9 things you need to know about Palm (Passion) Sunday
BY Jimmy Akin
| Posted 3/23/13 at 5:12 PM
Palm Sunday--or is it Passion Sunday?--marks the beginning of Holy Week.
This day commemorates not one but two very significant events in the life of Christ.
Here are 9 things you need to know.
The first name comes from the fact that it commemorates Jesus' triumphal entry into Jerusalem, when the crowd had palm branches (John 12:13).
The second name comes from the fact that the narrative of the Passion is read on this Sunday (it otherwise wouldn't be read on a Sunday, since the next Sunday is about the Resurrection).
According to the main document on the celebration of the feasts connected with Easter, Paschales Solemnitatis:
Holy Week begins on "Passion (or Palm) Sunday" which joins the foretelling of Christ's regal triumph and the proclamation of the passion. The connection between both aspects of the Paschal Mystery should be shown and explained in the celebration and catechesis of this day.
According to Paschales Solemnitatis:
The commemoration of the entrance of the Lord into Jerusalem has, according to ancient custom, been celebrated with a solemn procession, in which the faithful in song and gesture imitate the Hebrew children who went to meet the Lord singing "Hosanna."
The procession may take place only once, before the Mass which has the largest attendance, even if this should be in the evening either of Saturday or Sunday. The congregation should assemble in a secondary church or chapel or in some other suitable place distinct from the church to which the procession will move. . . .
The palms or branches are blessed so that they can be carried in the procession. The palms should be taken home where they will serve as a reminder of the victory of Christ be given which they celebrated in the procession.
It is not necessary that palm branches be used in the procession. Other forms of greenery can also be used.
According to the Directory on Popular Piety and the Liturgy:
The procession, commemorating Christ's messianic entry into Jerusalem, is joyous and popular in character. The faithful usually keep palm or olive branches, or other greenery which have been blessed on Palm Sunday in their homes or in their work places.
The faithful, however, should be instructed as to the meaning of this celebration so that they might grasp its significance.
They should be opportunely reminded that the important thing is participation at the procession and not only the obtaining of palm or olive branches.
Palms or olive branches should not be kept as amulets, or for therapeutic or magical reasons to dispel evil spirits or to prevent the damage these cause in the fields or in the homes, all of which can assume a certain superstitious guise.
Palms and olive branches are kept in the home as a witness to faith in Jesus Christ, the messianic king, and in his Paschal Victory.
Pope Emeritus Benedict XVI explains:
Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport.
The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode. . . .
For now let us note this: Jesus is indeed making a royal claim. He wants his path and his action to be understood in terms of Old Testament promises that are fulfilled in his person. . . .
At the same time, through this anchoring of the text in Zechariah 9:9, a “Zealot” exegesis of the kingdom is excluded: Jesus is not building on violence; he is not instigating a military revolt against Rome. His power is of another kind: it is in God’s poverty, God’s peace, that he identifies the only power that can redeem [Jesus of Nazareth, vol. 2].
It shows that they recognized him as their messianic king.
Benedict XVI notes:
The spreading out of garments likewise belongs to the tradition of Israelite kingship (cf. 2 Kings 9:13). What the disciples do is a gesture of enthronement in the tradition of the Davidic kingship, and it points to the Messianic hope that grew out of the Davidic tradition.
The pilgrims who came to Jerusalem with Jesus are caught up in the disciples’ enthusiasm. They now spread their garments on the street along which Jesus passes.
They pluck branches from the trees and cry out verses from Psalm 118, words of blessing from Israel’s pilgrim liturgy, which on their lips become a Messianic proclamation: “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming! Hosanna in the highest!” (Mk 11:9–10; cf. Ps 118:26).
Originally this was a word of urgent supplication, meaning something like: Come to our aid! The priests would repeat it in a monotone on the seventh day of the Feast of Tabernacles, while processing seven times around the altar of sacrifice, as an urgent prayer for rain.
But as the Feast of Tabernacles gradually changed from a feast of petition into one of praise, so too the cry for help turned more and more into a shout of jubilation.
By the time of Jesus, the word had also acquired Messianic overtones. In the Hosanna acclamation, then, we find an expression of the complex emotions of the pilgrims accompanying Jesus and of his disciples: joyful praise of God at the moment of the processional entry, hope that the hour of the Messiah had arrived, and at the same time a prayer that the Davidic kingship and hence God’s kingship over Israel would be reestablished.
Benedict XVI argues that it was not:
All three Synoptic Gospels, as well as Saint John, make it very clear that the scene of Messianic homage to Jesus was played out on his entry into the city and that those taking part were not the inhabitants of Jerusalem, but the crowds who accompanied Jesus and entered the Holy City with him.
This point is made most clearly in Matthew’s account through the passage immediately following the Hosanna to Jesus, Son of David: “When he entered Jerusalem, all the city was stirred, saying: Who is this? And the crowds said: This is the prophet Jesus from Nazareth of Galilee” (Mt 21:10–11). . . .
People had heard of the prophet from Nazareth, but he did not appear to have any importance for Jerusalem, and the people there did not know him.
The crowd that paid homage to Jesus at the gateway to the city was not the same crowd that later demanded his crucifixion.
According to Paschales Solemnitatis:
33. The passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the parts of Christ, the narrator and the people. The passion is proclaimed by deacons or priests, or by lay readers. In the latter case, the part of Christ should be reserved to the priest.
The proclamation of the passion should be without candles and incense, the greeting and the signs of the cross are omitted; only a deacon asks for the blessing, as he does before the Gospel.
For the spiritual good of the faithful the passion should be proclaimed in its entirety, and the readings which precede it should not be omitted.
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