9 things you need to know about Palm (Passion) Sunday

triumphal-entry-medium2bPalm 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.

 

1. What is this day called?

The day is called both “Palm Sunday” and “Passion Sunday.”

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.

 

2. One of the notable features of this day is a procession before Mass. Why do we do this and how is it supposed to work?

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.

 

3. Are we only supposed to use palms? What if you don’t have palms where you live?

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.

 

4. Should any instruction be given to the faithful?

According to the Directory on Popular Piety and the Liturgy:

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.

 

5. What was Jesus doing at the Triumphal Entry?

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].

 

6. What does the reaction of the crowd show?

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).

7. What does the word “Hosanna” mean?

Benedict XVI explains:

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.

 

8. Is the same crowd that cheered Jesus’ arrival the one that demanded his crucifixion just a few days later?

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.

 

9. This brings us to the Passion Narrative recorded in the Gospel. How is this to be read at Mass?

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.

 

Author: Jimmy Akin

Jimmy was born in Texas, grew up nominally Protestant, but at age 20 experienced a profound conversion to Christ. Planning on becoming a Protestant seminary professor, he started an intensive study of the Bible. But the more he immersed himself in Scripture the more he found to support the Catholic faith, and in 1992 he entered the Catholic Church. His conversion story, "A Triumph and a Tragedy," is published in Surprised by Truth. Besides being an author, Jimmy is the Senior Apologist at Catholic Answers, a contributing editor to Catholic Answers Magazine, and a weekly guest on "Catholic Answers Live."

11 thoughts on “9 things you need to know about Palm (Passion) Sunday”

  1. Thanks, Jimmy. That restatement of what this Sunday is all about will help to keep it in proper perspective.

  2. Re: “other greenery”, there are parts of Germany and points north where people traditionally used pussywillow branches.

  3. Thanks Jimmy, but there’s another thing to know about Palm Sunday – the faithful need to know what to do with the old ones from last year! These are blessed items and as such they should not be thrown into the garbage with the fish bones. They should be burned or buried. If this can’t be done then they should be returned to the church where the clergy can take proper care of them.

  4. Very interesting answer to question 8. Most people take it for granted that it *was* the same crowd.

    1. Indeed, it is even taught as an example of the fickleness of the mob that one minute they are hailing him with Hosannas and the in the next breath, shouting “crucify him…”

  5. Thank you Jimmy. I appreciate this information and will use it as necessary.

    Outstanding.

    Semper Fidelis,
    Al Gambone

  6. so, after Judas left the scene, Matthias comes along (not yet a Saint). I wonder what he did for a living and what town he came from.

  7. I’m not so sure that the reasoning given proves that the crowd is not the same or had many of the same people. For sure, the Palm Sunday crowd started out with believers who were following Jesus into Jerusalem. That does not mean that more didn’t pile onto the bandwagon when they heard of Jesus. And we have to remember that Jesus had just raised Lazarus from the dead in Bethany, just outside of Jerusalem. We know from John 11:19 that many of “the Jews” had come to Bethany – John uses the term to refer to the establishment at the time. After the miracle, John tells us that many of “the Jews who had come to Mary and seen what he had done began to believe in him” [John 11:45]. So certainly Jesus had followers in Jerusalem too. Indeed, it was because of them that the Sanhedrin plotted to kill Jesus [John 11:53]. And we know from John that Jesus was previously hiding because a “warrant” was issued for him, so the crowds were defying the ban and the leadership[John 11:57]. No, clearly the language is not meant to literally infer that nobody who lived in Jerusalem had heard of him. After Jesus was arrested, many of those who believed had lost hope and most likely felt betrayed by an imposter. How could the Messiah be captured like that? If every one of his disciples except John was affected, certainly the crowds would have been affected too, especially those who might have been latecomers to the party.

  8. Good day to all. Since my conversion in July of 2012, I have been studying diligently and I am getting to the point of confidence to share thoughts or ask questions, more the later I hope. And since we are upon Holy Week, I thought this question might be appropriate.
    Has anyone found a distinct difference in Luke’s Gospel from Matthew and Mark beginning with his Passion narrative and moving through the death and resurrection of Jesus? He follows Matthew and Mark to the iota, for the most part, but then the language changes, dramatically in some cases, from the Passion forward.

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