Our Cathedral in San Jose invites a lay person each year to lead a reflection at the noon hour on Good Friday as a prelude to the Liturgy of the Veneration of the Cross led by the Bishop later in the afternoon. This year, I was invited to do this.

We adapted the Office of Readings for Good Friday for this assembly quite unfamiliar with the structure and included a gradual extinguishing of candles throughout the prayer, a gesture that comes from the liturgy of Tenebrae. The sacred reading assigned for the Office came from the Catecheses of Saint John Chrysostom, a beautiful short reflection on the power of the blood of Christ (see the Office of Readings link above for the text).

Our Cathedral Basilica of Saint Joseph has beautiful trompe l’oeil art throughout the walls and ceiling with wonderful symbolic images that catechize as much as they delight. Over the altar, which sits in the middle of the church, is a dome, and around the dome are four medallions over the four aisles leading to the altar. Over the center aisle at the edge of the dome is a medallion with the image of a pelican (here’s a great photo of the entire dome except for the pelican). Below is the reflection I shared on this image and its connection to the blood of Christ.

Tree of Life, by Pacino di Bonaguida, c. 1310, Galleria dell'Accademia

In the center of the painting, dominating the entire panel, is a life-sized image of Christ crucified, not on a cross but on a tree. The painting is called “Tree of Life.”

The tree has 12 branches, six on each side. Hanging from each branch are three or four round medallions, almost like Christmas ornaments, and in each medallion is a smaller picture showing some event in Jesus’ life, from the angel Gabriel’s announcement of his conception, all the way to his burial, resurrection, and ascension.

Just under the lowest branches are images of the prophets from the Old Testament holding unfurled scrolls, as if they were decorating the tree with these garlands.

And beneath them, at the very bottom of the panel, at the tree’s roots, stand Adam and Eve in the Garden of Eden, tiny figures under this massive tree. To the left of them, we see God creating them; to the right, we see God expelling them from Eden.

At the very top of the panel are the saints and angels in heaven, with Christ and his Mother seated on thrones above them all.

And straight down from there, about two feet, sitting on top of the tree just above Jesus’ head, is a bird—not a partridge, but this…a pelican.

The myth of the pelican goes like this.

The great mother pelican protected her young with all her might. But nothing could protect them from the great famine that came across the land. As she watched her chicks dying beneath her wings, she did the only thing she could. She pierced her own breast with her long sharp beak, and blood flowed down upon her flock. Their weak necks strained upward to catch the drops. And as the mother’s blood flowed from her side, her children became stronger and came back to life as she, herself, gave up hers.

The myth of the pelican goes back all the way to the earliest days of Christianity, back to Egypt where the Israelites first sprinkled the blood of a lamb on their doorposts, so that the Angel of Death may pass over them, and thus their own first-born children were spared.

If you take a look at our own pelican here, you can see her drops of blood that flow from her side.

Saint Thomas Aquinas called Jesus, Pie pellicane, sweet, loving, merciful pelican.

All his life, out of love for his own, Jesus gave himself away…until he had nothing left to give except his very blood.

Jesus suffered and paid a great price, not because our lives could be bought and sold like merchandise, his for ours. No, Jesus simply loved us so much that he gave everything he had to see us live again. For the result of love, the outcome of love, the fruit of love, the cost of such great love, is always sacrifice.

No one can say for certain, then, that there is a “reason” for suffering or some kind of “meaning” to it, as if God makes us suffer on purpose to “teach us a lesson” or to make us better persons.

Yesterday, a good friend of mine died of cancer, while another friend gave birth to her daughter. Yesterday, my grandmother celebrated her 98th birthday, while my childhood friend sat in a hospital room with her young son wondering if he would live through the night. Yesterday, a church in Oakland mourned seven people who lost their lives by a desperate and deranged act of a gunman, even as at the same time they prayed for mercy and forgiveness for the man who confessed to this horrific crime.

No one can say there is reason or logic to our suffering. But we who stand here at this Tree of Life can say there is a reason to hope even in our suffering—Jesus, who accompanies us, all of us, the innocent and the guilty, in our suffering and in our joys; Jesus, whose blood brings us all back to life.

But there is a darker version of the myth of the pelican. It goes like this.

Although the mother pelican cares so much for her young, her children strike at her with their own beaks. And out of anger and fear, she kills them all. But after three days of grieving over what she had done, she pierces her own flesh and the blood from her side drips upon her children and brings them back to life.

Sometimes, we can be like that mother pelican, doing the best we can for those we love, giving all we have to our families, our work, our churches and governments, our friends. And still, in the end, we are betrayed. Our families fall apart, jobs are lost, leaders become corrupt, and friends leave.

Out of anger, fear, hurt, confusion, we strike back and shield ourselves from further pain. And we slowly stop giving ourselves away for fear of losing it all. And as we build that shield around us, making it thicker with suspicion, cynicism, slander, hatred, and all kinds of ways that keep us from being vulnerable to another, slowly, the light that was once in us, begins to fade and grow dim, until it suffocates within the walls we have created between us, our God, and the person God created us to be.

That is why we come back, Sunday after Sunday, here to this altar, that sits under the sign of the pelican and in the shadow of the Cross, to be fed once again with the life-giving blood of Christ. To be drenched once again by the flood of grace that flows from the side of Jesus on the Tree of Life, that the walls we have built around our hearts may be softened, that Christ may pierce the hard, resistant skin we have wrapped around our souls (Richard Rohr), so that we too may again love one another as he has loved us.

Come, let us glory in the Cross of Christ, from whom we receive mercy, light, and life in time of need.

With Lent come the long narratives of the passion and death of Jesus. The Passion story is meant to be a story of hope and transformation, a story of the restoration of humanity to right relationship with the Loving God who created us all to be in God’s image. The ugly secret is that too often, these same narratives are the source and support for a long history of anti-Semitic attitudes and behaviors in church and in society.

As we enter into the sacred mysteries of Lent and the Triduum, how will we handle this ugly secret with our catechumens, candidates, and parishioners? How will we prepare ourselves to hear the narratives, especially from the Gospel of John, whose refrains blame “the Jews” for the death of Jesus? Are we willing to take time to deal directly with what will be proclaimed and heard in our sacred assemblies and address these issues?

Truth be told, there is ongoing research and scholarship exploring the development of these biblical narratives and why there is so much emphasis on blaming the Jews. Recall that, in the early Christian communities, there was no significant division between Christians and Jews; they were one community, gradually divided over their acceptance of Jesus. Each group claimed its own identity—those who held firm to their Jewish roots, tradition and practice and those who identified as Christians. They maintained their own integrity and truth as they struggled with the crises of fidelity in their midst.

Mary Boys, scholar, theologian, and expert in Jewish-Christian relations, asks the question (which is also the title of her book) “Has God Only One Blessing?” Certainly not! To declare so would be to limit God, God’s revelation, and the invitation to faithful relationship with God that is extended freely to all. As we celebrate the amazing mysteries of our faith this Lent and Easter, let us acknowledge the painful truth of the sins of anti-Semitism. Let us do our own due diligence as preachers, catechists, and initiation ministers. Let us be pro-active in assuring that, through our proclamation and catechesis on the gospel and particularly the passion narratives, we will never be complicit—even unwittingly—in the sin of anti-Semitism.

From childhood till now you taught me to praise your wonders.

Psalm 71:17

“Yes, but, do we have to go to all three?” my own children asked at dinner last night as we discussed the family schedule for the week. The unequivocal answer is, “Yes.” It is right and good for children to celebrate the sacred Triduum, and most especially if those children are the elect.

For some reason, probably because family life is so chaotic, many initiation ministers think it is “too much” to ask children who are elect to spend three evenings in church celebrating the great paschal feast. However, consider that my middle school daughter has three track meets on three consecutive nights this week. And, many kids practice sports four nights a week and more! My point is that most kids today are accustomed to a busy schedule and it’s not too much to expect them to be at church for three nights.

A lot to ask

On the other hand, I would argue that it is a lot to ask the elect and their parents to be at church for three nights, and that is precisely the point. Sacramental initiation into the life of Christ is a big commitment, and we expect the young elect and their parents to be there. Don’t apologize, as I sometimes want to do, for expecting the children and their parents to fully participate in the Triduum. Help them to understand that it is an honor and privilege to participate in this sacred three day celebration.

It’s important to view the Triduum as one, unitive feast, rather than as three distinct and separate celebrations. We are asking families to come to one celebration, not three. “The Triduum is a single celebration of the paschal mystery presented over three days”(Roman Missal). The children in the RCIA are being fully initiated into the life of life of Christ. They are being incorporated into the paschal mystery. In order for the children and their families to have the best and richest experience possible, they need to participate in the entire paschal feast. Think of it as a festival which begins with Mass of the Lord’s Supper, continues with celebration of the Lord’s passion on Friday and culminates with Easter Vigil and the celebration of the sacraments of initiation.

Four suggestions

Here are four suggestions that you may want to consider as you begin your final preparations for your paschal festival with children in the RCIA.

1. Telephone each family to confirm final arrangements. Let them know they are in your prayers and remind them what time to be at church on Thursday, Friday, and Saturday. Tell them you’ll meet them at a certain place and sit together. Even though you’ve told them a thousand times, this telephone call allows you one more opportunity to personally touch base with them and address any last-minute concerns. It also reinforces how important it is for them to be there. Godparents or parish sponsors can also help make these telephone calls if you have a large number of children.
2. Help with the provision of child care for young children. Families with young children are often worried about whether their young children “can make it” through the three day celebration. You may need to provide onsite child care during the liturgies.
3. Make arrangements for a “break room” for children during the Vigil. You may want to consider having an area where children can “take a break” during the Vigil. Sometimes the Vigil is so long, that children need to leave for a few minutes, get a drink and relax before returning to the assembly. This may be the same room where children change into dry clothes after baptism. Remember, it’s a three day celebration so there is nothing wrong with taking a short break!
4. Celebrate the Preparation Rites on Holy Saturday (RCIA, nos. 185-192). Holy Saturday is a day of “reflection and prayer,” rather than a day for rehearsal (no. 186). Include the children in the preparation rites on Holy Saturday, especially the Ephphetaha Rite. It’s a very simple rite that’s effective with children and it can be the basis of your reflection for Saturday morning.

Lastly, take some time for your own personal prayer and reflection on the mystery of Christ’s death and resurrection. You’ve spent a lot of time and energy preparing these children to enter into the life of Christ. Now, give yourself some time to praise the wonders of God redeeming love.

Team member Rita Ferrone recently received a Best of the Christian Press award from the Associated Church Press. The award is for her April 10, 2009 Commonweal article, “Virgil & the Vigil: The Bees Are Back in the Exsultet.”

This Award of Merit (second place) in the category seasonal article was judged by Bill Droel. It says: Readers will more intelligently and more fully worship for reading the article. The research is good. The transitions are good. The tone is right.

The Associated Church Press, founded in 1916, is a professional organization brought together by a common commitment to excellence in journalism as a means to describe, reflect, and support the life of faith and the Christian community, according to its mission statement.

Congratulations Rita!

Here are some wonderful meditations for Holy Week from Rita Ferrone:

• Spy Wednesday

 

• Holy Thursday

 

• Good Friday

 

• Holy Saturday

 

• The Easter Vigil

The Paschal Triduum is the center of the liturgical year, and the Easter Vigil is its high point. It is the liturgy at which night turns into day, and death into resurrection.

Why vigil? St. Augustine had a pithy insight into this question: “We now need not wait for the Lord to arrive…. And yet our annual celebration is not simply a commemoration of a past event; it implies a present action on our part, which we accomplish by our life of faith and of which this Vigil is the symbol. The entire course of time is in fact one long night during which the church keeps watch, waiting for the return of the Lord, waiting ‘until He comes.’”

The Easter Vigil is a masterpiece of inculturation. The oldest annual celebration in the calendar, it bears the marks of its creative handling over almost two millennia. Let it wash over you, and lead you into the mystery of Easter tonight.

This liturgy is full of unsuspected delights.

One of the fabulous images for Holy Saturday is that of Jesus—after his descent into death—pulling Adam and Eve out of their tomb, their prison, and into the light and air. Their shackles fall away. Their eyes blink at the light. It’s the so-called “harrowing of hell” theme (it’s not really hell of course, but Sheol, “the land of the dead”—in Christian terms, the reality of having lived and died without knowing God’s gift in Christ). It reminds us that Jesus came to save all people, from the very beginning to the end of time.

Of course, it’s a human feeling to wonder about the fate of people who have died. For catechumens, coming for the most part from non-Christian families who did not hear or embrace Christ and his message, there is the special poignancy here. They have found Christ. They wish to celebrate his victory fully. But sometimes there is a shadow of sadness that someone dear will not be “at the table” with them on Holy Saturday night.

I do not think it’s always easy to put these things into words. But the image helps. The hands of Jesus reach out to Adam and Eve. He can do this.

Today’s Triduum liturgy includes a proclamation of the Passion according to John. Whether sung or spoken, this scripture passage is powerful. The symbolism in John’s account gives us much to meditate on-especially those of us engaged in the ministries of Christian initiation.

Here is one example: “When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother ‘Woman, here is your son.’ Then he said to the disciple, ‘Here is your mother.’ And from that hour, the disciple took her into his own home” (John 19:26-27). From the cross, Jesus forges a new relationship between Mary and John. We may be tempted to see this as a devotional message, or a sentimental one. How sweet. But it’s about something more fundamental.

As scripture scholar Raymond Brown observed in his great commentary on John’s gospel, the relationship between Mary and John shows us the Christian’s relationship to the Church. The relationship is reciprocal. Mary is mother to the beloved disciple, and the beloved disciple cares for Mary and takes her into his home. All of this speaks eloquently of the love of the community of disciples that Jesus leaves behind.

There are commands for us here, in the ministry of initiation. Church, take care of your disciples! Disciples, bring the church to where you live. Take her into your home!

The event of central importance on Holy Thursday will be the Evening Mass of the Lord’s Supper—the liturgy which begins the Triduum. I hope everybody is going to take part in this wonderful celebration! I won’t try to anticipate what takes place. Better to experience it for yourself.

Perhaps Holy Thursday is also a good time to pay some attention to how we dine at home. As you set your own table and prepare a meal on this day, be mindful of what a blessing it is to share food. The fact that Christ’s total self-giving love is wedded to the event of a meal should give us pause.

1. Rehearse on the Saturday before Palm Sunday (not on Holy Saturday)
2. Catechumens and candidates are not at rehearsal; their sponsors are and godparents are
3. The pastor and the Vigil presider (if it is not the pastor) do not need to lead the rehearsal, but they need to be there
4. Rehearse with the lectors—a lot
5. Create a retreat day on Holy Saturday for the elect
6. The elect do not choose a baptismal name and candidates do not choose a confirmation name
7. Keep the focus of the Vigil on baptism
8. Begin after complete darkness
9. Build a bonfire for the new fire. Ask a boy scout. Better, ask a fire fighter (because they’re not afraid of big fires)
10. Notify the neighbors ahead of time about the fire
11. Buy a real candle for the Paschal Candle, not a white tube filled with oil
12. Don’t give individual candles to the elect until after they are baptized
13. Buy or rent a portable sound system for the blessing of the fire and candle
14. Choose music the entire parish knows well and can sing in the dark
15. The Exsultet is sung by the best singer in the parish. It is only sung by the presider (or deacon) if he is the best singer in the parish
16. The Gloria is sung by all; it is never spoken
17. The Alleluia is sung by all; it is never spoken
18. Make the Gospel procession the biggest of the year, processing throughout the assembly
19. Proclaim more than the minimum required number of readings
20. Proclaim the Romans reading from memory, looking directly at the elect
21. Baptize by full immersion
22. Chant the blessing over the water
23. Pour more water into the font as the blessing is chanted
24. Invite the children present to come close enough to the font to see well
25. Chant the names of the elect instead of speaking them when you call them forward
26. Include the names of the elect in the Litany of Saints
27. The Litany of Saints is only sung if there are candidates for baptism
28. If you baptize someone, confirm them, including children
29. Use a handful of Chrism for each confirmation; rub it in, don’t wipe it off
30. Plan the ritual so the communion of the newly baptized is the climax of the liturgy
31. Just before saying, “This is the Lamb of God,” call the newly baptized forward, by name, and speak a short, poetic reminder “of the preeminence of the Eucharist, which is the climax of their initiation and the center of the whole Christian life” (RCIA 243).
32. Plan a reception for the newly initiated following the liturgy
33. (click on comments to add another best practice)
34. (click on comments to add another best practice)
35. (click on comments to add another best practice)
36. (click on comments to add another best practice)

For guidelines on how to celebrate the Easter Vigil, get a copy of The Three Days: Parish Prayer in the Paschal Triduum. Click here for more information.