passion. Keep that in mind as you hear the Passion according to John proclaimed at the Good Friday liturgy. John emphasizes Jesus’s obedience and that he is in control of his journey to the cross. John doesn’t paint an image of mourning and sadness; instead, he paints an image of Jesus victorious on the cross. Like the first and second readings and the psalm, this reading emphasizes Jesus’s trust in God. Rather than showing Jesus as a helpless victim, John’s Passion Gospel shows Jesus fulfilling his own promise: “I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord” (10:17– 18). Think about what you can learn from Jesus about putting your trust in God.

Intercessions 

On Good Friday, we pray the intercessions in a more elaborate way than usual. We take our time to pray for the needs of the whole world: the Church, the Pope, the clergy and lay people of the Church, those preparing for the Easter sacraments, other Christians, the Jewish people, other non-Christians, those who do not believe in God, those who serve in public office, the sick,  the suffering and the dying. These prayers, and its style, are perhaps the oldest liturgical ritual we have. They link us to the prayer of our sisters and brothers down through the centuries. They also give us a sense of our long tradition of public prayer. First, the reader announces the intention. Together we all offer that intention with a sung or spoken acclamation followed by silent prayer. Then the presider speaks a prayer, first praising God and nam- ing how God has been loving and caring for the person or need we present, then asking for a particular grace. We affirm that prayer with our “Amen.”

You can prepare for these great intercessions by offering your own prayers throughout the day for each person and need that will be addressed in the evening liturgy.

   Those who need my prayers include . . .

I offer my prayers especially for . . .

Veneration of the Cross

The showing and veneration of the cross is the high point of the Good Friday liturgy. After the intercessions, the cross is brought in solemn procession into the midst of the assembly. Those carrying the cross stop three times to lift it up. Each time, the presider sings, “This is the wood of the cross, on which hung the Savior of the world,” and everyone responds “Come, let us worship” (Sacramentary, page 157). After each showing, there is a period of silent reflection. In some churches, each time the cross is raised, all kneel in reverence.  After the cross has been raised three times and placed on or near the altar, the whole assembly is invited to venerate, or reverence, the cross. In the same spirit of humbleness that Jesus showed in handing himself over to God, we approach the cross and bow to it, kiss it, touch it, or kneel before it. There is no right or wrong way to venerate the cross. When we venerate the cross, we do not adore the material image but rather what it represents in our lives and in our world.

Communion

The liturgy ends very simply, with the sharing of Communion. The Communion we receive on Good Friday is the bread consecrated at Holy Thursday’s liturgy. Following Communion, the liturgy ends quietly, flowing into the Easter Vigil’s great celebration of the Resurrection.

Holy Saturday 

Our Triduum journey has taken us from foot washing to veneration, from the Last Supper to the Crucifixion. Today we move closer to the Resurrection.  We continue to put aside food, work, and other distractions to make room for prayer and reflection.

These past days we heard the story of Jesus’s Crucifixion: his betrayal by Peter in the Garden at Gethesemane, his trial before Pilate, and finally his Crucifixion and death upon the cross. Those events led the disciples to complete despair. All they had hoped for was lost, along with their dear friend and Lord. But when they went to the tomb to prepare the body for burial,

it was not there! Jesus had risen. The Resurrection is about rich new life springing forth where before there was death, despair, and hopelessness. Take time for quiet today, to read and reflect on the Scriptures and offer prayers for those who will be baptized, confirmed, and received into the full communion of the Church. The Holy Saturday liturgy is a long one, so be sure you are well rested!

The Service of the Light

The Holy Saturday liturgy begins without a greeting or song. We begin outside in the dark. And because it is dark, we light a fire. If you have ever been to a traditional evening prayer service, you know that it always begins with the lighting of a candle. The gathering around the fire is similar to that. The fire and the light it provides represent Christ, the one true light. We bless the fire, and we light the Paschal candle from it (Paschal is another word for Easter). The Paschal candle is large and colorful with various symbols on it. Try to look at it up close and explore the symbols. The light of the Paschal candle leads us into the dark church. When everyone is gathered in the church, the Paschal candle is raised high three times as the presider sings “Christ our Light” and all respond, “Thanks be to God” (Sacramentary, page 173). Then the light is shared with everyone in the church. Candles that were handed out to everyone before the liturgy are lit from this one candle, and  the whole church lights up with the light of Christ.

When everyone has received their light, it is time for one of the Easter Vigil’s most ancient and beautiful prayers, the “Exsultet” (which means “exultation”). It is a song of thanksgiving, similar to the Eucharistic prayer we pray at each Mass. In the “Exsultet,” we bless the candle and give thanks to God. “This is the night . .  .” These four words ring out again and again, reminding us that this is our Passover feast. You may remember that Pass-over is   the Jewish commemoration of the Jews’ freedom from slavery in Ancient Egypt. The Easter Vigil is our Christian Passover: Christ frees us from death through his Resurrection. This is the night!

After the “Exsultet,” we blow out our candles and the vigil continues with the liturgy of the word. Just as light has tremendous power, so does dark- ness. The darkness reminds us that the night of the Easter Vigil is different from any other night. The darkness we experience tonight isn’t just about waiting for light, as if darkness is bad. After all, darkness can be as powerful as light. But, it is about setting this night apart and, especially, hearing these Scriptures. Think of your experiences of darkness. How do you think dark- ness will affect how you hear the Scriptures tonight?

Gospel

• Year A: Matthew 28:1–10

• Year B:  Mark 16:1–7

• Year C:  Luke 24:1–12

The Resurrection story tells of the empty tomb, when the world was turned upside down and death itself was conquered by Christ’s Resurrection. Of all the stories we hear on Holy Saturday, this is the story of God’s great- est fulfillment of his promise to us: new life from the dead. Our lives are full of deaths and resurrections, aren’t they? Yet in all of it, God has not left us. God’s presence is always with us, closer than our own breathing. Nothing  can separate us from the love of God or the compassion of Jesus. When you think a situation is hopeless, that no end is in sight, that evil is winning out, re-member the Resurrection story. It is proof that despair and death do not win.

Baptism 

Liturgy  of Baptism

Litany of the Saints

After the homily, we journey to the baptismal font, where the elect will be baptized. This is a journey we have been on all through Lent

and especially over the last three days. On our journey to the font, we sing  the Litany of the Saints. In this ancient chant, the cantor calls out saints’ names, and all respond, “Pray for us.” We call upon the saints because they have walked this journey before us. We pray that they offer the elect strength on their baptismal journey. We also relight our candles from the Paschal candle, which leads the way to the font. Christ, our light, leads the way.

Holy Saturday Baptism 

Why do you think water is such a powerful symbol for Baptism?  Think about your experiences with water for a moment. What comes to mind? Water is death-dealing and life-giving. We use water in Baptism because Baptism is also about death and life—death to sin that separates us from God and the birth of a new life in the Holy Spirit.

At the font, the water is blessed and the elect come forward to renounce sin and profess their faith. Then the presider pours water over each of the elect and says, “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit” (The Rites of the Catholic Church, number 226). Following each Baptism, everyone sings an acclamation of support and celebration. When all the elect have been baptized, the entire assembly renews their baptismal promises, and everyone is sprinkled with holy water. This water reminds us again of our own Baptism.

Profession of Faith

The next part of the initiation rites is to welcome those who have been previously baptized and who have been preparing for reception into full communion with the Catholic Church. They profess their faith before the assembly, and the presider welcomes them into the Church’s communion. At Communion tonight, they receive the Eucharist for the first time.

Confirmation

The neophytes (a fancy word for “newly baptized”) and newly received who are to be confirmed come forward at this time. The presider goes to each one of them, lays his hands on their head, and prays silently. Then he anoints each of them with chrism on the forehead. Recall that this chrism was blessed earlier in the Triduum at the Chrism Mass and was presented at the beginning of the Holy Thursday Mass.

Following the initiation of new members, the liturgy proceeds as a normal Mass would, with intercessions and the liturgy of the Eucharist. But  there is one big difference tonight: for the first time, all those received into the Church join us for the rest of the Mass. Until this moment, they have always been dismissed before the intercessions. This is an important moment for all of them and for the entire community—a celebration indeed!

Source: The Great Three Days, by Tony Alonso.   Copyright © 2006 by Saint Mary’s Press