Palm Sunday celebrates Jesus's triumphant entry into Jerusalem, so when the crosses used in the Palm Sunday service are converted to ashes, the worshippers are reminded that defeat and crucifixion swiftly followed triumph. But using the ashes to mark the cross on the believer's forehead symbolises that through Christ's death and resurrection, all Christians can be free from sin.
The History of Palm Sunday
The celebration of Palm Sunday originated in the Jerusalem Church, around the late fourth century. The early Palm Sunday ceremony consisted of prayers, hymns, and sermons recited by the clergy while the people walked to various holy sites throughout the city. At the final site, the place where Christ
ascended into heaven, the clergy would read from the gospels concerning the entry of Jesus into Jerusalem. In the early evening they would return to the city reciting: "Blessed is He that comes in the name of the Lord." The children would carry
palm and olive branches as the people returned through the city back to the church, where they would hold evening services.
By the fifth century, the Palm Sunday celebration had spread as far as Constantinople. Changes made in the sixth and seventh centuries resulted in two new Palm Sunday traditions - the ritual blessing of the palms, and a morning procession instead of an evening one. Adopted by the Western Church in the eighth century, the celebration received the name "Dominica in Palmis," or "Palm Sunday".
The Meaning of Palm Sunday
Palm Sunday commemorates the triumphal entry of Jesus into Jerusalem to celebrate the Passover. The gospels record the arrival of Jesus riding into the city on a donkey, while the crowds spread their cloaks and palm branches on the street and shouted "Hosanna to the Son of David" and "Blessed is he who comes in the name of the Lord" to honour him as their long-awaited Messiah and King.
The significance of Jesus riding a donkey and having his way paved with palm branches is a fulfilment of a prophecy spoken by the prophet Zechariah (Zechariah 9:9). In biblical times, the regional custom called for kings and nobles arriving in procession to ride on the back of a donkey. The donkey was a symbol of peace; those who rode upon them proclaimed peaceful intentions. The laying of palm branches indicated that the king or dignitary was arriving in victory or triumph.
Palm Sunday in Modern Times
Today, Palm Sunday traditions are much the same as they have been since the tenth century. The ceremony begins with the blessing of the palms. The procession follows, then Mass is celebrated, wherein the Passion and the Benediction are sung. Afterwards, many people take the palms home and place them in houses, barns, and fields.
In some countries, palms are placed on the graves of the departed. In colder northern climates, where palm trees are not found, branches of yew, willow, and sallow trees are used. The palms blessed in the ceremony are burned at the end of the day. The ashes are then preserved for next year's
Ash Wednesday celebration.
In the simplest of terms, Palm Sunday is an occasion for reflecting on the final week of Jesus' life. It is a time for Christians to prepare their hearts for the agony of His Passion and the joy of His Resurrection.
It was Palm Sunday but because of a sore throat, 5-year-old Johnny stayed home from church with a sitter. When the family returned home, they were carrying several palm fronds. Johnny asked them what they were for.
"People held them over Jesus' head as he walked by," his father told him.
"Wouldn't you know it," Johnny fumed, "the one Sunday I don't go and he shows up."
Maundy Thursday is observed during Holy Week on the Thursday before Easter. Also referred to as "Holy Thursday" or "Great Thursday" in some Christian denominations, Maundy Thursday commemorates the Last Supper when Jesus shared the Passover meal with his disciples on the night before he was crucified.
In contrast to joyful Easter celebrations when Christians worship their resurrected Saviour, Maundy Thursday services are typically more solemn occasions, marked by the shadow of Jesus' betrayal.
While different denominations observe Maundy Thursday in their own distinct ways, two important biblical events are the primary focus of Maundy Thursday solemnisation:
Before the Passover meal, Jesus washed the feet of his disciples. By performing this lowly act of service, the Bible says in John 13:1 that Jesus "showed them the full extent of his love." By his example, Jesus demonstrated how Christians are to love one another through humble service. For this reason, many churches practice foot-washing ceremonies as a part of their Maundy Thursday services.
During the Passover meal, Jesus took bread and wine and asked his Father to bless it. He broke the bread into pieces, giving it to his disciples and said, "This is my body, given for you. Do this in remembrance of me." Then he took the cup of wine, shared it with his disciples and said, "This wine is the token of God's new covenant to save you--an agreement sealed with the blood I will pour out for you." These events recorded in Luke 22:19-20 describe the Last Supper and form the biblical basis for the practice of Communion. For this reason, many churches hold special Communion services as a part of their Maundy Thursday celebrations. Likewise, many congregations observe a traditional Passover Seder meal.
What Does "Maundy" Mean?
Derived from the Latin word mandatum, meaning "commandment," Maundy refers to the commands Jesus gave his disciples at the Last Supper: to love with humility by serving one another and to remember his sacrifice.
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The Washing of the Feet by Ghislaine Howard (2004),
Collection: Oxford Brookes University. |
In 2013, the Archbishop of Canterbury, Archbishop Justin Welby wrote an article entitled "'I have set you an example' - why clergy wash feet on Maundy Thursday.
Click here to read the article in full.
Good Friday commemorates the crucifixion of Jesus. It is the most solemn day in the Christian calendar. It is the pinnacle of the Holy Week. All Christians observe this day with great humility and reverence.
History of Good Friday
As early as the first century, the Church set aside every Friday as a special day of prayer and fasting. It was not until the fourth century, however, that the Church began observing the Friday before Easter as the day associated with the crucifixion of Christ. First called Holy or Great Friday by the Greek Church, the name "Good Friday" was adopted by the Roman Church around the sixth or seventh century.
Good Friday Origins
There are two possible origins for the name "Good Friday". The first may have come from the Galician Church in Gaul (modern-day France and Germany). The name "Gute Freitag" is Germanic in origin and literally means "good" or "holy" Friday.
The second possibility is a variation on the name "God's Friday," where the word "good" was used to replace the word "God," which was often viewed as too holy to be spoken aloud.
Good Friday Traditions
Good Friday rituals and traditions are distinct from every other Church observance. The ceremony is sombre, with priests and deacons dressing in black vestments. The pulpit and the altar are bare; no candles are lit. The purpose behind the solemn presentation is to create an awareness of grief over the sacrifice of God's only begotten Son.
Good Friday Church Rituals
In certain churches and starting anytime between midnight and 3 a.m., priests and other clerics begin to recite specific prayers. At the morning ceremony, the priest or church official recites lessons from the scriptures. Afterward, there is a succession of prayers asking for God's mercy and forgiveness on all mankind. At the noon hour comes the Adoration of the Cross, where a representation of the True Cross is unveiled and the clergy and laity pay homage to the sacrifice of Christ.
In the Jerusalem Church, a remnant of the True Cross itself is presented for the ceremony. Next comes the Mass of the Presanctified, in which the priest or church official takes Communion from the host that was blessed during the Maundy Thursday ceremony. The ceremony concludes around 3 p.m. with a procession, which is followed by evening prayers.
In many Protestant churches, Good Friday observances begin at noon and last until 3 p.m. This coincides with the hours that Jesus hung on the cross. These services often include sermons on the last seven phrases that Jesus spoke while being crucified. Other services include re-enactments of the Passion according to the Gospel of John, processions of the Stations of the Cross, and the singing of appropriate hymns.
To many Christians, Good Friday is a day of sorrow mingled with joy. It is a time to grieve over the sin of man and to meditate and rejoice upon God's love in giving His only Son for the redemption of sin.
Easter Saturday
Easter Saturday is the final day of Lent, of Holy Week, and of the Easter Triduum, the three days Maundy Thursday, Good Friday, and Holy Saturday.
Easter Saturday (also known as the Easter Vigil, a name more properly applied to the Mass on Easter Saturday night, has had a long and varied history. As the
Catholic Encyclopaedia notes, "in the early Church this was the only Saturday on which fasting was permitted."
Fasting is a sign of penance, but on nGood Friday, Christ paid with His own Blood the debt of our sins. Thus, for many centuries, Christians regarded both Saturday and Sunday, the day of Christ's Resurrection, as days on which fasting was forbidden. (That practice is still reflected in the Lenten disciplines of the Eastern Catholic and Eastern Orthodox Churches, which lighten their fasts slightly on Saturdays and Sundays.)
By the second century, Christians had begun to observe a total fast (no food of any kind) for 40 hours before Easter, which meant that the entire day of Easter Saturday was a day of fasting. As on Good Friday, there is no Mass offered for Holy Saturday. The Easter Vigil Mass, which takes place after sundown on Easter Saturday, properly belongs to Easter Sunday, since liturgically, each day begins at sundown on the previous day. Unlike on Good Friday, when Holy Communion is distributed at the afternoon liturgy commemorating Christ's Passion, on Holy Saturday the Eucharist is only given to the faithful as viaticum—that is, only to those in danger of death, to prepare their souls.
In the early Church, Christians gathered on the afternoon of Easter Saturday to pray and to confer the Sacrament of Baptism on catechumens—converts to Christianity who had spent Lent preparing to be received into the Church. This vigil lasted through the night until dawn on Easter Sunday, when the Alleluia was sung for the first time since the beginning of Lent, and the faithful—including the newly baptised—broke their 40-hour fast by receiving Communion.
In the Middle Ages, beginning roughly in the eighth century, the ceremonies of the Easter Vigil, especially the blessing of new fire and the lighting of the Easter candle, began to be performed earlier and earlier. Eventually, these ceremonies were performed on Holy Saturday morning. The whole of Holy Saturday, originally a day of mourning for the crucified Christ and of expectation of His Resurrection, now became little more than an anticipation of the Easter Vigil.
With the reform of the liturgies for Holy Week in 1956, those ceremonies were returned to the Easter Vigil itself (that is, to the Mass celebrated after sundown on Holy Saturday), and thus the original character of Easter Saturday was restored.
Easter Sunday, celebrating Jesus Christ's resurrection from the dead, is Christianity's most important day. On this greatest day of the Christian year, all fasting and sombre thoughts are banished.
The exact origins of Easter as the name for this time are unknown. Some sources claim the word Easter is derived from Eostre, a Teutonic goddess of spring and fertility. Other accounts trace Easter to the Latin term hebdomada alba, or white week, an ancient reference to Easter week and the white clothing donned by people who were baptised during that time.
Through a translation error, the term later appeared as esostarum in Old High German, which eventually became Easter in English. In Spanish, Easter is known as Pascua; in French, Paques. These words are derived from the Greek and Latin Pascha or Pasch, for Passover. Jesus’ crucifixion and resurrection occurred after he went to Jerusalem to celebrate Passover (or Pesach in Hebrew), the Jewish festival commemorating the ancient Israelites’ exodus from slavery in Egypt. Pascha eventually came to mean Easter.
The Feast
Easter is the principal feast of the ecclesiastical year. Leo I (Sermo xlvii in Exodum) calls it the greatest feast (festum festorum ), and says that Christmas is celebrated only in preparation for Easter.
It is the centre of the greater part of the ecclesiastical year. The order of Sundays from Septuagesima to the last Sunday after Pentecost, the feast of the Ascension, Pentecost, Corpus Christi, and all other movable feasts, from that of the Prayer of Jesus in the Garden (Tuesday after Septuagesima ) to the feast of the Sacred Heart (Friday after the octave of Corpus Christi ), depend upon the Easter date.
Commemorating the slaying of the true Lamb of God and the Resurrection of Christ, the corner-stone upon which faith is built, it is also the oldest feast of the Christian Church, as old as Christianity, the connecting link between the Old and New Testaments.
That the Apostolic Fathers do not mention it and that we first hear of it principally through the controversy of the Quartodecimans are purely accidental. The connection between the Jewish Passover and the Christian feast of Easter is real and ideal. Real, since Christ died on the first Jewish Easter Day; ideal, like the relation between type and reality, because Christ's death and Resurrection had its figures and types in the Old Law, particularly in the paschal lamb, which was eaten towards evening of the 14th of Nisan.
In fact, the Jewish feast was taken over into the Christian Easter celebration; the liturgy (Exsultet) sings of the passing of Israel through the Red Sea, the paschal lamb, the column of fire, etc. Apart, however, from the Jewish feast, the Christians would have celebrated the anniversary of the death and the Resurrection of Christ.
But for such a feast it was necessary to know the exact calendar date of Christ's death. To know this day was very simple for the Jews ; it was the day after the 14th of the first month, the 15th of Nisan of their calendar. But in other countries of the vast Roman Empire there were other systems of chronology.
The Romans from 45 B.C. had used the reformed Julian calendar; there were also the Egyptian and the Syro-Macedonian calendar. The foundation of the Jewish calendar was the lunar year of 354 days, whilst the other systems depended on the solar year.
In consequence the first days of the Jewish months and years did not coincide with any fixed days of the Roman solar year. Every fourth year of the Jewish system had an intercalary month. Since this month was inserted, not according to some scientific method or some definite rule, but arbitrarily, by command of the Sanhedrin, a distant Jewish date can never with certainty be transposed into the corresponding Julian or Gregorian date (Ideler, Chronologie, I, 570 sq.). The connection between the Jewish and the Christian Pasch explains the movable character of this feast.
Easter has no fixed date, like Christmas, because the 15th of Nisan of the Semitic calendar was shifting from date to date on the Julian calendar. Since Christ, the true Paschal Lamb, had been slain on the very day when the Jews, in celebration of their Passover, immolated the figurative lamb, the Jewish Christians in the Orient followed the Jewish method, and commemorated the death of Christ on the 15th of Nisan and His Resurrection on the 17th of Nisan, no matter on what day of the week they fell. For this observance they claimed the authority of St. John and St. Philip.
In the rest of the empire another consideration predominated. Every Sunday of the year was a commemoration of the Resurrection of Christ, which had occurred on a Sunday. Because the Sunday after 14 Nisan was the historical day of the Resurrection, at Rome this Sunday became the Christian feast of Easter. Easter was celebrated in Rome and Alexandria on the first Sunday after the first full moon after the spring equinox, and the Roman Church claimed for this observance the authority of Sts. Peter and Paul. The spring equinox in Rome fell on 25 March; in Alexandria on 21 March. At Antioch Easter was kept on the Sunday after the Jewish Passover.
In 3rd century Gaul, a number of bishops wishing to escape the difficulties of the paschal computation, seem to have assigned Easter to a fixed date of the Roman calendar, celebrating the death of Christ on 25 March, and his Resurrection on 27 March. This practice lasted but a short duration. Whilst many calendars in the Middle Ages contain these same dates (25 March, 27 March), they were for purely historical, and not liturgical reasons. Others such as the Montanists in Asia Minor kept Easter on the Sunday after 6 April.
The First Council of Nicaea (325) decreed that the Roman practice should be observed throughout the Church. But even at Rome the Easter term was changed repeatedly. Those who continued to keep Easter with the Jews were called Quartodecimans and were excluded from the Church. The computus paschalis , the method of determining the date of Easter and the dependent feasts, was considered so important that Durandus declares a priest unworthy of the name who does not know the computus paschalis.
The movable character of Easter (22 March to 25 April) gives rise to inconveniences, especially in modern times. For decades scientists and other people have worked in vain for a simplification of the computus, assigning Easter to the first Sunday in April or to the Sunday nearest the 7th of April. Some even wish to put every Sunday to a certain date of the month, e.g. beginning with New Year's always on a Sunday, etc., but without success. Hence the date of Easter remains moveable.
