The Paschal Triduum and the Last Supper’s Spiritual Significance
The Paschal Triduum marks a significant period in the Christian liturgical calendar, beginning at sundown on Holy Thursday and continuing until sunset on Easter Sunday. This timeframe captures the profound events leading up to and including the resurrection of Jesus Christ. Holy Thursday, often called “Maundy Thursday,” signifies the culmination of the Lenten season, which lasts for 40 days of fasting, prayer, and reflection. Until sunset, Holy Thursday is regarded as the final day of Lent.
As the sun sets, Lent officially ends, and the Paschal Triduum begins, reflecting a longstanding Jewish tradition of counting each day from sunset to sunset. This practice emphasises the sacredness of time during this period, highlighting the transition from the Lenten season to the Easter celebrations.
The term "Maundy" derives from the Latin word "mandatum," which translates to "commandment." This nomenclature is rooted in the Gospel acclamation associated with the Last Supper, where Jesus imparts a new commandment to His disciples: “Mandatum novum do vobis dicit Dominus, ut diligatis invicem, sicut dilexi vos.” This Latin phrase translates to, “A new commandment I give to you, that you love one another as I have loved you,” (Jn 13:34).
During the Last Supper, Jesus assumed the humble role of a servant by washing His Apostles' feet, demonstrating deep humility and love. This act, along with His institution of the Eucharist, forms a cornerstone of Christian faith and practice. The importance of the teachings and events of Holy Thursday sets the scene for the reflective solemnity of Good Friday and ultimately the joyful celebration of Easter Sunday, which marks the resurrection of Jesus and the hope of salvation for believers.
At the Wedding at Cana, Jesus first alluded to the significance of His “hour” when He addressed His blessed mother, Mary. In that moment, He responded to her request by stating, “My hour has not yet come” (Jn 2:4b), indicating that the crucial time for His Passion and subsequent glorification had not yet arrived. However, this would change as His ministry unfolded. Fast forward to Wednesday, just two days before the Passover sacrifice, and Jesus made a profound declaration: “The hour has come for the Son of Man to be glorified” (Jn 12:23). This was a pivotal moment in His teachings, recognising that the climactic events leading to His crucifixion and resurrection were imminent.
The timing of these events is essential to understanding the context. In the ancient Jewish calendar, Wednesday, Nisan the 13th, was marked as day 1, and it was followed by Thursday, the 14th of Nisan, which represented the day of the Passover sacrifice (Mt 26:1-2 and Mk 14:1). After sharing a meal with friends at the home of Simon the Leper in Bethany, Jesus faced betrayal at the hands of Judas Iscariot, who conspired with the chief priests (Mt 26:14-16; Mk 14:10-11).
As Passover approached, groups of 10 to 20 people made their way to the Jerusalem Temple, bringing their Passover lambs and goat kids for sacrifice. This ritual involved a liturgy that started at noon on Thursday, the 14th of Nisan (Exodus 12:6; Leviticus 23:5). After the Temple service, the skinned bodies of the sacrifices were returned to where the pilgrims and local residents were staying to be roasted over fire, turning them into the sacred meal to be eaten during the Passover feast. Importantly, this night marked the start of the Feast of Unleavened Bread, beginning at sundown (Exodus 12:8-10, 15-20; 13:3-10; 23:15; 34:18-23; Deuteronomy 16:16; Leviticus 23:6-8).
As dusk fell, the guests invited to share in the Passover meal, with Jesus acting as the host, gathered in an upper room in Jerusalem, likely at the residence of Mary of Jerusalem, who was the mother of John Mark (Acts 12:12). Attendees of the Passover were expected to cleanse themselves and dress in their finest garments in anticipation of the sacred meal. Upon entering the house, guests would remove their sandals at the door and wash the dust from their feet in a basin of water provided specifically for this purpose.
The guests would then enter a room furnished with a large, low, U-shaped table known as a triclinium. Despite the original custom of standing during the feast (Exodus 12:11), which signified servitude, it became a widely accepted practice to recline on low couches in the Greek style. This change symbolised freedom, allowing only the freeborn to dine in that manner. The Gospels, especially in the Greek text, suggest that the participants reclined while eating. (Mark 2:15, Mark 6:39-40, Mark 14:18, Matthew 26:20, Luke 22:14, and John 13:12).
While the Gospels primarily mention Jesus and the Apostles, it is reasonable to infer that the gathering also included family members and children, aligning with the Jewish custom that emphasised family unity during the Passover feast. According to the Law, both men and women had a covenant obligation to attend, as detailed in Exodus 12:24-27. It is inconceivable that Jesus would have excluded His mother or other women, such as the mother of James and John Zebedee, who accompanied them to Jerusalem.
During the meal, a meaningful moment took place when Jesus removed His outer garments, wrapped Himself in a linen cloth, and prepared to wash His disciples' feet (John 13:4). This act was rooted in tradition, as ritual hand washings were common during the Passover feast and the Feast of Unleavened Bread on the night of Nisan the 14th. Nonetheless, the washing of feet bore deep significance in Jewish culture, as demonstrated by Abraham washing the feet of the three visitors at Mamre (Genesis 18:4). This act represented both hospitality and respect.
There was a daily mitzvah, a commandment, to wash one's hands each morning and before meals, symbolising the removal of impurity and a renewal of spiritual integrity. Notably, the Pharisees often criticised Jesus's disciples for neglecting this practice (Matthew 15:2). Yet again, Jesus confounded expectations by washing His disciples’ feet, thereby illustrating His role as a servant leader and redefining notions of service and humility.
In the context of the Last Supper, it is likely that Jesus removed His outer cloak, known in Hebrew as the tallit, which featured the four required tassels mandated by Jewish Law (Numbers 15:37). However, it is improbable that He would have removed the tunic worn underneath the cloak. Such an exhibition of nakedness would have been considered inappropriate and disrespectful in that cultural context. Underneath that tallit, Jesus wore a seamless white linen tunic, a garment specifically required for priests as described in the scriptures (Exodus 28:39; Exodus 39:27-29; Leviticus 6:3; John 19:23-24). This tunic was likely of great value, as it was woven in one piece without any seams, a detail that emphasises its significance. Jesus, by donning a priestly garment for this sacred feast, signified that the meal was not merely a communal gathering but a liturgical event infused with spiritual meaning. Importantly, according to ancient Jewish tradition, priests were prohibited from wearing their liturgical garments outside Temple services, thereby highlighting the sacred nature of the occasion (Ezekiel 42:14).
The actions of Jesus during this meal left St. Peter, one of His closest disciples, utterly astonished. By washing the feet of His disciples, Jesus assumed a position of humility, taking on the role of a servant, a reversal of the expected social hierarchy where the master performs menial tasks for his inferiors. This radical role reversal was bewildering for Peter, who recognised Jesus not just as his teacher but also as his divine Lord (Matthew 16:16 and Philippians 2:6-7). The ritual foot washing that Jesus carried out replaced the traditional hand washings usually performed during the meal (John 13:2b), thereby conferring a sense of ritual purification on the act. For Christians, this foot washing symbolises an act of ordination, signifying the establishment of a new priesthood.
Through His actions, Jesus not only demonstrated humility but also symbolised the anointing of a new priesthood in His Kingdom, marking the dawn of the New Covenant Church. This perception is especially evident in Catholic theology, where Jesus's act of washing His disciples' feet is seen as foundational for the Sacrament of Holy Orders, which pertains to the ordination of priests within the New Covenant (Catechism of the Catholic Church no. 1547). The ritual purification of the Apostles by Jesus took place before the institution of the first Eucharistic meal, which mirrors the ritual of the Mass, where priests wash their hands before offering the bread that will be transformed into the Body of Christ.
St. Peter’s incredulity reached its peak when he protested that he could not accept such a degrading and menial service from his Lord. In response, Jesus declared that if Peter did not allow Him to wash his feet, he would have "no inheritance with me," indicating the gravity of the ritual (John 13:8). This expression, deeply rooted in Semitic culture, revealed that Peter would be severing his connection to Jesus and, consequently, his share in the glory of Christ.
In response to Jesus, St. Peter exclaimed, “Master, then not only my feet but my hands and my head as well!” (John 13:9), showing his eagerness to be entirely cleansed by Jesus. Some theologians interpret St. Peter's reply as a sign of misunderstanding, while others see it as a humorous yet genuine expression of his desire to be completely dedicated to Christ. Regardless of fully understanding the theological implications of Jesus's actions, Peter recognised the importance of the ritual for his relationship with Christ. Notably, Jesus did not reprimand St. Peter, as he often did when he showed a lack of understanding. This may suggest that, despite any confusion, St. Peter’s response demonstrated his willingness to submit wholly to Jesus.
St. John Chrysostom further elaborated on this significance, stating: “You are already clean because of the word that I have spoken to you. That is, you are clean only to that extent. You have already received the Light; […] Jesus asserted: ‘Wash yourselves; make yourselves clean; remove the evil from your souls’” (Isaiah 1:16). Therefore, St. Chrysostom emphasised that because the Apostles had rid themselves of evil and followed Jesus sincerely, he declared that “He who has bathed is clean all over,” reinforcing the profound spiritual message inherent in the act of washing (St. John Chrysostom, Homilies on St. John, 70.3).
Notice the strong emphasis on the repeated use of the Greek word "katharos" (its plural form being "katharoi"), which conveys the meanings of “clean” or “pure” in verses 10-11. This term captures both an outward and inward state of purity. In the context of the Last Supper, Peter exemplified this dual clarity: he was not only physically clean, due to the ritual bathing customary before such gatherings, but also spiritually purified. This spiritual purification likely results from his participation in St. John the Baptist’s baptism of repentance, a transformative moment described in the Synoptic Gospels (Mark 1:4-8; Luke 3:3). Moreover, it’s essential to note that St. Andrew, St. Peter’s brother, was a disciple of John (refer to John 1:35, 40-41), who preached the vital need for repentance, emphasising St. Peter's initial cleansing experience.
St. Peter’s willingness to fully submit himself to the Living Word of God is clearly shown when he requests that Jesus not only wash his feet but also his head and hands. This plea highlights a desire for complete purification. Jesus later explains the importance of spiritual purity in His discourse after the supper, as recorded in John 15:3-4a. In this conversation, He talks about the idea of “pruning,” relating it to those who do not produce the fruits of obedience. Jesus reassures His disciples, saying, “You are clean already, by means of the word that I have spoken to you. Remain (or abide) in me, as I in you.” This invitation reflects the close relationship between the disciples and Jesus, emphasising their state of spiritual cleanliness.
However, amid all the purity, Jesus reveals a profound truth: although Peter and the other disciples may be clean, not all of them are spiritually pure. He identifies one of them as unclean, specifically Judas Iscariot. Jesus, with complete foreknowledge, understands that Judas has already betrayed Him and continues to harbour an unyielding heart of betrayal (Matthew 26:14-16, Mark 14:10-11, Luke 22:3-6, and John 6:70-71; 13:2). This contrast between the purity of the other disciples and Judas’s spiritual impurity sharply highlights the theme of fidelity versus betrayal.
As the narrative continues in verses 12-15, Jesus explains the importance of His humble act of washing the disciples’ feet as a model for their mission: to spread the Gospel of salvation across the world. After this meaningful and symbolic gesture, Jesus again wrapped Himself in His outer garment, symbolising His role as the host of the meal, much like a father’s role in a family setting. In His final speech after this sacred meal, He gives them a powerful command: “This is my commandment: love one another as I love you” (John 15:12). This instruction stands in sharp contrast to the Old Covenant priesthood, which had largely strayed from its true purpose. Jesus embodies the core of God’s nature, which is love, and demonstrates this through His persistent devotion: “he loved his own in the world, and he loved them to the end” (John 13:1b). This act of love not only changes their understanding of leadership but also sets a new standard for how they should interact with one another and the world.
As the sun sets, Lent officially ends, and the Paschal Triduum begins, reflecting a longstanding Jewish tradition of counting each day from sunset to sunset. This practice emphasises the sacredness of time during this period, highlighting the transition from the Lenten season to the Easter celebrations.
The term "Maundy" derives from the Latin word "mandatum," which translates to "commandment." This nomenclature is rooted in the Gospel acclamation associated with the Last Supper, where Jesus imparts a new commandment to His disciples: “Mandatum novum do vobis dicit Dominus, ut diligatis invicem, sicut dilexi vos.” This Latin phrase translates to, “A new commandment I give to you, that you love one another as I have loved you,” (Jn 13:34).
During the Last Supper, Jesus assumed the humble role of a servant by washing His Apostles' feet, demonstrating deep humility and love. This act, along with His institution of the Eucharist, forms a cornerstone of Christian faith and practice. The importance of the teachings and events of Holy Thursday sets the scene for the reflective solemnity of Good Friday and ultimately the joyful celebration of Easter Sunday, which marks the resurrection of Jesus and the hope of salvation for believers.
At the Wedding at Cana, Jesus first alluded to the significance of His “hour” when He addressed His blessed mother, Mary. In that moment, He responded to her request by stating, “My hour has not yet come” (Jn 2:4b), indicating that the crucial time for His Passion and subsequent glorification had not yet arrived. However, this would change as His ministry unfolded. Fast forward to Wednesday, just two days before the Passover sacrifice, and Jesus made a profound declaration: “The hour has come for the Son of Man to be glorified” (Jn 12:23). This was a pivotal moment in His teachings, recognising that the climactic events leading to His crucifixion and resurrection were imminent.
The timing of these events is essential to understanding the context. In the ancient Jewish calendar, Wednesday, Nisan the 13th, was marked as day 1, and it was followed by Thursday, the 14th of Nisan, which represented the day of the Passover sacrifice (Mt 26:1-2 and Mk 14:1). After sharing a meal with friends at the home of Simon the Leper in Bethany, Jesus faced betrayal at the hands of Judas Iscariot, who conspired with the chief priests (Mt 26:14-16; Mk 14:10-11).
As Passover approached, groups of 10 to 20 people made their way to the Jerusalem Temple, bringing their Passover lambs and goat kids for sacrifice. This ritual involved a liturgy that started at noon on Thursday, the 14th of Nisan (Exodus 12:6; Leviticus 23:5). After the Temple service, the skinned bodies of the sacrifices were returned to where the pilgrims and local residents were staying to be roasted over fire, turning them into the sacred meal to be eaten during the Passover feast. Importantly, this night marked the start of the Feast of Unleavened Bread, beginning at sundown (Exodus 12:8-10, 15-20; 13:3-10; 23:15; 34:18-23; Deuteronomy 16:16; Leviticus 23:6-8).
As dusk fell, the guests invited to share in the Passover meal, with Jesus acting as the host, gathered in an upper room in Jerusalem, likely at the residence of Mary of Jerusalem, who was the mother of John Mark (Acts 12:12). Attendees of the Passover were expected to cleanse themselves and dress in their finest garments in anticipation of the sacred meal. Upon entering the house, guests would remove their sandals at the door and wash the dust from their feet in a basin of water provided specifically for this purpose.
The guests would then enter a room furnished with a large, low, U-shaped table known as a triclinium. Despite the original custom of standing during the feast (Exodus 12:11), which signified servitude, it became a widely accepted practice to recline on low couches in the Greek style. This change symbolised freedom, allowing only the freeborn to dine in that manner. The Gospels, especially in the Greek text, suggest that the participants reclined while eating. (Mark 2:15, Mark 6:39-40, Mark 14:18, Matthew 26:20, Luke 22:14, and John 13:12).
While the Gospels primarily mention Jesus and the Apostles, it is reasonable to infer that the gathering also included family members and children, aligning with the Jewish custom that emphasised family unity during the Passover feast. According to the Law, both men and women had a covenant obligation to attend, as detailed in Exodus 12:24-27. It is inconceivable that Jesus would have excluded His mother or other women, such as the mother of James and John Zebedee, who accompanied them to Jerusalem.
During the meal, a meaningful moment took place when Jesus removed His outer garments, wrapped Himself in a linen cloth, and prepared to wash His disciples' feet (John 13:4). This act was rooted in tradition, as ritual hand washings were common during the Passover feast and the Feast of Unleavened Bread on the night of Nisan the 14th. Nonetheless, the washing of feet bore deep significance in Jewish culture, as demonstrated by Abraham washing the feet of the three visitors at Mamre (Genesis 18:4). This act represented both hospitality and respect.
There was a daily mitzvah, a commandment, to wash one's hands each morning and before meals, symbolising the removal of impurity and a renewal of spiritual integrity. Notably, the Pharisees often criticised Jesus's disciples for neglecting this practice (Matthew 15:2). Yet again, Jesus confounded expectations by washing His disciples’ feet, thereby illustrating His role as a servant leader and redefining notions of service and humility.
In the context of the Last Supper, it is likely that Jesus removed His outer cloak, known in Hebrew as the tallit, which featured the four required tassels mandated by Jewish Law (Numbers 15:37). However, it is improbable that He would have removed the tunic worn underneath the cloak. Such an exhibition of nakedness would have been considered inappropriate and disrespectful in that cultural context. Underneath that tallit, Jesus wore a seamless white linen tunic, a garment specifically required for priests as described in the scriptures (Exodus 28:39; Exodus 39:27-29; Leviticus 6:3; John 19:23-24). This tunic was likely of great value, as it was woven in one piece without any seams, a detail that emphasises its significance. Jesus, by donning a priestly garment for this sacred feast, signified that the meal was not merely a communal gathering but a liturgical event infused with spiritual meaning. Importantly, according to ancient Jewish tradition, priests were prohibited from wearing their liturgical garments outside Temple services, thereby highlighting the sacred nature of the occasion (Ezekiel 42:14).
The actions of Jesus during this meal left St. Peter, one of His closest disciples, utterly astonished. By washing the feet of His disciples, Jesus assumed a position of humility, taking on the role of a servant, a reversal of the expected social hierarchy where the master performs menial tasks for his inferiors. This radical role reversal was bewildering for Peter, who recognised Jesus not just as his teacher but also as his divine Lord (Matthew 16:16 and Philippians 2:6-7). The ritual foot washing that Jesus carried out replaced the traditional hand washings usually performed during the meal (John 13:2b), thereby conferring a sense of ritual purification on the act. For Christians, this foot washing symbolises an act of ordination, signifying the establishment of a new priesthood.
Through His actions, Jesus not only demonstrated humility but also symbolised the anointing of a new priesthood in His Kingdom, marking the dawn of the New Covenant Church. This perception is especially evident in Catholic theology, where Jesus's act of washing His disciples' feet is seen as foundational for the Sacrament of Holy Orders, which pertains to the ordination of priests within the New Covenant (Catechism of the Catholic Church no. 1547). The ritual purification of the Apostles by Jesus took place before the institution of the first Eucharistic meal, which mirrors the ritual of the Mass, where priests wash their hands before offering the bread that will be transformed into the Body of Christ.
St. Peter’s incredulity reached its peak when he protested that he could not accept such a degrading and menial service from his Lord. In response, Jesus declared that if Peter did not allow Him to wash his feet, he would have "no inheritance with me," indicating the gravity of the ritual (John 13:8). This expression, deeply rooted in Semitic culture, revealed that Peter would be severing his connection to Jesus and, consequently, his share in the glory of Christ.
In response to Jesus, St. Peter exclaimed, “Master, then not only my feet but my hands and my head as well!” (John 13:9), showing his eagerness to be entirely cleansed by Jesus. Some theologians interpret St. Peter's reply as a sign of misunderstanding, while others see it as a humorous yet genuine expression of his desire to be completely dedicated to Christ. Regardless of fully understanding the theological implications of Jesus's actions, Peter recognised the importance of the ritual for his relationship with Christ. Notably, Jesus did not reprimand St. Peter, as he often did when he showed a lack of understanding. This may suggest that, despite any confusion, St. Peter’s response demonstrated his willingness to submit wholly to Jesus.
St. John Chrysostom further elaborated on this significance, stating: “You are already clean because of the word that I have spoken to you. That is, you are clean only to that extent. You have already received the Light; […] Jesus asserted: ‘Wash yourselves; make yourselves clean; remove the evil from your souls’” (Isaiah 1:16). Therefore, St. Chrysostom emphasised that because the Apostles had rid themselves of evil and followed Jesus sincerely, he declared that “He who has bathed is clean all over,” reinforcing the profound spiritual message inherent in the act of washing (St. John Chrysostom, Homilies on St. John, 70.3).
Notice the strong emphasis on the repeated use of the Greek word "katharos" (its plural form being "katharoi"), which conveys the meanings of “clean” or “pure” in verses 10-11. This term captures both an outward and inward state of purity. In the context of the Last Supper, Peter exemplified this dual clarity: he was not only physically clean, due to the ritual bathing customary before such gatherings, but also spiritually purified. This spiritual purification likely results from his participation in St. John the Baptist’s baptism of repentance, a transformative moment described in the Synoptic Gospels (Mark 1:4-8; Luke 3:3). Moreover, it’s essential to note that St. Andrew, St. Peter’s brother, was a disciple of John (refer to John 1:35, 40-41), who preached the vital need for repentance, emphasising St. Peter's initial cleansing experience.
St. Peter’s willingness to fully submit himself to the Living Word of God is clearly shown when he requests that Jesus not only wash his feet but also his head and hands. This plea highlights a desire for complete purification. Jesus later explains the importance of spiritual purity in His discourse after the supper, as recorded in John 15:3-4a. In this conversation, He talks about the idea of “pruning,” relating it to those who do not produce the fruits of obedience. Jesus reassures His disciples, saying, “You are clean already, by means of the word that I have spoken to you. Remain (or abide) in me, as I in you.” This invitation reflects the close relationship between the disciples and Jesus, emphasising their state of spiritual cleanliness.
However, amid all the purity, Jesus reveals a profound truth: although Peter and the other disciples may be clean, not all of them are spiritually pure. He identifies one of them as unclean, specifically Judas Iscariot. Jesus, with complete foreknowledge, understands that Judas has already betrayed Him and continues to harbour an unyielding heart of betrayal (Matthew 26:14-16, Mark 14:10-11, Luke 22:3-6, and John 6:70-71; 13:2). This contrast between the purity of the other disciples and Judas’s spiritual impurity sharply highlights the theme of fidelity versus betrayal.
As the narrative continues in verses 12-15, Jesus explains the importance of His humble act of washing the disciples’ feet as a model for their mission: to spread the Gospel of salvation across the world. After this meaningful and symbolic gesture, Jesus again wrapped Himself in His outer garment, symbolising His role as the host of the meal, much like a father’s role in a family setting. In His final speech after this sacred meal, He gives them a powerful command: “This is my commandment: love one another as I love you” (John 15:12). This instruction stands in sharp contrast to the Old Covenant priesthood, which had largely strayed from its true purpose. Jesus embodies the core of God’s nature, which is love, and demonstrates this through His persistent devotion: “he loved his own in the world, and he loved them to the end” (John 13:1b). This act of love not only changes their understanding of leadership but also sets a new standard for how they should interact with one another and the world.
Dr Nicholas Macedon OCD, Director of JJCIS
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
What's app - +91 - 9698453101
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