Fr. Bruno Mary Shah, O.P. preached the Mass for Monday of Holy Week at the Dominican House of Studies in Washington.  Below is the full text of his homily.

When a man turns to the Lord, the veil of darkness is removed (2 Cor 3.16). And it is the liturgy of these holy days, the action of the Church, of Christ's body, that turns us toward the Lord. We shall gaze on the glory of the Lord, being transformed into the same image, from glory to glory (2 Cor 3.18). Once again, we shall renew our illumination in Christ, He who is... light from light (Credo). As today's Prophet and Psalmist foreshadow, the earth will rejoice in shining splendor, radiant in the brightness that banishes all darkness. The immortal Creator has called us to be filled with His spirit. Glory will fill us (Exultet).

But all have sinned, and fall short of the glory of God (Rom 3.23). If we are to spend three days traveling from light to light, these next three days must first carry us from darkness to darkness: From the darkness of the betrayer to that of the Servant.

Judas is not turned toward the Lord, but in on himself. Born under a bad sign but led by his own dark star, he bears the mark of Cain, which will not protect him from himself: He will die by his own hand. Primordially jealous, he now returns to history's first field of sacrifice, not to rise against Abel of old, but against Adam of new.

Judas today prepares for his dark liturgy-not a symbol of a symbol (cf. Heb 8.5) but the rejection of the type. The Messiah presides over the banquet, his beautiful, un-impaled feet-bringing good tidings and peace from the holy mountain (cf. Is 42.7)-are anointed, and his resurrected friend, Lazarus, reclines at table, enjoying the first fruits of divine friendship (Jn 12.1-8). But like the priest who watches his watch, Judas is distracted from distraction by distraction; his time-ridden face strains, it is filled with fancy but is empty of meaning (Eliot, Burnt Norton). He smells the perfumed oil but does not sense the worship. The worship of God. Instead, he thinks of the donations he does not earn, and which he uses for his private, stolen pleasures. And this is what defines Judas's darkness - he is an abuser of gifts, which is why he will betray with a kiss.

Thus we are led to the darkness of the Servant, sung about rather gently today, (preparing us for the ardor of tomorrow and Wednesday's readings). He receives all that the Father has to give; He is in the Father, whom no man has seen (Jn 1.18, 6.46, 14.11-12). He is the servant of grace. The grace is His to give as He pleases; and His pleasure is to give freely; it pleases Him to leave nothing for Himself (cf. Philip 2.6-11). His darkness is that of the divine richness in a world that would rather steal than receive the light of life (cf. Jn 1.9-11). This Servant is the prophetic Word, and therefore He will suffer (cf. Mk 6.4). And He must die. But He does not cry out, He does not shout; He does not make His voice heard in the street (Is 42.2).

And this is the difference between the two darknesses. The one is a darkness of selfish discord-always scheming for its security, but never seeking peace. The other is the darkness of the prophet's peace. It is the darkness of the still small voice that whispers a whirlwind of created love into the still point of the turning world (cf. 1 Kings 19.12, Job 38.1; Eliot).

The point, our point, then, particularly at this liturgically uncomfortable time between the final week of Lent and the three most holy days of the year; the point is to see the twofold darkness that is both within and without... and to be still. Out of all the disciples, it is Judas who is the busiest during the Passion. Preparations of all kinds are upon many of us. Let them not distract us from this week's true and saving work. Let these spy days attune us to the true secret agent who is at work in our lives. His mystery will be made known in all wisdom and insight that we might exist for the praise of His glory (Eph 1.8-9, 12). For far be it from us to glory but in the Cross of Christ, by which the world has been crucified to us, and we-please God-to the world (Gal 6.14).