From Praise to Passion

The texts from the Roman Catholic Lectionary today, Palm Sunday of the Passion of the Lord, will not be accompanied by the physical experiences of vocal praise, sweeping palms, procession and endurance in solidarity that normally accompany the liturgy when gathering in community is possible.

Palm Sunday

The initial reading from the Gospel of Matthew describes Jesus’ Triumphal Entry into Jerusalem.

 * [21:1–11] Jesus’ coming to Jerusalem is in accordance with the divine will that he must go there (cf. Mt 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zec 9:9 (Mt 21:2) that emphasizes the humility of the king who comes (Mt 21:5). That prophecy, absent from the Marcan parallel account (Mk 11:1–11) although found also in the Johannine account of the entry (Jn 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Mt 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus’ identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Mt 21:10, 11).1

The “suffering servant” reading from the Book of the Prophet Isaiah details the servant’s humiliation and vindication.

 * [50:4–11] The third of the four “servant of the Lord” oracles (cf. note on 42:1–4); in vv. 4–9 the servant speaks; in vv. 10–11 God addresses the people directly.2

Psalm 22 is important in the New Testament. Its opening words occur on the lips of the crucified Jesus.

 * [Psalm 22] A lament unusual in structure and in intensity of feeling. The psalmist’s present distress is contrasted with God’s past mercy in Ps 22:2–12. In Ps 22:13–22 enemies surround the psalmist. The last third is an invitation to praise God (Ps 22:23–27), becoming a universal chorus of praise (Ps 22:28–31). The Psalm is important in the New Testament. Its opening words occur on the lips of the crucified Jesus (Mk 15:34; Mt 27:46), and several other verses are quoted, or at least alluded to, in the accounts of Jesus’ passion (Mt 27:35, 43; Jn 19:24).3

The hymn from the Letter of Paul to the Philippians is a statement about Christ Jesus and his humbling of self and obedience to the point of death.

 * [2:1–11] The admonition to likemindedness and unity (Phil 2:2–5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit. The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6–11) and his humbling of self and obedience to the point of death (Phil 2:8).4

The Gospel from Matthew is an account of the Passion and Death of Jesus.

* [26:60–61] Two: cf. Dt 19:15. I can destroy…rebuild it: there are significant differences from the Marcan parallel (Mk 14:58). Matthew omits “made with hands” and “not made with hands” and changes Mark’s “will destroy” and “will build another” to can destroy and (can) rebuild. The charge is probably based on Jesus’ prediction of the temple’s destruction; see notes on Mt 23:37–39; 24:2; and Jn 2:19. A similar prediction by Jeremiah was considered as deserving death; cf. Jer 7:1–15; 26:1–8.5 

Andy Alexander, S.J. comments that today we recall carrying that palm branch home, wondering what to do with it, wondering what it means for us this week.

 I want to let the palm branch get me through Holy Week. I really want to let it represent my desire to let Holy Thursday teach me deeper gratitude for his self-giving love for me - so powerfully expressed in today's second reading from Paul's letter to the Philippians. I want the palm to represent my desire to be a servant for others, like Jesus, with Jesus. And, I want the palm to be with me on Good Friday and Holy Saturday, to help me stay grateful for the gift of his life for me. And, I want that palm to be close to me on Easter Sunday. I want to remember that his Passion - any participation I have in carrying my cross, in his name - leads to his Resurrection and mine, the gift of eternal life.6

Don Schwager quotes “The following of Christ,” by Augustine of Hippo, 354-430 A.D.

 "Come, follow Me, says the Lord. Do you love? He has hastened on, He has flown on ahead. Look and see where. O Christian, don't you know where your Lord has gone? I ask you: Don't you wish to follow Him there? Through trials, insults, the cross, and death. Why do you hesitate? Look, the way has been shown you." (excerpt from Sermon 64,5)7

The Word Among Us Meditation on Matthew 21:1-11 suggests that we know the answer to the question posed by the people of Jerusalem: “Who is this?” (Matthew 21:10). We know that Jesus is more than a prophet, more than a brilliant teacher, more than a miracle worker. We know that he is the Son of God and our Lord.

  In the words of St. Andrew of Crete, monk, bishop, and hymn writer from the seventh and eighth centuries...
Let us go together to meet Christ on the Mount of Olives. . . . Let us run to accompany him as he hastens toward his passion, and imitate those who met him then, not by covering his path with garments, olive branches or palms, but by doing all we can to prostrate ourselves before him by being humble and by trying to live as he would wish. . . . Let us spread before his feet, not garments or soulless olive branches, which delight the eye for a few hours and then wither, but ourselves. (Sermon for Palm Sunday, Oratio 9)8

Friar Jude Winkler shares some of the significant symbols in the details of the account of Jesus' entry into Jerusalem. Like the suffering servant of Isaiah, Jesus defeats evil through being willing to suffer. Friar Jude reminds us Jesus kenosis leads to his highest moment of love on the cross.

Fr. Richard Rohr, OFM, comments that in the larger-than-life, spiritually transformed people he has met, he always finds one common denominator: in some sense, they have all died before they died. They have followed in the self-emptying steps of Jesus, a path from death to life that Christians from all over the world celebrate this week.

 At some point, such people were led to the edge of their private resources, and that breakdown, which surely felt like dying, led them into a larger life. They broke through in what felt like breaking down. Instead of avoiding a personal death or raging at it, they went through a death of their old, small self and came out the other side knowing that death could no longer hurt them. This process of transformation is known in many cultures as initiation. For many Christians, the life, death, and resurrection of Jesus is the preeminent example of this pattern. Following Jesus, we need to trust the down, and God will take care of the up. Although even there, we still must offer our yes.9

May missing the physical connections of the Liturgy of Palm Sunday this year generate compassion for those from whom we are separated as we prepare to follow Jesus in Holy Week.

References

1	(n.d.). Matthew, chapter 21. Retrieved April 5, 2020, from http://www.usccb.org/bible/matthew/21
2	(n.d.). Isaiah, chapter 50. Retrieved April 5, 2020, from http://www.usccb.org/bible/isaiah/50
3	(n.d.). Psalms, chapter 22. Retrieved April 5, 2020, from http://www.usccb.org/bible/psalms/22
4	(n.d.). Philippians, chapter 2. Retrieved April 5, 2020, from http://www.usccb.org/bible/philippians/2
5	(n.d.). Matthew, chapter 26. Retrieved April 5, 2020, from http://www.usccb.org/bible/matthew/26
6	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved April 5, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
7	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 5, 2020, from https://dailyscripture.servantsoftheword.org/
8	(n.d.). Palm Sunday of the Passion of the Lord - Mass Readings and .... Retrieved April 5, 2020, from https://wau.org/meditations/2020/04/05/
9	(2020, April 5). Five Consoling Messages - Center for Action and Contemplation. Retrieved April 5, 2020, from https://cac.org/five-consoling-messages-2020-04-05/

Praise protection persecution

Often a procession with Palms on the Sunday of the Lord's Passion is preceded by a text in the Roman Catholic Lectionary from the Gospel of Luke describing Jesus entry into Jerusalem.

Parade of Praise

 * [19:38] Blessed is the king who comes in the name of the Lord: only in Luke is Jesus explicitly given the title king when he enters Jerusalem in triumph. Luke has inserted this title into the words of Ps 118:26 that heralded the arrival of the pilgrims coming to the holy city and to the temple. Jesus is thereby acclaimed as king (see Lk 1:32) and as the one who comes (see Mal 3:1; Lk 7:19). Peace in heaven…: the acclamation of the disciples of Jesus in Luke echoes the announcement of the angels at the birth of Jesus (Lk 2:14). The peace Jesus brings is associated with the salvation to be accomplished here in Jerusalem.1

A reading from the Prophet Isaiah shares the promise of salvation through the Lord’s Servant.

* [50:5] The servant, like a well-trained disciple, does not refuse the divine vocation.2 

Psalm 22 is important in the New Testament. Its opening words occur on the lips of the crucified Jesus (Mk 15:34; Mt 27:46).

* [Psalm 22] A lament unusual in structure and in intensity of feeling. The psalmist’s present distress is contrasted with God’s past mercy in Ps 22:2–12. In Ps 22:13–22 enemies surround the psalmist. The last third is an invitation to praise God (Ps 22:23–27), becoming a universal chorus of praise (Ps 22:28–31). The Psalm is important in the New Testament. Its opening words occur on the lips of the crucified Jesus (Mk 15:34; Mt 27:46), and several other verses are quoted, or at least alluded to, in the accounts of Jesus’ passion (Mt 27:35, 43; Jn 19:24).3 

The Letter of Paul to the Philippians is a kenosis hymn that pleas for unity and humility.

 * [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.4

The Gospel from Luke today is the source of Jesus passion narrative.

 * [22:1–23:56a] The passion narrative. Luke is still dependent upon Mark for the composition of the passion narrative but has incorporated much of his own special tradition into the narrative. Among the distinctive sections in Luke are: (1) the tradition of the institution of the Eucharist (Lk 22:15–20); (2) Jesus’ farewell discourse (Lk 22:21–38); (3) the mistreatment and interrogation of Jesus (Lk 22:63–71); (4) Jesus before Herod and his second appearance before Pilate (Lk 23:6–16); (5) words addressed to the women followers on the way to the crucifixion (Lk 23:27–32); (6) words to the penitent thief (Lk 23:39–41); (7) the death of Jesus (Lk 23:46, 47b–49). Luke stresses the innocence of Jesus (Lk 23:4, 14–15, 22) who is the victim of the powers of evil (Lk 22:3, 31, 53) and who goes to his death in fulfillment of his Father’s will (Lk 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Lk 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Lk 23:26–31, 49).5

Cindy Murphy McMahon comments tradition has it that some of the same people praising Jesus entry into Jerusalem were likely in the crowd a few days later yelling “Crucify him!” to Pontius Pilate. We often feel holier than thou and wonder how they could have possibly been so fickle, so easily swayed, so rootless in their spiritual depth. But we also know how we turn our backs to the good and the righteous when we don’t have all the facts, and even sometimes when we do.

 The lesson for me in the days leading up to and including Palm Sunday will be to linger a little longer amid the palm-wavers. To feel their excitement, their enthusiasm for Jesus and his message. To reflect on his miraculous works and his soul-deep love. And to pray that the reality of the joy that comes from worshipping him will sustain me through the dark times until Easter’s rising, and each time I see the palms tucked beneath the cross in my living room.6

Don Schwager quotes “Follow the sacred Scriptures and thirst after the knowledge of the truth,” by Cyril of Alexandria (376-444).

 "The Pharisees truly complained because Christ was praised. They came near and said, 'Rebuke your disciples.' O Pharisee, what wrong action did they do? What charge do you bring against the disciples or how would you rebuke them? They have not sinned in any way but have rather done what is praiseworthy. They extol as King and Lord the One the law had before pointed out by many symbols and types. The ancient company of the holy prophets had preached of him. You despised him and grieved him by your great jealousy. Your duty was to join the rest in their praises. Your duty was to withdraw far from your innate wickedness and to change your way for the better. Your duty was to follow the sacred Scriptures and to thirst after the knowledge of the truth. You did not do this, but transferring your words to the contrary, you wanted to rebuke the heralds of the truth." (excerpt from COMMENTARY ON LUKE, HOMILY 130)7

The Word Among Us Meditation on Luke 22:14–23:56 notes that reflecting on Jesus’ passion naturally creates a moment of sorrow in us. It saddens us to see Jesus suffer and be mistreated so much. But it can also help us. We can look at the cross and ask God to help us be more forgiving—just as Jesus was.

 All of us will face false accusation or abuse or betrayal at some point in our lives. It’s likely that most of us already have. As we hear the passion today, let’s resolve to be as merciful as we can to everyone who has hurt us, ridiculed us, betrayed us, or tarnished our reputations. Let’s also agree never again to undermine someone or hurt someone.8

Friar Jude Winkler highlights some of the elements of the passion narrative that are unique to Luke. The realized eschatology of the Gospel of Luke is connected to the good thief crucified next to Jesus. Friar Jude points to the apologia that seeks to deflect blame from Rome and good Christian citizens in the Gospel of Luke.

Peter Edmonds SJ comments that serious meditation on the ‘kenosis hymn’ in the Letter to the Philippians will surely prepare us for a fruitful response to the passion story.

 Generally, Paul as a pastor dealt with the problems he met with an appeal to theology. On this occasion, he inserts what is probably a hymn already known to his readers about the ‘emptying’ that was required to deal with selfishness and conceit. The best example he could give of ‘emptying’ (kenosis in Greek) was that of Christ himself. This took place in three stages. The first was his dignity as one who was pre-existent and equal to God. The second was his acceptance of the human condition and the humiliation in suffering the agony of death on a cross. The third was his exaltation by God which brought him the homage of all creation. What the prophet Isaiah had written long ago about God, that to him ‘every knee should bend’ (Isaiah 45:23), is now applied in the hymn to Jesus after his exaltation through resurrection (Philippians 2:6-11).9

Fr. Richard Rohr, OFM, cites French philosopher and historian René Girard (1923–2015) who recognized the highly effective scapegoat ritual across cultures and saw the scapegoat mechanism as a foundational principle for most social groups. The image of the scapegoat powerfully mirrors and reveals the universal, but largely unconscious, human need to transfer our guilt onto something or someone else by singling that other out for unmerited negative treatment. This pattern is seen in many facets of our society and our private, inner lives—so much so that we could almost name it “the sin of the world” (note that “sin” is singular in John 1:29). The biblical account, however, seems to recognize that only a “lamb of a God” can both reveal and resolve that sin in one nonviolent act.

 Unless scapegoating can be consciously seen and named through concrete rituals, owned mistakes, shadow work, or “repentance,” the pattern will usually remain unconscious and unchallenged. The Scriptures rightly call such ignorant hatred and killing “sin,” and Jesus came precisely to “take away” (John 1:29) our capacity to commit it—by exposing the lie for all to see. Jesus stood as the fully innocent one who was condemned by the highest authorities of both “church and state” (Jerusalem and Rome), an act that should create healthy suspicion about how wrong even the highest powers can be. “He will show the world how wrong it was about sin, about who was really in the right, and about true judgment” (John 16:8).10

The opening scene for our contemplation of the events of our “Holy Week”observances is one that leads us to ponder our experience of praise becoming persecution and how Jesus models the Christian Way of transforming suffering to grace.

References

1	(n.d.). Luke, chapter 19 - usccb. Retrieved April 14, 2019, from http://www.usccb.org/bible/luke/19
2	(n.d.). Isaiah, chapter 50 - usccb. Retrieved April 14, 2019, from http://www.usccb.org/bible/isaiah/50
3	Psalms, chapter 22 - usccb. Retrieved April 14, 2019, from http://www.usccb.org/bible/psalms/22
4	(n.d.). Philippians, chapter 2 - usccb. Retrieved April 14, 2019, from http://www.usccb.org/bible/philippians/2
5	(n.d.). Luke, chapter 22 - usccb. Retrieved April 14, 2019, from http://www.usccb.org/bible/luke/22
6	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved April 14, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
7	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 14, 2019, from https://dailyscripture.servantsoftheword.org/
8	(n.d.). Palm Sunday of the Passion of the Lord - Mass Readings and Catholic .... Retrieved April 14, 2019, from https://wau.org/meditations/2019/04/14
9	(2019, March 6). Preparing for Easter with St Paul | Thinking Faith: The online journal of .... Retrieved April 14, 2019, from https://www.thinkingfaith.org/articles/preparing-easter-st-paul
10	(n.d.). Richard Rohr's Daily Meditations - Daily Meditations Archives .... Retrieved April 14, 2019, from https://cac.org/category/daily-meditations/

Fickle and fearful become servants

The texts from the Roman Catholic Lectionary for Palm Sunday of the Lord’s Passion establish a focus to begin our involvement with Holy Week.

In Chapter 11 of the Gospel of Mark the authority and reception of Jesus resonate with the idea of the Davidic Messiah, yet the symbols of servant self giving are already in place.

* [11:1–11] In Mark’s account Jesus takes the initiative in ordering the preparation for his entry into Jerusalem (Mk 11:1–6) even as he later orders the preparation of his last Passover supper (Mk 14:12–16). In Mk 11:9–10 the greeting Jesus receives stops short of proclaiming him Messiah. He is greeted rather as the prophet of the coming messianic kingdom. Contrast Mt 21:9.

The Book of the Prophet Isaiah describes the attributes of the Suffering Servant of Yahweh.

* [50:4–11] The third of the four “servant of the Lord” oracles (cf. note on 42:1–4); in vv. 4–9 the servant speaks; in vv. 10–11 God addresses the people directly.

In the early Christian Hymn from Chapter 2 of Paul’s Letter to the Philippians, the self emptying of Jesus is proposed as a model for His disciples.

* [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.

The Passion of the Lord from the Gospel of Mark provides the detail to complete the declaration in the prologue of this Gospel of Jesus Divine identity as Son of God.

* [15:39] The closing portion of Mark’s gospel returns to the theme of its beginning in the Gentile centurion’s climactic declaration of belief that Jesus was the Son of God. It indicates the fulfillment of the good news announced in the prologue (Mk 1:1) and may be regarded as the firstfruit of the passion and death of Jesus.

Tom Shanahan, S.J., suggests that Lent provides us the possibility of a spiritual preparation to live into Jesus' death and resurrection, the paschal mystery.

We have been invited to journey with Jesus in his journeying for us.  These past few weeks may have provided us the opportunity to discover anew the tremendous love of God in Christ.  Our own call begins with the discovery of the roots of our brand of selfishness. Jesus' faithfulness to his call and journey becomes for us the way of moving away from the things that block God's love in Christ Jesus.

Dennis Bratcher develops the teaching of Paul, that discipleship with Christ means to have a mind-set different from others. It means a commitment to servanthood, a life poured out in service to others, totally emptied of self. He cites Dietrich Bonhoeffer, the German theologian who poured out his own life at the hands of the Nazis.

We live in a society dominated by rights-activism, permeated with the philosophy of "me first," and molded by the corporate ideals of efficiency and success. The Church must be called to remember that demanding one's rights and privileges may be popular, even necessary in some cases, but if it does so at the expense of Christian unity and love, it is not Christian! The Body of Christ must be called upon to refocus on Christian humility, unity, and fellowship. We must make service to others, perfect love in action, our primary responsibility. An attitude of Christlike humility does not demand rights or protect its own interests; it seeks servanthood.

Don Schwager quotes Augustine of Hippo, 354-430 A.D., on the following of Christ.

"Come, follow Me, says the Lord. Do you love? He has hastened on, He has flown on ahead. Look and see where. O Christian, don't you know where your Lord has gone? I ask you: Don't you wish to follow Him there? Through trials, insults, the cross, and death. Why do you hesitate? Look, the way has been shown you." (excerpt from Sermon 64,5)

Friar Jude Winkler builds on the message that Jesus exaltation is when He is most humble, as he shares the many deep connections in these texts to our Christian heritage and tradition.

Fr. Richard Rohr, OFM, comments that life gives us opportunities to discover our image and develop our likeness, often in the form of necessary stumbling and falling.

Challenges and disruptions invite us to move from what I call the first half of life to the second half, from forming and serving the ego to the ego, in fact, serving the soul. With the guidance of the Spirit and the help of wise mentors and elders, all of life, including our “false” or small and separate self, can lead us to our True Self or “who we are hidden with Christ in God” (Colossians 3:3). Adapted from Richard Rohr, Falling Upward: A Spirituality for the Two Halves of Life (Jossey-Bass: 2011), 153-154.

The nature of Jesus message to call us to full life in our participation in the suffering and triumphs of service to others and communion with Him is our contemplation in the initial days of Holy Week. References

(

n.d.). Mark, chapter 11 - United States Conference of Catholic Bishops. Retrieved March 25, 2018, from http://www.usccb.org/bible/mark/11

(n.d.). Isaiah, chapter 50 - United States Conference of Catholic Bishops. Retrieved March 25, 2018, from http://www.usccb.org/bible/readings/bible/Isaiah/50:4

(n.d.). Philippians, chapter 2 - United States Conference of Catholic Bishops. Retrieved March 25, 2018, from http://www.usccb.org/bible/readings/bible/Philippians/2:6

(n.d.). Mark, chapter 15 - United States Conference of Catholic Bishops. Retrieved March 25, 2018, from http://www.usccb.org/bible/mark/15

(n.d.). Creighton University's Online Ministries. Retrieved March 25, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/online.html

(2013, March 25). The Poured-Out Life: The Kenosis Hymn in Context. Retrieved March 25, 2018, from http://www.crivoice.org/kenosis.html

(n.d.). Daily Scripture Readings and Meditations. Retrieved March 25, 2018, from http://dailyscripture.servantsoftheword.org/

(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved March 25, 2018, from https://cac.org/2018-daily-meditations/

Luke shows Jesus Passion and concern for people in need

Passion invites Compassion

Palms and Passion

The texts today from the Roman Catholic Lectionary bring the Word to the liturgy which begins the journey to the celebration of the Easter Triduum of Lord’s Supper, Passion and Resurrection. Holy Week is approached with the attitude of the Suffering Servant from the Book of the prophet Isaiah. We will understand through the liturgy today that this servant suffers patiently in faith and trust in God and does no harm as evidence of his innocence. This is the role of Jesus in obedience to the will of the Father. The ancient hymn which is presented in the passage from the Letter of Paul to the Philippians proclaims the will of God that Jesus should empty Himself of His status as Son and be as slave to serve humanity inviting them to communion with God. The obedience of Jesus to His mission of humility and service is our example for the life giving attitude which will bring enhanced life to our journey. The account of the Passion from the Gospel of Luke is an experience of reading, hearing and contemplation which is offered in the liturgy today. An abstract of the experience might be phrased as below.

The account of the servant king, son of David, who has attracted many followers by His action to show the loving nature of God, as His final journey to Jerusalem to celebrate His last Passover with His friends leads Him from exultant praise to burial in the tomb of an influential Jewish leader as the betrayers and the religious leaders convince the Roman leadership, through need to control the angry mob, that He might be crucified as a common criminal for crimes against the religious practice of the Jewish people. The turmoil and tension between celebration and suffering and brotherhood and betrayal is shown in the poor decisions of Peter and Pilate and one prisoner crucified next to Him. The victory for truth and the nature of the path offered to all who are in communion with the King Who serves in suffering is the proclamation of the pagan Roman guard that He truly is innocent and the action of Joseph of Arimathea, the influential Jewish visitor, to prepare a proper tomb for Jesus. Larry Gillick, S.J. of the Deglman Center for Ignatian Spirituality comments that the Liturgy of Palms and the Liturgy of the Passion bespeak the duality of our human response to God throughout history. He suggests that we begin, with the whole Church, on Palm Sunday to pray with the various daily invitations to our being faithful to the crosses of our humanity and those of others. He advises us “The root meaning of the word “innocence” is not “guiltless”, but “no harm”. There is not much we can do with the memories which make up this liturgy and this coming week. Praying might be nothing more than staying “awake” to what is being done, offered, and remembered.”

Holy Week guide for Weak

The Roman Catholic Lectionary today brings us into the start of Holy Week. Christians begin to celebrate the week prior to the Celebration of Easter. The liturgies and reflections of the week will bring the love and service of Jesus to the forefront. It is our relationship with Jesus which brings life to Christians. Ultimately we are the Body of Christ. The words and actions of Holy Week renew our understanding of what we are called to be in the world. We will be able to imagine the triumphal entry of Jesus into Jerusalem. The Prophet Isaiah will present the longing of the world for the Servant of God. Isaiah will outline the humility and service of the Anointed One. Paul proclaims the ‘scandal’ of Christ. He emptied himself taking the form of a slave. The texts of the Institution of the Lord’s Supper will direct us to continue to commemorate with our lives the gift of Body and Blood which enable us ( in Catechetical language ) to “become what we are”. Luke’s account of the Passion which is read today will reveal Jesus gifts and giving and the betrayal which He encountered in large and smaller ways. Judas story of handing Jesus to the authorities for crucifixion and Peter’s vow of loyalty being three times broken and the rest, like us, often too involved in our stuff to see the love of others towards us, who succumb to sleep. The words of Jesus to the prisoner crucified with Him are a challenge and hope for all. 26‘Truly I tell you, today you will be with me in Paradise.’ Love prevails, mercy trumps justice, and forgiveness is the hallmark of these events.