THE LESSON OF EASTER AND THE REST OF US - REV. FR. PIUSRALPH EFFIONG, SMMM

THE LESSON OF EASTER AND THE REST OF US

In the New Testament account, the resurrection of Jesus Christ which the solemn Easter feast celebrates, is a foundation of our Christian faith. The resurrection established Jesus as the powerful Son of God and is cited as a proof that God will judge the world in righteousness; the event has also given Christians a new birth into a living hope. The outstanding theological implication of this great and important salvific experience is that, through faith in the working of God we (Christians) are spiritually resurrected with Jesus so that we may walk in a new way of life. It is against this backdrop, that we are going to reflect on the lesson of this solemn and unique feast – the Eastertide.

A circumspective look at the term “Easter” shows that it is in the modern English form, cognate to modern German ostern, developed from an Old English word that usually appears in the form Eastrun. It is also called Pasch (derived, through Latin: Pascha and Greek Πάσχα Paskha, from Aramaic: פסחא‎, cognate to Hebrew: פֶּסַח‎ Pesaḥ), or Resurrection Sunday. It is a festival and holiday celebrating the Resurrection of Jesus Christ from the dead, described in the New Testament as having occurred three days after his crucifixion by Romans at Calvary c. 30 AD (cf. Ferugson, Everett, Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries, Wm. B. Eerdmans Publishing, 2009, p. 351 ).

In the Christian tradition the term ‘Pascha’, which originally denoted the Jewish festival, known in English as Passover, commemorating the story of the Exodus is employed to mean the festival of Christ’s Resurrection (cf. Exodus 12:1 ff.). Already in the early 1st century, Paul, on his third missionary journey writing from Ephesus to the Christians in Corinth, applied the term to Christ, and it is unlikely that the Ephesian and Corinthian Christians were the first to hear the term within the context of Exodus chapter 12 being interpreted as speaking about the death of Jesus, not just about the Jewish Passover ritual. This solemn Easter Triduum began on Maundy Thursday which is officially referred to as ‘Holy Thursday’ the commemoration of the Lord’s last supper followed by Good Friday – which commemorates the crucifixion and death of Jesus and reached its apogee on Holy Saturday with Easter vigil.

Having gone through thick and thin of genesis of this great festival of our salvation, it is therefore of great importance to elucidate the spiritual imports this ancient event; but with new and deeper meaning it has for us. Over two thousand years ago, sprout from the tribe of David came a child whose birth, life and death surrounded with mysteries beyond man. His coming was foretold by the prophets in the Old Testament account. According to a renowned Jewish Rabbi and Physician Moses Maimonides, the expectation of the arrival of the Messiah forms part of the twelfth article of faith for the Jews which says - “I firmly believe in the coming of the Messiah and even if he comes late, I wait everyday for his arrival.”  For them the expected Messiah would have political aspiration and mission favourable to them. Not one who dine and wine with sinners (Lk 19:70); touches lepers (Lk 5:12-16); not one who saves others but cannot save himself (Lk 23:35) like Jesus. Their expectation was untimely put to death with the coming of a Messiah whose life was shrouded with mystery beyond humanity. One whose greatness consists on his immeasurable meekness and humility towards all but especially the anawims of the society, that is the retarded and the abandoned; those who needed to be regarded and treated as ‘sons of Abraham’ and ‘sons of God’ – the orphans, the widows, the down trodden, the accused, etc. the one who above all conquered death in a unique way, through the way of the cross and through His glorious Resurrection to life. (cf. Okoronkwo C., Lecture Notes on Fundamental Scripture, unpublished, p. 35). Among the Christians, this same Jesus is seen as one with the Father (Jn 10:30) and who is the ‘Anointed’ of the Holy Spirit (Lk 4:8), the Redeemer and Comforter of the afflicted. It is this same man that Simeon cried out at his presentation as the fulfillment of God’s promise, which made himself manifested as the light to the Gentiles (Lk 2:29 ff.).

Consequently, Christ’s death gave a new and deeper meaning to man. Easter according to Biblical scholars is linked to the Passover and Exodus from Egypt recorded in the Old Testament through the Last Supper and crucifixion that preceded the resurrection. According to the New Testament, Jesus gave the Passover meal a new meaning, as he prepared Himself and His disciples for His death in the upper room during the Last Supper. He identified the matzah and cup of wine as his body soon to be sacrificed and his blood soon to be shed. Paul states "Get rid of the old yeast that you may be a new batch without yeast - as you really are. For Christ, our Passover lamb, has been sacrificed"; this refers to the Passover requirement to have no yeast in the house and to the allegory of Jesus as the Paschal lamb. This solemn experience was foretold by the prophets accorded with many wonderful things about the Passover mystery which is Christ. Bearing this in mind, Melito of Sardis, one of the leading ancient writers of the church in his homily on the Pasch; sees Christ as: the Passover of our salvation, who was present in many so as to endure many things. In Abel he was slain; in Isaac bound; in Jacob a stranger; in Joseph sold; in Moses exposed; in David persecuted; in the prophets dishonoured. He became incarnate of the Virgin. (cf. Homily of Melito of Sardis on the Pasch Nn. 65-71, The Divine Office vol. II, p. 284) With this symbolic representation Jesus Christ, he is seen as the mediator between God and man. His coming was very necessary for the salvation of human race. The account of Jesus’ death and resurrection as reported by the Evangelist was not to play on our emotions, but to show us the unconditional love of God upon humanity by giving out His only begotten son for our salvation (cf. Jn. 3:16)

The joy of Easter cannot be over emphasized; the pictorial presentation of Jesus as the man wrapped in grief, nailed to that barren wood and suffered bitter pains has given to the entire human race a sure hope of salvation. With His death the tree of life is made with the branches of unfailing yield. Indeed by His Resurrection the chain of slavery has been broken, the gate of comfort let loosed, man regained his rightful position after the fall of the first Adam. This salvific event called us to a deeper attitude of great joy and hope as Easter people. With joy and hope in the risen Lord, we encounter a different perception of our daily troubles, hardships and sufferings we experience in our daily journey of life. It is with the spirit of this unique festival and undoubtable faith in Him, whom we live, move and have our being that we will be at peace and experience serenity because of the Risen Lord.

Finally, Easter is the primary act that fulfills the purpose of Christ's ministry on earth, which include: to defeat death by dying on the cross and to purify and exalt humanity from the dungeon of sin and give hope for everlasting life beyond this mortal life that will one day  whiter off. As we will patiently wait with great anticipation of the paraclete in the next fifty days, let us be mindful of the fact that; Christ’s passion, death and resurrection has purchased for us a life devoid of pains and the present challenging situation we face in this present life. And as Easter people may Alleluia continue to be on our lips as we patiently carrying our daily cross of life through Christ our Lord, Amen. 
                                                                                   REV. FR. PIUSRALPH EFFIONG, SMMM

                                                                                                         piusralphe@gmail.com

The Spirit of HOLY WEEK: Its Tradition and Spiritual Imports - REV. FR. PIUSRALPH EFFIONG, SMMM

The Spirit of HOLY WEEK: Its Tradition and Spiritual Imports

   REV. FR. PIUSRALPH EFFIONG, SMMM

piusralphe@gmail.com

Introduction

The last three days of the forty days’ spiritual journey with the Lord through fasting, prayer and almsgiving usually launch us into the solemn atmosphere of recalling the events surrounding the salvific mystery of humanity. Right from antiquity, these days were designated as “Holy” and were set-aside for the commemoration of the paschal mystery of our Lord which reached its apogee with the service of Easter vigil on Holy Saturday. It is often the long awaited moment in the spiritual life of the Church. The week reflects the tender and humble nature of our Lord and Redeemer. It always comes with mixed feelings of sorrow and joy; sorrow in the sense that we recalled the sorrowful passion of our Lord, watching him dying slowly in pains and agony for the atonement of our sins. On the other hand, we experience an aura of joy and relief as our iniquities have been expiated. The celebration of Holy week begins with Passion (Palm) Sunday of the Lord, commemorating the entrance of Christ the Lord into Jerusalem to accomplish His paschal mystery.  In the light of this celebration of memorial of our redemption, that the Church invites us to tune-in with the spirit of this season, reflecting soberly over the agony that Christ - our Redeemer went through to salvage us from the web and shackle of sins and total damnation.

            It is therefore on account of this that we are going to take a cursory look into the tradition and the spiritual significance of this solemn week as well as the Church’s teaching with regards to the liturgical celebration of this season.

Historical Evolution

            “Holy Week” according to the New Catholic Encyclopedia is referred to as ‘major’ or ‘greater’ week, because great deeds were done by God during this week. Among the Germans it is called Karwoche (meaning: sorrowful or mourning week). In earlier century the week was designated as ‘passion week’ since in Christian antiquity the notion of Passion always included the resurrection. Also the Milanese rite refer to it as ‘authentic week,’ which is allusion to the events celebrated during these days.  Because public sinners were absolved of their sins on Holy Thursday. Amidst these variations there were other names given to this week namely: the week of remission, painful week, week of salvation, et cetera.

However, the first recorded reference to the Holy Week is in St. Athanasius’ Festal letters of announcing the date of Easter. The letter further stated that the original nucleus of Holy Week was the annual celebration of the Paschal Feast, which was then a 3-day (triduum) commemoration beginning on Friday and ending on the morning of Easter Sunday. The service of Holy Thursday or Maundy Thursday was added by at least the 4^th century. The entire week was rounded out at some time in the 5^th and 6^th century. Many of the Holy Week observances as we have today came originally from Jerusalem and spread through the West.  In 1955 Pope Pius XII officially restored Holy Week to the prominence it had in ancient and medieval times in the decree Maxima Redemptoris published on November 16, 1955. In effect, the restoration of the liturgy of the Holy Week gave it a status of centrality in the heart of the Church’s liturgical year. . (cf. O’shea W. J., “Holy Week”, New Catholic Encyclopedia, Palatine: Jack Heraty & Associates, Inc. 1981, p. 107).

The Church Directive on the Celebration of the Holy Week

“Paschal Triduum’’ or “Triduum” of the Passion and Resurrection of our Lord is the summit of the Church’s liturgical year. During this solemn period of Triduum, the Mother Church all over the world commemorates the most important events in the life of our Lord, which is the foundation of the salvation history of humankind. In the light of this moment in the Church, each celebration of the Paschal Triduum contains its particular characteristics. It all begins with service of Palm or Passion Sunday, which launch us into the Easter Triduum proper. Passion Sunday make present the triumphal entrance of Jesus into Jerusalem to begin his final week and initiate his Passion. All four Gospels recount this triumphant entry that Sunday Morning. This followed by Monday, Tuesday, and Wednesday of the Holy Week. But our concern here is a circumspective look into the Triduum proper which begins in strict sense with the Mass of the Holy (Maundy) Thursday which commemorates the institution of the Holy Eucharist. In the early hours of this same day, except for pastoral reason(s), the bishop blesses the Chrism oils at the Chrism Mass in the Cathedral: for the anointing of the sick; the oil of catechumens for those preparing for baptism, confirmation and ordination. They are used in celebrating the sacraments during the year; and then the Mass of the Last Supper later in the evening. The major features at the Mass of the Last Supper are: washing of the feet, procession to the Altar of repose and adoration until midnight with prayer remembering the Lord Jesus, whose agony, death and resurrection saves us.

On Good Friday, as the name implies, it is good for on this day that God did wonderful things for human race. A day which His only begotten son accepted death on the cross for the salvation of humanity. It is a day of fasting and abstinence as stipulated by the Church’s law. Following the tradition of the Church, on this day Holy Mass is not celebrated, and in the later part of the day a service of the Passion of the Lord is celebrated by 3:00 p.m. This is followed by the liturgy of the word, veneration of the Cross and reception of the Holy Communion. The day ends with a solemn silence till the evening of the following day – Holy Saturday.

 On this day there is to be only one celebration in each church.  Here the faithful gather to celebrate the Easter vigil at dusk, the vigil of all vigils. We all gather in darkness and light the Easter fire which reminds us that Jesus is the light of the world. We enter into the church and attentively listen to events describing God’s saving work of the past and his salvific plan for the humanity in the scripture. Suddenly, the church lights are lit and the Gloria is sung accompanied with the Church bell, as well as decoration of the Altar as we celebrate the moment of Christ’s resurrection. As a Church we sing ‘Alleluia’ for the first time in forty days. In the joy of the resurrection we then celebrate the Sacraments of Baptism, our Catechumens who have prepared for many weeks for this night; and renewal of the baptismal vows for those who have already had baptism. At this moment we all become the “Easter People with Alleluia on our lips.” Notably, it is in this solemn Paschal vigil that we relive the glorious event of the Resurrection of our Redeemer. Due to the importance of this event, the Holy See insist on the active participation of the people in the Holy Week rites so that the whole church is drawn closer to the celebration.

The Spiritual Significance of the Celebration

            The significance of this great salvific event is summarized in the ancient homily of Melito of Sardis on the Pasch. In his homily he avers: “He is the Passover of our salvation. He was present so as to endure many things. In Abel he was slain; in Isaac bound; in Jacob a stranger; in Joseph sold; in David persecuted; in the prophets dishonoured.”(cf. A Reading from the Homily of Melito of Sardis on the Pasch Nn. 65-71, The Divine Office, Vol. II Lent and Easter, p.284). In the light of this allusion made by Melito we have seen vividly that Christ has cut across all ages. He suffered all things for us to be free. Christ’s Resurrection was “miracle of miracles” as Bishop Anthony Gogo Nwedo observed. In his word he says: “The Resurrection of Christ was an incontrovertible historical event, a definite triumph over the Devil and death, the cause and model of our own resurrection.” (Nwedo, A. G., Preparation for Resurrection, Lenten Pastoral, 1980, p. 20).

Having gone through thick and thin of genesis of this great festival of our salvation, it is therefore of great importance to elucidate the spiritual imports this ancient event; but with new and deeper meaning it has for us as Christ’s witnesses. Over two thousand years ago, sprout from the tribe of David came a child whose birth, life and death surrounded with mysteries beyond man. His coming was foretold by the prophets in the Old Testament account. According to a renowned Jewish Rabbi-Physician Moses Miamonides, the expectation of the arrival of the Messiah forms part of the twelfth article of faith for the Jews which says - “I firmly believe in the coming of the Messiah and even if he comes late, I wait every day for his arrival.”  For them the expected Messiah would have political aspiration and mission favourable to them. Not one who dine and wine with sinners (Lk 19:70); touches lepers (Lk 5:12-16); not one who saves others but cannot save himself (Lk 23:35) like Jesus. Their expectation was untimely put to death with the coming of a Messiah whose life was shrouded with mystery beyond humanity. One whose greatness consists on his immeasurable meekness and humility towards all but especially the ‘anawims’ of the society, that is the retarded and the abandoned; those who needed to be regarded and treated as ‘sons of Abraham’ and ‘sons of God’ – the orphans, the widows, the down trodden, the accused, etc. the one who above all conquered death in a unique way, through the way of the cross and through His glorious resurrection to life. (cf. Okoronkwo C., Lecture Notes on Fundamental Scripture, unpublished, p. 35)

Among the Christians, this same Jesus is seen as one with the Father (Jn 10:30) and who is the ‘Anointed’ of the Holy Spirit (Lk 4:8), the redeemer and comforter of the afflicted. It is this same man that Simeon cried out at his presentation as the fulfillment of God’s promise, which made himself manifest as the light to the Gentiles (Lk 2:29 ff.).

With the Resurrection of our Lord, He has left the tomb and now dwells in our heart. We are no longer lost in our iniquities the precious blood shed on the wood of the cross has purged us. Christ has fulfilled his mission among us, the Holy Week liturgy which culminated with service of the Easter vigil points to the unfathomable love of God on humanity without reservation. Now that we are the Easter people, let us live as such bearing witness and become touch bearers to all nations proclaiming the Resurrected Christ. This therefore calls for genuine display of our faith, in words and action. Since Holy Week means accompanying Christ on His final journey, bearing our own crosses.

Conclusion   

The joy of Easter cannot be over emphasized; the pictorial presentation of Jesus as the man wrapped in grief, nailed to that barren wood and suffered bitter pains has given to the entire human race a sure hope of salvation. With His death the tree of life is made with the branches of unfailing yield. Indeed, by His resurrection the chain of slavery has been broken, the gate of comfort let loosed, man regained his rightful position after the fall of the first Adam. This salvific event called us to a deeper attitude of great joy and hope as Easter people. With joy and hope in the risen Lord, we encounter a different perception of our daily troubles, hardships and sufferings we experience in our daily journey of life. It is with the spirit of this unique festival and undoubtable faith in Him, whom we live, move and have our being that we will be at peace and experience serenity because of the Risen Lord.

Finally, Easter is the primary act that fulfills the purpose of Christ's ministry on earth, which include: to defeat death by dying on the cross and to purify and exalt humanity from the dungeon of sin and give hope for everlasting life beyond this mortal life that will one day whither-off. As we will patiently wait with great anticipation of the paraclete in the next fifty days, let us be mindful of the fact that; Christ’s passion, death and resurrection has purchased for us a life devoid of pains and the present challenging situation we face in this present life. And as Easter people may Alleluia continue to be on our lips as we patiently carrying our daily cross of life through Christ our Lord, Amen.