Palm Sunday is a Christian moveable feast that falls on the Sunday before Easter. The feast commemorates Jesus' triumphal entry into Jerusalem, an event mentioned in each of the four canonical Gospels.
In many Christian denominations, worship services on Palm Sunday include a procession of the faithful carrying palms, representing the palm branches the crowd scattered in front of Jesus as he rode into Jerusalem. The difficulty of procuring palms in unfavorable climates led to their substitution with branches of native trees, including box, yew, willow, and olive. The Sunday was often named after these substitute trees, as in Yew Sunday, or by the general term Branch Sunday.
- 1 Biblical basis and symbolism
- 2 Observance in the liturgy
- 3 Customs
- 4 See also
- 5 Notes
- 6 References
- 7 External links
Biblical basis and symbolism
|Events in the|
|Life of Jesus
according to the Gospels
|Book:Life of Jesus|
The symbolism is captured in Zechariah 9:9 "The Coming of Zion's King – See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey". It suggests that Jesus was declaring he was the King of Israel to the anger of the Sanhedrin.
According to the Gospels, Jesus rode a donkey into Jerusalem, and the celebrating people there laid down their cloaks and small branches of trees in front of him, and sang part of Psalm 118: 25–26 – ... Blessed is He who comes in the name of the Lord. We bless you from the house of the Lord ....
The symbolism of the donkey may refer to the Eastern tradition that it is an animal of peace, versus the horse, which is the animal of war. A king would have ridden a horse when he was bent on war and ridden a donkey to symbolize his arrival in peace. Jesus' entry to Jerusalem would have thus symbolized his entry as the Prince of Peace, not as a war-waging king.
In Luke 19:41 as Jesus approaches Jerusalem, he looks at the city and weeps over it (an event known as Flevit super illam in Latin), foretelling the suffering that awaits the city in the events of the destruction of the Second Temple.
In many lands in the ancient Near East, it was customary to cover in some way the path of someone thought worthy of the highest honour. The Hebrew Bible (2 Kings 9:13) reports that Jehu, son of Jehoshaphat, was treated this way. Both the Synoptic Gospels and the Gospel of John report that people gave Jesus this form of honour. In the synoptics the people are described as laying their garments and cut rushes on the street, whereas John specifies fronds of palm (Greek phoinix). In Jewish tradition, the palm is one of the Four Species carried for Sukkot, as prescribed for rejoicing at Leviticus 23:40.
In the Greco-Roman culture of the Roman Empire, which strongly influenced Christian tradition, the palm branch was a symbol of triumph and victory. It became the most common attribute of the goddess Nike or Victory. For contemporary Roman observers, the procession would have evoked the Roman triumph, when the triumphator laid down his arms and wore the toga, the civilian garment of peace that might be ornamented with emblems of the palm. Although the Epistles of Paul refer to Jesus as "triumphing", the entry into Jerusalem may not have been regularly pictured as a triumphal procession in this sense before the 13th century. In ancient Egyptian religion, the palm was carried in funeral processions and represented eternal life. The palm branch later was used as a symbol of Christian martyrs and their spiritual victory or triumph over death. In Revelation 7:9, the white-clad multitude stand before the throne and Lamb holding palm branches.
Observance in the liturgy
|2015||March 29||April 5|
|2016||March 20||April 24|
|2018||March 25||April 1|
|2019||April 14||April 21|
|2020||April 5||April 12|
|2021||March 28||April 25|
|2022||April 10||April 17|
|2023||April 2||April 9|
|2024||March 24||April 28|
|2026||March 29||April 5|
|2027||March 21||April 25|
Eastern and Oriental Christianity
Palm Sunday, or the "Entry of the Lord into Jerusalem," as it is often called in some Orthodox Churches, is one of the Twelve Great Feasts of the liturgical year. The day before Palm Sunday, Lazarus Saturday, believers often prepare palm fronds by knotting them into crosses in preparation for the procession on Sunday. The hangings and vestments in the church are changed to a festive colour—gold in the Greek tradition, and green in the Slavic tradition.
- O Christ our God
- When Thou didst raise Lazarus from the dead before Thy Passion,
- Thou didst confirm the resurrection of the universe.
- Wherefore, we like children,
- carry the banner of triumph and victory,
- and we cry to Thee, O Conqueror of love,
- Hosanna in the highest!
- Blessed is He that cometh
- in the Name of the Lord.
In the Russian Orthodox Church, Ukrainian Orthodox Church, Ukrainian Catholic Church, Ruthenian Catholic Church, Polish, Bavarian and Austrian Roman Catholics, and various other Eastern European peoples, the custom developed of using pussy willow instead of palm fronds because the latter are not readily available that far north. There is no canonical requirement as to what kind of branches must be used, so some Orthodox believers use olive branches. Whatever the kind, these branches are blessed and distributed together with candles either during the All-Night Vigil on the Eve of the Feast (Saturday night), or before the Divine Liturgy on Sunday morning. The Great Entrance of the Divine Liturgy commemorates the "Entry of the Lord into Jerusalem", so the meaningfulness of this moment is punctuated on Palm Sunday as everyone stands, holding their branches and lit candles. The faithful take these branches and candles home with them after the service, and keep them in their icon corner as an evloghia (blessing).
In Russia, donkey walk processions took place in different cities, but most importantly in Novgorod and, since 1558 until 1693, in Moscow. It was prominently featured in testimonies by foreign witnesses and mentioned in contemporary Western maps of the city. The Patriarch of Moscow, representing Christ, rode on a "donkey" (actually a horse draped in white cloth); the Tsar of Russia humbly led the procession on foot. Originally, Moscow processions began inside the Kremlin and terminated at Trinity Church, now known as Saint Basil's Cathedral, but in 1658 Patriarch Nikon reversed the order of procession. Peter I, as a part of his nationalisation of the church, terminated the custom; it has been occasionally recreated in the 21st century.
In Oriental Orthodox churches, palm fronds are distributed at the front of the church at the sanctuary steps, in India the sanctuary itself having been strewn with marigolds, and the congregation proceeds through and outside the church.
In ancient times, palm branches symbolized goodness and victory. They were often depicted on coins and important buildings. Solomon had palm branches carved into the walls and doors of the temple (1 Kings 6:29). Again at the end of the Bible, people from every nation raise palm branches to honor Jesus (Revelation 7:9).
Palm Sunday commemorates the entrance of Jesus into Jerusalem (Matthew 21:1-9), when palm branches were placed in his path, before his arrest on Holy Thursday and his crucifixion on Good Friday. It thus marks the beginning of Holy Week, the final week of Lent.
In the Roman Catholic Church, as well as among many Anglican and Lutheran congregations, palm fronds (or in colder climates some kind of substitutes) are blessed with an aspergillum outside the church building (or in cold climates in the narthex when Easter falls early in the year). A solemn procession also takes place, and may include the normal liturgical procession of clergy and acolytes, the parish choir, or the entire congregation.
In the Catholic Church, this feast now coincides with that of Passion Sunday, which is the focus of the Mass which follows the service of the blessing of palms. The palms are saved in many churches to be burned on Shrove Tuesday the following year to make ashes used in Ash Wednesday services. The Catholic Church considers the blessed palms to be sacramentals. The vestments for the day are deep scarlet red, the colour of blood, indicating the supreme redemptive sacrifice Christ was entering the city to fulfill: his Passion and Resurrection in Jerusalem.
In the Episcopal and many other Anglican churches and in Lutheran churches, as well, the day is nowadays officially called "The Sunday of the Passion: Palm Sunday"; in practice, though, it is usually termed "Palm Sunday" as in the 1928 American Book of Common Prayer and in earlier Lutheran liturgies and calendars, to avoid undue confusion with the penultimate Sunday of Lent in the traditional calendar, which was "Passion Sunday".
In many Protestant churches, children are given palms, and then walk in procession around the inside of the church while the adults remain seated.
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It is customary in many churches for worshippers to receive fresh palm leaves on Palm Sunday. In parts of the world where this has historically been impractical, substitute traditions have arisen.
In Hoegaarden, one of the last remaining Palm Sunday processions takes place every year. A fellowship of Twelve Apostles carries a wooden statue of Christ around the town, while children go door to door offering the palms (box) for coins.
In Bulgaria, Palm Sunday is known as Tsvetnitsa (tsvete, "flower") or Vrabnitsa (varba, "willow"), or Flower's Day. People with flower-related names (e.g., Lilia, Margarita, Nevena, Ralitsa, Rosa, Temenuzhka, Tsvetan, Tsvetana, Tsvetelin, Tsvetelina, Tsvetko, Violeta, Yavor, Zdravko, Zjumbjul, etc.) celebrate this day as their name day.
In the 15th through the 17th centuries in England, Palm Sunday was frequently marked by the burning of Jack-'o'-Lent figures. This was a straw effigy which would be stoned and abused on Ash Wednesday, and kept in the parish for burning on Palm Sunday. The symbolism was believed to be a kind of revenge on Judas Iscariot, who had betrayed Christ. The effigy could also have represented the hated figure of Winter, whose destruction prepares the way for Spring.
In the South Indian state of Kerala (and in Indian Orthodox, Church of South India (CSI), Syro-Malankara Catholic Church, and Syrian Orthodox Church (Jacobite) congregations elsewhere in India and throughout the West), flowers are strewn about the sanctuary on Palm Sunday during the reading of the Gospel, at the words uttered by the crowd welcoming Jesus, "Hosanna! Blessed is he who is come and is to come in the name of the Lord God". These words are read to the congregation thrice. The congregation then repeats, "Hosanna!", and the flowers are scattered. This is adapted from the older Hindu custom of scattering flowers on festive occasions, as well as the honour shown to Jesus upon his entry into Jerusalem.
Indian Orthodoxy traces its roots to the arrival in India of Saint Thomas the Apostle (traditionally dated to AD 52) and his evangelism among both the Brahmans of the Malabar Coast and the ancient Jewish community there. Its rites and ceremonies are both Hindu and Jewish, as well as Levantine Christian, in origin. In Syro-Malabar Catholic Church's palm leaves are blessed during Palm Sunday ceremony and a Procession takes place holding the palms.
In Italy, palm leaves are used along with small olive branches, readily available in the Mediterranean climate. These are placed at house entrances (for instance, hanging above the door) to last until the following year's Palm Sunday. For this reason, usually palm leaves are not used whole, due to their size; instead, leave stripes are braided into smaller shapes. Small olive branches are also often used to decorate traditional Easter cakes, along with other symbols of birth, like eggs.
In Latvia, Palm Sunday is called "Pussy Willow Sunday", and pussy willows – symbolizing new life – are blessed and distributed to the faithful. Children are often awakened that morning with ritualistic swats of a willow branch.
When Christianity came to Lithuania, the plants which sprouted earliest were honored during spring feasts. The name "Palm Sunday" is a misnomer; the "verba" or "dwarfed spuce" is used instead. According to tradition, on the Saturday before Palm Sunday the Lithuanians take special care in choosing and cutting well-formed branches, which the women-folk decorate with flowers. The flowers are meticulously tied onto the branches, making the "Verba".
In Israel, Jordan, Lebanon, Palestine, and Syria, Palm Sunday (Shaa'nineh in Arabic) Is perhaps the best-attended service in the Christian Calendar, among the Orthodox, Catholic (Latin Church and Eastern Catholic Churches), and Anglican Churches, perhaps because it is notably a family occasion. On this day, children attend church with branches from olive and palm trees. Also, there will be carefully woven crosses and other symbols made from palm fronds and roses and a procession at the beginning of the service, during which at some point, the priest will take an olive branch and splash holy water on the faithful.
All the parishes of Malta and Gozo on Palm Sunday (Maltese: Ħadd il-Palm) bless the palm leaves and the olive leaves. Those parishes that have the statues of Good Friday bless the olive tree they put on the statues of "Jesus prays in the Olive Garden" (Ġesù fl-Ort) and the "Betrayal of Judas" (il-Bewsa ta' Ġuda). Also, many people take a small olive branch to their homes because it is a sacramental.
In the Saxon regions of the Netherlands, crosses are decorated with candy and bread, made in the form of a rooster. In the Diocese of Groningen-Leeuwarden, a great procession with oil lamps is held the night before Palm Sunday in honour of the Sorrowful Mother of Warfhuizen.
In the Philippines, communities re-enact Jesus' triumphal entry with a procession. A statue of Christ astride a donkey (the Humenta) or the officiating priest on horseback processes around or towards the local church, as congregants wave ornately woven palaspás (palm branches). In some towns, elderly women spread heirloom tapis ("aprons" made for this sole purpose) or large cloths along the route, ideally to be tread upon by the statue or the priest. Children dressed as angels sometimes sing the Osana ("Hosanna") whilst strewing flowers about.
Once blessed, the palaspás are brought home by believers and placed on altars, or hung beside on, or above the doorways and windows. While the Church teaches that the custom is meant to welcome Christ, many Filipinos believe blessed palms to be apotropaic, effective in deterring evil spirits, averting lightning, and preventing fires. Another folk tradition consists of feeding pieces of blessed palms to roosters used in sabong (cockfighting), a practise that was strongly discouraged by the Archbishop of Manila, Cardinal Luis Antonio Tagle.
Many Polish towns and villages (the best known are Lipnica Murowana in Małopolska and Łyse) organize artificial palm competitions. The biggest of those reach above 30 meters in length; for example, the highest palm in 2008 was 33.39 meters.
Romania and Moldova
In Elche, Spain, the location of Palmeral of Elche (the biggest palm grove in Europe), there is a tradition of tying and covering palm leaves to whiten them away from sunlight, and then drying and braiding them in elaborate shapes.
- Matthew 19–28 by William David Davies, Dale C. Allison 2004 ISBN 0-567-08375-6 page 120
- John 12–21 by John MacArthur 2008 ISBN 978-0-8024-0824-2 pages 17–18
- Mark 11:1–11, Matthew 21:1–11, Luke 19:28–44, and John 12:12–19.
- The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6 pages 256–258
- The Bible Knowledge Background Commentary: Matthew–Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 381-395
- The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6 pages 133–134
- The Bible knowledge background commentary: John's Gospel, Hebrews–Revelation by Craig A. Evans ISBN 0-7814-4228-1 pages 114–118
- Matthew 21:1–11, Mark 11:1–11, Luke 19:28–44 John 12:12–19
- Reidar Hvalvik, "Christ Proclaiming His Law to the Apostles: The Traditio Legis-Motif in Early Christian Art and Literature," in The New Testament and Early Christian Literature in Greco-Roman Context: Studies in Honor of David E. Aune (Brill, 2006), p. 432; Guillermo Galán Vioque, Martial, Book VII: A Commentary, translated by J.J. Zoltowski (Brill 2002), pp. 61, 206, 411; Anna Clark, Divine Qualities: Cult and Community in Republican Rome (Oxford University Press, 2007), p. 162.
- Warren W. Wiersbe, The Wiersbe Bible Commentary (David C. Cook, 2007), p. 272.
- Vioque, Martial, Book VII: A Commentary, p. 61.
- John Pairman Brown, Israel and Hellas (De Gruyter, 2000), vol. 2, p. 254ff.
- Fernando Lanzi and Gioia Lanzi, Saints and Their Symbols: Recognizing Saints in Art and in Popular Images (Liturgical Press, 2004), p. 25.
- Frood & Graves p.10
- "NATIONAL / KERALA : Traditional services mark Palm Sunday". The Hindu. 18 April 2011. Retrieved 10 June 2012.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
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- Frood, J.D. & Graves, M.A.R. Seasons and Ceremonies: Tudor-Stuart England. Elizabethan Promotions, 1992
- Вход Господень в Иерусалим. Богослужебные указания для священнослужителей. (Составитель протоиерей Виталий Грищук) – СПб.: Санкт-Петербургская православная духовная академия, 2013г. (в формате iBooks).
- White palms for Sunday palm
- An Order of Service for Palm Sunday
- Learn how to make a cross out of palms
- Palm Sunday (Greek Orthodox Archdiocese of Australia)
- Palm Sunday according to the Byzantine Rite Tradition
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> .