Why Did Jesus Choose The Last Supper To Wash the Feet Of His Apostles?

For those of you thinking that this is a tad too politically correct to be in line with Our Lord’s purpose of washing the feet of His apostles, and with the mind of the Church when including this ritual in the Liturgy on Maundy Thursday, the following article entitled The Washing of Feet on Maundy Thursday, by Ernest Graf, O.S.B.  –    extract below  – will be of much interest:

The ceremony is an integral part of the ritual of Maundy Thursday, and should not be omitted wherever the day is observed with full liturgical splendor. The ritual is simple, but varies somewhat according to different countries.

The bishop, or celebrant, is vested in a purple cope, assisted by a deacon and subdeacon in white dalmatics. The deacon begins by singing the Gospel of the Mass (John, xiii. 1—15), which contains an account of Our Lord’s washing of the Apostles’ feet. The celebrant then puts off the cope and a white towel is tied round his waist. Kneeling in turn before each of the “apostles,” he washes the feet (or the right foot) with water poured out by the deacon, wipes the foot with a towel and kisses it. When he has washed the feet of all, he washes his hands, resumes the cope, and chants the beautiful prayer in which he prays that the Lord God Himself would help him worthily to imitate His own example according as He commanded, to the end that, even as by this ceremony external and purely material stains are washed away, so the sins that are within may be blotted out from the souls of all. These words sufficiently explain the twofold purpose of the rite: on the one hand, we obey Our Lord’s injunction to do to one another what He first did to His Apostles, and secondly, the rite is no mere imitative gesture devoid of spiritual virtue, for no rite of the Church is ever barren; on the contrary, it is a sacramental, endowed with spiritual energy for the cleansing of the soul from such lighter sins as are symbolized by the dust that clings to the feet of a wayfarer.” (Emphasis added).
Click here to read entire article on the history and significance of the Washing of the Feet on Maundy Thursday.

Comment:

So, is it correct to argue that Jesus would be fine with the Pope or any bishop or priest using the Maundy Thursday washing the feet  as an act of symbolic charity or mercy, or as a way of portraying “a more inclusive Church” – or would He have a very different perspective on the matter?  

Bishop on Unbelievers in Hierarchy

LAST WEEK, Rorate Caeli interviewed His Excellency Bishop Athanasius Schneider, one of the most visible prelates working on the restoration of the traditional Latin Mass and faith, on numerous topics.

In this wide-ranging interview, His Excellency thoughtfully expounded on issues critical to the Church in this great time of crisis. Read the entire interview so you don’t miss His Excellency’s thoughts on the current status of the SSPX, women’s participation in the Mass and the washing of women’s feet, whether Russia was ever truly consecrated to the Immaculate Heart of Mary, Summorum Pontificum and anti-pastoral bishops and much, much more. 

For several past generations until our days there reigns in the life of the Church a kind of 'pope-centrism' or a kind of 'papolatria' which is undoubtedly excessive compared with the moderate and supernatural vision of the person of the Pope and his due veneration in the past times. Such an excessive attitude towards the person of the Pope generates in the practice an excessive and wrong theological meaning regarding the dogma of the Papal infallibility.

For several past generations until our days there reigns in the life of the Church a kind of ‘pope-centrism’ or a kind of ‘papolatria’ which is undoubtedly excessive compared with the moderate and supernatural vision of the person of the Pope and his due veneration in the past times. Such an excessive attitude towards the person of the Pope generates in the practice an excessive and wrong theological meaning regarding the dogma of the Papal infallibility.


POST-SYNOD CHURCH & UNBELIEVERS IN THE HIERARCHY

Rorate Caeli: In the recent Synod, we will not know the legal impact it will have on the Church for some time, as it’s up to Pope Francis to move next. Regardless of the eventual outcome, for all intent and purposes, is there already a schism in the Church? And, if so, what does it mean practically speaking? How will it manifest itself for typical Catholics in the pews?

H.E. Schneider: Schism means according to the definition of the Code of Canon Law, can. 751: The refusal of submission to the Supreme Pontiff or of communion with those members of the Church who are submitted to the Supreme Pontiff. One has to distinguish the defect in belief or heresy from schism. The defect in belief or heresy is indeed a greater sin than schism, as Saint Thomas Aquinas said: ‘Unbelief is a sin committed against God Himself, according as He is Himself the First Truth, on which faith is founded; whereas schism is opposed to ecclesiastical unity, which is a lesser good than God Himself. Wherefore the sin of unbelief is generically more grievous than the sin of schism’ (II-II, q. 39, a. 2 c).

The very crisis of the Church in our days consists in the ever growing phenomenon that those who don’t fully believe and profess the integrity of the Catholic faith frequently occupy strategic positions in the life of the Church, such as professors of theology, educators in seminaries, religious superiors, parish priests and even bishops and cardinals. And these people with their defective faith profess themselves as being submitted to the Pope.

The height of confusion and absurdity manifests itself when such semi-heretical clerics accuse those who defend the purity and integrity of the Catholic faith as being against the Pope – as being according to their opinion in some way schismatics. For simple Catholics in the pews, such a situation of confusion is a real challenge of their faith, in the indestructibility of the Church. They have to keep strong the integrity of their faith according to the immutable Catholic truths, which were handed over by our fore-fathers, and which we find in in the Traditional catechisms and in the works of the Fathers and of the Doctors of the Church.

Rorate Caeli: Speaking of typical Catholics, what will the typical parish priest face now that he didn’t face before the Synod began? What pressures, such as the washing of women’s feet on Maundy Thursday after the example of Francis, will burden the parish priest even more than he is burdened today?

H.E. Schneider: A typical Catholic parish priest should know well the perennial sense of the Catholic faith, the perennial sense as well of the laws of the Catholic liturgy and, knowing this, he should have an interior sureness and firmness. He should always remember the Catholic principle of discernment: ‘Quod semper, quod ubique, quod ab omnibus’, i.e. ‘What has been always, everywhere and from all’ believed and practiced.

The categories ‘always, everywhere, all’ are not to be understood in an arithmetical, but in a moral sense. A concrete criterion for discernment is this: ‘Does this change in a doctrinal affirmation, in a pastoral or in a liturgical practice constitute a rupture with the centuries-old, or even with the millennial past? And does this innovation really make the faith shine clearer and brighter? Does this liturgical innovation bring to us closer the sanctity of God, or manifest deeper and more beautiful the Divine mysteries? Does this disciplinary innovation really increase a greater zeal for the holiness of life?’

As concretely to the innovation of washing the feet of women during the Holy Mass of the Last Supper on Holy Thursday: This Holy Mass celebrates the commemoration of the institution of the sacraments of the Eucharist and the Priesthood. Therefore, the foot washing of women along with the men not only distracts from the main focus on Eucharist and on Priesthood, but generates confusion regarding the historical symbolism of the ‘twelve’ and of the apostles being of male sex. The universal tradition of the Church never allowed the foot washing during the Holy Mass, but instead outside of Mass, in a special ceremony.

By the way: the public washing and usually also kissing of the feet of women on the part of a man, in our case, of a priest or a bishop, is considered by every person of common sense in all cultures as being improper and even indecent. Thanks be to God no priest or bishop is obliged to wash publicly the feet of women on Holy Thursday, for there is no binding norm for it, and the foot washing itself is only facultative. 

PRIESTLY FRATERNITY OF ST. PIUS X (SSPX)

Rorate Caeli: A non-typical situation in the church is the Priestly Society of St. Pius X (SSPX). Why does Your Excellency think that so many Catholics are afraid of the SSPX or anxious about any association with it? From what Your Excellency has seen, what gifts do you think the SSPX can bring to the mainstream Church?

H.E. Schneider: When someone or something is unimportant and weak, nobody has fear of it. Those who have fear of the Priestly Society of St. Pius X ultimately have fear of the perennial Catholic truths and of its demands in the moral and the liturgical domain.

When the SSPX tries to believe, to worship and to live morally the way our fore-fathers and the best-known Saints did during a millennial period, then one has to consider the life and the work of these Catholic priests and faithful of the SSPX as a gift for the Church in our days – even as one of the several instruments which the Divine Providence uses to remedy the enormity of the current general crisis of the faith, of the morals and of the liturgy inside the Church.

In some sectors of the SSPX there are, however, as it is the case in every human society some eccentric personalities. They have a method and a mindset which lack justice and charity and consequently the true ‘sentire cum ecclesia,’ and there is the danger of an ecclesial autocephaly and to be the last judicial instance in the Church. However, to my knowledge, the healthier part corresponds to the major part of the SSPX and I consider their General Superior, His Excellency Monsignor Bernard Fellay, as an exemplarily and true Catholic bishop. There is some hope for a canonical recognition of the SPPX.  To read the entire, very outspoken interview click  here

 

I consider [the SSPX] General Superior, His Excellency Monsignor Bernard Fellay, [pictured] as an exemplarily and true Catholic bishop. (Bishop Schneider) (Bishop Schneider)

I consider [the SSPX] General Superior, His Excellency Monsignor Bernard Fellay, [pictured] as an exemplarily and
true Catholic bishop.
(Bishop Schneider)

 

Comment:

Bishop Schneider is to be commended for speaking out. Will any UK Bishops follow suit?  If not, why not?