Untitled Sermon

the sermon

CHAPTER XX Protestation from the soul to God to strengthen it in a firm resolution to serve Him, and to conclude the Acts of Penance I, the undersigned, placed in the presence of the E

Francis de Sales, Saint. 1885. An Introduction to the Devout Life. Dublin: M. H. Gill and Son.asdfdsafsafdsfnhhnsdkfjksdajfks

One argument against this redating of the Last Supper to Tuesday, of course, is the long tradition assigning it to Thursday, which we find clearly established as early as the second century. Jaubert responds by pointing to the second text on which her theory is based: the so-called Didascalia Apostolorum, a text from the early third century that places the Last Supper on Tuesday. She tries to show that this book preserved an old tradition, traces of which are also found in other texts. In reply it must be said that the traces of tradition to which she refers are too weak to be convincing. The other difficulty is that Jesus is unlikely to have used a calendar associated principally with Qumran. Jesus went to the Temple for the great feasts. Even if he prophesied its demise and confirmed this with a dramatic symbolic action, he still followed the Jewish festal calendar, as is evident from John’s Gospel in particular. True, one can agree with Jaubert that the Jubilees calendar was not strictly limited to Qumran and the Essenes. Yet this is not sufficient to justify applying it to Jesus’ Passover. Thus it is understandable that Annie Jaubert’s theory—so fascinating on first sight—is rejected by the majority of exegetes.

Ratzinger, Joseph. 2011. Jesus of Nazareth: Part Two: Holy Week: From the Entrance into Jerusalem to the Resurrection. San Francisco: Ignatius Press.