Palm Sunday

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The sixth and last Sunday ofLent and beginning ofHoly Week, a Sunday of the highest rank, not even a commemoration of any kind being permitted in the Mass. Incommon law it fixes the commencement ofEasterduty. The RomanMissal marks the station at St. John Lateran (see STATIONS) and before September, 1870, thepope performed the ceremonies there. The Greeks celebrate the day with great solemnity; they call itkyriake orheorte ton baion orheorte baiophoros or also Lazarus Sunday, because on the day before they have the feast of the resuscitation of Lazarus. The emperors used to distribute branches of palm and small presents among their nobles and domestics. The Latinliturgical books call it Dominica in Palmis, Dominica or Dies Palmarum. From the cry of the people during the procession the day has received the name DominicaHosanna or simplyHosanna (Ozanna). Because every great feast was in some way a remembrance of theresurrection of Christ and was in consequence calledPascha, we find the namesPascha floridum, in FrenchPâques fleuries, in SpanishPascua florida, and it was from this day of 1512 that ourState of Florida received its name (Nilles, II, 205). From the custom of also blessing flowers and entwining them among the palms arose the termsDominica florida anddies floridus. Flower-Sunday was well known inEngland, inGermany asBlumensonntag orBlumentag, as also among the Serbs, Croats, andRuthenians, in theGlagoliteBreviary andMissal, and among theArmenians. The latter celebrate another Palm Sunday on the seventh Sunday afterEaster to commemorate the "Ingressus Domini in coelum juxta visionem Gregorii Illuminatoris" calledSecundus floricultus orSecunda palmarum dominica (Nilles, II, 519). Since this Sunday is the beginning ofHoly Week, during which sinners were reconciled, it was calledDominica indulgentioe, competentium, andcapitilavium from the practice of washing and shaving of the head as a bodily preparation forbaptism. During the early centuries of theChurch this sacrament was conferred solemnly only in the night ofHoly Saturday, the text of the creed had been made known to thecatechumens on the preceding Palm Sunday. This practice was followed inSpain (Isidore, "De off. eccl.", I, 27), in Gaul (P.L., LXXII, 265), and inMilan (Ambrose, Ep. xx). InEngland the day was called Olive orBranch Sunday, Sallow or Willow, Yew or Blossom Sunday, or Sunday of the Willow Boughs. Since the celebration recalled the solemn entry of Christ intoJerusalem people made use of many quaint and realistic representations; thus, a figure of Christ seated on an ass, carved out of wood was carried in the procession and even brought into the church. Such figures may still be seen in the museums of Basle,Zurich,Munich, and Nürnberg (Kellner, 50).

In some places inGermany andFrance it was customary to strew flowers and green boughs about the cross in the churchyard. After the Passion had been recited at Mass blessed palms were brought and this cross (in consequence sometimes called the Palm cross) was wreathed and decked with them to symbolizeChrist's victory. In LowerBavaria boys went about the streets singing the "Pueri Hebræorum" and other carols, whence they received the name of Pueribuben ("Theologisch-praktische Quartalschrift", 1892, 81). Sometimes an uncovered crucifix, or the gospel-book, and often theBlessed Sacrament, was carried in recession. In many parts ofEngland a large and beautiful tent was prepared in the churchyard. Twopriests accompanied by lights brought theBlessed Sacrament in a beautiful cup orpyx hung in a shrine of open work to this tent. A long-drawn procession with palms and flowers came out of the church and made four stations at the Laics' cemetery north of the church, at the south side, at the west door, and before the church-yard cross, which was then uncovered. At each of these stations Gospels were sung. After the singing of the first Gospel the shrine with theBlessed Sacrament was borne forward. On meeting, all prostrated andkissed the ground. The procession then continued. The door of the church was opened, thepriests held up on high the shrine with theBlessed Sacrament, so that all who went in had to go under this shrine, and thus the procession came back into the church. The introduction of theBlessed Sacrament into the Palm Sunday procession is generally ascribed to Bl.Lanfranc who ordered theceremony for his Abbey of Bec.

Liturgical writers differ in assigning a time for the introduction of the benediction of palms and of the procession. Martène, "De antiq. eccl. discipl." xx, 288, finds no mention of them before, the eighth or ninth century. Peliccia, "Christian. eccl. politia", II, 308, is of the same opinion and mentions Amularius, "De div. off.", I, x, as the first to speak of them.Binterim, V, i, 173, on the authority of Severus,Patriarch ofAntioch, and of Josue Stylites, states that PeterBishop ofEdessa, about 397 ordered the benediction of the palms for all the churches of Mesopotamia. The ceremonies had their origin most probably inJerusalem. In the "Peregrinatio Sylviæ", undertaken between 378 and 394, they are thus described: On theLord's Day which begins the Paschal, or Great, Week, after all the customary exercises from cook-crow till morn had taken place in the Anastasia and at the Cross, they went to the greater church behind the Cross on Golgotha, called the Martyrium, and here the ordinary Sunday services were held. At the seventh hour (one o'clock p. m.) all proceeded to the Mount of Olives, Eleona, the cave in whichOur Lord used to teach, and for two hourshymns, anthems, and lessons were recited. About the hour of None (three o'clock p. m.) all went, singinghymns, to the Imbomon, whenceOur Lord ascended into heaven. Here two hours more were spent in devotional exercises, until about 5 o'clock, when the passage from the Gospel relating how the children carrying branches and Palms met the Lord, saying "Blessed is He that cometh in the Name of the Lord" is read. At these words all went back to the city, repeating "Blessed is He that cometh in the Name of the Lord." All the children bore branches of palm or olive. The faithful passed through the city to the Anastasia, and there recitedVespers. Then after aprayer in the church of the Holy Cross all returned to their homes.

In the three oldest Roman Sacramentaries no mention is found of either the benediction of the palms or the procession. The earliest notice is in the "Gregorianum" used inFrance in the ninth and tenth centuries. In it is found among theprayers of the day one that pronounces a blessing on the bearers of the palms but not on the palms. The nameDominica in palmis, De passione Domini occurs in the "Gelasianum", but only as a superscription and Probst ("Sacramentarien und Ordines", Münster, 1892, 202) is probably correct in suspecting the first part to be an addition, and theDe passione Domini the original inscription. It seems certain that the bearing of palms during services was the earlier practice, then came the procession, and later the benediction of the palms.

The principal ceremonies of the day are the benediction of the palms, the procession, the Mass, and during it the singing of the Passion. The blessing of the palms follows a ritual similar to that of Mass. On the altar branches of palms are placed between the candlesticks instead of flowers ordinarily used. The palms to beblessed are on a table at the Epistle side or incathedral churches between the throne and the altar. Thebishop performs theceremony from the throne, thepriest at the Epistle side of the altar. An antiphon "Hosanna to theSon of David" is followed by aprayer. The Epistle is read fromExodus 15:27-16:7, narrating the murmuring of thechildren of Israel in thedesert of Sin, and sighing for the fleshpots ofEgypt, and gives the promise of themanna to be sent as food fromheaven. The Gradual contains the prophetic words uttered by thehigh-priestCaiphas, "That it was expedient that one man should die for the people"; and another theprayer of Christ in the Garden of Olives that thechalice might pass; also his admonition to the disciples to watch andpray. The Gospel, taken from St. Matthew, xvi, 1-9, describes the triumphant entry of Christ intoJerusalem when the populace cut boughs from the trees and strewed them as He passed, crying,Hosanna to theSon of David; blessed is he that cometh in the name of the Lord. (In private Masses this Gospel is read at the end of Mass instead of that of St. John.) Then follow an oration, a preface, the Sanctus, and Benedictus.

In the fiveprayers which are then said thebishop orpriest asksGod tobless the branches of palm or olive, that they may be a protection to all places into which they may be brought, that the right hand ofGod may expel all adversity,bless and protect all who dwell in them, who have been redeemed byour Lord Jesus Christ. Theprayers make reference to the dove bringing back the olive branch toNoah's ark and to the multitude greetingOur Lord; they say that the branches of palms signify victory over the prince of death and the olive the advent of spiritual unction through Christ. The officiatingclergyman sprinkles the palms withholy water,incenses them, and, after anotherprayer, distributes them. During the distribution the choir sings the "Pueri Hebræorum". The Hebrew children spread their garments in the way and cried out saying, "Hosanna to theSon of David; Blessed is he that cometh in the name of the Lord." Then follows the procession, of theclergy and of the people, carrying the blessed palms, the choir in the mean time singing theantiphons "Cum appropinquaret", "Cum audisset", and others. All march out of the church. On the return of the procession two or four chanters enter the church, close the door and sing thehymn "Gloria, laus", which is repeated by those outside. At the end of thehymn thesubdeacon knocks at the door with the staff of the cross, the door is opened, and all enter singing "Ingrediente Domino". Mass is celebrated, the principal feature of which is the singing of the Passion according to St. Matthew, during which all hold the palms in their hands.

Palm branches have been used by all nations as an emblem ofjoy and victory over enemies; inChristianity as a sign of victory over the flesh and the world according toPsalm 91:13, "Justus ut palma florebit"; hence especially associated with the memory of themartyrs. The palms blessed on Palm Sunday were used in the procession of the day, then taken home by the faithful and used as a sacramental. They were preserved in prominent places in the house, in the barns, and in the fields, and thrown into the fire during storms. On the Lower Rhine the custom exists of decorating the grave with blessed palms. From the blessed palms the ashes are procured forAsh Wednesday. In places where palms cannot be found, branches of olive, box elder, spruce or other trees are used and the "Cæremoniale episcoporum", II, xxi, 2 suggests that in such cases at least little flowers or crosses made of palm be attached to the olive boughs. InRome olive branches are distributed to the people, while theclergy carry palms frequently dried and twisted into various shapes. In parts ofBavaria large swamp willows, with their catkins, and ornamented with flowers and ribbons, were used.

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