Holy Week Destroyed: Spy Wednesday


[Once the recording for Spy Wednesday is uploaded onto YouTube, it will be placed here with full attribution.  As with Palm Sunday, this may take a day or two.]

In the traditional pre-1956 rite, this day’s Gospel account is taken from St. Luke, which begins with Satan entering into Judas, who from that time sought to betray our Lord.  Hence the term “Spy Wednesday,”  referring to Judas’ seeking his opportunity.

In Pius XII/Bugnini’s Novus Ordo of Holy Week, this reference has been excised from the day’s Gospel readings, making the term “Spy Wednesday” incomprehensible, and the term has consequently vanished into obscurity.

A minor tradition has been eradicated.

More significantly, Fr. Carusi observes that for the third time, the liturgical deformers have excised the day’s Gospel account of the institution of the Holy Eucharist which, following the reference to Judas in the traditional rite, preceded the Passion in St. Luke’s account.

This trifecta of perfidy leaves absolutely no room for doubt, even among the most naive, as to the intentions of the reformers:

They are consciously steering Catholic worship away from recognition of all the doctrines bound up with the institution of the Eucharist, for ecumenical gain: Transubstantiation, sacrificial priesthood, the Real Presence, etc.  It was all preparatory for what would come later (just as the “dialogue Mass” was preparation for the mutilation of Holy Week).

Interestingly, others have observed the proximity of Judas Iscariot’s name to the Latin word for “assassin” (“Sicarius, sicarii”).


[From the exceptional study of Fr. Stefano Carusi:]


We now arrive at a detailed analysis which will cast in relief some of the more obvious changes brought about by the “Ordo Hebdomadae Sanctae Instauratus” [“The Restored Order of Holy Week”] of 1955-1956 and which will explain why this reform became the “head of the battering-ram” in the heart of the Roman liturgy and “the most important act since St. Pius V until now.”

For each of the innovations cited there is given as well a commentary which relies as much as possible on […] what the actual authors of the texts later stated; then there is also a brief sketch of the traditional practice.


(OHS 1956): Suppression of Luke 22: 1-39, thus shortening the Passion according to St. Luke. (55)

Commentary: This is the third time one is struck by the elimination of the Gospel passage on the institution of the Eucharist in its natural connection with the sacrifice of the Cross. In this instance, as in the preceding, it is difficult to believe that for simple motives of saving time these thirty important verses were eliminated.

(MR 1952): The account of the Passion is preceded by the institution of the Holy Eucharist with which it is related by its nature. (56)


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