'Our Lord's Passion - the Scourging at the Pillar'

During Holy Week, the Passion of Our Lord Jesus Christ, as recorded by the four evangelists, Saints Matthew, Mark, Luke, and John, is each read during Holy Mass on four separate days. As we would expect, the accounts of Christ's Passion and Death, are virtually the same, although each evangelist approaches his task from a slightly different angle, with different emphases. In this short post, I have taken an extract from 'Treading the Winepress' - with Christ in His Passion, by Wm Stephenson S.J. in which the writer considers Our Lord's scourging at the pillar. He also raises the question of why we are perhaps rarely moved when considering Christ's Passion, and suggests that it is because we come to it as an intellectual exercise, not sufficiently allowing it to sink into the heart. He proposes that before commencing a contemplation, we should ask for the grace of compassion, that we may taste and see Jesus' sufferings, feel sorrow with Him, weep over His grief and the great pains He bore for us. Finally he suggests that we do well to ask the sorrowful Virgin Mother to obtain for us this precious grace.

             'Christ's Scourging at the Pillar'  by Peter Paul Rubens (1577-1640) (Wikipedia)                                                                                                              

The punishment of 'scourging', the horror of which is almost beyond utterance or thought, though also a distinctive penalty, usually preceded the death sentence under Roman administration – which sentence itself was sometimes commuted to it. It was a cruel and shameful form of punishment, which at that time was in full use in the Roman provinces, whilst by law every Roman citizen was exempt. So terrible was the punishment that under the fury of the stripes, the unfortunate victim, amid screams and bodily torture, sometimes fell in a senseless heap, or was taken away a mass of bleeding flesh, only to find deliverance in death, if, indeed, he had not already died.

Is it any wonder, then, that at the pre-vision in Gethsemani of such an ordeal, Our Lord shrank back in fear, imploring His Father to remove the Chalice from Him? But through the excess of love He had for man – for each one of us-- He freely offered Himself to be scourged.

SS. Matthew and Mark dismiss Jesus' scourging with a phrase, saying no more because people of their time knew its nature well. St John in a single sentence records this dreadful punishment, which (it is said) in horror and suffering equalled crucifixion: “Then therefore, Pilate took Jesus, and scourged Him.” The scourging was one of Christ's severest sufferings, one which He usually mentioned when foretelling His Passion. It was this torment, this baptism in his own blood, that all but killed Him. In picturing the scene it will help the memory, and help us also to stir up within us the affections, if we ask; Who? What? Why?

So terrible was the punishment of scourging, that in the criminal law of the Jews, the number of lashes was strictly limited to forty; but in Roman law no such limitation existed, all being left to the pleasure – to the ferocity-- of the lictors. What then, do the soldiers do? Seizing Jesus, they drag Him rudely into the public courtyard, where there is a short pillar with a chain attached, the sight of which must cause Him to shudder. They strip Him of His garments, and fasten Him to the pillar, hands and arms tightly bound, His bare back nearly horizontal. Then these strong men, only too eager to vent on any Jew the intense grudge they bear against the Jewish nation, gird themselves to do their savage work – to scourge Christ.

According to tradition, they have scourges of cord, or, probably, the flagellum, of which Roman writers speak with horror; scourges armed at the end with drops of lead or small sharp-pointed bones. At the given signal, each man begins to work with his scourge upon the virginal body of the Saviour, the purest, most perfect body ever made. Incited by the demons, each and all vent their rage in lashing Him till the skin is broken, the flesh torn, and the body from the sole of the foot to the top of the head is one sore, covered with blood. It makes small difference to these men if they draw blood. They strike away, one after another, till every member of that immaculate Body agonizes with pain, and keep on striking Our Lord standing in His own blood, till He falls on the pavement, His body a mass of bleeding flesh. “We have seen Him” exclaims the prophet, “there is no beauty in Him, nor comeliness, (no, not even) sightliness, that we should be desirous of Him” (Is..53)

(ack. 'Treading the Winepress' by Wm Stephenson S.J. - 'With Christ in His Passion.'

- fourth edition (1971) published by Cahill & Co Ltd., Dublin, for Irish Messenger Office.)

'Meditation on the Passion' - the Washing of Feet

 

A third excerpt from 'Meditation on the Passion' compiled by Rev. Reginald Walsh O.P. published in 1922 by Burns, Oates, and Washbourne.  London.

Each post deals with a different aspect of our Lord's Passion, and are posted alternately and sequentially on this site and on 'whitesmokeahoy' (link on sidebar)

          'CHRIST WASHING THE DISCIPLE'S FEET' (1548/9) by Tintoretto

                                                        

                                                          1.

OUR LORD'S OBJECT IN WASHING HIS DISCIPLES' FEET

Jesus had a twofold aim in view in performing this unusual action at the Last Supper..

1. He intended to give the Apostles a significant answer to their dispute about the order of their rank. Jesus wishes to teach them humility and charity --- that the aim of those in authority is not to be the gratification of selfishness and love of authority, but the welfare of those under them --- that the exercise of their office is a service --- rendered not as a mark of gracious condescension and kindness, but as a matter of duty: a service of loving humility and humble charity. This is the lesson our Lord wished to inculcate upon all His Apostles.

2. The second aim or object of our Lord was undoubtedly a mystical one --- viz. to impart to His Apostles purity and conformity with Himself --- that they might perform their Apostolic work worthily and perseveringly; possibly too, the ceremony was to be their immediate preparation, by an increase of purity and faith, for the reception of the Blessed Sacrament, as Jesus Himself mysteriously hints. Our Lord prepares even the wretched Judas, in the way best suited to him. He warns him once more by predicting his evil deed plainly and positively, and points out the hideousness of the crime in all its blackness, ingratitude, and callousness, --- for Judas turns against the hand that gives him food, like a brute beast. Lastly, Jesus shows that it is an offence against God Himself, for whoever receives or ill-treats our Lord, receives or ill-treats Him that sent Him.

   Jesus seems to have been most anxious to impress this lesson deeply upon the minds of His Apostles. This is shown in the way in which He gives it. In the first place--- He does so more strikingly than on any previous occasion. He had already taught the Apostles this lesson twice before, but never in such an earnest and impressive manner. Secondly, He does this just before His death, and so that the lesson forms, so to speak, a part of His last will. Thirdly, Jesus uses every means to impress this lesson upon His Apostles, by word and deed, first, by washing their feet, and, then, explaining why He did so.

                                           

                                                  II

                       THE WASHING OF THE FEET

Let us see the persons --- listen to the words --- consider the

actions --- then reflect and draw fruit for our souls.

As Jesus looks round on those faithful friends who have remained with Him in all the troubles of His public life, He reads their hearts. They are honest, upright hearts, without guile or malice, all, except one. He longs to be more closely united with them. But He misses a virtue in them which of all others is dearest to Him --- one that is not always a very great favourite with us perhaps--- but is very dear to our Lord, and has a wonderful power over His Heart wheresoever He finds it--- that virtue is humility. Mary's humility drew Him down from Heaven --- we can never have too much for Him.

But the Apostles had little love for humility --- they liked outward show and honour, they liked working miracles, casting out devils, preaching to an admiring crowd. They turned against the mere mention or thought of shame, humiliation, suffering. Jesus had tried for the last three years to humble them, to keep them in their place. This very night even, they had been again disputing and aiming at the highest places. Now they must learn their lesson --- for He cannot give Himself to the proud. He exalts the humble, but the proud He sends empty away. Jesus will Himself give them an example of the spirit He looks for in His own.

Rising from table, He lays aside His upper garment, takes water in a basin, girds Himself with a towel, and kneels before Peter to wash his feet. Peter, with wide-open eyes, has watched our Lord make the preparation. He cannot believe his senses. Jesus! his Master and Lord --- the Son of the Living God! --- wash his feet!

Completely bewildered, Peter cries out: “Lord, dost Thou wash my feet?” “What I do thou knowest not now,” Jesus answered, “but thou shalt know hereafter.” Jesus was so calm, so meek, so resolute. But Peter could not bring himself to obey, and answered in his rough, loyal-hearted way: “Thou shalt never wash my feet” --- Jesus knows Peter, one word will overcome him, one threatening word: “ If I wash thee not, thou shalt have no part with Me.”

Away went Peter's wilfulness --- bowing his head and stretching out his hands, he cried out: “Lord, not only my feet, but also my hands and my head!” Jesus said: “He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.” Jesus knew their hearts; they were all true but Judas --- and He was using all means, every opportunity, to draw the unhappy man from the misery of his crime. Kneeling before each Apostle, Jesus washed his feet. Try to realise their feelings of humiliation, reverence , and love, as Jesus, their Blessed Master, occupied Himself with each. How He spoke to their hearts, purified them from defects, urged them to the practice of humility and charity --- those virtues so dear to His Sacred Heart, and so necessary, as without them there can be no close union with Himself. The more earnestly we endeavour to excel in humility and charity, the more pure we shall become. Our Lord will then be able to say to us, “Ye are clean.” We have always need of the purification that these virtues will effect, for as long as we dwell in these corruptible bodies we shall contract stains which may be instantly effaced by self-humiliation, contrition, and love.

The Saints of God were clean of heart, but still as they walked through life they contracted some little dust of this world, and this they carefully washed away by their daily acts of humiliation and love. And so pleasing to God, is the practice of these virtues, that He suffers these human frailties to remain in His faithful servants that their continual humility might gladden Him, for these proceed from love and win for them ever new graces and light.

“ A soul that truly loves its own abjection will never want God's pity.” “A contrite and humble heart, O God, Thou wilt not despise.” Let us strive to merit these words from the lips of Jesus, ye are clean. What a pain it must have been to the faithful Heart of Jesus to add, but not all. To have loved His own, and that even to the end, as St John tells us, and yet to be repulsed, despised, and betrayed by that one soul was an agony to the human Heart of Jesus that we shall never fathom in this life.

Judas' turn came. With exceeding great love our Lord bathed that poor sinner's feet and, tender as a mother, wiped them. How tenderly Jesus handles these feet that have wandered far from Him. How much Jesus longs to make him clean, but Judas hardens his heart still more. No sign of sorrow, no passing gleam of hope softened the traitor's heart --- he will not cooperate with the abundance of light and grace offered. Jesus turns sadly away! How many times and in how many ways Jesus tried to move this hardened heart. But He will never constrain the free will of His creatures. The Apostles were humble now; for nothing humbles us so much as seeing the humiliation of one we venerate and love. They had seen their Lord and Master kneel before them, loose the latchet of their shoes, and wash their dust-stained feet. A great remedy for a great evil. Oh, let us learn the great lesson here.

Colloquy. --- O Infinite Goodness, I love You, and I want to love You, with all my strength; I wish to do everything in my power to please you. Jesus, meek and humble of heart, make my heart like unto Thine. Help me, dear Lord, to understand the value of humiliations; strengthen my will to embrace them generously when the opportunity offers, and so in some little way, and through love, to imitate Thee. O infinite love, my God, I believe in Thee. I love Thee. O Mary, my Mother, intercede for me.

                                                         III

               THE GREAT AND “ IMPORTANT” LESSON JESUS                     GIVES US BY WASHING HIS DISCIPLES' FEET.

There was silence in the room. Having resumed His garments and re-seated Himself in their midst, Jesus again addressed them: “Know you what I have done for you?” Look at the rapt attention of the Apostles as they gather closer to their dear Master. Jesus looks with love on each and all, and asks so tenderly: “Know you what I have done to you? When I created you, when I died for you? When I forgave you, not seven times, but seventy times seven times, and much more? When I planned My Blessed Eucharist for you, and gave you my Blessed Mother to be a Mother to you? When I called you to follow me, to be my intimate companion, friend, apostle? Know you what I intend to do for you, when you have fought the good fight, and when your work here on earth is done?”

“You call Me Master and Lord: and you say well, for so I am. If I, then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that as I have done, so you do also. Amen, amen, I say to you, the servant is not greater than his Lord, neither is the Apostle greater than He that sent him. If you know these things, you shall be blessed if you do them.”

This act of washing with His Sacred Hands the feet of His disciples is intended by our Lord to teach us the happiness of performing menial services for those around us. To wait on others, especially on our less fortunate brethren, for Christ's sake, is far more honourable than to be waited on by them; to make ourselves the servants of others is far more noble than to be served by them. Is this the principle on which I act? Again, this act combines the two virtues which are most prominent in our Lord's life on earth, charity and humility. Charity takes pleasure in everything that promotes the happiness or comfort of others and of all with whom we live, because they are the brothers and sisters of Christ. Humility takes pleasure in whatever puts us into an inferior position. Jesus gives us powerful motives to overcome selfishness and pride, and to acquire the virtues of charity and humility.

1. His own example, which we learn to comprehend in some measure, when we reflect who He is. Great stress is laid upon this in the words of St John, that our Lord did this “ knowing that the Father had given Him all things into His hands, and that He came from God, and goeth to God,” that is, in the full possession and consciousness of His dignity as God-Man. Our Lord calls Himself a little later “Master and Lord”, and draws the special attention of his disciples to the position in which He stands to them: “You call Me Master and Lord: and you say well for so I am. If I then, being your Lord and Master, have washed your feet; you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so do you also.”--- adding that “ the servant is not greater than his Lord; neither is the Apostle greater than He that sent him”

   Who can compare himself to our Lord? And yet Jesus performs in person this office of love and humility. And upon whom? Upon His Apostles and servants. And in what does this service consist? In washing their feet --- that is, performing the lowest and most servile office that was usually done by slaves. What, then, ought we not be ready to do for our fellow men? What may we consider beneath our dignity?

2. The second motive is our Lord's express wish. He says He has given us this example, in order that we might imitate it.

3. The third motive is the reward that our Lord promises for this humility and charity: “If you know these things you will be blessed if you do them.” How happy the house in which this spirit prevails. On the other hand, our Lord, in His words to Peter, gives us to understand, that whoever will not accept this lesson will have no part with Him --- no part in His spirit, His character, or His life. Our Lord also points to the future reward in Heaven: “And there shall come from the east and the west, and the north and the south; and shall sit down in the Kingdom of God. And behold, they are last that shall be first, and they are first that shall be last.” In heaven service and sacrifice cease, and are replaced by rest, abundance, and dominion, even special power and glory. Even on earth the humble and charitable earn honour and respect.

   This is the great and important lesson that our Lord gives us all by washing His disciple's feet --- charity and humility: loving humility and humble charity. We must have both. Humility without charity is like the bright but cold light of the moon; charity without humility is but a transient flame that soon expires. It is the union of these two virtues that characterizes the Church and Christianity. The Church, the Saints, and all our Lord's true servants and Apostles have always borne this character of His Sacred Heart.

Have I the dispositions with which Jesus washed His disciple's feet? What progress have I made in these virtues? “Look and do according to the pattern” (Exod, xxv.) are words that our dear Master is always silently saying to us as we contemplate His sacred life and Passion. He says to each of us: “If you know these things, you shall be blessed if you do them.” When therefore, we have an inward perception of a Gospel truth, then we must, with our will, labour earnestly to obtain grace to do what we have learned, remembering always that even when “ the spirit is willing, the flesh is weak.”

Christ's words are true: “The disciple is not greater than his Master.” If our Divine Master was glorious in the sight of the Angels as He stooped to wash the Apostle's feet, our road to glory must be by stooping, by ministering in all humility, to others. We never can be as great as our Master. We must take care lest our selfishness and pride place us in direct contrast with the Son of God. “ He that is the greater among you, let him become as the younger: and he that is the leader, as he that serveth. For who is the greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you as he that serveth.” Jesus, looking at His dear disciples with an emotion of joy, added, with a thrill of tenderness and love: “And you are they who have continued with me in my temptations; and I will dispose to you, as My Father has disposed to Me, a kingdom.”

The courageous fidelity of His own will not be in vain. The Son of Man will not always be in the wine-press of tribulation; the days of triumph will come. “And I say to you that you shall eat and drink at My table in My kingdom; and shall sit upon thrones judging the tribes of Israel.” “Our God is a faithful God.”

Colloquy. --- With the Sacred Heart of Jesus. He says to me: If through Divine love thou exerciseth humility and charity towards all, whosoever they may be, thou, My child, wilt assuredly be the good odour of my Heart for all who shall see thy example. And, although others should not profit by thy example, thou shalt be no less dear to My Heart. Blessed is the soul who, by the example of a humble charity, shall so shine before others as to show that the goodness of My Heart is to be loved and imitated!

O meek and humble Jesus, my blessed Lord and Master, I need Thy powerful grace to do the things which Thou teachest me. I beseech Thee, dear Jesus, to help me with Thy efficacious aid. O Sacred Heart of Jesus, I believe in Thy love for me. Dear Jesus, grant me to follow Thee faithfully and to imitate Thee closely --- make me a perfect disciple of Thy Heart. Free me, dear Lord, from the selfishness and bitterness of pride and self-love; render my heart like Thine, always kind, and ever animated with humble charity towards all. “Virgin Mary, Mother of God, pray to Jesus for me."

                           'Sacred Heart of Jesus'   by Batoni

'Meditation on the Passion' - preliminaries

                                     

'The Saviour' by El Greco

We are now in Lent, and as part of my Lenten reading I have been reading a book entitled 'Meditation on the Passion', compiled from Various Sources, with an Introduction by Rev. Reginald Walsh, O.P. , and published by Burns, Oates, & Washbourne Ltd., London, in 1922.

In his introduction Father Walsh writes, 'It is hoped that they who love to contemplate and consider what the Word Incarnate suffered for their salvation will find this work useful. Here, in passing, we may say that the Meditation now presented to all, was in its first shape designed and destined for private circulation only.

A Member of the Institute of the Blessed Virgin Mary, who, as Mistress of Novices for about thirty years, had gained great experience in the formation of religious as well as in the varied requirements of conventual life, proposed by means of this book to impart to her Sisters the fruit of her own reflections on the Passion, which one so spiritual and enlightened was exceptionally fitted to compile.

As might have been anticipated, the excellence of the work, which she had intended for the use of her Sisters, in course of time became known to several persons in one or other way connected with the Institute of the Blessed Virgin. And among them, some are of opinion that this treasure should no longer be allowed to remain almost hidden in the cloister. They have represented that outside the convents of the Institute there are many devout souls to whom the Meditation would be most acceptable. In accordance with their suggestion, and in compliance with their wish, it is now reprinted.

But in order to increase its utility, so far as persons living in the world are concerned, many passages in the work, as it appeared at first, have been omitted----

those, namely, which were addressed to nuns as such; also some other incidental clauses have been either omitted or else slightly changed. …......

That the book may continue to be a help to advancement in the spiritual life, and become an abundant source of blessings to a still wider circle of readers, is the earnest desire of those who have had to do with its reissue.'

Reginald Walsh O.P.

**********

The book deals with the many different aspects of Our Lord's Passion, and this post covers that part dealing with the plotting of the \Chief Priests and Scribes to arrest Jesus, and the treachery of Judas Iscariot.

PRELIMINARIES OF THE PASSION

(Luke xxii. 1-6)

1^st Prelude: History. --- The feast of the unleavened bread, the Pasch, was at hand. The chief priests and scribes sought how they might put Jesus to death; but they feared the people. And Satan entered into Judas, who was surnamed Iscariot --- one of the twelve; and he went and discoursed with the chief priests and the magistrates, how he might betray Jesus to them. And they were glad, and covenanted to give him money. And Judas promised. And he sought opportunity to betray Jesus in the absence of the world.

2^nd Prelude: Composition of Place. ---Mark how Judas absents himself from our Lord's company and the Apostles. Note his frequent visits to the city to hold intercourse with the enemies of Jesus --- the world, and this to better himself for worldly gain.

3^rd Prelude: Ask what I want .--- To know our Lord intimately --- best security for fidelity to Him. The soul that knows Him, loves Him ardently, and will face and conquer every difficulty to be true to Him. Light to know myself and fear myself, for I am capable of any treason. Grace to love, appreciate, and follow faithfully common life ----best safeguard against the spirit of the world .

Points: 1. The great Council decided on the arrest of Jesus --- “They sought how they might, by some wile, lay hold on Him” (Mark xiv. 1)

2. Judas sells our Lord ---” What will you give me, and I will deliver Him into you?” (Matt.xxvi.15)

3. The enemies of Jesus immediately decide to kill Him ---“And they consulted together how they might apprehend Jesus and put Him to death.” (Matt. xxvi. 4)

1.

THE GREAT COUNCIL DECIDES ON THE ARREST OF JESUS

“They sought how they might by some wile lay hold on Him”

See the persons-- hear the words --- study the actions, circumstances, etc.

Reflect. The circumstances under which the Council decided on the arrest of Jesus were as follows:-

As regards the time, it was probably on Wednesday that the Council assembled, and probably at the hour when our Lord assured His disciples that he would be crucified on the feast of the Pasch. “You know that after two days shall be the Pasch, and the Son of Man shall be delivered up to be crucified.” The meeting place of the Council was not, it would appear, the assembly-room in the Temple, but the palace of Caiphas the High Priest, because the decision was kept secret, and all care taken to avoid attracting attention. Nevertheless the Sanhedrin seemed to have been represented in every essential point, for the three classes --- chief priests, ancients, and scribes --- of which it is composed, are mentioned. It was therefore an official session. The subject of the deliberations was no longer the putting to death of Jesus ----- that had been decided upon long ago, but the manner in which it was to be accomplished ---- whether openly by force, or secretly by crafty surprise. The occurrences of the last few days, the complete defeats by which our Lord had put his enemies to shame; His increasing influence --- all this urged them to sudden action.

The decision was ---- the arrest to be made secretly by craft. Our Lord to be surprised and taken, when and how they could best do it. His execution was not to take place on the feast-day, but after the Pasch was over. This was because they feared the people. At the Paschal season there were great multitudes of people in Jerusalem, and the crowds were much inclined to disturbances and tumult; our Lord had many adherents among them, especially among the excitable Galileans. So the Sanhedrin feared resistance and risk, as in that case the Romans would have been forced to interfere. For this reason the arrest must be made whenever it could be done best, but secretly, and the sentence was not to be passed until after the feast days, when the people had dispersed. Such was the decision of the Council --- and such their dispositions for the great feast. They feared ---- not God, but the people.

What a terrible thing for a Christian to be the slave of worldly principles, of a selfish spirit, of human respect! Our Lord declares expressly and positively that He will die on the feast, and by a violent death. He knows the counsels of God and the hearts of men. No one can work against God. His Providence guards His own. His faithful servants --- not a hair of their head can be touched without His permission. Nothing can happen without the permission of God. What a motive to live by faith and absolute confidence --- Jesus knows all. Let me be upright and sincere before God --- live under His eye and fear nothing. How far am I doing this?

Colloquy, ---Open my heart to Thee, my dear Master; give me courage to be fearless in Thy service. Thou art a Master worth serving! O good Jesus, how great is the love of Thy Heart for me! How unselfish Thy love! How great Thy solicitude for my happiness! Can I ever forget Thee? Can I ever love Thee enough, dear Jesus? Mother, I have need of thee! Help me to be like thee, always true to Jesus.

II

“JUDAS SELLS OUR LORD”

“What will you give me, and I will deliver Him unto you?”

        

What will you give me? What a terrible question! To put Jesus into competition with self! Judas entertained the thought of the betrayal of our Lord for a long time. No one falls away from nearness to Jesus on a sudden: neglect in little things gradually leads to a serious fall.

Let us consider how Judas came to take such a resolution. What were the causes?

1. The fundamental cause was probably the shallowness, untrustworthiness, and superficiality of his character. He seems to have been a man of no depth or moral stamina.

2. The second cause was his worldliness, ambition, and avarice. One can scarcely conceive of his ever having had any idea of the Kingdom of the Messiah other than that which the majority of the Jews entertained --- a temporal king and a temporal kingdom. Judas was wholly under the influence of the worldly spirit: that spirit which is so directly opposed to the Spirit of Jesus Christ, that St John declares, “If any man love the world the charity of the Father is not in him.” (1 John ii.15). The world is the enemy of Jesus Christ and His Gospel. It is composed of those who centre their happiness in earthly things, detest and shun poverty, suffering, and humiliation: while they love, nay, worship wealth, pleasure and dignity, esteeming these the only treasures worthy of man's ambition; pursuing them with unrelenting ardour and deliberately sacrificing their soul to attain them.

Our Lord Himself formally excluded the world from His last solemn prayer for His disciples on the night of His Passion. He predicted too, that as it had hated and persecuted Him, so would it persecute and hate His followers. If we really desire a place near our Lord, we must, like our dear Master, engage in an unceasing conflict with His mortal foe. Jesus Christ is light, and the world is darkness; and as light and darkness cannot exist together --- one casts out the other --- so neither can our Lord and the world be one. When the spirit of the world gets entrance to our heart, our Lord is cast out, rejected; and in proportion as the Spirit of our Lord gains ground in the soul, the spirit of the world is cast out.

Judas' downfall is a sad confirmation of this great principle ---- Jesus Christ and the world are mortal enemies. By generous, persevering efforts to rid myself of everything savouring of the worldly spirit, shall I make solid, genuine advance in sanctity. Perfectly to triumph over the world is not the work of a moment; therefore I must follow faithfully in the footsteps of God's servants --- the Saints, by generous fidelity in lesser trials, and so I shall merit divine help in more severe conflicts. Does not our dear Lord encourage and exhort us: “In the world you shall have distress; but have confidence, I have overcome the world .” “Let us,” says Pere Grou of the Society of Jesus, “beg of our Divine Lord and Master to overcome it with and in us, destroying its reign in our hearts, to establish His own dominion there for ever.”

3. The third cause of Judas' fall was unbelief; gradually he lost the faith he had at first. Loss of faith is the usual result of worldliness.

4. The fourth cause was the discomfort of the life led by our Lord and His disciples. Judas loved his own ease and comfort. He grew tired of the poverty of Jesus, the constant labour and journeying of Jesus, and also the disinterestedness of Jesus. Judas was absolutely selfish and acquired the habit of thieving from the purse that our Lord had entrusted to him; he tried to make use of his position for temporal ends. The private admonitions which our Lord gave Judas, our Lord's earnest, tender training of His Apostles, must have grown burdensome and intolerable to Judas. Indeed one can well imagine how the enthusiastic love and devotion of the other Apostles and friends of our Lord, must have annoyed him. How exaggerated and extravagant they must have appeared to him, until at last he took a positive dislike to the presence and Person of Jesus. This dislike to the Person of Jesus showed itself plainly, when Magdalene anointed His sacred feet at Bethany. The unbelief, irreverence, and callousness of Judas on this occasion almost stun us.

A last cause---- which, however, was at work in all the other influences----- was the influence and seduction of the devil, which grew more and more powerful the more Judas gave way to unbelief and passion, and thus it was that his diabolical resolution matured. Under these circumstances Judas wished to see Jesus' plans thwarted and the company of the Apostles dissolved, that he might be freed from his trammels --- and he thought he might as well gain something by it too, if possible.

How mean, cowardly, and disgraceful this act of Judas --- he, an apostle, a friend of Jesus, a member of His family. Judas' conduct meant no small slight shame, and no small pain to the tender loving heart of our Lord --- and Judas took this step quite of his own accord. He hastens to the Priests himself, and asks, in the most shameless and unblushing manner, what they will give him for his treachery. Judas knew well the men he had to deal with, and promised to deliver our Lord --- Jesus, his Master --- his Benefactor, Lord --- his God and greatest good--- into their hands. And for what? For thirty pieces of silver --- the price paid for killing a slave! And to whom does Judas sell his God? To His worst and most bitter enemies who lie in wait to devour Him. Judas delivers our Lord to all the tortures of His Passion and Death. Self-interest, avarice, ingratitude, cowardice, faithlessness, hard-heartedness, and cruelty are all included in this act of Judas. And oh, what pain, what deep humiliation, it brought to our dear Lord and Saviour!

Here we have serious matter for reflection --- we must get to know ourselves. Self-knowledge is a most necessary step to the knowledge and love of Jesus --- no one is safe until well-grounded in self-knowledge. If Judas had known his own evil nature, he might have been saved. He would have distrusted and dreaded himself, and clung to Jesus who would have saved him, for He loved Judas and called him to be His disciple with the sole view of saving him. But Judas used his free -will to thwart the tender, merciful designs of Jesus--- and no one will be saved against his will. What a terrible lesson is here given!

Like Judas, we too have our evil dispositions --- our weaknesses, which, unless known and fought against, will lead to very serious consequences.

What have I to say to my Divine Master? What grace to ask? What thanksgiving to make? What reparation, sympathy, and love to offer to the loving, patient Heart of Jesus? O most sweet Jesus, what is there for me outside Thee? Or what do I desire upon earth but Thee? God of my heart, Thou art my love. Thou art my blessedness. Thee alone shall I serve. I entreat Thee, O Lord, suffer nothing which is not Thine in my heart; if there be anything there in opposition to Thy most Holy Will, pluck it out even against my will. Keep Thy hand on me, dear Jesus my Lord and my God, lest I, too, like Thy faithless disciple, betray Thee. I wish Thee alone to possess my whole heart. 

Thou art my Father, my last End. O sweet Jesus, fountain of love and grace, rouse me, help me to understand how sinful and ungrateful I have been to Thee. Have pity on me, Lord Jesus, have pity on me according to the mercy of Thy loving Heart. The thought that I can yet be made holy, that I can yet become a true and loyal disciple of Thy Heart, encourages me. Help me, O Jesus most merciful, help me, give me courage; behold, dear Lord, now I begin! O Mother, I have need of thee!

III

THE ENEMIES OF JESUS IMMEDIATELY DECIDE TO KILL HIM

“And they consulted together how they might apprehend Jesus and put Him to death” (Matt.xxvi. 4)

Judas' proposal was just what the enemies of our Lord desired. They are very pleased to find a traitor amongst His chosen disciples; this circumstance lowered the opinion they had of our Lord. They decided at once to act and proceed to extreme measures. Judas was now bound to help them. He did so, and tried to find an opportunity to make our Lord fall into His enemies' hands quietly and without attracting attention. So he followed Jesus, like a thief, dogging His footsteps, spying out all He did, and informing His enemies of everything ----- all the time simulating fidelity, sympathy, readiness to oblige, and the most cordial friendship. Thus our Lord had in very truth, the devil at His side. Jesus read Judas' heart ---- knew everything ---- and endured all without complaint, in spite of His repugnance. He tried to warn Judas --- to win him --- and offers all He suffers in this particular suffering of heart, for those who will in future ages have to suffer ingratitude, faithlessness, and treachery on the part of friends and relatives.

The prophets have described to us the emotions of Jesus' Heart at this time:

If my enemy had reviled me, I would verily have borne with it. And if he that hated me had spoken great things against me, I would have perhaps hidden myself from him. But thou a man of one mind, my guide and my familiar, who didst take sweetmeats together with me: in the house of God we walked with consent. The threads of the cruel plot are spun, the tragedy is about to begin. The prophecies of Jesus and the counsels of God are fulfilled, and our Lord's enemies are the instruments to carry them out. The type foreshown in the Paschal Lamb must be fulfilled; with what calm majesty our Lord sees this terrible fulfilment approaching and becoming a reality! 

 Jesus, my Blessed Master, strengthen my will to embrace firmly and lovingly the cross in whatever shape Thy Providence provides and deems it necessary to make me Thy true and devoted servant and companion.

Who can understand Judas? Who does not look with horror on his crime, his base treachery? Can this accursed tool be an Apostle? The sight of this unhappy disciple a traitor, an apostate, at the side of Jesus is surely calculated to fill us with (1) the fear of God; and (2) with distrust of ourselves; (3) to strengthen us in the resolution to avoid all dangerous occasions of sin or unfaithfulness to a vocation; (4) to make us persevere in humble prayer, and in exact observance of our Catholic duties; (5) to urge us to overcome our evil passions and inordinate inclinations by generous self-conquest. If we neglect the mortification of our evil tendencies, we have much reason to fear --- for we are capable of anything --- no sin, no meanness, is beyond the range of possibility for us. Our safety lies in humble, close companionship with our Lord and our Immaculate Mother --- near her we shall be true to Jesus. At any cost we must root out inordinate inclinations --- “Blessed is he who understands what it is to love Jesus and to despise himself for the love of Jesus!”

Colloquy. --- With the suffering Heart of Jesus. Pray to be faithful under every circumstance --- “ to give and not to count the cost”. Love is proved by deeds, therefore let nothing come between me and my Divine Master. In difficulties, desolation, failures, temptations, “stand by our Lord” --- cling to Him. O my dear Jesus, how wretchedly unfaithful I have been to Thee! Pardon me, I entreat Thee, ah, pardon all my ingratitude, all the evil I have done --- give me grace, O Jesus, Saviour, to redeem lost time and repair the past. 

 Enkindle my heart with that fire of love with which Thy Heart is burning. This most hallowed flame will utterly destroy my offences, and urge me to be prompt and diligent in Thy holy service. O Sacred Heart of Jesus, I believe in Thy love for me. 

Take, Lord, take and receive my entire liberty, all that I have, all that I am, ---- everything. Give me Thy love and Thy grace and I am rich enough --- I have nothing more to ask. O my Mother, I have need of thee --- Mother, give me to Jesus ---O Mary, be propitious to me.

  (to be continued)

Ack. 'Meditation on the Passion' - Rev. Reginald Walsh O.P.

                                              

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Important update regarding Covid-19 vaccines, made or tested using cell lines from aborted foetuses

 Friday, 8 January 2021

Important clarification regarding Covid-19 vaccines, made or tested using cell lines from aborted foetuses.

The following article appeared today on the web-site 'Abyssa Abyssum Invocat', the article itself being reproduced from the 'Children of God for Life' website,  which deals in depth with the question of the currently available Covid-19 vaccines, made or tested using cell lines from aborted foetuses. There has been much confusion about the moral legitimacy or other-wise,  of  these vaccines, and this article considers all known facts concerning the individual vaccines, and includes in detail the official teaching of the Catholic Church on this matter. The 'Children of God for Life' is a highly respected Catholic authoritative voice, with many years experience, on all matters appertaining to the ethical practice of pharmaceutical companies in relation to the manufacture of their products, especially as to whether and to what degree they are manufactured or tested using cell lines from aborted foetuses. The article is comprehensive and quite long, but clear and understandable in its conclusions, and offers a sound foundation on which to base our moral decisions on these matters. Strongly recommended.

New post on Children of God for Life COVID-19 Vaccine & HEK293: Testing and Production are Ethically Equal by Stacy Trasancos The phrase “confirmatory testing” has been invoked as the basis for the ethical consideration of the three lead COVID-19 vaccines, Moderna, Pfizer, and AstraZeneca. Moderna and Pfizer are considered more morally permissible because their connection to abortion is very remote since they only used an aborted fetal cell line in something called “a confirmatory test.” AstraZeneca, in contrast, grows the vaccine in fetal cell lines in an ongoing way, and moral theologians say it should be avoided in favor of Moderna or Pfizer. This critical phrase, “confirmatory test,” is due for an examination. I will argue that testing and production are ethically equal if the testing is ongoing. The purpose of this argument is to put aside the COVID-19 ethical debates and unite as one voice to call for an end to the use of aborted children in research. Point 1: "Remote cooperation in evil" is not a new term.  To quickly review the ethics, the moral liceity of using vaccines produced in fetal cell lines is not a new judgment. The Pontifical Academy for Life in 2005, and three years later in 2008 the Congregation for the Doctrine of the Faith in its “Instruction Dignitas Personae on Certain Bioethical Questions,” provided guidelines for Catholics on the permissibility of receiving vaccines whose origins are connected with cells coming from an aborted child.  Such vaccines were deemed morally illicit, but their use is morally licit in certain situations because the patient's use is only "remote cooperation in evil."  It is not, after all, the fault of the patient that researchers, industries, and government provide no alternative.   Permission for using unethically produced vaccines comes with obligations, however. Use is only licit if: 1) the need to protect individuals and populations is grave, 2) there is no alternative, 3) we continue to reject the evil of abortion and the use of aborted children in research. Parents and doctors have been operating under these guidelines for several decades. At both an individual and a social level, it is difficult to, on one hand, accept the vaccines while, on the other hand, reject them. At the individual level, the faithful must exercise prudential judgment. Just like the Church does not dictate whom to marry or how many children to raise, the Church provides moral guidance on vaccines. We all must make our own decision. To do that about vaccines, we need good scientific information too. At a social level, it is undeniably harder to make the case against abortion and the use of aborted children in research when moral theologians have made it known that benefiting from these practices can be morally licit .Point 2: Moral assessment depends on accurate information.To navigate the morality of novel situations in challenging times, accurate information is necessary. A review of the science seems warranted, especially since so much information has been circulating and we now have some benefit of hindsight. Traditional attenuated virus vaccines are grown in cells. Much like a seed needs soil to grow, the weakened form of the viruses for vaccines need a medium to grow. Vaccines that are grown in HEK293, or any other abortion-derived cells, are morally illicit. HEK293 cells are a cell line derived from a healthy aborted child in the 1970s. The cells were cultured by scientist Alex Van der Eb and Frank Graham in their lab at the University of Leiden, Holland. The name HEK stands for “human embryonic kidney,” the 293rd experiment. It is worth noting that these were not early embryos as we use the word today but what we now identify as fetuses. The aborted child had to be old enough for the adrenal organs to have developed. The Moderna and Pfizer vaccines are new kinds of vaccines called mRNA vaccines. These are not grown in cells but synthesized as molecules. The mRNA is coated in a nanolipid and injected into the body where it synthesizes (expresses) the spike protein (an antigen). The immune system responds with antibodies. The spike protein is the part of the coronavirus that interacts with the body’s cells, so if the immune system builds up antibodies to the spike antigen, we are protected against the whole COVID-19 virus. On August 5, 2020, the pre-clinical trials for the Moderna vaccine were published in the journal Nature, “SARS-CoV-2 mRNA vaccine design enabled by prototype pathogen preparedness.” The team of researchers described testing protocols. According to the methods section, the in vitro mRNA expression lab tests were done by transiently transfecting (introducing) HEK293 cells with mRNA that encodes for the spike protein. They did this test to see if the mRNA would make the spike protein in the cells like it is supposed to do in the body. The team also tested the vaccine on mice and demonstrated that it induced antibodies against COVID-19 infection .Likewise, on September 8, 2020, Pfizer’s team published their pre-clinical trials, “A prefusion SARS-CoV-2 spike RNA vaccine is highly immunogenic and prevents lung infection in non-human primates.” They also reported results from in vitro mRNA expression lab tests. The mRNA molecule was incubated in HEK293 cells followed by structural characterization of the expressed protein. Tests in rhesus macaques and mice were also successful .Both Moderna and Pfizer, then, claim to use HEK293 in in vitro lab testing for their vaccines. Point 3: Focus on "confirmatory testing" derailed the ethics. The in vitro testing was ignored for the most part. Back in May of 2020, the Charlotte Lozier Institute had claimed that both the Moderna and the Pfizer vaccines are “ethically uncontroversial” because they do not use fetal cell lines. An mRNA vaccine is not grown in cells like traditional vaccines are, so it seemed at the time, perhaps, that the ethical issue had been avoided. At the end of September, nearly two months after the Moderna report and one month after the Pfizer (mentioned above), Charlotte Lozier updated their summary to say that Moderna and Pfizer use the HEK293 fetal cell line in research and something called “confirmatory testing.” This term was not, at that time, defined in terms of exactly what the researchers were doing in the laboratory. Unfortunately the term was interpreted by Catholic scientists, bioethicists, and theologians as a one-time test, which was taken to mean that the connection to abortion was doubly or triply remote because not only did the vaccine not touch the cells, it was not produced in the fetal cell line in an ongoing way. By mid-November as the phase III trials were completed on thousands of people, the message spread rapidly that the Moderna and Pfizer vaccine pose no ethical issues, again, without any specific definition of the meaning of “confirmatory test.” Meanwhile Moderna’s stock went from $67 per share on October 30 to $170 by December 8, 2020.To be clear, it is not apparent whether there is any causation to this correlation, but this much is a fact of history now. The bioethicists, moral theologians, and clergy did not question the meaning of this phrase "confirmatory testing" as the message spread widely that these vaccines are ethically uncontroversial. It began as reports of successful phase III trials for Moderna were published on November 16. Wesley J. Smith of the Discovery Institute wrote at National Review that “Moderna COVID Vaccine Did Not Use Fetal Cells,” citing the pro-life Charlotte Lozier Institute. On November 17, Dr. John Brehany, director of institutional relations at the National Catholic Bioethics Center (NCBC), was quoted by the Catholic News Agency in “The ethics of Moderna’s coronavirus vaccine” as saying that while Moderna has some association with the use of cell lines from elective abortions, “its vaccine was not produced using HEK293 cells.” On November 18, Zelda Caldwell wrote at Aleteia that “Both Moderna and Pfizer’s coronavirus vaccines were made without fetal cells,” again citing the Charlotte Lozier Institute. The author stated, “Unlike some other vaccines in development, both vaccines were made without the use of fetal cells, or for that matter, any cells at all.” On November 22, Public Discourse, the journal of the Witherspoon Institute founded by Ryan Anderson, published an article by Fr. Matthew Schneider, “Vaccines and Doubly Remote Cooperation in Evil,” claiming that “both the Pfizer and Moderna vaccines seem to pose no significant moral concern.” Fr. Schneider cited the Charlotte Lozier Institute stating that the difference between production and testing provides another level of remoteness. If HEK293 is used in testing, he reasoned, it is not morally problematic because “a test is done once and is already completed by the time you get vaccinated.” Many more authors commented from there, too many to list. The NCBC published a statement on December 8 titled “Points to Consider on the Use of COVID-19 Vaccines.” The language was repeated, saying that these two vaccines “do not use abortion derived cell lines in the manufacturing process but did use them at one point in development, such as for confirmatory testing.” NCBC said they are “preferable to those that utilize abortion-derived cell lines in more than one phase of development and, in particular, in the manufacturing process .”This message spread throughout the United States and even to the Vatican. Crux reported: “The Pontifical Academy for Life and Catholic bishops around the world, including the chairmen of the U.S. bishops’ doctrine and pro-life committees, have said it is not immoral to be vaccinated with vaccines like the Pfizer/BioNTech product because any connection they have to aborted fetuses is extremely remote. Such cells derived from those fetuses were used only in a testing phase but not in the production phase.” On December 11, the United States Conference of Catholic Bishops (USCCB) released a statement, “Moral Considerations Regarding the New COVID-19 Vaccines,” echoing the idea that some pharmaceutical companies are “making use of a morally compromised cell line only for a confirmatory test of the vaccine’s efficacy.” The language was repeated in diocese after diocese after diocese (etcetera) as encouragement to use the Moderna or Pfizer instead of other vaccines grown in fetal cell lines spread. The bishops found the AstraZeneca vaccine to be “more morally compromised” and consequently concluded that this vaccine “should be avoided” if there are alternatives available .At a time when Catholics should have been united with one voice demanding that the market provide ethically produced vaccines, we instead missed the moment to effectively protest. Point 4: Ongoing quality control testing is the determining factor. So, what kind of testing is done during production? That is the critical question relevant to the moral assessment. The answer is: we do not know, but we can look in the scientific reports linked above for an idea. The in vitro lab tests described in both Moderna’s and Pfizer’s pre-clinical trial reports were not ever claimed to be a one-time confirmatory test, not even by the companies themselves. No one used that language except the Charlotte Lozier Institute and those who referenced them. Typically, in research and development, scientists use pure knowledge gained from the scientific method (research) and apply it to solve problems. Once a potential product has been identified, work to bring the product to market (development) begins. If that is successful, the goal is then to figure out how to scale up the lab synthesis to a manufacturing facility, the same way a cook scales up a recipe to feed a crowd. Small problems are magnified when you go from feeding four to feeding four hundred, and they need their own solutions .For the mRNA vaccines, it only makes sense that the in vitro lab test (described above) would also become an essential part of the production process for ensuring the vaccine is produced as it was designed in the laboratory, especially a development that was as rushed as the COVID-19 vaccines to distribute globally. In manufacturing, this production testing is commonly known as quality control (QC) testing. Even bottling water requires strict quality control testing. Therefore, when an R&D project is scaled up to production, it is standard practice to migrate the same lab tests from research and development to quality control. That is, simply, how the scientists and engineers know they are making the same product as designed in the lab. Quality control testing is not separate from, or ancillary to, production; to repeat, it is essential to production, a mature applied science unto itself, existential to manufacturing. Imagine the consequences if a pharmaceutical company started producing vaccines without ongoing testing! The Centers for Disease Control (CDC) explains how a new vaccine is developed and approved for manufacturing. Moderna’s and Pfizer’s pre-clinical trials follow the plan. Vaccine development is done in the laboratory before tests are done on animals and then humans. The Food and Drug Administration (FDA) also must approve manufacturing to make sure they comply with the “Current Good Manufacturing Practice” regulations. The FDA regulates the quality of pharmaceuticals very carefully because batches of medicines must meet quality standards to ensure safety and effectiveness. Quality control testing is key. The new vaccines for COVID-19 are being rushed to production under an emergency approval process, so we do not know what the licensed manufacturing plan will be. Since the HEK293 cell line is used in the in vitro lab test, it stands to reason that it is part of the production process to ensure the mRNA is synthesized and performs as expected. Some bioethicists have argued that the remoteness lies in the fact that the vaccine injected into the body does not contain fetal cells or touch fetal cells, but this is irrelevant to the ethical question. The determining criteria is whether the aborted fetal cell line is used in ongoing production .Hence: Quality control testing and production are ethically equal. To summarize, if the in vitro lab test is part of the production manufacturing protocol, and it almost certainly is, then the Moderna and Pfizer vaccines are no different ethically than the AstraZeneca vaccine or any other vaccine grown in fetal cell lines. In both cases, the production of the vaccine depends on the ongoing use of the illicit fetal cell line. To accept the vaccine means accepting the continued use of cells originating from an aborted child. Given the horrifying way aborted children are still being butchered for scientific research, we cannot be complacent. So: Stick with zero-tolerance of abortion .It is troubling that the moral assessment of the COVID-19 vaccines depended on the use of an ambiguous term. Such vagueness renders individual prudential judgement impossible. More so, it has cost us in the effort for social change toward the sanctity of life How will Catholics effectively protest the use of aborted children in research when industry, university, and government officials know that Church leaders will deem it morally licit for the 77 million US Catholics to benefit from such research without much of a critical assessment? There is a solution though .When I was a home-schooling mom, we had a saying among us about evil. We used it when our kids wanted to argue that a little wrong should be okay. "It's like poop in brownies," we saliently said. "If I baked you a pan of brownies and told you that I accidently got some of the baby's poop in the mix while stirring the batter, would you eat a brownie from the pan? "Obviously, no. It does not matter if there is the tiniest smudge of poop, or if there is one or two bigger chunks, nobody is having it. In the professional realm, we call this "zero-tolerance." A company that has a zero-tolerance policy for sexual abuse, for example, is not going to engage in a debate about whether one case of employee abuse is acceptable while two or three would cross a line. None of it is acceptable. To bring this idea into the COVID-19 vaccine and aborted fetal cell line debate, I propose that the pro-life community get back zero-tolerance of the evil of abortion. We should stop arguing about whether testing is better than production and specifically demand that all testing and production be ethically performed. And then we should focus our energy on demanding an end to the use of aborted children in research and an end to abortion absolutely. As the Pontifical Academy for Life and the Congregation for the Doctrine of the Faith instruct, that should have been the guiding principle all along .Stacy Trasancos is executive director of St. Philip Institute, chief research officer of Children of God for Life. She was senior research chemist at DuPont, has a PhD in chemistry, MA in dogmatic theology, and seven children .Stacy Trasancos | January 7, 2021 at 5:28 pm | URL: https://wp.me/p2ogdv-4Yv

With grateful acknowledgement to 'Children of God for Life' and 'Abyssa Abyssum Invocat'