Lum and Abner was an Old Time Radio show that was kind of like a radio predecessor of The Andy Griffith Show.
It was about two homespun characters–Lum and Abner–who ran a general store in the town of Pine Ridge, Arkansas.
They had a series of comedic adventures with their fellow townspeople, as well as city slickers passing through Pine Ridge.
The series was very popular and ran from the 1930s to the 1950s. They made around 5,000 episodes, but only about a third of them survive.
One that does survive is the 1938 Christmas episode. It aired on December 23, 1938, and it’s an amazing 15 minutes of radio.
Taking a break from their usual comedy adventures, Lum and Abner do a heartfelt Christmas episode of a kind that would never be made for radio or television today. In fact, it’s guaranteed to be unlike any other Christmas episode you’ve ever heard.
One of the fascinating things about it is that the producers refuse to tell you exactly what is happening in this episode. They let you decide for yourself whether it’s all just a big coincidence, whether it’s incredibly timey-wimey, or whether it’s something even stranger.
So take a listen, and decide for yourself.
Use the video or podcast below or click this link if you’re reading by email:
This Thursday commemorates the mysterious event known as the Transfiguration.
This event is hard to understand. Why did it happen? What did it mean?
Here are 10 things you need to know.
1. What does the word “transfiguration” mean?
The word “transfiguration” comes from the Latin roots trans– (“across”) and figura (“form, shape”). It thus signifies a change of form or appearance.
This is what happened to Jesus in the event known as the Transfiguration: His appearance changed and became glorious.
Before looking at the Transfiguration itself, it’s important that we look at what happened immediately before it in Luke’s Gospel.
2. What happened right before the Transfiguration?
In Luke 9:27, at the end of a speech to the twelve apostles, Jesus adds, enigmatically:
“There are some standing here who will not taste death before they see the kingdom of God.”
This has often been taken as a prophecy that the end of the world would occur before the first generation of Christians died out.
The phrase “kingdom of God” can also refer to other things, though, including the Church–the outward expression of God’s invisible kingdom.
The kingdom is embodied in Christ himself and thus might be “seen” if Christ were to manifest it in an unusual way, even in his own earthly life.
3. Did such a manifestation occur?
Yes, and it is the very next thing that Luke relates: the Transfiguration.
Pope Benedict states that it has been . . .
. . . convincingly argued that the placing of this saying immediately before the Transfiguration clearly relates it to this event.
Some—that is to say, the three disciples who accompany Jesus up the mountain—are promised that they will personally witness the coming of the Kingdom of God ‘in power.’
On the mountain the three of them see the glory of God’s Kingdom shining out of Jesus. On the mountain they are overshadowed by God’s holy cloud. On the mountain—in the conversation of the transfigured Jesus with the Law and the Prophets—they realize that the true Feast of Tabernacles has come. On the mountain they learn that Jesus himself is the living Torah, the complete Word of God. On the mountain they see the ‘power’ (dynamis) of the Kingdom that is coming in Christ” (Jesus of Nazareth, vol. 1, p. 317).
We thus may have the key to understanding Jesus’ mysterious statement just before the Transfiguration. He wasn’t talking about the end of the world. He was talking about this.
In fact, Luke notes that the Transfiguration took place “about eight days after these sayings,” thus stressing its proximity to them and suggesting that it was the fulfillment of this saying, concerning the fact that some of them would see the kingdom of God. Mark gives a different number of days, saying it was “after six days” (Mk. 9:2), but these both approximate a week.
4. Who witnessed the Transfiguration?
The three who are privileged to witness the event are Peter, James, and John, the three core disciples. (Andrew was not there or not included.)
The fact that Jesus only allowed three of his disciples to witness the event may have sparked the discussion which swiftly ensued about which of the disciples was the greatest (Luke 9:46).
Christ’s Transfiguration aims at strengthening the apostles’ faith in anticipation of his Passion: the ascent onto the ‘high mountain’ prepares for the ascent to Calvary.
Christ, Head of the Church, manifests what his Body contains and radiates in the sacraments: ‘the hope of glory’ [CCC 568].
7. What does Luke–in particular–tell us about this event?
Luke mentions several details about the event that the other evangelists do not:
He notes that this happened while Jesus was praying.
He mentions that Peter and his companions “were heavy with sleep, and when they wakened they saw his glory and the two men who stood with him.”
He mentions that Peter made his suggestion to put up booths as Moses and Elijah were departing.
8. Why do Moses and Elijah appear on the mountain?
Moses and Elijah represent the two principal components of the Old Testament: the Law and the Prophets.
Moses was the giver of the Law, and Elijah was considered the greatest of the prophets.
The fact that these two figures “spoke of his departure, which he was to accomplish at Jerusalem” illustrates that the Law and the Prophets point forward to the Messiah and his sufferings.
This foreshadows Jesus’ own explanation, on the road to Emmaus, of the Scriptures pointing to himself (cf. Lk. 24:27, 32).
9. Why was Peter’s suggestion misguided?
The fact that Peter’s suggestion occurs when Moses and Elijah are preparing to depart reveals a desire to prolong the experience of glory. This means Peter is focusing on the wrong thing.
The experience of the Transfiguration is meant to point forward to the sufferings Jesus is about to experience. It is meant to strengthen the disciples faith, revealing to them in a powerful way the divine hand that is at work in the events Jesus will undergo. This is why Moses and Elijah have been speaking “about his departure, which he was to accomplish at Jerusalem.”
Peter misses the point and wants to stay on the mountain, contrary to the message the two heavenly visitors have been expounding.
As a seeming rebuke of this, a theophany occurs: “A cloud came and overshadowed them; and they were afraid as they entered the cloud. And a voice came out of the cloud, saying, ‘This is my Son, my Chosen; listen to him!'”
10. What can we learn from this event?
The Transfiguration was a special event in which God allowed certain apostles to have a privileged spiritual experience that was meant to strengthen their faith for the challenges they would later endure. But it was only a temporary event. It was not meant to be permanent.
In the same way, at certain times in this life, God may give certain members of the faithful (not all of the faithful, all the time), special experiences of his grace that strengthen their faith.
We should welcome these experiences for the graces they are, but we should not expect them to continue indefinitely, nor should we be afraid or resentful when they cease.
They may have been meant only as momentary glimpses of the joy of heaven to sustain us as we face the challenges of this life, to help strengthen us on the road that will–ultimately–bring us into the infinite and endless joy of heaven.
2. Was Jesus’ Resurrection a real, historical event or something else?
The Catechism of the Catholic Church explains:
639 The mystery of Christ’s resurrection is a real event, with manifestations that were historically verified, as the New Testament bears witness.
In about A.D. 56 St. Paul could already write to the Corinthians:
“I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, and that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the Twelve. . .”
The Apostle speaks here of the living tradition of the Resurrection which he had learned after his conversion at the gates of Damascus.
3. What is the significance of the empty tomb?
The Catechism of the Catholic Church explains:
640 . . . The first element we encounter in the framework of the Easter events is the empty tomb. In itself it is not a direct proof of Resurrection; the absence of Christ’s body from the tomb could be explained otherwise.
Nonetheless the empty tomb was still an essential sign for all. Its discovery by the disciples was the first step toward recognizing the very fact of the Resurrection.
This was the case, first with the holy women, and then with Peter. The disciple “whom Jesus loved” affirmed that when he entered the empty tomb and discovered “the linen cloths lying there”, “he saw and believed”.
This suggests that he realized from the empty tomb’s condition that the absence of Jesus’ body could not have been of human doing and that Jesus had not simply returned to earthly life as had been the case with Lazarus.
4. What significance to the post-Resurrection appearances of Christ have?
The Catechism of the Catholic Church explains:
641 Mary Magdalene and the holy women who came to finish anointing the body of Jesus, which had been buried in haste because the Sabbath began on the evening of Good Friday, were the first to encounter the Risen One.
Thus the women were the first messengers of Christ’s Resurrection for the apostles themselves. . . .
642 Everything that happened during those Paschal days involves each of the apostles – and Peter in particular – in the building of the new era begun on Easter morning.
As witnesses of the Risen One, they remain the foundation stones of his Church. the faith of the first community of believers is based on the witness of concrete men known to the Christians and for the most part still living among them.
Peter and the Twelve are the primary “witnesses to his Resurrection”, but they are not the only ones – Paul speaks clearly of more than five hundred persons to whom Jesus appeared on a single occasion and also of James and of all the apostles.
643 Given all these testimonies, Christ’s Resurrection cannot be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact.
5. What significance does Christ’s Resurrection have for us?
The Catechism of the Catholic Church explains:
651 “If Christ has not been raised, then our preaching is in vain and your faith is in vain.”
The Resurrection above all constitutes the confirmation of all Christ’s works and teachings.
All truths, even those most inaccessible to human reason, find their justification if Christ by his Resurrection has given the definitive proof of his divine authority, which he had promised.
658 Christ, “the first-born from the dead” ( Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf Rom 6:4), and one day by the new life he will impart to our bodies (cf Rom 8:11).
6. How do we commemorate this day?
The big celebration of Easter was on the evening of Holy Saturday. It was the Easter Vigil Mass. Consequently, Easter Sunday celebrations–at least as far as the Church is concerned (as opposed to all the egg hunts and baby ducks and marshmallow peeps)–is more restrained.
According to the main document governing the celebrations connected with Easter, Paschalis Solemnitatis:
97. Mass is to be celebrated on Easter Day with great solemnity.
It is appropriate that the penitential rite on this day take the form of a sprinkling with water blessed at the Vigil, during which the antiphon Vidi aquam, or some other song of baptismal character should be sung.
The fonts at the entrance to the church should also be filled with the same water.
7. What is the role of the “Paschal [i.e., Easter] candle”?
Paschales Solemnitatis explains:
99. The paschal candle has its proper place either by the ambo or by the altar and should be lit at least in all the more solemn liturgical celebrations of the season until Pentecost Sunday, whether at Mass, or at Morning and Evening Prayer.
After the Easter season the candle should be kept with honor in the baptistry, so that in the celebration of Baptism the candles of the baptized may be lit from them.
In the celebration of funerals, the paschal candle should be placed near the coffin to indicate that the death of a Christian is his own passover.
The paschal candle should not otherwise be lit nor placed in the sanctuary outside the Easter season.
On Holy Saturday the earth waits in stillness for the Resurrection of the Lord. Here are 12 things you need to know about it.
Everytime we say the creed, we note that Jesus “descended into hell.”
Holy Saturday is the day that commemorates this event.
What happened on this day, and how do we celebrate it?
Here are 12 things you need to know.
1. What happened on the first Holy Saturday?
Here on earth, Jesus’ disciples mourned his death and, since it was a sabbath day, they rested.
Luke notes that the women returned home “and prepared spices and ointments. On the sabbath they rested according to the commandment” (Luke 23:56).
At the tomb, the guards that had been stationed there kept watch over the place to make sure that the disciples did not steal Jesus’ body.
Meanwhile . . .
2. What happened to Jesus while he was dead?
According to the Catechism of the Catholic Church:
633 Scripture calls the abode of the dead, to which the dead Christ went down, “hell” – Sheol in Hebrew or Hades in Greek – because those who are there are deprived of the vision of God.
Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into “Abraham’s bosom”:
“It is precisely these holy souls, who awaited their Saviour in Abraham’s bosom, whom Christ the Lord delivered when he descended into hell.”
Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.
634 “The gospel was preached even to the dead.” The descent into hell brings the Gospel message of salvation to complete fulfillment.
This is the last phase of Jesus’ messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ’s redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.
3. How do we commemorate this day?
According to the main document governing the celebrations connected with Easter, Paschales Solemnitatis:
73. On Holy Saturday the Church is, as it were, at the Lord’s tomb, meditating on his passion and death, and on his descent into hell, and awaiting his resurrection with prayer and fasting.
It is highly recommended that on this day the Office of Readings and Morning Prayer be celebrated with the participation of the people (cf. n. 40).
Where this cannot be done, there should be some celebration of the Word of God, or some act of devotion suited to the mystery celebrated this day.
74. The image of Christ crucified or lying in the tomb, or the descent into hell, which mystery Holy Saturday recalls, as also an image of the sorrowful Virgin Mary can be placed in the church for the veneration of the faithful.
Fasting is also encouraged, but not required, on this day.
4. Are the sacraments celebrated?
For the most part, no. Paschales Solemnitatis explains:
75. On this day the Church abstains strictly from the celebration of the sacrifice of the Mass.
Holy Communion may only be given in the form of Viaticum.
The celebration of marriages is forbidden, as also the celebration of other sacraments, except those of Penance and the Anointing of the Sick.
The prohibition on saying Mass applies to the part of the day before the Easter Vigil Mass (see below).
Baptism in danger of death is also permitted.
5. What is the Easter Vigil?
A vigil is the liturgical commemoration of a notable feast, held on the evening preceding the feast.
The term comes from the Latin word vigilia, which means “wakefulness,” and which came to be used when the faithful stayed awake to pray and do devotional exercises in anticipation of the feast.
Easter Vigil is the vigil held on the evening before Easter.
According to Paschales Solemnitatis:
80. From the very outset the Church has celebrated that annual Pasch, which is the solemnity of solemnities, above all by means of a night vigil.
For the resurrection of Christ is the foundation of our faith and hope, and through Baptism and Confirmation we are inserted into the Paschal Mystery of Christ, dying, buried, and raised with him, and with him we shall also reign.
The full meaning of Vigil is a waiting for the coming of the Lord.
6. When should Easter Vigil be celebrated?
Paschales Solemnitatis explains:
78. “The entire celebration of the Easter Vigil takes place at night. It should not begin before nightfall; it should end before daybreak on Sunday.”
This rule is to be taken according to its strictest sense. Reprehensible are those abuses and practices which have crept into many places in violation of this ruling, whereby the Easter Vigil is celebrated at the time of day that it is customary to celebrate anticipated Sunday Masses.
Those reasons which have been advanced in some quarters for the anticipation of the Easter Vigil, such as lack of public order, are not put forward in connection with Christmas night, nor other gatherings of various kinds.
7. What happens at the Easter Vigil?
According to Paschales Solemnitatis:
81. The order for the Easter Vigil is arranged so that
after the service of light and the Easter Proclamation (which is the first part of the Vigil),
Holy Church meditates on the wonderful works which the Lord God wrought for his people from the earliest times (the second part or Liturgy of the Word),
to the moment when, together with those new members reborn in Baptism (third part),
she is called to the table prepared by the Lord for his Church—the commemoration of his death and resurrection—until he comes (fourth part).
8. What happens during the service of light?
According to Paschales Solemnitatis:
82. . . . In so far as possible, a suitable place should be prepared outside the church for the blessing of the new fire, whose flames should be such that they genuinely dispel the darkness and light up the night.
The paschal candle should be prepared, which for effective symbolism must be made of wax, never be artificial, be renewed each year, be only one in number, and be of sufficiently large size so that it may evoke the truth that Christ is the light of the world. It is blessed with the signs and words prescribed in the Missal or by the Conference of Bishops.
83. The procession, by which the people enter the church, should be led by the light of the paschal candle alone. Just as the children of Israel were guided at night by a pillar of fire, so similarly, Christians follow the risen Christ. There is no reason why to each response “Thanks be to God” there should not be added some acclamation in honor of Christ.
The light from the paschal candle should be gradually passed to the candles which it is fitting that all present should hold in their hands, the electric lighting being switched off.
9. What happens during the Easter Proclamation?
According to Paschales Solemnitatis:
84. The deacon makes the Easter Proclamation which tells, by means of a great poetic text, the whole Easter mystery placed in the context of the economy of salvation.
In case of necessity, where there is no deacon, and the celebrating priest is unable to sing it, a cantor may do so.
The Bishops’ Conferences may adapt this proclamation by inserting into it acclamations from the people.
10. What happens during the Scripture readings?
According to Paschales Solemnitatis:
85. The readings from Sacred Scripture constitute the second part of the Vigil. They give an account of the outstanding deeds of the history of salvation, which the faithful are helped to meditate calmly upon by the singing of the responsorial psalm, by a silent pause and by the celebrant’s prayer.
The restored Order for the Vigil has seven readings from the Old Testament chosen from the Law and the Prophets, which are in use everywhere according to the most ancient tradition of East and West, and two readings from the New Testament, namely from the Apostle and from the Gospel.
Thus the Church, “beginning with Moses and all the Prophets” explains Christ’s Paschal Mystery.
Consequently wherever this is possible, all the readings should be read so that the character of the Easter Vigil, which demands that it be somewhat prolonged, be respected at all costs.
Where, however, pastoral conditions require that the number of readings be reduced, there should be at least three readings from the Old Testament, taken from the Law and the Prophets; the reading from Exodus chapter 14 with its canticle must never be omitted.
87. After the readings from the Old Testament, the hymn “Gloria in excelsis” is sung, the bells are rung in accordance with local custom, the collect is recited, and the celebration moves on to the readings from the New Testament. An exhortation from the Apostle on Baptism as an insertion into Christ’s Paschal Mystery is read.
Then all stand and the priest intones the “Alleluia” three times, each time raising the pitch. The people repeat it after him.
If it is necessary, the psalmist or cantor may sing the “Alleluia,” which the people then take up as an acclamation to be interspersed between the verses of Psalm 117, so often cited by the Apostles in their Easter preaching.
Finally, the resurrection of the Lord is proclaimed from the Gospel as the high point of the whole Liturgy of the Word.
After the Gospel a homily is to be given, no matter how brief.
11. What happens during the baptismal liturgy?
According to Paschales Solemnitatis:
88. The third part of the Vigil is the baptismal liturgy. Christ’s passover and ours is now celebrated.
This is given full expression in those churches which have a baptismal font, and more so when the Christian initiation of adults is held, or at least the Baptism of infants.
Even if there are no candidates for Baptism, the blessing of baptismal water should still take place in parish churches. If this blessing does not take place at the baptismal font, but in the sanctuary, baptismal water should be carried afterwards to the baptistry there to be kept throughout the whole of paschal time.
Where there are neither candidates for Baptism nor any need to bless the font, Baptism should be commemorated by the blessing of water destined for sprinkling upon the people.
89. Next follows the renewal of baptismal promises, introduced by some words on the part of the celebrating priest.
The faithful reply to the questions put to them, standing and holding lighted candles in their hands. They are then sprinkled with water: in this way the gestures and words remind them of the Baptism they have received.
The celebrating priest sprinkles the people by passing through the main part of the church while all sing the antiphon “Vidi aquam” or another suitable song of a baptismal character.
12. What happens during the Eucharistic liturgy?
According to Paschales Solemnitatis:
90. The celebration of the Eucharist forms the fourth part of the Vigil and marks its high point, for it is in the fullest sense the Easter Sacrament, that is to say, the commemoration of the Sacrifice of the Cross and the presence of the risen Christ, the completion of Christian initiation, and the foretaste of the eternal pasch.
92. It is fitting that in the Communion of the Easter Vigil full expression be given to the symbolism of the Eucharist, namely by consuming the Eucharist under the species of both bread and wine. The local Ordinaries will consider the appropriateness of such a concession and its ramifications.
Good Friday is the most somber day of the Christian year.
It is the day our Savior died for us.
It is the day we were redeemed from our sins by the voluntary death of God Himself at the hands of man.
Here are 9 things you need to know.
1. Why is this day called “Good Friday”
It’s not for the reason you might think.
Despite the fact that “good” is a common English word, tempting us to say the name is based on the fact that something very good (our redemption) happened on this day, that’s not where the name comes from.
Precisely where it does come from is disputed. The Catholic Encyclopedia explains:
The origin of the term Good is not clear. Some say it is from “God’s Friday” (Gottes Freitag); others maintain that it is from the German Gute Freitag, and not speciallyEnglish.
It is also argued that the name is based on a Medieval use of the word good where it meant “holy.” Thus “Good Friday” would have come from “Holy Friday,” the same way we have Holy Thursday and Holy Saturday.
2. What happened on the first Good Friday?
Quite a number of things. During the night, Jesus had been arrested and taken before the high priests Annas and Caiaphas. It was during this time that Peter denied him.
According to the gospels, Jesus:
Was taken before Pilate in the morning
Sent to Herod
Returned to Pilate
Was mocked and beaten
Saw Barabbas released in his stead
Was crowned with thorns
Was condemned to death
Carried the crushing burden of his cross
Told the weeping women what would happen in the future
Was crucified between two thieves
Forgave those who crucified him
Entrusted the Virgin Mary to the beloved disciple
Assured the good thief of his salvation
Said his famous seven last words
Cried out and died
In addition:
There was darkness over the land
There was an earthquake
The veil of the temple was torn in two
Many saints of the Old Testament period were raised
A soldier pierced Christ’s side and blood and water flowed out
Joseph of Arimathea and Nicodemus went to Pilate and asked for Jesus’ body
He was buried in Joseph’s own tomb
A guard was set over the tomb
All Jesus’ friends and family grieved at his death
If you’d like to read the gospel accounts themselves, you can use these links:
According to the main document governing the celebrations connected with Easter, Paschales Solemnitatis:
58. On this day, when “Christ our passover was sacrificed,” the Church:
meditates on the passion of her Lord and Spouse,
adores the cross,
commemorates her origin from the side of Christ asleep on the cross,
and intercedes for the salvation of the whole world.
4. Are fast and abstinence required on Good Friday?
Yes. Paschales Solemnitatis notes:
60. Good Friday is a day of penance to be observed as of obligation in the whole Church, and indeed through abstinence and fasting.
For more information on the requirement of fast and abstinence, you should click here.
5. Are the sacraments celebrated on Good Friday?
For the most part, no. Good Friday is the only day of the year on which the celebration of Mass is forbidden.
Paschales Solemnitatis notes:
59. On this day, in accordance with ancient tradition, the Church does not celebrate the Eucharist.
Holy Communion is distributed to the faithful during the Celebration of the Lord’s Passion alone, though it may be brought at any time of the day to the sick who cannot take part in the celebration.
61. All celebration of the sacraments on this day is strictly prohibited, except for the sacraments of Penance and Anointing of the Sick.
Funerals are to be celebrated without singing, music, or the tolling of bells.
Baptism in danger of death is also permitted.
6. What liturgical celebrations occur on this day?
The principal one is known as the Celebration of the Lord’s Passion. It includes:
A liturgy of the word
The adoration of the cross
A Communion service using hosts already consecrated.
Paschales Solemnitatis notes:
63. The Celebration of the Lord’s Passion is to take place in the afternoon, at about three o’clock.
The time will be chosen which seems most appropriate for pastoral reasons in order to allow the people to assemble more easily, for example shortly after midday, or in the late evening, however not later than nine o’clock.
7. How is the cross venerated?
Paschales Solemnitatis notes:
68. For veneration of the cross, let a cross be used that is of appropriate size and beauty, and let one of the forms for this rite as found in the Roman Missal be followed.
The rite should be carried out with the splendor worthy of the mystery of our salvation: both the invitation pronounced at the unveiling of the cross, and the people’s response should be made in song, and a period of respectful silence is to be observed after each act of veneration—the celebrant standing and holding the raised cross.
69. The cross is to be presented to each of the faithful individually for their adoration since the personal adoration of the cross is a most important feature in this celebration; only when necessitated by the large numbers of faithful present should the rite of veneration be made simultaneously by all present.
Only one cross should be used for the veneration, as this contributes to the full symbolism of the rite.
During the veneration of the cross the antiphons, “Reproaches,” and hymns should be sung, so that the history of salvation be commemorated through song. Other appropriate songs may also be sung (cf. n. 42).
8. What happens after the Celebration of the Lord’s Passion?
Paschales Solemnitatis notes:
71. After the celebration, the altar is stripped; the cross remains however, with four candles.
An appropriate place (for example, the chapel of repose used for reservation of the Eucharist on Maundy Thursday) can be prepared within the church, and there the Lord’s cross is placed so that the faithful may venerate and kiss it, and spend some time in meditation.
9. Are other devotions appropriate to Good Friday?
Paschales Solemnitatis notes:
72. Devotions such as the “Way of the Cross,” processions of the passion, and commemorations of the sorrows of the Blessed Virgin Mary are not, for pastoral reasons, to be neglected.
The texts and songs used, however, should be adapted to the spirit of the Liturgy of this day.
Such devotions should be assigned to a time of day that makes it quite clear that the Liturgical celebration by its very nature far surpasses them in importance.
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.
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?
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.
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?
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?
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.
The Gospel reading for the Second Sunday of Lent commemorates the mysterious event known as the Transfiguration.
This event is hard to understand. Why did it happen? What did it mean?
Here are 10 things you need to know.
1. What does the word “transfiguration” mean?
The word “transfiguration” comes from the Latin roots trans– (“across”) and figura (“form, shape”). It thus signifies a change of form or appearance.
This is what happened to Jesus in the event known as the Transfiguration: His appearance changed and became glorious.
Before looking at the Transfiguration itself, it’s important that we look at what happened immediately before it in Luke’s Gospel.
2. What happened right before the Transfiguration?
In Luke 9:27, at the end of a speech to the twelve apostles, Jesus adds, enigmatically:
“There are some standing here who will not taste death before they see the kingdom of God.”
This has often been taken as a prophecy that the end of the world would occur before the first generation of Christians died out.
The phrase “kingdom of God” can also refer to other things, though, including the Church–the outward expression of God’s invisible kingdom.
The kingdom is embodied in Christ himself and thus might be “seen” if Christ were to manifest it in an unusual way, even in his own earthly life.
3. Did such a manifestation occur?
Yes, and it is the very next thing that Luke relates: the Transfiguration.
Pope Benedict states that it has been . . .
. . . convincingly argued that the placing of this saying immediately before the Transfiguration clearly relates it to this event.
Some—that is to say, the three disciples who accompany Jesus up the mountain—are promised that they will personally witness the coming of the Kingdom of God ‘in power.’
On the mountain the three of them see the glory of God’s Kingdom shining out of Jesus. On the mountain they are overshadowed by God’s holy cloud. On the mountain—in the conversation of the transfigured Jesus with the Law and the Prophets—they realize that the true Feast of Tabernacles has come. On the mountain they learn that Jesus himself is the living Torah, the complete Word of God. On the mountain they see the ‘power’ (dynamis) of the Kingdom that is coming in Christ” (Jesus of Nazareth, vol. 1, p. 317).
We thus may have the key to understanding Jesus’ mysterious statement just before the Transfiguration. He wasn’t talking about the end of the world. He was talking about this.
In fact, Luke notes that the Transfiguration took place “about eight days after these sayings,” thus stressing its proximity to them and suggesting that it was the fulfillment of this saying, concerning the fact that some of them would see the kingdom of God. Mark gives a different number of days, saying it was “after six days” (Mk. 9:2), but these both approximate a week.
4. Who witnessed the Transfiguration?
The three who are privileged to witness the event are Peter, James, and John, the three core disciples. (Andrew was not there or not included.)
The fact that Jesus only allowed three of his disciples to witness the event may have sparked the discussion which swiftly ensued about which of the disciples was the greatest (Luke 9:46).
Christ’s Transfiguration aims at strengthening the apostles’ faith in anticipation of his Passion: the ascent onto the ‘high mountain’ prepares for the ascent to Calvary.
Christ, Head of the Church, manifests what his Body contains and radiates in the sacraments: ‘the hope of glory’ [CCC 568].
7. What does Luke–in particular–tell us about this event?
Luke mentions several details about the event that the other evangelists do not:
He notes that this happened while Jesus was praying.
He mentions that Peter and his companions “were heavy with sleep, and when they wakened they saw his glory and the two men who stood with him.”
He mentions that Peter made his suggestion to put up booths as Moses and Elijah were departing.
8. Why do Moses and Elijah appear on the mountain?
Moses and Elijah represent the two principal components of the Old Testament: the Law and the Prophets.
Moses was the giver of the Law, and Elijah was considered the greatest of the prophets.
The fact that these two figures “spoke of his departure, which he was to accomplish at Jerusalem” illustrates that the Law and the Prophets point forward to the Messiah and his sufferings.
This foreshadows Jesus’ own explanation, on the road to Emmaus, of the Scriptures pointing to himself (cf. Lk. 24:27, 32).
9. Why was Peter’s suggestion misguided?
The fact that Peter’s suggestion occurs when Moses and Elijah are preparing to depart reveals a desire to prolong the experience of glory. This means Peter is focusing on the wrong thing.
The experience of the Transfiguration is meant to point forward to the sufferings Jesus is about to experience. It is meant to strengthen the disciples faith, revealing to them in a powerful way the divine hand that is at work in the events Jesus will undergo. This is why Moses and Elijah have been speaking “about his departure, which he was to accomplish at Jerusalem.”
Peter misses the point and wants to stay on the mountain, contrary to the message the two heavenly visitors have been expounding.
As a seeming rebuke of this, a theophany occurs: “A cloud came and overshadowed them; and they were afraid as they entered the cloud. And a voice came out of the cloud, saying, ‘This is my Son, my Chosen; listen to him!'”
10. What can we learn from this event?
The Transfiguration was a special event in which God allowed certain apostles to have a privileged spiritual experience that was meant to strengthen their faith for the challenges they would later endure. But it was only a temporary event. It was not meant to be permanent.
In the same way, at certain times in this life, God may give certain members of the faithful (not all of the faithful, all the time), special experiences of his grace that strengthen their faith.
We should welcome these experiences for the graces they are, but we should not expect them to continue indefinitely, nor should we be afraid or resentful when they cease.
They may have been meant only as momentary glimpses of the joy of heaven to sustain us as we face the challenges of this life, to help strengthen us on the road that will–ultimately–bring us into the infinite and endless joy of heaven.
Recently there was some discussion on Facebook of how ashes should be placed on the head, with some folks thinking that the form of the cross is mandatory.
It isn’t. There is no set form, and in some countries–like Italy–the norm is to sprinkle ashes on the top of the head.
Today I ran across a picture of Pope Francis doing that, and I thought I’d share it to document the diversity of global practice on this point.
This Sunday is the first Sunday of Lent, and we read about events that occurred at the very beginning of Jesus’ ministry.
Following his baptism, Jesus spent 40 days in the wilderness—his own, personal equivalent of Lent.
It was a time of preparation for the beginning of his public preaching in Galilee.
Here are 9 things to know and share . . .
1) How does Mark describe what happens after Jesus is baptized?
In Mark 1:12, we encounter the puzzling statement, “The Spirit immediately drove him [Jesus] out into the wilderness.”
The fact that Jesus responds to the initiative of the Holy Spirit reveals the cooperation of the three Persons of the Trinity.
2) Why does Mark say that Jesus went into the wilderness? He was already in the wilderness, for he had come to John to be baptized (1:4-5).
The statement must mean that, under the inspiration of the Holy Spirit, Jesus went even farther into the wilderness than had John, in the way Christianity surpasses the movement that John initiated. By going to a more remote place, Jesus removed himself even farther from corrupt society for an even greater encounter with God.
Jesus remains in the wilderness for forty days, a period that echoes the forty days Moses spent on the mountain (Exodus 34:28) as well as other periods of forty days or years in the Old Testament.
3) What is Jesus doing in the desert, and what can we learn from it?
Mark does not mention the fact that Jesus fasts while in the desert (Matthew and Luke supply that information), but it is clear that Jesus performs spiritual exercises in the desert. This is why the Holy Spirit brought him into the desert: He is on retreat to prepare for his ministry.
When we go on retreat in our own lives, we often find ourselves beset by distractions that pull us away from the encounter with God that we are seeking, and this is what happens here. While he is in the desert, Jesus is “tempted by Satan.”
Mark records only this basic fact—more information is provided by Matthew and Luke—but it is still an astonishing claim. Mark’s readers would certainly have wanted to know more about this if it was the first time they had encountered it. This suggests that it was not the first time—that they were already familiar with the incident, presumably from the preaching of Peter.
In his brief account of Jesus’ time in the desert, Mark also points out that Jesus “was with the wild beasts,” indicating the physical danger present in the wilderness and thus Jesus’ abandonment to and trust in his Father. This trust was not misplaced, as shown by the next thing Mark records: “the angels ministered to him.”
In the same way, we can trust God to provide what we need when we are surrounded by danger.
4) What does it mean for the devil to “tempt” Jesus? How could Jesus, who is all good, be tempted by the devil? Why would the devil even bother?
Sin is irrational, and so there is something irrational or disordered about what the devil does here. The question is: What is disordered?
It could be that the devil is trying to put pressure on Jesus out of sheer spite, without hoping to actually corrupt him. On the other hand, the devil may have the irrational arrogance to think that he could corrupt the infinitely holy Son of God.
5) Could we look at this event another way?
Yes. The Greek verb used here (peirazō) means not only tempt but also test. The devil can be seen as testing Jesus—putting pressure on Jesus to see whether it is possible to get him to give in to sin.
If the devil knows that it is impossible to get the Son of God to sin then, presumably, he would be doing it to find out if Jesus is the Son of God. By passing the test, Jesus shows that he is.
6) How else can we look at this event?
Some have viewed it as a recapitulation of prior events in salvation history. The Catechism of the Catholic Church explores this way of looking at the text:
“The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfills Israel’s vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God’s Servant, totally obedient to the divine will. In this, Jesus is the devil’s conqueror: He ‘binds the strong man’ to take back his plunder (Mark 3:27). Jesus’ victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father” (CCC 539).
Similarly, St. John Paul II said:
“Jesus knew that he was sent by the Father to establish God’s kingdom in the world of humanity. On the one hand, for this purpose he accepted being tempted in order to take his proper place among sinners. He had already done this at the Jordan, in order to serve as a model for all (cf. St. Augustine, De Trinitate 4:13). But on the other hand, by virtue of the Holy Spirit’s anointing, he reached into the very roots of sin and defeated the one who is the ‘father of lies’ (John 8:44). Thus he willingly went to face the temptations at the start of his ministry, complying with the Holy Spirit’s impulse” (John Paul II, General Audience, July 21, 1990).
7) How does Jesus’ public ministry begin?
In Mark 1:14,Mark introduces the public ministry of saying that it happened “after John was arrested.”
This, again, seems to expect the audience to already know the story of John the Baptist. Mark does not even tell us who arrested John. (It was Herod Antipas, one of the sons of Herod the Great and the tetrarch of Galilee, as we learn in Luke 3:19-20).
Mark does recount what happened after John was arrested: “Jesus came into Galilee, preaching the gospel of God.”
Since Herod was the ruler of Galilee, this was a daring move on Jesus’ part. He is going into the territory of the man who arrested John, and, in a sense, taking up John’s ministry and carrying it further, as John had prophesied.
8) What does it mean when it says that Jesus preached “the gospel of God”?
The reference to Jesus preaching “the gospel of God” does not mean that he preached the existence of God to people who did not believe in him. His audience was Jewish and already worshipped God.
Instead, “the gospel of God” refers to the news that a new phase in God’s plan of the ages is beginning. This is spelled out, as Mark records Jesus preaching, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.”
“The time” that has been fulfilled is the time of waiting for “the kingdom of God” to appear.
The Jewish people already regarded God as the King of the entire world (Ps. 47:2). They regarded him even more particularly as the Ruler of the Jewish nation (see Josephus, Against Apion 2:18; it is in this passage that Josephus coins the word theocracy to describe the rule of Israel by God).
But it was clear that, despite the rule of God over all creation and over Israel, there are other, worldly powers that appear to rule. These include Caesar and his minions in the Holy Land, such as Herod Antipas in Galilee and Pontius Pilate in Judea.
Jesus’ announcement that the kingdom of God is at hand means that God will now manifest his kingly rule in a new way.
9) How would God’s rule be manifested in a new way?
Many in Jesus’ audience would have understood this in a purely political sense—that the reign of the Romans would be extinguished. But this was not Jesus’ plan, for as he says in John: “My kingship is not of this world” (John 18:36).
Nevertheless, as the Messiah, Jesus manifests in his own person the kingdom of God. He makes it present, and so it is “at hand.” As the mystical body of Christ (Eph. 1:22-23, Col. 1:18), the Church is also an expression of this kingdom, which grows as the Church does.
The Second Vatican Council stated:
“The Church . . . receives the mission to proclaim and to spread among all peoples the Kingdom of Christ and of God and to be, on earth, the initial budding forth of that kingdom. While it slowly grows, the Church strains toward the completed Kingdom and, with all its strength, hopes and desires to be united in glory with its King” (Lumen Gentium 5).
There is thus a sense in which the kingdom of God became present with the coming of Christ, a sense in which it grows throughout history, and a sense in which it will find its fulfillment at the Second Coming of Christ.
125. In the Roman Rite, the beginning of the forty days of penance is marked with the austere symbol of ashes which are used in the Liturgy of Ash Wednesday.
The use of ashes is a survival from an ancient rite according to which converted sinners submitted themselves to canonical penance.
The act of putting on ashes symbolizes fragility and mortality, and the need to be redeemed by the mercy of God.
Far from being a merely external act, the Church has retained the use of ashes to symbolize that attitude of internal penance to which all the baptized are called during Lent.
The faithful who come to receive ashes should be assisted in perceiving the implicit internal significance of this act, which disposes them towards conversion and renewed Easter commitment.
3. How does the distribution of ashes take place?
The Roman Missal states that after the homily, the priest blesses the ashes and sprinkles them with holy water.
Then the priest places ashes on the head of all those present who come to him, and says to each one:
Repent, and believe the Gospel.
Or:
Remember that you are dust, and to dust you shall return.
Meanwhile an antiphon or another appropriate chant is sung.
4. Is there a particular way the ashes should be put on people’s heads?
Fr. Edward McNamara, professor of liturgy at Regina Apostolorum University comments:
There are no set rules regarding this, and it largely depends on local custom.
In most English-speaking countries the prevailing custom seems to be that the priest places enough holy water into the ashes to form a kind of paste. The ashes are then daubed in the form of a cross on the forehead.
Many Catholics see this practice as a means of publicly showing their faith and leave the smudge on their forehead throughout Ash Wednesday.
In other countries, such as Spain, Italy and parts of Latin America, the prevailing custom seems to be sprinkling fairly dry ashes on the crown of the head. But even within these geographical areas, both customs are practiced and there may be other legitimate traditions as well.
5. Can this be done outside of Mass?
Yes. The Roman Missal states:
The blessing and distribution of ashes may also take place outside Mass. In this case, the rite is preceded by a Liturgy of the Word, with the Entrance Antiphon, the Collect, and the readings with their chants as at Mass.
Then there follow the Homily and the blessing and distribution of ashes.
The rite is concluded with the Universal Prayer, the Blessing, and the Dismissal of the Faithful.
6. Can someone other than a priest distribute the ashes?
Yes. The Book of Blessings states:
1659 This rite may be celebrated by a priest or deacon who may be assisted by lay ministers in the distribution of ashes. The blessing of the ashes, however, is reserved to a priest or deacon.
7. How long do you leave the ashes on?
There is no rule about this. It is a matter of personal decision based on the individual’s own inclinations and circumstances.
The ashes can be left on until they wear off naturally or they can be washed off or wiped off when the individual chooses.
8. Can ashes be distributed to the sick who cannot attend Mass?
Yes. The Book of Blessings states:
1657 This order [in the Book of Blessings] may also be used when ashes are brought to the sick. According to circumstancs, the rite may be abbreviated by the minister. Nevertheless, at least one Scripture reading should be included in the service.
1658 If already blessed ashes are brought to the sick, the blessing is omitted and the distribution takes place immediately after the homily. The homily should conclude by inviting the sick person to prepare himself or herself for the reception of the ashes.
9. Is Ash Wednesday a Holyday of Obligation?
No. There is no obligation to attend Mass.
However, Ash Wednesday is a penitential day and it (together with Good Friday) is one of two days of the year on which fasting and abstinence are required.
