The Dolorous Passion of Our Lord Jesus Christ Part 2

On the 6th of September her heavenly guide said to her: ' "You weeded, dug around, tied, and pruned the vine; you ground down the weeds so that they could never spring up anymore; and then you went away joyfully and rested from your prayers. Prepare now to labour hard from the feast of the Nativity of the Blessed Virgin to that of St. Michael; the grapes are ripening and must be well watched." Then he led me,' she continued, 'to the vineyard of St. Liboire, and showed me the vines at which I had worked. My labour had been successful, for the grapes were getting their colour and growing large, and in some parts the red juice was running down on the ground from them. My guide said to me: "When the virtues of the good begin to s.h.i.+ne forth in public, they have to combat bravely, to be oppressed, to be tempted, and to suffer persecution. A hedge must be planted around the vineyard in order that the ripe grapes may not be destroyed by thieves and wild beasts, i.e. by temptation and persecution." He then showed me how to build a wall by heaping up stones, and to raise a thick hedge of thorns all around. As my hands bled from such severe labour, G.o.d, in order to give me strength, permitted me to see the mysterious signification of the vine, and of several other fruit trees. Jesus Christ is the true Vine, who is to take root and grow in us; all useless wood must be cut away, in order not to waste the sap, which is to become the wine, and in the Most Blessed Sacrament the Blood of Christ. The pruning of the vine has to be done according to certain rules which were made known to me. This pruning is, in a spiritual sense, the cutting off whatever is useless, penance and mortification, that so the true Vine may grow in us, and bring forth fruit, in the place of corrupt nature, which only bears wood and leaves. The pruning is done according to fixed rules, for it is only required that certain useless shoots should be cut off in man, and to lop off more would be to mutilate in a guilty manner. No pruning should ever be done upon the stock which has been planted in humankind through the Blessed Virgin, and is to remain in it for ever. The true Vine unites heaven to earth, the Divinity to humanity; and it is the human part that is to be pruned, that so the divine alone may grow. I saw so many other things relating to the vine that a book as large as the Bible could not contain them. One day, when I was suffering acute pain in my chest, I besought our Lord with groans not to give me a burthen above my strength to bear; and then my Heavenly Spouse appeared, and said to me, ... "I have laid thee on my nuptial couch, which is a couch of suffering; I have given thee suffering and expiation for thy bridal garments and jewels. Thou must suffer, but I will not forsake thee; thou art fastened to the Vine, and thou wilt not be lost." Then I was consoled for all my sufferings. It was likewise explained to me why in my visions relating to the feasts of the family of Jesus, such, for instance, as those of St. Anne, St. Joachim, St. Joseph, etc., I always saw the Church of the festival under the figure of a shoot of the vine.

The same was the case on the festivals of St. Francis of a.s.sisi, St.

Catherine of Sienna, and of all the saints who have had the stigmas.

'The signification of my sufferings in all my limbs was explained to me in the following vision: I saw a gigantic human body in a horrible state of mutilation, and raised upwards towards the sky. There were no fingers or toes on the hands and feet, the body was covered with frightful wounds, some of which were fresh and bleeding, others covered with dead flesh or turned into excrescences. The whole of one side was black, gangrened, and as it were half eaten away. I suffered as though it had been my own body that was in this state, and then my guide said to me "This is the body of the Church, the body of all men and thine also."

Then, pointing to each wound, he showed me at the same time some part of the world; I saw an infinite number of men and nations separated from the Church, all in their own peculiar way, and I felt pain as exquisite from this separation as if they had been torn from my body.

Then my guide said to me: "Let thy sufferings teach thee a lesson, and offer them to G.o.d in union with those of Jesus for all who are separated. Should not one member call upon another, and suffer in order to cure and unite it once more to the body? When those parts which are most closely united to the body detach themselves, it is as though the flesh were torn from around the heart." In my ignorance, I thought that he was speaking of those brethren who are not in communion with us, but my guide added: "Who are our brethren? It is not our blood relations who are the nearest to our hearts, but those who are our brethren in the blood of Christ--the children of the Church who fall away." He showed me that the black and gangrened side of the body would soon be cured; that the putrefied flesh which had collected around the wounds represented heretics who divide one from the other in proportion as they increase; that the dead flesh was the figure of all who are spiritually dead, and who are void of any feeling; and that the ossified parts represented obstinate and hardened heretics. I saw and felt in this manner every wound and its signification. The body reached up to heaven. It was the body of the Bride of Christ, and most painful to behold. I wept bitterly, but feeling at once deeply grieved and strengthened by sorrow and compa.s.sion, I began again to labour with all my strength.'

Sinking beneath the weight of life and of the task imposed upon her she often besought G.o.d to deliver her, and she then would appear to be on the very brink of the grave. But each time she would say: 'Lord, not my will but thine be done! If my prayers and sufferings are useful let me live a thousand years, but grant that I may die rather than ever offend thee.' Then she would receive orders to live, and arise, taking up her cross, once more to bear it in patience and suffering after her Lord. From time to time the road of life which she was pursuing used to be shown to her, leading to the top of a mountain on which was a s.h.i.+ning and resplendent city--the heavenly Jerusalem. Often she would think she had arrived at that blissful abode, which seemed to be quite near her, and her joy would be great. But all on a sudden she would discover that she was still separated from it by a valley and then she would have to descend precipices and follow indirect paths, labouring, suffering, and performing deeds of charity everywhere. She had to direct wanderers into the right road, raise up the fallen, sometimes even carry the paralytic, and drag the unwilling by force, and all these deeds of charity were as so many fresh weights fastened to her cross. Then she walked with more difficulty, bending beneath her burden and sometimes even falling to the ground.

In 1823 she repeated more frequently than usual that she could not perform her task in her present situation, that she had not strength for it, and that it was in a peaceful convent that she needed to have lived and died. She added that G.o.d would soon take her to himself, and that she had besought him to permit her to obtain by her prayers in the next world what her weakness would not permit her to accomplish in this. St. Catherine of Sienna, a short time before death, made a similar prayer.

Anne Catherine had previously had a vision concerning what her prayers might obtain after death, with regard to things that were not in existence during her life. The year 1823, the last of which she completed the whole circle, brought her immense labours. She appeared desirous to accomplish her entire task, and thus kept the promise which she had previously made of relating the history of the whole Pa.s.sion.

It formed the subject of her Lenten meditations during this year, and of them the present volume is composed. But she did not on this account take less part in the fundamental mystery of this penitential season, or in the different mysteries of each of the festival days of the Church, if indeed the words to take part be sufficient to express the wonderful manner in which she rendered visible testimony to the mystery celebrated in each festival by a sudden change in her corporal and spiritual life. See on this subject the chapter ent.i.tled Interruption of the Pictures of the Pa.s.sion.

Everyone of the ceremonies and festivals of the Church was to her far more than the consecration of a remembrance. She beheld in the historical foundation of each solemnity an act of the Almighty, done in time for the reparation of fallen humanity. Although these divine acts appeared to her stamped with the character of eternity, yet she was well aware that in order for man to profit by them in the bounded and narrow sphere of time, he must, as it were, take possession of them in a series of successive moments, and that for this purpose they had to be repeated and renewed in the Church, in the order established by Jesus Christ and the Holy Spirit. All festivals and solemnities were in her eyes eternal graces which returned at fixed epochs in every ecclesiastical year, in the same manner as the fruits and harvests of the earth come in their seasons in the natural year.

Her zeal and grat.i.tude in receiving and treasuring up these graces were untiring, nor was she less eager and zealous in offering them to those who neglected their value. In the same manner as her compa.s.sion for her crucified Saviour had pleased G.o.d and obtained for her the privilege of being marked with the stigmas of the Pa.s.sion as with a seal of the most perfect love, so all the sufferings of the Church and of those who were in affliction were repeated in the different states of her body and soul. And all these wonders took place within her, unknown to those who were around her; nor was she herself even more fully conscious of them than is the bee of the effects of its work, while yet she was tending and cultivating, with all the care of an industrious and faithful gardener, the fertile garden of the ecclesiastical year. She lived on its fruits, and distributed them to others; she strengthened herself and her friends with the flowers and herbs which she cultivated; or, rather, she herself was in this garden like a sensitive plant, a sunflower, or some wonderful plant in which, independent of her own will, were reproduced all the seasons of the year, all the hours of the day, and all the changes of the atmosphere.

At the end of the ecclesiastical year of 1823, she had for the last time a vision on the subject of making up the accounts of that year.

The negligences of the Church militant and of her servants were shown to Anne Catherine, under various symbols; she saw how many graces had not been cooperated with, or been rejected to a greater or less extent, and how many had been entirely thrown away. It was made known to her how our Blessed Redeemer had deposited for each year in the garden of the Church a complete treasure of his merits, sufficient for every requirement, and for the expiation of every sin. The strictest account was to be given of all graces which had been neglected, wasted, or wholly rejected, and the Church militant was punished for this negligence of infidelity of her servants by being oppressed by her enemies, or by temporal humiliations. Revelations of this description raised to excess her love for the Church, her mother. She pa.s.sed days and nights in praying for her, in offering to G.o.d the merits of Christ, with continual groans, and in imploring mercy. Finally, on these occasions, she gathered together all her courage, and offered to take upon herself both the fault and the punishment, like a child presenting itself before the king's throne, in order to suffer the punishment she had incurred. It was then said to her, 'See how wretched and miserable thou art thyself; thou who art desirous to satisfy for the sins of others.' And to her great terror she beheld herself as one mournful ma.s.s of infinite imperfection. But still her love remained undaunted, and burst forth in these words, 'Yes, I am full of misery and sin; but I am thy spouse, O my Lord, and my Saviour! My faith in thee and in the redemption which thou hast brought us covers all my sins as with thy royal mantle. I will not leave thee until thou hast accepted my sacrifice, for the superabundant treasure of thy merits is closed to none of thy faithful servants.' At length her prayer became wonderfully energetic, and to human ears there was like a dispute and combat with G.o.d, in which she was carried away and urged on by the violence of love. If her sacrifice was accepted, her energy seemed to abandon her, and she was left to the repugnance of human nature for suffering. When she had gone through this trial, by keeping her eyes fixed on her Redeemer in the Garden of Olives, she next had to endure indescribable sufferings of every description, bearing them all with wonderful patience and sweetness. We used to see her remain several days together, motionless and insensible, looking like a dying lamb. Did we ask her how she was, she would half open her eyes, and reply with a sweet smile, 'My sufferings are most salutary.'

At the beginning of Advent, her sufferings were a little soothed by sweet visions of the preparations made by the Blessed Virgin to leave her home, and then of her whole journey with St. Joseph to Bethlehem.

She accompanied them each day to the humble inns where they rested for the night, or went on before them to prepare their lodgings. During this time she used to take old pieces of linen, and at night, while sleeping, make them into baby clothes and caps for the children of poor women, the times of whose confinements were near at hand. The next day she would be surprised to see all these things neatly arranged in her drawers. This happened to her every year about the same time, but this year she had more fatigue and less consolation. Thus, at the hour of our Saviour's birth, when she was usually perfectly overwhelmed with joy, she could only crawl with the greatest difficulty to the crib where the Child Jesus was lying, and bring him no present but myrrh, no offering but her cross, beneath the weight of which she sank down half dying at his feet. It seemed as though she were for the last time making up her earthly accounts with G.o.d, and for the last time also offering herself in the place of a countless number of men who were spiritually and corporally afflicted. Even the little that is known of the manner in which she took upon herself the sufferings of others is almost incomprehensible. She very truly said: 'This year the Child Jesus has only brought me a cross and instruments of suffering.'

She became each day more and more absorbed in her sufferings, and although she continued to see Jesus travelling from city to city during his public life, the utmost she ever said on the subject was, briefly to name in which direction he was going. Once, she asked suddenly in a scarcely audible voice, 'What day is it?' When told that it was the 14th of January, she added: 'Had I but a few days more, I should have related the entire life of our Saviour, but now it is no longer possible for me to do so.' These words were the more incomprehensible as she did not appear to know even which year of the public life of Jesus she was then contemplating in spirit. In 1820 she had related the history of our Saviour down to the Ascension, beginning at the 28th of July of the third year of the public life of Jesus, and had continued down to the 10th of January of the third year of his public life. On the 27th of April 1823, in consequence of a journey made by the writer, an interruption of her narrative took place, and lasted down to the 21st of October. She then took up the tread of her narrative where she had left it, and continued it to the last weeks of her life. When she spoke of a few days being wanted her friend himself did not know how far her narrative went, not having had leisure to arrange what he had written.

After her death he became convinced that if she had been able to speak during the last fourteen days of her life, she would have brought it down to the 28th of July of the third year of the public life of our Lord, consequently to where she had taken it up in 1820.4

Her condition daily became more frightful. She, who usually suffered in silence, uttered stifled groans, so awful was the anguish she endured. On the 15th of January she said: 'The Child Jesus brought me great sufferings at Christmas. I was once more by his manger at Bethlehem. He was burning with fever, and showed me his sufferings and those of his mother. They were so poor that they had no food but a wretched piece of bread. He bestowed still greatest sufferings upon me, and said to me: "Thou art mine; thou art my spouse; suffer as I suffered, without asking the reason why." I do not know what my sufferings are to be, nor how long they will last. I submit blindly to my martyrdom, whether for life or for death: I only desire that the hidden designs of G.o.d may be accomplished in me. On the other hand, I am calm, and I have consolations in my sufferings. Even this morning I was very happy.

Blessed be the Name of G.o.d!'

Her sufferings continued, if possible, to increase. Sitting up, and with her eyes closed, she fell from one side to another, while smothered groans escaped her lips. If she laid down, she was in danger of being stifled; her breathing was hurried and oppressed, and all her nerves and muscles were shaken and trembled with anguish. After violent retching, she suffered terrible pain in her bowels, so much so that it was feared gangrene must be forming there. Her throat was parched and burning, her mouth swollen, her cheeks crimson with fever, her hands white as ivory. The scars of the stigmas shone like silver beneath her distended skin.

Her pulse gave from 160 to 180 pulsations per minute. Although unable to speak from her excessive suffering, she bore every duty perfectly in mind. On the evening of the 26th, she said to her friend, 'Today is the ninth day, you must pay for the wax taper and novena at the chapel of St. Anne.' She was alluding to a novena which she had asked to have made for her intention, and she was afraid lest her friends should forget it. On the 27th, at two o'clock in the afternoon, she received Extreme Unction, greatly to the relief both of her soul and body. In the evening her friend, the excellent Cure of H___, prayed at her bedside, which was an immense comfort to her. She said to him: 'How good and beautiful all this is!' And again: 'May G.o.d be a thousand times praised and thanked!'

The approach of death did not wholly interrupt the wonderful union of her life with that of the Church. A friend having visited her on the 1st of February in the evening, had placed himself behind her bed where she could not see him, and was listening with the utmost compa.s.sion to her low moans and interrupted breathing, when suddenly all became silent, and he thought that she was dead. At this moment the evening bell ringing for the matins of the Purification was heard. It was the opening of this festival which had caused her soul to be ravished in ecstasy. Although still in a very alarming state, she let some sweet and loving words concerning the Blessed Virgin escape her lips during the night and day of the festival. Towards twelve o'clock in the day, she said in a voice already changed by the near approach of death, 'It was long since I had felt so well. I have been ill quite a week, have I not? I feel as though I knew nothing about this world of darkness! O, what light the Blessed Mother of G.o.d showed me! She took me with her, and how willingly would I have remained with her!' Here she recollected herself for a moment, and then said, placing her finger on her lip: 'But I must not speak of these things.' From that time she said that the slightest word in her praise greatly increased her sufferings.

The following days she was worse. On the 7th, in the evening, being rather more calm, she said: 'Ah, my sweet Lord Jesus, thanks be to thee again and again for every part of my life. Lord, thy will and not mine be done.' On the 8th of February, in the evening, a priest was praying near her bed, when she gratefully kissed his hand, begged him to a.s.sist at her death and said, 'O Jesus, I live for thee, I die for thee. O Lord, praise be to thy holy name, I no longer see or hear!' Her friends wished to change her position, and thus ease her pain a little; but she said, 'I am on the Cross, it will soon all be over, leave me in peace.' She had received all the last Sacraments, but she wished to accuse herself once more in confession of a slight fault which she had already many times confessed; it was probably of the same nature as a sin which she had committed in her childhood, of which she often accused herself, and which consisted in having gone through a hedge into a neighbour's garden, and coveted some apples which had fallen on the ground. She had only looked at them; for, thank G.o.d, she said, she did not touch them, but she thought that was a sin against the tenth commandment. The priest gave her a general absolution; after which she stretched herself out, and those around her thought that she was dying. A person who had often given her pain now drew near her bed and asked her pardon. She looked at him in surprise, and said with the most expressive accent of truth, 'I have nothing to forgive any living creature.'

During the last days of her life, when her death was momentarily expected, several of her friends remained constantly in the room adjoining hers. They were speaking in a low tone, and so that she could not hear them, of her patience, faith, and other virtues, when all on a sudden they heard her dying voice saying: 'Ah, for the love of G.o.d, do not praise me--that keeps me here, because I then have to suffer double. O my G.o.d! how many fresh flowers are falling upon me!' She always saw flowers as the forerunners and figures of sufferings. Then she rejected all praises, with the most profound conviction of her own unworthiness, saying: 'G.o.d alone is good: everything must be paid, down to the last farthing. I am poor and loaded with sin, and I can only make up for having been praised by sufferings united to those of Jesus Christ. Do not praise me, but let me die in ignominy with Jesus on the cross.'

Boudon, in his life of Father Surin, relates a similar trait of a dying man, who had been thought to have lost the sense of hearing, but who energetically rejected a word of praise p.r.o.nounced by those who were surrounding his bed.

A few hours before death, for which she was longing, saying, 'O Lord a.s.sist me; come, O Lord Jesus!' a word of praise appeared to detain her, and she most energetically rejected it by making the following act of humility: 'I cannot die if so many good persons think well of me through a mistake; I beg of you to tell them all that I am a wretched sinner!

Would that I could proclaim so as to be heard by all men, how great a sinner I am! I am far beneath the good thief who was crucified by the side of Jesus, for he and all his contemporaries had not so terrible an account as we shall have to render of all the graces which have been bestowed upon the Church.' After this declaration, she appeared to grow calm, and she said to the priest who was comforting her: 'I feel now as peaceful and as much filled with hope and confidence as if I had never committed a sin.' Her eyes turned lovingly towards the cross which was placed at the foot of her bed, her breathing became accelerated, she often drank some liquid; and when the little crucifix was held to her, she from humility only kissed the feet. A friend who was kneeling by her bedside in tears, had the comfort of often holding her the water with which to moisten her lips. As he had laid her hand, on which the white scar of the wound was most distinctly visible, on the counterpane, he took hold of that hand, which was already cold, and as he inwardly wished for some mark of farewell from her, she slightly pressed his. Her face was calm and serene, bearing an expression of heavenly gravity, and which can only be compared to that of a valiant wrestler, who after making unheard of efforts to gain the victory, sinks back and dies in the very act of seizing the prize. The priest again read through the prayers for persons in their last agony, and she then felt an inward inspiration to pray for a pious young friend whose feast day it was. Eight o'clock struck; she breathed more freely for the s.p.a.ce of a few minutes, and then cried three times with a deep groan: 'O Lord, a.s.sist me: Lord, Lord, come!' The priest rang his bell, and said, 'She is dying.' Several relations and friends who were in the next room came in and knelt down to pray. She was then holding in her hand a lighted taper, which the priest was supporting. She breathed forth several slight sighs, and then her pure soul escaped her chaste lips, and hastened, clothed in the nuptial garment, to appear in heavenly hope before the Divine Bridegroom, and be united for ever to that blessed company of virgins who follow the Lamb whithersoever he goeth.

Her lifeless body sank gently back on the pillows at halfpast eight o'clock p.m., on the 9th February 1824.

A person who had taken great interest in her during life wrote as follows: 'After her death, I drew near to her bed. She was supported by pillows, and lying on her left side. Some crutches, which had been prepared for her by her friends on one occasion when she had been able to take a few turns in the room, were hanging over her head, crossed, in a corner. Near them hung a little oil painting representing the death of the Blessed Virgin, which had been given her by the Princess of Salm. The expression of her countenance was perfectly sublime, and bore the traces of the spirit of self-sacrifice, the patience and resignation of her whole life; she looked as though she had died for the love of Jesus, in the very act of performing some work of charity for others. Her right hand was resting on the counterpane--that hand on which G.o.d had bestowed the unparalleled favour of being able at once to recognise by the touch anything that was holy, or that had been consecrated by the Church--a favour which perhaps no one had ever before enjoyed to so great an extent--a favour by which the interests of religion might be inconceivably promoted, provided it was made use of with discretion, and which surely had not been bestowed upon a poor ignorant peasant girl merely for her own personal gratification. For the last time I took in mine the hand marked with a sign so worthy of our utmost veneration, the hand which was as a spiritual instrument in the instant recognition of whatever was holy, that it might be honoured even in a grain of sand--the charitable industrious hand, which had so often fed the hungry and clothed the naked--this hand was now cold and lifeless. A great favour had been withdrawn from earth, G.o.d had taken from us the hand of his spouse, who had rendered testimony to, prayed, and suffered for the truth. It appeared as though it had not been without meaning, that she had resignedly laid down upon her bed the hand which was the outward expression of a particular privilege granted by Divine grace. Fearful of having the strong impression made upon me by the sight of her countenance diminished by the necessary but disturbing preparations which were being made around her bed, I thoughtfully left her room. If, I said to myself--if, like so many holy solitaries, she had died alone in a grave prepared by her own hands, her friends--the birds--would have covered her with flowers and leaves; if, like other religious, she had died among virgins consecrated to G.o.d, and that their tender care and respectful veneration had followed her to the grave, as was the case, for example, with St. Colomba of Rieti, it would have been edifying and pleasing to those who loved her; but doubtless such honours rendered to her lifeless remains would not have been conformable to her love for Jesus, whom she so much desired to resemble in death as in life.'

The same friend later wrote as follows: 'Unfortunately there was no official post-mortem examination of her body, and none of those inquiries by which she had been so tormented during life were inst.i.tuted after her death. The friends who surrounded her neglected to examine her body, probably for fear of coming upon some striking phenomenon, the discovery of which might have caused much annoyance in various ways. On Wednesday the 11th of February her body was prepared for burial. A pious female, who would not give up to anyone the task of rendering her this last mark of affection, described to me as follows the condition in which she found her: "Her feet were crossed like the feet of a crucifix. The places of the stigmas were more red than usual.

When we raised her head blood flowed from her nose and mouth. All her limbs remained flexible and with none of the stiffness of death even till the coffin was closed." On Friday the 13th of February she was taken to the grave, followed by the entire population of the place. She reposes in the cemetery, to the left of the cross, on the side nearest the hedge. In the grave in front of hers there rests a good old peasant of Welde, and in the grave behind a poor but virtuous female from Dernekamp.

On the evening of the day when she was buried, a rich man went, not to Pilate, but to the cure of the place. He asked for the body of Anne Catherine, not to place it in a new sepulchre, but to buy it at a high price for a Dutch doctor. The proposal was rejected as it deserved, but it appears that the report was spread in the little town that the body had been taken away, and it is said that the people went in great numbers to the cemetery to ascertain whether the grave had been robbed.'

To these details we will add the following extract from an account printed in December 1824, in the Journal of Catholic literature of Kerz. This account was written by a person with whom we are unacquainted, but who appears to have been well informed: 'About six or seven weeks after the death of Anne Catherine Emmerich, a report having got about that her body had been stolen away, the grave and coffin were opened in secret, by order of the authorities, in the presence of seven witnesses. They found with surprise not unmixed with joy that corruption had not yet begun its work on the body of the pious maiden.

Her features and countenance were smiling like those of a person who is dreaming sweetly. She looked as though she had but just been placed in the coffin, nor did her body exhale any corpse-like smell. It is good to keep the secret of the king, says Jesus the son of Sirach; but it is also good to reveal to the world the greatness of the mercy of G.o.d.'

We have been told that a stone has been placed over her grave. We lay upon it these pages; may they contribute to immortalise the memory of a person who has relieved so many pains of soul and body, and that of the spot where her mortal remains lie awaiting the Day of Resurrection.

TO THE READER

Whoever compares the following meditations with the short history of the Last Supper given in the Gospel will discover some slight differences between them. An explanation should be given of this, although it can never be sufficiently impressed upon the reader that these writings have no pretensions whatever to add an iota to Sacred Scripture as interpreted by the Church.

Sister Emmerich saw the events of the Last Supper take place in the following order:--The Paschal Lamb was immolated and prepared in the supper-room; our Lord held a discourse on that occasion--the guests were dressed as travellers, and ate, standing, the lamb and other food prescribed by the law--the cup of wine was twice presented to our Lord, but he did not drink of it the second time; distributing it to his Apostles with these words: I shall drink no more of the fruit of the vine, etc. Then they sat down; Jesus spoke of the traitor; Peter feared lest it should be himself; Judas received from our Lord the piece of bread dipped, which was the sign that it was he; preparations were made for the was.h.i.+ng of the feet; Peter strove against his feet being washed; then came the inst.i.tution of the Holy Eucharist: Judas communicated, and afterwards left the apartment; the oils were consecrated, and instructions given concerning them; Peter and the other Apostles received ordination; our Lord made his final discourse; Peter protested that he would never abandon him; and then the Supper concluded. By adopting this order, it appears, at first, as though it were in contradiction to the pa.s.sages of St. Matthew (31:29), and of St. Mark (14:26), in which the words: I will drink no more of the fruit of the vine, etc., come after the consecration, but in St. Luke, they come before. On the contrary, all that concerns the traitor Judas comes here, as in St. Matthew and St. Mark, before the consecration; whereas in St. Luke, it does not come till afterwards. St. John, who does not relate the history of the inst.i.tution of the Holy Eucharist, gives us to understand that Judas went out immediately after Jesus had given him the bread; but it appears most probable, from the accounts of the other Evangelists, that Judas received the Holy Communion under both forms, and several of the fathers--St. Augustine, St. Gregory the Great, and St.

Leo the Great--as well as the tradition of the Catholic Church, tell us expressly that such was the case. Besides, were the order in which St.

John presents events taken literally, he would contradict, not only St.

Matthew and St. Mark, but himself, for it must follow, from verse 10, chap. 13, that Judas also had his feet washed. Now, the was.h.i.+ng of the feet took place after the eating of the Paschal lamb, and it was necessarily whilst it was being eaten that Jesus presented the bread to the traitor. It is plain that the Evangelists here, as in several other parts of their writings, gave their attention to the sacred narrative as a whole, and did not consider themselves bound to relate every detail in precisely the same order, which fully explains the apparent contradictions of each other, which are to be found in their Gospels.

The following pages will appear to the attentive reader rather a simple and natural concordance of the Gospels than a history differing in any point of the slightest importance from that of Scripture.

MEDITATION I.

Preparations for the Pasch

Holy Thursday, the 13th Nisan (29th of March).

Yesterday evening it was that the last great public repast of our Lord and his friends took place in the house of Simon the Leper, at Bethania, and Mary Magdalen for the last time anointed the feet of Jesus with precious ointment. Judas was scandalised upon this occasion, and hastened forthwith to Jerusalem again to conspire with the high-priests for the betrayal of Jesus into their hands. After the repast, Jesus returned to the house of Lazarus, and some of the Apostles went to the inn situated beyond Bethania. During the night Nicodemus again came to Lazarus' house, had a long conversation with our Lord, and returned before daylight to Jerusalem, being accompanied part of the way by Lazarus.

The disciples had already asked Jesus where he would eat the Pasch.

To-day, before dawn, our Lord sent for Peter, James, and John, spoke to them at some length concerning all they had to prepare and order at Jerusalem, and told them that when ascending Mount Sion, they would meet the man carrying a pitcher of water. They were already well acquainted with this man, for at the last Pasch, at Bethania, it had been he who prepared the meal for Jesus, and this is why St. Matthew says: a certain man. They were to follow him home, and say to him: the Master saith, My time is near at hand, with thee I make the Pasch with my disciples (Matt. 26:18). They were than to be shown the supper-room, and make all necessary preparations.

I saw the Apostles ascending towards Jerusalem, along a ravine, to the south of the Temple, and in the direction of the north side of Sion. On the southern side of the mountain on which the Temple stood, there were some rows of houses; and they walked opposite these houses, following the stream of an intervening torrent. When they had reached the summit of Mount Sion, which is higher than the mountain of the Temple, they turned their steps towards the south, and, just at the beginning of a small ascent, met the man who had been named to them; they followed and spoke to him as Jesus had commanded. He was much gratified by their words, and answered, that a supper had already been ordered to be prepared at his house (probably by Nicodemus), but that he had not been aware for whom, and was delighted to learn that it was for Jesus. This man's name was Heli, and he was the brother-in-law of Zachary of Hebron, in whose house Jesus had in the preceding year announced the death of John the Baptist. He had only one son, who was a Levite, and a friend of St. Luke, before the latter was called by our Lord, and five daughters, all of whom were unmarried. He went up every year with his servants for the festival of the Pasch, hired a room and prepared the Pasch for persons who had no friend in the town to lodge with. This year he had hired a supper-room which belonged to Nicodemus and Joseph of Arimathea. He showed the two Apostles its position and interior arrangement.

MEDITATION II.

The Supper-Room.

On the southern side of Mount Sion, not far from the ruined Castle of David, and the market held on the ascent leading to that Castle, there stood, towards the east, an ancient and solid building, between rows of thick trees, in the midst of a s.p.a.cious court surrounded by strong walls. To the right and left of the entrance, other buildings were to be seen adjoining the wall, particularly to the right, where stood the dwelling of the major-domo, and close to it the house in which the Blessed Virgin and the holy women spent most of their time after the death of Jesus. The supper-room, which was originally larger, had formerly been inhabited by David's brave captains, who had there learned the use of arms.

Previous to the building of the Temple, the Ark of the Covenant had been deposited there for a considerable length of time, and traces of its presence were still to be found in an underground room. I have also seen the Prophet Malachy hidden beneath this same roof: he there wrote his prophecies concerning the Blessed Sacrament and the Sacrifice of the New Law. Solomon held this house in honour, and performed within its walls some figurative and symbolical action, which I have forgotten. When a great part of Jerusalem was destroyed by the Babylonians, this house was spared. I have seen many other things concerning this same house, but I only remember what I have now told.

This building was in a very dilapidated state when it became the property of Nicodemus and Joseph of Arimathea, who arranged the princ.i.p.al building in a very suitable manner, and let it as a supper-room to strangers coming to Jerusalem for the purpose of celebrating the festival of the Pasch. Thus it was that our Lord had made use of it the previous year. Moreover, the house and surrounding buildings served as warehouses for monuments and other stones, and as workshops for the labourers; for Joseph of Arimathea possessed valuable quarries in his own country, from which he had large blocks of stone brought, that his workmen might fas.h.i.+on them, under his own eye, into tombs, architectural ornaments, and columns, for sale. Nicodemus had a share in this business, and used to spend many leisure hours himself in sculpturing. He worked in the room, or in a subterraneous apartment which saw beneath it, excepting at the times of the festivals; and this occupation having brought him into connection with Joseph of Arimathea, they had become friends, and often joined together in various transactions.