IN THE WEST: PALM SUNDAY and, IN THE EAST, THE FIFTH SUNDAY IN LENT (SUNDAY OF ST MARY OF EGYPT)
History of Palm Sunday
by Fr. Francis X. Weiser
As soon as the Church obtained her freedom in the fourth century, the faithful in Jerusalem re-enacted the solemn entry of Christ into their city on the Sunday before Easter, holding a procession in which they carried branches and sang the Hosanna (Matthew 21, 1-11). In the early Latin Church, people attending Mass on this Sunday would hold aloft twigs of olives, which were not, however, blessed in those days.
This Palm Sunday procession, and the blessing of palms, seems to have originated in the Frankish Kingdom. The earliest mention of these ceremonies is found in the Sacramentary of the Abbey of Bobbio in northern Italy (beginning of the eighth century). The rite was soon accepted in Rome and incorporated into the liturgy. The prayers used today are of Roman origin. A Mass was celebrated in some church outside the walls of Rome, and there the palms were blessed. Then a solemn procession moved into the city to the basilica of the Lateran or to Saint Peter’s, where the Pope sang a second Mass. The first Mass, however, was soon discontinued, and in its place only the ceremony of blessing was performed. Even today the ritual of the blessing clearly follows the structure of a Mass up to the Sanctus.
Everywhere in medieval times, following the Roman custom, a procession composed of the clergy and laity carrying palms moved from a chapel or shrine outside the town, where the palms were blessed, to the cathedral or main church. Our Lord was represented in the procession, either by the Blessed Sacrament or by a crucifix, adorned with flowers, carried by the celebrant of the Mass. Later, in the Middle Ages, a quaint custom arose of drawing a wooden statue of Christ sitting on a donkey (the whole image on wheels) in the center of the procession. These statues (Palm Donkey; Palmesel) are still seen in museums of many European cities.
As the procession approached the city gate, a boys’ choir stationed high above the doorway would greet the Lord with the Latin song, Gloria, laus et honor. This hymn, which is still used today in the liturgy of Palm Sunday, was written by the Benedictine Theodulph, Bishop of Orleans (821):
After this song, there followed a dramatic salutation before the Blessed Sacrament or the image of Christ. Both clergy and laity knelt and bowed in prayer, arising to spread cloths and carpets on the ground, throwing flowers and branches in the path of the procession. The bells of the churches pealed, and the crowds sang the Hosanna as the colorful procession entered the cathedral for the solemn Mass.
In medieval times this dramatic celebration was restricted more and more to a procession around the church. The crucifix in the church yard was festively decorated with flowers. There the procession came to a halt. While the clergy sang the hymns and antiphons, the congregation dispersed among the tombs, each family kneeling at the grave of relatives. The celebrant sprinkled holy water over the graveyard, the procession formed again and entered the church. In France and England they still retain the custom of decorating graves and visiting the cemeteries on Palm Sunday.
The inspiring rites and ceremonies of ancient times have long since disappeared, only the sacred texts of the liturgy are still preserved. Today the blessing of palms and the procession (if any) are performed within the churches preceding the Mass. In America, Catholic, and some Episcopal, churches distribute palms to all the congregation.
The various names for the Sunday before Easter come from the plants used–palms (Palm Sunday) or branches in general (Branch Sunday; Domingo de Ramos; Dimanche des Rameaux). In most countries of Europe real palms are unobtainable, so in their place people use many other plants: olive branches (in Italy), box, yew, spruce, willows, and pussy willows. In fact, some plants have come to be called palms because of this usage, as the yew in Ireland, the willow in England (palm-willow) and in Germany (Palmkatzchen). From the use of willow branches Palm Sunday was called Willow Sunday in parts of England and Poland, and in Lithuania Verbu Sekmadienis (Willow-twig Sunday). The Greek Church uses the names Sunday of the Palm-carrying and Hosanna Sunday.
Centuries ago it was customary to bless not only branches but also various flowers of the season (the flowers are still mentioned in the antiphons after the prayer of blessing).[35] Hence the name Flower Sunday which the day bore in many countries—Flowering Sunday or Blossom Sunday in England, Blumensonntag in Germany, Pasques Fleuris in France, Pascua Florida in Spain, Viragvasarnap in Hungary, Cvetna among the Slavic nations, Zaghkasart in Armenia.
The term Pascua Florida, which in Spain originally meant just Palm Sunday, was later also applied to the whole festive season of Easter Week. Thus the State of Florida received its name when, on March 27, 1513 (Easter Sunday), Ponce de Leon first sighted the land and named it in honor of the great feast.
In central Europe, large clusters of such plants, interwoven with flowers and adorned with ribbons, are fastened to the top of a wooden stick. All sizes of such palm bouquets may be seen, from the small children’s bush to rods of ten feet and more. The regular palm, however, consists in most European countries of pussy willows bearing their catkin blossoms. In the Latin countries and in the United States, palm leaves are often shaped and woven into little crosses and other symbolic designs. This custom was originated by a suggestion in the ceremonial book for bishops, that little crosses of palm be attached to the boughs wherever true palms are not available in sufficient quantity.
This item 105 digitally provided courtesy of CatholicCulture.org
As we have already observed, there are three objects which principally engage the thoughts of the Church during Lent. The Passion of our Redeemer, which we have felt to be coming nearer to us each week; the preparation of the catechumens for Baptism, which is to be administered to them on Easter eve; the reconciliation of the public penitents, who are to be readmitted into the Church on the Thursday, the day of the Last Supper. Each of these three object engages more and more the attention of the Church, the nearer she approaches the time of their celebration.
The miracle performed by our Saviour almost at the very gates of Jerusalem, by which He restored Lazarus to life, has roused the fury of His enemies to the highest pitch of phrensy. The people’s enthusiasm has been excited by seeing him, who had been four days in the grave, walking in the streets of their city. They ask each other if the Messias, when He comes, can work greater wonders than these done by Jesus, and whether they ought not at once to receive this Jesus as the Messias, and sing their Hosanna to Him, for He is the Son of David. They cannot contain their feelings: Jesus enters Jerusalem, and they welcome Him as their King. The high priests and princes of the people are alarmed at this demonstration of feeling; they have no time to lose; they are resolved to destroy Jesus. We are going to assist at their impious conspiracy: the Blood of the just Man is to be sold, and the price put on it is thirty silver pieces. The divine Victim, betrayed by one of His disciples, is to be judged, condemned, and crucified. Every circumstance of this awful tragedy is to be put before us by the liturgy, not merely in words, but with all the expressiveness of a sublime ceremonial.
The catechumens have but a few more days to wait for the fount that is to give them life. Each day their instruction becomes fuller; the figures of the old Law are being explained to them; and very little now remains for them to learn with regard to the mysteries of salvation. The Symbol of faith is soon to be delivered to them. Initiated into the glories and the humiliations of the Redeemer, they will await with the faithful the moment of His glorious Resurrection; and we shall accompany them with our prayers and hymns at that solemn hour, when, leaving the defilements of sin in the life-giving waters of the font, they shall come forth pure and radiant with innocence, be enriched with the gifts of the holy Spirit, and be fed with the divine flesh of the Lamb that liveth for ever.
The reconciliation of the penitents, too, is close at hand. Clothed in sackcloth and ashes, they are continuing their work of expiation. The Church has still several passages from the sacred Scriptures to read to them, which, like those we have already heard during the last few weeks, will breathe consolation and refreshment to their souls. The near approach of the day when the Lamb is to be slain increases their hope, for they know that the Blood of this Lamb is of infinite worth, and can take away the sins of the whole world. Before the day of Jesus’ Resurrection, they will have recovered their lost innocence; their pardon will come in time to enable them, like the penitent prodigal, to join in the great Banquet of that Thursday, when Jesus will say to His guests: ‘With desire have I desired to eat this Pasch with you before I suffer.’ [St. Luke xxii. 15.]
Such are the sublime subjects which are about to be brought before us: but, at the same time, we shall see our holy mother the Church mourning, like a disconsolate widow, and sad beyond all human grief. Hitherto she has been weeping over the sins of her children; now she bewails the death of her divine Spouse. The joyous Alleluia has long since been hushed in her canticles; she is now going to suppress another expression, which seems too glad for a time like the present. Partially, at first [Unless it be the feast of a saint, as frequently happens during the first of these two weeks. The same exception is to be made in what follows.], but entirely during the last three days, she is about to deny herself the use of that formula, which is so dear to her: Glory be to the Father, and to the Son, and to the Holy Ghost. There is an accent of jubilation in these words, which would ill suit her grief and the mournfulness of the rest of her chants.
Her lessons, for the night Office, are taken from Jeremias, the prophet of lamentation above all others. The colour of her vestments is the one she had on when she assembled us at the commencement of Lent to sprinkle us with ashes; but when the dreaded day of Good Friday comes, purple would not sufficiently express the depth of her grief; she will clothe herself in black, as men do when mourning the death of a fellow-mortal; for Jesus, her Spouse, is to be put to death on that day: the sins of mankind and the rigours of the divine justice are then to weigh him down, and in all the realities of a last agony, He is to yield up His Soul to His Father.
The presentiment of that awful hour leads the afflicted mother to veil the image of her Jesus: the cross is hidden from the eyes of the faithful. The statues of the saints, too, are covered; for it is but just that, if the glory of the Master be eclipsed, the servant should not appear. The interpreters of the liturgy tell us that this ceremony of veiling the crucifix during Passiontide, expresses the humiliation to which our Saviour subjected Himself, of hiding Himself when the Jews threatened to stone Him, as is related in the Gospel of Passion Sunday. The Church begins this solemn rite with the Vespers of the Saturday before Passion Sunday. Thus it is that, in those years when the feast of our Lady’s Annunciation falls in Passion-week, the statue of Mary, the Mother of God, remains veiled, even on that very day when the Archangel greets her as being full of grace, and blessed among women.
CELEBRATION OF PALM SUNDAY OF THE PASSION OF THE LORD
This week begins with the festive procession with olive branches: the entire populace welcomes Jesus. The children and young people sing , praising Jesus.
But this week continues in the mystery of Jesus’ death and his resurrection. We have just listened to the Passion of our Lord. We might well ask ourselves just one question: Who am I? Who am I, before my Lord? Who am I, before Jesus who enters Jerusalem amid the enthusiasm of the crowd? Am I ready to express my joy, to praise him? Or do I stand back? Who am I, before the suffering Jesus?
We have just heard many, many names. The group of leaders, some priests, the Pharisees, the teachers of the law, who had decided to kill Jesus. They were waiting for the chance to arrest him. Am I like one of them?
We have also heard another name: Judas. Thirty pieces of silver. Am I like Judas? We have heard other names too: the disciples who understand nothing, who fell asleep while the Lord was suffering. Has my life fallen asleep? Or am I like the disciples, who did not realize what it was to betray Jesus? Or like that other disciple, who wanted to settle everything with a sword? Am I like them? Am I like Judas, who feigns loved and then kisses the Master in order to hand him over, to betray him? Am I a traitor? Am I like those people in power who hastily summon a tribunal and seek false witnesses: am I like them? And when I do these things, if I do them, do I think that in this way I am saving the people?
Am I like Pilate? When I see that the situation is difficult, do I wash my hands and dodge my responsibility, allowing people to be condemned – or condemning them myself?
Am I like that crowd which was not sure whether they were at a religious meeting, a trial or a circus, and then chose Barabbas? For them it was all the same: it was more entertaining to humiliate Jesus.
Am I like the soldiers who strike the Lord, spit on him, insult him, who find entertainment in humiliating him?
Am I like the Cyrenean, who was returning from work, weary, yet was good enough to help the Lord carry his cross?
Am I like those who walked by the cross and mocked Jesus: “He was so courageous! Let him come down from the cross and then we will believe in him!”. Mocking Jesus….
Am I like those fearless women, and like the mother of Jesus, who were there, and who suffered in silence?
Am I like Joseph, the hidden disciple, who lovingly carries the body of Jesus to give it burial?
Am I like the two Marys, who remained at the Tomb, weeping and praying?
Am I like those leaders who went the next day to Pilate and said, “Look, this man said that he was going to rise again. We cannot let another fraud take place!”, and who block life, who block the tomb, in order to maintain doctrine, lest life come forth?
Where is my heart? Which of these persons am I like? May this question remain with us throughout the entire week.
© Copyright – Libreria Editrice Vaticana
“Grant me to be with the poor man Lazarus, and deliver me from the punishment of the rich man…allow us to rival his endurance and long-suffering.”
Let us sing a hymn in preparation for the feast of Palms, to the Lord who comes with glory to Jerusalem in the power of the Godhead, that he may slay death…Let us prepare the branches of victory crying, “Hosannah to the Creator of all.“
Source: http://fatherdavidbirdosb.blogspot.com/2018/03/in-west-palm-sunday-and-in-east-fifth.html
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