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Jesus washes the Apostles' feet

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Before we share the same spiritual food, we implore peace and unity for the Church and for the whole human family and offer some sign of our love for one another.[1]

Communion is getting closer and the liturgy becomes ever more intimate. While all the preceding prayers of the Mass were directed to God the Father, now for the first time after the rite of washing his hands, the priest addresses himself directly to Jesus Christ. With his hands extended, he prays for peace:

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When we pronounce our Amen, we must realize that we are asking not only for our personal peace but also for peace for the whole Church. We know that "every kingdom divided against itself is heading for ruin; and a household divided against itself collapses" (Lk 11:17). What a good moment now to rectify, lest the Lord find us at war with one another under the flimsy excuse of serving him better!

This is a good moment to exert effort and begin to understand the reasons and attitudes of others, no matter how different they may be from ours; to love pluralism in the non-dogmatic issues; to respect the diverse viewpoints in debatable matters. How often do we try to proffer our personal solution passing it as the Gospel message, but being really just that: one more private opinion. Here is a reminder from the Second Vatican Council:

It is necessary for people to remember that no one is allowed in these situations to appropriate the Church's authority for his opinion.[2]

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With these good dispositions, we receive the priest's greeting:

The peace of the Lord be with you always.

The priest gives us the greeting of peace while extending and then joining his hands.

And also with you, we respond.

Then, if the opportunity warrants it,[3] the priest may add:

Let us offer each other the sign of peace.

We all exchange some sign of peace and love, according to local custom: bowing our heads (in Asian countries), or shaking hands (in some other countries). "It is appropriate that each one give the sign of peace only to those who are nearest and in a sober manner. The Priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration." [4]

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During the Last Supper, our Lord made his disciples aware of the importance of peace, the fruit of charity. Many times he spoke of unity, of the spirit of service, of humility, of charity. These are virtues and dispositions of the soul that can only thrive in an atmosphere of peace. Jesus then made a gesture of profound humility that left Peter and the other apostles surprised and confused. "Jesus got up from table, removed his outer garment and, taking a towel, wrapped it round his waist; he then poured water into a basin and began to wash the disciples' feet and to wipe them with the towel he was wearing."

The Lord's action and attire were those of a slave. He himself explained the meaning of this act of humility: "If I, then, the Lord and Master, have washed your feet, you should wash each other's feet. I have given you an example so that you may copy what I have done to you" (Jn 13:4‑15).

We, his disciples, are invited to love and serve others, and not be afraid of placing ourselves last. In the Eucharist, the sacrament of love, the Lord gives himself to us in sacrifice. His love impels him to lay down his life for us. We receive from this sacrament the strength to commit ourselves to a life of service and dedication to others, to spread around the peace and love of God.

Humility, charity, and spirit of service, as we said earlier, are virtues and dispositions of the soul that can only thrive in an atmosphere of peace. After his resurrection, Jesus appeared to the disciples and, to make this point clear, greeted them, "Peace be with you" (Jn 20:20).

The early Christians lived well this point of their spirit. St Paul bore witness of their charity and unity, at times greeting them with the symbolic kiss of peace.[5] And so it entered the ancient liturgy. First, the rite of peace was set at the end of the Mass of the catechumens (before the Offertory). It followed the Prayer of the Faithful and, at that point, could be seen as a sign of love before the gifts were offered. Perhaps, it was placed there in reminiscence of this passage in the Gospel:

If you are bringing your offering to the altar and there remember that your brother has something against you, leave your offering there before the altar, go and be reconciled with your brother first, and then come back and present your offering (Mt 5:23‑24).

At the time of Pope St Innocent I (401‑417), this rite became an obligatory prelude to Communion, "as a sign of the people's acquiescence in all that had been done in these mysteries." Thus the petition of the Lord's Prayer, "Forgive us our trespasses as we forgive those who trespass against us," was carried into effect. At any rate, it would be fitting for us to examine our conscience, just in case anything is left that may be in need of purification.

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Certainly the Lord wants us fraternally united in an environment of supernatural and human peace. Only then can our love of God and men grow. Pope Paul VI thus advises the priests:

The sacrament of the Eucharist is a sign and cause of the unity of Christ's Mystical Body, and because it stirs up an active "ecclesial" spirit in those who are more fervent in their eucharistic devotion, never stop urging your faithful, as they approach the mystery of the Eucharist, to learn to embrace the Church's cause as their own, to pray to God without slackening, to offer themselves to God as an acceptable sacrifice for the peace and unity of the Church; so that all the sons of the Church may be united and feel united and there may be no divisions among them but rather unity of mind and intention.[6]

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We feel our soul flooded with peace; that is the consequence of our divine filiation and a fraternity well lived, centered in Christ. Men lose their peace when they lack these filiation and fraternity. "I realize I am a son of God; if the Lord is my light and my salvation, whom should I fear?"

Here is a thought that brings peace and that the Holy Spirit provides ready‑made for those who seek the will of God: "Dominus regit me, et nihil mihi deerit"  --"The Lord rules me, and I shall want nothing."

What can upset a soul who sincerely repeats these words?[7]

And so, we abandon ourselves completely in God's will:

An act of complete correspondence to the will of God: Is that what you want, Lord?...Then it's what I want also![8]

A determined resolution to fulfill the will of God in the smallest things is the only way we can be truly happy. The relative happiness we can achieve here on earth shall be made complete in heaven.

1. GIRM, no. 56b.

2. GS, no. 43.

3. "Pro opportunitate"; see Missale Romanum (edition typical altera 1981); GIRM, no. 112.

4. Congregation for Divine Worship and the Discipline of the Sacrament, Instruction Redemptionis Sacramentum, On certain matters to be observed or to be avoided regarding the Most Holy Eucharist, 25 March 2004, no. 72.

5. Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Thes 5:26.

6. MF, no.70.

7. J. Escriva de Balaguer, The Way, no. 760.

8. J. Escriva de Balaguer, The Way, no. 762.

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