MAUNDY THURSDAY - PASSOVER FROM RITES TO RIGHTING RELIGIOUS PRIORITIES

MAUNDY THURSDAY - PASSOVER FROM RITES TO RIGHTING RELIGIOUS PRIORITIES

J. Prasant CMI

We, Keralite Christians, refer to Maundy Thursday, as pesaha.  It is an indigenized  (Malayalam) version of the Syriac/Aramaic term peshai, which means Passover. I got curious about the 'maundy' of Maundy Thursday.  So I look up, and figure out that it is from the old French word 'mande', in turn from Latin 'mandatum' which means 'mandate' - So most likely referring to the new mandate Jesus gave on the last pass over night he celebrated with his first band of messenger disciples (Jn 13:34). 

Catholics - perhaps, other Christian denominations as well - celebrate the establishment of the sacrament of the eucharist, of the sacrament and institution of priesthood, Jesus' pass over from this life to the eternal and glorious one through the path of suffering and death. 

On this maundy Thursday, to me, the issue of assuring that there is no one forced to go hungry is the fulfilment of the Jesus-mandate.

Though not all the hungry are bothered about ‘bread’ as such, bread is symbolic of what satisfies hunger – be it rice, banana, casava or yam.  Bread is symbolic of all that.  Perhaps, the twin influence of the Christian and English literature has served to make this a universal symbol.

While we happily remember Jesus’ last supper where his symbolic act of sharing the bread among his disciples (Jn 13) had taken a sacramental significance, I regret that the aspect of fellowship of the meal, of eating together around or without a table, and the feel of being one among the others - equal, is an aspect the Christian celebrations appear to be missing out, perhaps, need to reinvent.  Some stray instances of such fellowship meal on rare occasions are observed to have been initiated.  Even otherwise, I see Jesus’ life on the whole, as a life where bread had been a major theme across its various junctures.

To begin with he was born in Bethlehem, which literally meant ‘house of bread’.  The next specific mention about bread is by Jesus himself, as he sets on his great mission of announcing the good news.  The preparatory abstinence from bread culminates in a temptation to go beyond the human limits to obtain bread.  He transcends that with the power of the word of God – reaffirming human existence beyond the physical life and its sustenance “for man does not live by bread alone” (Lk 4:4; Dt 8:3).  Jesus’ first public appearance is again on a bread-scene, though not a typical one, where the hosts of a marriage feast were in jitters.  And Jesus goes beyond the ordinary plane to ensure abundance of wine, something as important as bread for a typical marriage feast (Jn 2:1-10).

We see him having compassion on the multitude that follows him, as he feels bad that they did not have food, and hence, hungry.  Again, an act of the divine is seen, with the bread being multiplied, and there is enough for everyone, and more! At times, the act is said to be not exactly multiplication of bread, but increasing the horizons of the heart, where everyone who possesses is inspired to share that there is enough for everyone.  A lesson that says resources are for everyone, and not for those so-called owners (Jn 6:1-13). 

We also find a very strange Jesus, quite unlike him, whose words like a curse – produce direct effects – a fig tree showing signs of fruit (food) bearing, is without the same, and Jesus’ exclamatory remark leads to the destruction of the fig tree. As a follower of Jesus, I find the incident not digestible, still I read Jesus’ concern that there be no pretentions as far as the responsibility of food production is concerned (Mk 11:12-14).  He would prefer the claims of being productive are fulfilled without fail; and no doubt, he also  insists on everyone capable, to be productive and contributing to the common good; to the common pool of resources within one’s limit (Lk 19:11-27; SDG 12 Responsible Production).

I am struck with the common sense approach of the great Son of God.  He raises up the young girl, thought to be dead.  The first thing he says is that she be fed, for she might be hungry (Lk 8:55).  What a common-sense care! I had acquired the skill of going around without necessarily having the customary meals, and gloated over the ability.  And when, on rare times, other ‘ordinary human beings’ used to regular meals accompanied me, I never bothered to make sure that they were fed in time. But having had some such promptings from some wise seniors, I learnt the lesson to be solicitous in their regard.

It is at a festive meal that Jesus declares his unique mandate, sets a radical symbolic example of Christian leadership, and institutes what we now mystify and reduce to a mere ceremonial ritual, and further ritualising the rituals, and practically, confining and restricting catholic Christianity to the legalistic ritualistic observance; about rubrics of which we have factional fights and on account of which, we have to close down our assembling places (making the temple of God, literally, a den of rogues and robbers) – yes, let those cathedrals (seats of power and pomp) be closed down, and Christian life as celebration of service, forgiveness and sharing, emerge!

We have sucked out all the joy and festivity from our eucharistic celebration, it is at the best a pious ritual, and more often a pompous sombre ceremony which does not relate to life, where people come together are not there in joyful mutuality.  It is something of a subject-ruler encounter, with Jesus/God being more of a spectator, than an involved party or part of the experience.  That is where, I am afraid, the Bible-wielding neo-pentecostal brethren with no specific days other than the weekly Lord’s Day, with the bare minimum of rituals or symbols apparently drawing energy from their gatherings!

I cannot forget that Jesus’ second turn of 40 glorious days after the ignominious crucifixion, with several occasions of his boundary-free presence, had almost invariably been occasions of meals.  At times, his presence being revealed when they begin to bless the Lord for the bread (Lk 24), other times, he himself preparing food for them (Jn 21). 

Jesus calls us to live life abundantly (Jn 10:10) – celebrating it within all its limitation, with all its possibilities.  Our coming together, our eating and drinking together should all be in his name and befitting him, and leading to a richer life (of abundance of goodness) and of sharing what we have, of caring for each other, and enjoying the goods of the world. A hymn describes Jesus as ‘feasting with men, fasting alone’. 

Pesaha –Bread for the Hungry: An SDG perspective of the Maundy Thursday Celebrations

I hope our lenten observance becomes a celebration with the ‘Lord’s-fasting-alone’, and the ‘Lord’s -feasting-with-men-and-women’ (as the hymn 'Love is His Word' famously sings), of the good things of the world, and conscientiously making efforts to ensure that these goods are there for all, for the coming generations as well – food for all (including those non-human fellow creatures) – SDG 2, health for all – SDG 4; water for all – SDG 6; energy for all – SDG 8; and consume responsibly and produce responsibly, reducing wastefulness and avoiding waste – SDG 12, and cherish and nourish the diversity that can ensure food security (SDG 14 & 15).  And above all, collaborating with each other – at least among the very many brands of the followers of Christ – to ensure that there is no hunger and deprivations; replicating Jesus’ magic formula of sharing the resources (not discounting such happenings even now).

In the context of Keralam, generally the Holy Eucharist as symbolized by the consecrated bread is translated into Malayalam as 'divya kaarunyam' (divine mercy).  I would suggest that the celebration is to be extended to the daily life and relationships where the poor experience the daily bread as the manifestation of 'divya kaarunyam' and consequently burst out in thanksgiving (eukaristia - Greek).  So, the best practice of celebrating eucharistic sacrament would be that of ensuring basic food for your neighbour around.  If it is done with a sacrifice of some sort on your part, it becomes all the more Christ-like. 

I feel a right Christian practice and the proof of one’s being Christian would be that within the geographical area of a given Christian community, there is no (human) being that has to go hungry.  That would be the true Eucharistic challenge and praxis, beyond the ritualistic shows and show-downs.

Note: This year, our school has committed itself to the sustainable development goal no. 2 of zero hunger.  What, a school - considered premium class, and having children who are rather well-to-do, and in a situation like Qatar, where, as such poverty or hunger is not visible – can actually accomplish, is a moot question.