Ex. 12:1-8, 11-14; 1 Cor. 11:23-26; Jn. 13:1-15
Monuments and memorials can reflect values, important stories or power, and they serve as reminders that history is all around us.
The placement of memorials and monuments in public spaces recognises that they offer an officially sanctioned view of history. This provides an insight into the values and ideals of the society that constructed them.
One of the most common types of public memorials and monuments are those dedicated to commemorating war, and victory.
Many memorials constructed by human beings have disappeared in the course of time. Wars and natural calamities destroyed many of them. Throughout the new Soviet Republics, more than 500 monuments were destroyed in 1918. The Ancient City of Bosra and specifically the theater were severally damaged by war.
Beijing’s Old Summer Palace – China, home to majestic temples and pavilions, surrounded by luscious and exotic gardens was razed to the ground during War.
Jesus has instituted two memorials that cannot be destroyed by any human activity or natural forces. Jesus instituted the Eucharist on Holy Thursday “the night on which he was betrayed” (1 Corinthians 11:23), as he celebrated the Last Supper with his apostles.
And it is one of the living monuments. The sacrifice of Calvary is repeated at every Mass, and that he gives Himself to us in Holy Communion as food unto eternal life.
When God saved his people from death by the blood of the Passover Lamb and delivered them out of bondage and oppression in ancient Egypt, he told them to eat unleavened bread and each year thereafter to observe this day as a memorial of the Passover of the Lord. The meal taken in community, which generation after generation then celebrated, was thus integrally connected with the circumstances of the liberation and captured in ritual what God was about to effect in history.
In the context of the Passover meal, Jesus said a blessing as he took the unleavened bread and the cup of wine. “This is my body that is for you,” he said. “This cup is the new covenant in my blood.” Bidding his Apostles and through them us to eat and drink, he said, “Do this in remembrance of me.” (Corinthians 11:23-26). Unlike the Passover, however, in the Eucharist the events of redemption and salvation are made a present reality in our lives in a way that enables us to participate and share in them.
In the Eucharist, our Jesus gives us himself so that we might be transformed and for the renewal of the world.
The second memorial is the washing of the feet of his disciples. At the time of Jesus the people could never imagine such a thing.
Foot-washing was among the lowliest types of work performed by slaves. In order to exert his authority, the tyrant Caligula forced the elders of the Senate to wash his feet.
The washing of the master's feet by the slaves was considered as the lowliest form of servitude, performed only by slaves in bondage. The relationship of students to a Jewish rabbi was similar to that of a slave and his master. Hence whatever the slaves would do for their master, the pupils would have to do the same for their teachers; foot-washing was one of these tasks.
According to the rules of Jewish society, one should wash the feet of those individuals who were highly respected, even if they were not “officially” a rabbi. Simon the Pharisee referred to Jesus as "rabbi", but did not wash his feet; he was later reprimanded by Jesus for this action (LK 7:36-50)
Jesus praised the woman who washed His feet, but also rebuked the rudeness of Simon for not providing water for foot-washing. Jesus accepted the foot-washing of this woman, a sinner; this symbolized the salvation that He was extending to all mankind.
The washing of the disciple’s feet by Jesus was a significant act, since never before had a master washed the feet of his servants. The event occurred after the meal was served, therefore it was not an act to welcome the guests. Jesus was not the slave of His disciples, nor were his disciples His masters. Furthermore, this foot-washing was not like an expression of a wife’s love to her husband.
Peter strongly objected to Jesus washing his feet, since he was a strict follower of Jewish customs. When Jesus replied, "If I do not wash you, you have no part with Me", Peter instantly understood the significance of this event. Peter quickly replied, "Lord, not my feet only, but also my hands and my head!"
Just as Jesus set an example for us by being baptized by John the Baptist, the disciples had to receive foot-washing from Him in order to “have a part in Him”. Furthermore, those who had their feet washed by Jesus were required to wash the feet of others. We have the direct statements of Jesus that this is what He wanted His disciples to practice: “If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you” (John 13:14-15).
In the old movie Camelot, England’s popular ruler, the legendary King Arthur, after bringing peace to the land, had a grand vision to call together the bravest and noblest knights from all over Europe to join him in his quest to right wrongs, battle evil, uphold peace and dispense justice. Of course, knights, by nature, were competitive, combative and confrontational warriors. The likelihood of the knights splitting into factions, battling one another, vying for King Arthur’s favor and jostling to be the king’s right hand man were real. So the queen asked King Arthur what plan he had to prevent the knights from fighting among themselves and struggling for superiority, creating dissension and chaos instead of bringing peace and stability.
King Arthur’s reply was that he would call the knights, “The Knights of the Round Table,” for the twenty-four most superior knights in his service would not sit around a typical triangular, rectangular, pyramid or square table of the day, but in a circle so that they would not see one another as superior, and none would occupy a more exalted seat than the other.
Jesus knowingly washed the disciples’ feet when the time had arrived for Him to leave this world and go to the Father. When Jesus knelt before the disciples Jesus was conscious of Judas’ betrayal and Peter’s denial. Today Jesus is still in the foot-cleansing business. Today when he kneels before each one of us he knows that we will fail him. He wants us to pick up this lesson from him. He reminds us that humility is not an activity but it an attitude. Humility is not a law, but a lesson - a necessary, basic and essential one.
Today as we commemorate the two great events that Jesus left behind to keep him alive and active among us Jesus reminds that He will wait for us on the road to Calvary.
Satish