Transcript
COMMENTARY ON PALM SUNDAY
BY OSONDU JUDE THADDEUS SEAT OF WISDOM SEMINARY, UMUAHIA APRIL 5, 2009 BEFORE THE FIRST PART OF THE CELEBRATON
Whether we call it Palm Sunday or Passion Sunday or, like the Eastern Rites do, Hosanna Sunday, this is the day we commemorate the Lord’s triumphal entry into Jerusalem. Today marks the beginning of the Week of Penance, Week of Remission, Week of Salvation, indeed the Great Week. It is the week we celebrate the mysteries of salvation accomplished by Christ in the last days of his earthly life, from his Messianic entry into Jerusalem through his blessed Passion, death and glorious Resurrection. Today, we trek down memory lane to that ancient city of Jerusalem, to re-enact an event which took place there hundreds of years ago. This is richly historical and spiritual event whose celebration has taken various forms and shapes till the present time. HISTORY OF PALM SUNDAY CELEBRATION Around 400 A.D., in Jerusalem, an attempt was made to possibly relive the details of the Lord’s entry into Jerusalem. The procession through the entire city started in the evening from Mt Olive to the Temple of Resurrection, there concluded with vespers and other prayers said at the foot of the cross. Preceded by a Bishop who represented Christ, the procession of the faithful was joyfully graced with hymns and antiphons. However, the celebration spread to Rome, Spain, and France about the 7th century, though France had no procession until the 9th century. But Spain had the blessing of both the palms at the altar and the people, as obtainable in Rome, too. Nevertheless, inculturation also diversified the modus operandi of the celebration. In Jerusalem, the Bishop rode on an ass; in Egypt, the cross was carried in triumph; in Spain and France, the catechumens received the creed today; in England and Normandy, the Blessed Sacrament symbolized Christ’s presence; in Rome, procession with palms was the custom. More still, the celebration entered the papal liturgy in the12th century with the blessing of the palms at the chapel and the celebration of a Eucharistic liturgy at the Lateran Basilica where the papal retinue proceeded to. The celebration evolved through modification to its present structure. THE STRUCTURE OF TODAY’S CELEBRATION Basically, it is divided into two parts: The commemoration of the Lord’s entry into Jerusalem. The Mass.
The first part comprises of a short introduction by the priest, the blessing of palms, the proclamation of the Gospel of the Lord’s triumphant entry into Jerusalem, a brief homily and then culminates in the solemn procession As we begin the first part of our celebration, let us be reminded of the spiritual depth of this liturgy which offers a complete theological vision of the mystery of Christ; not only a mystery of death, but also a mystery of life conquering death. We look forward to the climax of the mystery, the beatific vision of the triumphant Christ. BEFORE THE BLESSING OF THE PALMS Today, red vestments are used in all masses, in the Divine Office and for the Blessing and Procession of Palms. Notably, palms are very significant in today’s celebration as they were in Christ’s time. It symbolizes joy and celebration. Its upright form suggests justice, dignity, respect, nobility and homage. Its use is also traceable to the Feast of Tabernacles (Lev. 27:40) and even in Rev. 7:9, where it is an emblem of martyrdom. Palms are also symbols of peace and reconciliation as well as sobriety. We pray to partake in the reconciliation of humankind to God heralded by Christ on the cross, and in his paschal victory. May we now raise our palms as we invite the chief celebrant for his blessing. AFTER THE BLESSING OF THE PALMS The palms have been blessed not just to be carried in procession, but also to be devoutly kept in our homes to always remind us of Christ’s victory celebrated by today’s procession. Let us now listen to the Markan account of Christ’s triumphal entry into Jerusalem, and the brief homily which may follow afterwards. AFTER THE HOMILY; BEFORE THE PROCESSION This brings us to the peak of the first part. This procession is not simply a commemoration of Christ’s historic entry into Jerusalem, nor merely a triumphant march, but most importantly, Christ’s journey together with his people to Calvary, to his sacrifice and to his great act of Redemption. For the procession, the celebrant may wear a chasuble or a cope. The procession is led by a Thurifer carrying a lighted censer, followed by the Cross Bearer flanked by two ministers with lighted candles, and lastly the lay faithful. All participate, singing and waving branches of the palm tree or other trees in their hands. Above all, we are invited to deforest our heart and spread it out before our triumphal messiah so he may enter and take possession. PART TWO: THE MASS
With that over, we come to the second part of today’s celebration: the Mass. The priest on reaching the altar venerates it and may also incense it. He goes to his seat, takes off the cope and puts on the chasuble. He begins with the collect and the mass continues as usual. FIRST READING: (ISAIAH 50:4-7) In this reading from the Deutero-Isaiah, the Lord opens our ear to his message, and our hearts in perfect resignation to his will comforted by the tribulations and persecutions which assail us. SECOND READING: (PHIL. 2:6-11) This is the Pauline eulogistic précis of the paradoxical servant-God, a model for all, whose death is the hope of every Christian pilgrim. THE PASSION NARRATIVE: (MARK 14:1-15:47) The Passion of our Lord Jesus Christ according to St Mark’s Gospel will be rendered by three people without candles or incense or the usual greeting and signing of the book. The passion narrative vividly captures man’s ingratitude, infidelity, apostasy, dubiousness and wickedness, as concretized in Christ’s tragic betrayal, arrest, denial, trails, rejection, condemnation, agony and crucifixion by the same people who just a while ago were chanting in a frenzy: “Hosanna Filio David!” “Verbum Domini” is said at the end of the reading, but the book is not kissed. The priest will give his homily after that. AFTER THE PASSION As we reflect on the sorrowful mysteries of our lord, may we quietly sit down and listen to the homily, after which the usual sequence of mass for Sundays will then follow. AFTER COMMUNION We are almost rounding up this celebration. At this juncture, it is pertinent to call to mind that our participation in the liturgy is not just a re-enactment of past events but a celebration of the omni-present spiritual efficacy of the Paschal Mystery, an enduring source of value for our sanctification. We thank god for making this possible for us in the Church. Meanwhile, Lent continues till Maundy Thursday. We now invite the Chief Celebrant for he post-communion prayer.