The Last Supper … a fading work on Quonian’s Lane in Lichfield (Photograph: Patrick Comerford)
Patrick Comerford
Introduction:
Holy Week begins on Palm Sunday, which falls this year on 14 April 2019. The readings and liturgical resources for Palm Sunday can be found in the posting earlier this morning HERE.
However, finding the readings and resources for the rest of Holy Week can be a difficult task that involves turning to different sections in the Book of Common Prayer, the Church Hymnal, the Church of Ireland Directory and Bishop Darling’s Sing to the Word – all at one and the same time.
This posting is designed to help clergy and readers in the Diocese of Limerick and Killaloe and the Diocese of Tuam, Killala and Achonry to find all these resources in one package.
A poster seen in the front window of a house on Beacon Street, Lichfield (Photograph: Patrick Comerford)
Liturgical resources for Holy Week
A valuable, recent resource book is Week of All Weeks by Bishop Harold Miller, a prayer book for Holy Week and Easter (Dublin: Church of Ireland Publishing, 2015).
Collects, Canticles and other Liturgical resources:
The Lenten Collect:
Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord. Amen.
This collect may be said after the Collect of the day until Easter Eve.
Collects and Post-Communion Prayers are provided for each day in Holy Week (see pp 264-271), except Good Friday, when there is a Collect but no Post-Communion Prayer (see p 270).
The Book of Common Prayer recommends the Commandments should be read at the Penitence during Lent.
It is recommended that the canticle Gloria is omitted in Lent.
Traditionally in Anglicanism, the doxology or Gloria at the end of Canticles and Psalms is also omitted during Lent.
Passiontide and Holy Week:
Penitential Kyries:
Lord God,
you sent your Son to reconcile us to yourself and to one another.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
you heal the wounds of sin and division.
Christ, have mercy.
Christ, have mercy.
Holy Spirit,
through you we put to death the sins of the body – and live.
Lord, have mercy.
Lord, have mercy.
Introduction to the Peace:
Now in union with Christ Jesus you who were once far off have been brought near through the shedding of Christ’s blood; for he is our peace. (Ephesians 2: 17)
Preface:
Through Jesus Christ our Saviour,
who, for the redemption of the world,
humbled himself to death on the cross;
that, being lifted up from the earth,
he might draw all people to himself:
Blessing:
Christ draw you to himself
and grant that you find in his cross a sure ground for faith,
a firm support for hope,
and the assurance of sins forgiven:
Liturgical Colours in Holy Week:
Monday to Wednesday: Red or Violet
Maundy Thursday: Red or Violet, but White at the Holy Communion
Good Friday and Saturday: No liturgical colours should be used.
The Byzantine-style crucifix by Laurence King (1907-1981) in the crypt of Saint Mary le Bow on Cheapside in London (Photograph: Patrick Comerford)
Holy Week:
Monday in Holy Week, 15 April 2019:
Readings:
Isaiah 42: 1-9; Psalm 36: 5-11; Hebrews 9: 11-15; John 12: 1-11.
There is a link to readings HERE.
Collect:
Almighty God,
whose most dear Son went not up to joy,
but first he suffered pain,
and entered not into glory before he was crucified:
Mercifully grant that we, walking in the way of his cross,
may find it none other than the way of life and peace;
through Jesus Christ our Lord.
Post Communion Prayer:
Lord Jesus Christ,
you humbled yourself in taking the form of a servant
and in obedience died on the cross for our salvation.
Give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father.
Suggested Hymns:
Isaiah 42: 1-9:
643, Be thou my vision, O Lord of my heart
691, Faithful vigil ended
353, Give to our God immortal praise
330, God is here! As we his people
124, Hark the glad sound! the Saviour comes
357, I’ll praise my maker while I’ve breath
97, Jesus shall reign where’er the sun
99, Jesus, the name high over all
134, Make way, make way for Christ the King
305, O Breath of life, come sweeping through us
104, O for a thousand tongues to sing
605, Will you come and follow me
Psalm 36: 5-11:
6, Immortal, invisible, God only wise
553, Jesu, lover of my soul
Hebrews 9: 11-15:
411, Draw near and take the body of the Lord
220, Glory be to Jesus
417, He gave his life in endless love
418, Here, O my Lord, I see thee face to face
94, In the name of Jesus
671, Jesus, thy blood and righteousness
439, Once, only once, and once for all
528, The Church’s one foundation
9, There’s a wideness in God’s mercy
291, Where high the heavenly temple stands
John 12: 1-11:
517, Brother, sister, let me serve you
548, Drop, drop, slow tears
523, Help us to help each other, Lord
495, Jesu, Jesu, fill us with your love
101, Jesus, the very thought of thee
587, Just as I am without one plea
7, My God, how wonderful thou art
597, Take my life, and let it be
499, When I needed a neighbour, were you there
Preparing bread for Communion in Lent in Saint Mary’s Rectory, Askeaton, Co Limerick (Photograph: Patrick Comerford)
Tuesday in Holy Week, 16 April 2019:
Readings:
Isaiah 49: 1-7; Psalm 71: 1-14; I Corinthians 1: 18-31; John 12: 20-36.
There is a link to readings HERE.
The Collect:
O God,
who by the passion of your blessed Son made
an instrument of shameful death
to be for us the means of life:
Grant us so to glory in the cross of Christ,
that we may gladly suffer pain and loss
for the sake of your Son our Saviour Jesus Christ;
who lives and reigns with you and the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord Jesus Christ,
you humbled yourself in taking the form of a servant
and in obedience died on the cross for our salvation.
Give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father.
Isaiah 49: 1-7:
685, Blessed be the God of Israel
691, Faithful vigil ended
481, God is working his purpose out as year succeeds to year
125, Hail to the Lord’s anointed
192, How brightly beams the morning star
706, O bless the God of Israel
595, Safe in the shadow of the Lord
Psalm 71: 1-14:
643, Be thou my vision, O Lord of my heart
459, For all the saints who from their labours rest (verses 1-3)
668, God is our fortress and our rock
620, O Lord, hear my prayer
557, Rock of ages, cleft for me
595, Safe in the shadow of the Lord
I Corinthians 1: 18-31:
643, Be thou my vision, O Lord of my heart
646, Glorious things of thee are spoken
225, In the cross of Christ I glory
698, Jesus, Saviour of the world
671, Jesus, thy blood and righteousness
484, Lift high the cross, the love of Christ proclaim
232, Nature with open volume stands
241, Sing, my tongue, the glorious battle
600, The wise may bring their learning
248, We sing the praise of him who died
247, When I survey the wondrous cross
John 12: 20-36:
348, Father, we love you, we worship and adore you
668, God is our fortress and our rock
43, Holy is the seed–time, when the buried grain
484, Lift high the cross, the love of Christ proclaim
227, Man of sorrows! What a name
278, Now the green blade rises from the buried grain (omit verse 3)
237, O my Saviour, lifted
241, Sing, my tongue, the glorious battle
473 Síormoladh is glóir duit, a Athair shíorai (All glory and praise to you, Father, above)
490, The Spirit lives to set us free
A window ledge in the chapel in Dr Miley’s Hospital, Lichfield (Photograph: Patrick Comerford)
Wednesday in Holy Week, 17 April 2019:
Readings:
Isaiah 50: 4-9a; Psalm 70; Hebrews 12: 1-3; John 13: 21-32.
There is a link to readings HERE.
The Collect:
Lord God,
whose blessed Son our Saviour
gave his back to the smiters,
and did not hide his face from shame:
Give us grace to endure the sufferings
of this present time,
with sure confidence in the glory that shall be revealed;
through Jesus Christ your Son our Lord.
Post Communion Prayer:
Lord Jesus Christ,
you humbled yourself in taking the form of a servant
and in obedience died on the cross for our salvation.
Give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father.
Suggested Hymns:
Isaiah 50: 4-9a:
259, Christ triumphant, ever reigning
230, My Lord, what love is this
235, O sacred head, sore wounded
108, Praise to the Holiest in the height
239, See Christ was wounded for our sake
Psalm 70:
620, O Lord, hear my prayer
596, Seek ye first the kingdom of God
Hebrews 12: 1-3:
258, Christ the Lord is risen again
566, Fight the good fight with all thy might
463, Give us the wings of faith to rise
417, He gave his life in selfless love
636, May the mind of Christ my Saviour
240, Sweet the moments, rich in blessing
285, The head that once was crowned with thorns
247, When I survey the wondrous cross
376, Ye holy angels bright
John 13: 21-32:
215, Ah, holy Jesu, how hast thou offended
257, Christ is the world’s Redeemer
224, How deep the Father’s love for us
226, It is a thing most wonderful
227, Man of sorrows! What a name
230, My Lord, what love is this
234, O Love divine, what hast thou done?
235, O sacred head, sore wounded
242, The heavenly Word proceeding forth
Christ washing the disciples’ feet … a fresco in Saint John’s Monastery, Tolleshunt Knights (Photograph: Patrick Comerford)
Maundy Thursday, 18 April 2019:
The liturgical colour changes on this day from the Violet of Lent or the Red of Passiontide to White, and the Eucharist or Holy Communion is to be ‘celebrated in every cathedral and in each parish church or in a church within a parochial union or group of parishes.’
It is traditional in dioceses too to have a celebration of the Chrism Eucharist in a cathedral or church in the diocese, when the bishops, priests, deacons and readers renew their vows. This year in this united diocese, the Chrism Eucharist is being celebrated in Saint Columba’s Church, Drumcliffe, Ennis, Co Clare, at 11.30 a.m.
Other possible resources for Maundy Thursday include foot-washing, which was introduced to Castletown Church, Kilcornan (Pallaskenry) two years ago. There are full resources for this in Bishop Miller’s Week of All Weeks.
Readings: Exodus 12: 1-4 (5-10), 11-14; Psalm 116: 1, 10-17; I Corinthians 11: 23-26; John 13: 1-17, 31b-35.
There is a link to readings HERE.
The Collect:
God our Father,
you have invited us to share in the supper
which your Son gave to his Church
to proclaim his death until he comes:
May he nourish us by his presence,
and unite us in his love;
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
or
Almighty God,
at the Last Supper your Son Jesus Christ
washed the disciples’ feet
and commanded them to love one another.
Give us humility and obedience to be servants of others
as he was the servant of all;
who gave up his life and died for us,
yet is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Lord Jesus Christ,
in this wonderful sacrament
you have given us a memorial of your passion.
Grant us so to reverence the sacred mysteries
of your body and blood
that we may know within ourselves
the fruits of your redemption,
for you are alive and reign with the Father and the Holy Spirit,
one God, now and for ever.
or
O God,
your Son Jesus Christ has left us this meal of bread and wine
in which we share his body and his blood.
May we who celebrate this sign of his great love
show in our lives the fruits of his redemption;
who is alive and reigns with you and the Holy Spirit,
one God, now and for ever.
Suggested Hymns:
Exodus 12: 1-4 (5-10) 11-14:
258, Christ the Lord is risen again
328, Come on and celebrate
268, Hail, thou once-despisèd Jesus
431, Lord, enthroned in heavenly splendour
703, Now lives the Lamb of God
Psalm 116: 1, 10-17:
10, All my hope on God is founded
51, Awake, my soul, and with the sun
411, Draw near and take the body of the Lord
362, O God, beyond all praising
363, O Lord of heaven and earth and sea
I Corinthians 11: 23-26:
396, According to thy gracious word
403, Bread of the world in mercy broken
404, Broken for me, broken for you
405, By Christ redeemed, in Christ restored
406, Christians, lift your hearts and voices
411, Draw near and take the body of the Lord
415, For the bread which you have broken
414, God, whose love is all around us
417, He gave his life in selfless love
420, ‘I am the bread of life’ (omitting verses 4 and 5)
421, I come with joy, a child of God
423, Jesus, our Master, on the night that they came
425, Jesus, thou joy of loving hearts
421, Lord Jesus Christ, you have come to us
432, Love is his word, love is his way
433, My God, your table here is spread
437, Now my tongue the mystery telling (Part 1)
438, O thou, who at thy eucharist didst pray
439, Once, only once, and once for all
442, Praise the Lord, rise up rejoicing
451, We come as guests invited
532, Who are we who stand and sing
John 13: 1-17, 31b-35:
515, ‘A new commandment I give unto you’
399, An upper room did our Lord prepare
325, Be still, for the presence of the Lord, the Holy One, is here
516, Belovèd, let us love: love is of God
630, Blessed are the pure in heart
517, Brother, sister, let me serve you
570, Give me oil in my lamp, keep me burning
520, God is love, and where true love is, God himself is there
312, Gracious Spirit, Holy Ghost
416, Great God, your love has called us here
523, Help us to help each other, Lord
495, Jesu, Jesu, fill us with your love
525, Let there be love shared among us
432, Love is his word, love is his way
228, Meekness and majesty
231, My song is love unknown
105, O the deep, deep love of Jesus
438, O thou who at thy eucharist didst pray
244, There is a green hill far away
314, There’s a spirit in the air
530, Ubi caritas et amor
531, Where love and loving kindness dwell
The crucifixion scene on the reredos in Christ Church, Leomansley, Lichfield (Photograph: Patrick Comerford)
Good Friday, 19 April 2019:
There is no provision for a liturgical colour, and there is no celebration of Holy Communion on Good Friday or on the Saturday.
You may never even contemplate going as far as some of the Good Friday processions I have seen in Spain, Italy, Greece and Cyprus. But planning a Procession of the Cross, or ecumenical Stations of the Cross, on the streets in a parish can be a powerful public witness.
Other creative options include a service based on the Seven Last Words (see Bishop Miller’s Week of All Weeks, pp 51-57), and a service with Tenebrae (see Bishop Miller’s Week of All Weeks, pp 58-61).
The Seven Last Words traditionally are:
1, Father, forgive them; for they do not know what they are doing
2, Truly I tell you, today you will be with me in Paradise
3, Here is you son … here is your mother
4, My God, my God, why have you forsaken me?
5, I am thirsty
6, It is finished
7, Father, into your hands I commend my spirit
Each passage here has a link to a reflection from a service in All Saints’ Church, Grangegorman, Dublin, on Good Friday 2015.
The Readings:
Isaiah 52: 13 to 53: 12; Psalm 22; Hebrews 10: 16-25 or Hebrews 4: 14-16, 5: 7-9; John 18: 1 to 19: 42. In the evening: John 19: 38-42 or Colossians 1: 18-23.
The Collect:
Almighty Father,
Look with mercy on this your family
for which our Lord Jesus Christ
was content to be betrayed
and given up into the hands of sinners
and to suffer death upon the cross;
who is alive and glorified with you and the Holy Spirit,
one God, now and for ever.
No Post Communion Prayer is provided for Good Friday.
Suggested hymns:
Isaiah 52: 13 to 53: 12:
215, Ah, holy Jesu, how hast thou offended
404, Broken for me, broken for you
219, From heav’n you came, helpless babe
268, Hail, thou once-despisèd Jesus
417, He gave his life in selfless love
273, Led like a lamb to the slaughter (omit verse 2)
275, Look, ye saints, the sight is glorious
227, Man of sorrows! What a name
230, My Lord, what love is this?
231, My song is love unknown (omit verses 4-6)
235, O sacred head, sore wounded
107, One day when heaven was filled with his praises
239, See, Christ was wounded for our sake
Psalm 22:
671, Jesus, thy blood and righteousness
361, Now thank we all our God
233, O dearest Lord, thy sacred head
537, O God, our help in ages past
240, Sweet the moments, rich in blessing
247, When I survey the wondrous cross
Hebrews 10: 16-25:
218, And can it be that I should gain
220, Glory be to Jesus
382, Help us, O Lord, to learn
222, Here is love, vast as the ocean
431, Lord, enthroned in heavenly splendour
619, Lord, teach us how to pray aright
638, O for a heart to praise my God
227, O my Saviour, lifted
166, O worship the Lord in the beauty of holiness
341, Spirit divine, attend our prayers
Alternative Second Reading, Hebrews 4: 14-16; 5: 7-9:
218, And can it be that I should gain
65, At evening when the sun had set
319, Father, of heaven, whose love profound
226, It is a thing most wonderful
652, Lead us, heavenly Father, lead us
431, Lord, enthroned in heavenly splendour
228, Meekness and majesty
291, Where high the heavenly temple stands
John 18: 1 to 19: 42:
215, Ah, holy Jesu, how hast thou offended
216, Alleluia, my Father
561, Beneath the cross of Jesus
220, Glory be to Jesus
221, Hark! the voice of love and mercy
417, He gave his life in selfless love
222, Here is love vast as the ocean
226, It is a thing most wonderful
132, Lo! he comes with clouds descending
275, Look, ye saints, the sight is glorious
227, Man of sorrows! What a name
229, My God, I love thee; not because
231, My song is love unknown
102, Name of all majesty
232, Nature with open volume stands
233, O dearest Lord, thy sacred head
234, O Love divine! What hast thou done?
237, O my Saviour, lifted
235, O sacred head, sore wounded
236, On a hill far away stood an old rugged cross
557, Rock of ages, cleft for me
239, See, Christ was wounded for our sake
241, Sing, my tongue, the glorious battle
240, Sweet the moments, rich in blessing
285, The head that once was crowned with thorns
243 The royal banners forward go
244, There is a green hill far away
245, To mock your reign, O dearest Lord
248, We sing the praise of him who died
246, Were you there when they crucified my Lord? (omit verse 6)
247, When I survey the wondrous cross
The icon of ‘Christ Crucified, Risen and Lord of All’ hanging above the nave altar in Lichfield Cathedral (Photograph: Patrick Comerford)
Holy Saturday, 20 April 2019:
Readings:
Job 14: 1-14 or Lamentations 3: 1-9, 19-24; Psalm 31: 1-4, 15-16; I Peter 4: 1-8; Matthew 27: 57-66 or John 19:38-42.
There is a link to readings HERE.
The Collect:
Grant, Lord,
that we who are baptised into the death
of your Son our Saviour Jesus Christ
may continually put to death our evil desires
and be buried with him;
and that through the grave and gate of death
we may pass to our joyful resurrection;
through his merits, who died and was buried
and rose again for us,
your Son Jesus Christ our Lord.
No Post Communion is provided for this Saturday.
Suggested Hymns:
Job 14: 1-14:
6, Immortal, invisible, God only wise
537, O God, our help in ages past
308, Revive your Church, O Lord
Lamentations 3: 1-9, 19-24:
59, New every morning is the love
374, When all thy mercies, O my God
Psalm 31: 1-4, 15-16:
459, For all the saints who from their labours rest (verses 1-3)
668, God is our fortress and our rock
620, O Lord, hear my prayer
557, Rock of ages, cleft for me
595, Safe in the shadow of the Lord
I Peter 4: 1-8:
515, ‘A new commandment I give unto you’
525, Let there be love shared among us
Matthew 27: 57-66:
102, Name of all majesty
239, See, Christ was wounded for our sake
John 19: 38-42:
231, My song is love unknown
239, See, Christ was wounded for our sake
Preparing for the Easter Vigil at Castletown Church, Kilcornan, Co Limerick, in 2017
The Easter Vigil, 20 April 2019:
The celebration of Easter may begin after sundown with the Easter Vigil or the Midnight Eucharist on what is liturgically Easter Sunday, although it is still Saturday evening in the calendar.
Traditionally, the Easter Vigil consists of four parts:
● The Service of Light
● The Liturgy of the Word
● The Liturgy of Baptism, which may include the sacraments of Baptism and Confirmation for new members of the Church and the renewal of Baptismal Promises by the rest of the congregation
● The Eucharist
The Liturgy begins after sundown as the crowd gathers inside the unlit church, in the darkness, often in a side chapel of the church building, but preferably outside the church. A new fire, kindled and blessed by the priest, symbolises the light of salvation and hope that God brought into the world through the Resurrection of Christ, dispelling the darkness of sin and death.
The Paschal Candle, symbolising the Light of Christ, is lit from this fire. This tall candle is placed on the altar, and on its side five grains of incense are embedded, representing the five wounds of Christ and the burial spices with which his body was anointed. When these are fixed in it and the candle is lit, it is placed on the Gospel side of the altar and remains there until Ascension Day.
This Paschal candle will be used throughout the season of Easter, remaining in the sanctuary of the Church or near the lectern. Throughout the coming year at baptisms and funerals, it reminds all that that Christ is ‘light and life.’
All baptised people present – those who have received the Light of Christ – are given candles that are lit from the Paschal candle. As this symbolic Light of Christ spreads throughout those gathered, the darkness diminishes and dies out.
A deacon or a priest carries the Paschal Candle at the head of the entrance procession and, at three points, stops and chants the proclamation ‘Light of Christ’ or ‘Christ our Light,’ to which the people respond: ‘Thanks be to God.’
When the procession ends, the deacon or a cantor chants the Exultet, or Easter Proclamation, said to have been written by Saint Ambrose of Milan. The church is now lit only by the people’s candles and the Paschal candle, and the people take their seats for the Liturgy of the Word.
The Liturgy of the Word consists of between two and seven readings from the Old Testament. The account of the Exodus is given particular attention as it is the Old Testament antetype of Christian salvation.
Each reading is followed by a psalm and a prayer relating what has been read in the Old Testament to the Mystery of Christ.
After these readings, the Gloria is sung, and during an outburst of musical jubilation the people’s candles are extinguished, the church lights are turned on, and the bells rung. The altar frontals, the reredos, the lectern hangings, the processional banners, the statues and the paintings, which were stripped or covered during Holy Week or at the end of the Maundy Thursday Eucharist, are now ceremonially replaced and unveiled, and flowers are placed on the altar.
A reading from the Epistle to the Romans is proclaimed, and the Alleluia is sung for the first time since the beginning of Lent. The Gospel of the Resurrection then follows, along with a homily.
After the Liturgy of the Word, the water of the baptismal font is blessed, and any catechumens or candidates for full communion are initiated. After these celebrations, all present renew their baptismal vows and are sprinkled with baptismal water. The general intercessions follow.
The Easter Vigil then concludes with the Liturgy of the Eucharist. This is the first Eucharist of Easter Day. During the Eucharist, the newly baptised receive Holy Communion for the first time, and, according to the rubrics, the Eucharist should finish before dawn.
Readings:
Old Testament Readings and Psalms:
Genesis 1: 1 to 2:4a; Response: Psalm 136: 1-9, 23-26;
Genesis 7: 1-5, 11-18; 8: 6-18; 9: 8-13; Response: Psalm 46;
Genesis 22: 1-18; Response: Psalm 16;
Exodus 14: 10-31; 15: 20-21 and Exodus 15: 1b-13, 17-18;
Isaiah 55: 1-11; Canticle 23: Song of Isaiah (Isaiah 12: 2-6);
Baruch 3: 9-15, 32 to 4: 4 or Proverbs 8: 1-8, 19-21, 9: 4b-6; Response: Psalm 19;
Ezekiel 36: 24-28; Response: Psalm 42 and 43;
Ezekiel 37: 1-14; Response: Psalm 143;
Zephaniah 3: 14-20; Response: Psalm 98.
New Testament Reading and Psalm:
Romans 6: 3-11; Response: Psalm 114.
The Gospel:
Luke 24: 1-12.
Processing the Crucified Christ though the streets of La Carihuela, near Torremolinos in Spain (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The hymns suggestions for Holy Week 2018 (Year C) are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000)
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
The Crucifixion and the Harrowing of Hell, depicted in a chapel in Saint John’s Monastery, Tolleshunt Knights, Essex (Photograph: Patrick Comerford)
Continuing Ministerial Education in the Diocese of Limerick, Killaloe and Ardfert
Monday, 8 April 2019
Readings, hymns and
sermon ideas for
Sunday 14 April 2019,
the Sixth Sunday in Lent,
Palm Sunday
The entry into Jerusalem on Palm Sunday … an icon by Theodoros Papadopoulos of Larissa, who led a workshop in Knock, Co Mayo, on 8 to 13 October 2018
Patrick Comerford
Next Sunday (14 April 2019), the Sixth Sunday in Lent, is Palm Sunday.
There is a complicated set of readings in the Revised Common Lectionary (RCL) for next Sunday.
For the Liturgy of the Palms, the provided readings are: Luke 19: 28-40; Psalm 118: 1-2, 19-29.
There is a link to the readings HERE.
For the Liturgy of the Passion, the provided readings are: Isaiah 50: 4-9a; Psalm 31: 9-16; Philippians 2: 5-11; Luke 22: 14 to 23: 56 or the shorter version, Luke 23: 1-49.
There is a link to the readings HERE.
Introduction to the readings:
The Gospel reading for the Liturgy of the Passion is so long that I imagine the Old Testament reading is likely to be heard in few churches, indeed.
And the Gospel readings are so familiar – and so important a theme for Palm Sunday – that I imagine very many of us are going to find it difficult to think about fresh ideas and fresh approaches to the story of that well-known donkey ride into Jerusalem.
The paralysis that many of us know as we prepare to preach is challenged with the passage from Isaiah, which begins with well-known words, words beloved by every preacher: ‘The Lord God has given me the tongue of a teacher.’
Do you think the Lord God has given you the tongue of a teacher or teacher, or that he is equipping you here with the tongue of a teacher or a preacher?
And, if so, would you be brave enough to select the passage in the Book of Isaiah for your sermon on Palm Sunday?
Or are you struggling to find something new to say about the journey into Jerusalem on Palm Sunday?
‘I gave my back to those who struck me, and my cheeks to those who pulled out the beard’ (Isaiah 50: 6)
Isaiah 50: 4-9a
The 19th century French writer Victor Hugo included the Prophet Isaiah in his list of the six great writers of Western literature, alongside Aeschylus, Homer, Job, Dante and Shakespeare. As we read Isaiah 50, we are reminded that we are in a linguistic and theological world that is as far superior to most literary expressions.
This reading is well known as the third ‘Servant Song’ of Isaiah – in all, there are four servant songs of Isaiah:
● Isaiah 42: 1-4
● Isaiah 49: 1-6
● Isaiah 50: 4-11
● Isaiah 52: 13 to 53: 12
We all know of Isaiah 52: 13 to 53:12 and many know of Isaiah 42: 1-7. But you will find that this third Servant Song is relatively unknown. It builds on and develops chapter 42 and chapter 49 in that the Servant of God, for the first time, suffers in chapter 50. In words that are adapted by George Frideric Handel in the oratorio Messiah (1742): he ‘gave his back to those who struck me, and my cheeks to those who pulled out the beard’ (50: 6). Then, of course, we have the ‘symphony of suffering’ in Isaiah 53.
So, the Servant Song in the Palm Sunday readings is vitally important in the development of a theology of an individual’s suffering for the sake of the nation and the world.
There many questions about the identity of Isaiah’s servant, and the many answers include:
● Some unknown prophet
● Isaiah himself
● The Nation
● Both the prophet and the nation (see also Jeremiah 11: 18; compare with Luke 2: 32; Acts 13: 47; Acts 26: 23).
In the past, the sufferings of the Suffering Servant in the writings of Isaiah have been identified by Jewish scholars with the sufferings of the whole children of Israel, and in more recent years, by some scholars, in particular with the experiences of the Holocaust.
Christians, on the other hand, have identified Isaiah’s Suffering Servant with the suffering and crucified Christ. And, for early Christians, there was only one answer. For them, Christ was clearly the one long predicted by the prophet.
Most especially, they saw him in the fourth ‘Servant Song’ in Chapters 52-53, where the servant was ‘despised and rejected’ (53: 3), ‘a man of suffering’ (53: 3), ‘has borne our infirmities’ (53: 4), ‘carried our diseases’ (53: 4), who ‘like a lamb was led to the slaughter’ (53: 7), who ‘bore the sin of many, and made intercession for our transgressions’ (53: 12).
For those early Christian believers, this fourth song was clearly about the one they had experienced in his life and particularly in his death on the cross.
So, perhaps, that fourth song in Isaiah 52-53 might seem to be more appropriate as the text as we face into Holy Week – and the Old Testament reading on Good Friday [19 April 2019] is Isaiah 52: 13 to Isaiah 53: 12. So why was this passage (Isaiah 50: 4-9a) chosen instead for the Old Testament readings on Palm Sunday for Year A, B and C?
In Isaiah 50, the servant is given a clear and powerful description. But so too is God. Four times in this passage (verse 4, 5, 7, 9) the Lord is known as the ‘Lord God,’ an address that is unique in Isaiah. Other versions render this as ‘Sovereign Lord,’ and it catches attention because of the double title of God (adonai Yahweh). Perhaps we should see this as a way of emphasising the dependence of the servant on God.
To help our sermon preparation for next Sunday, we could divide this passage (50: 4-9a) into three sections:
1, The Servant’s Teaching (verses 4-5).
2, The Servant’s Sufferings (verse 6).
3, The Servant’s Determination and Justification (verses 7-9a).
1, The Servant as Teacher or Learner (verses 4-6):
Verse 4:
The passage opens with us being told that God has given the writer ‘the tongue of a teacher,’ according to the NRSVA translation, although footnote n on the translation offers what may be a more accurate translation of the Hebrew: the tongue ‘of those who are taught’ (Isaiah 50: 4a).
The word the servant uses to describe himself in verse 4 (lemudim) has been translated ‘of a teacher,’ or ‘of those who learn,’ or ‘of the learned.’
It is not clear whether the word means that God has given the servant the tongue of a teacher or learner. But we all know that the best teachers are those who are the most eager learners. Theological teachers, in particular, need to listen to human wisdom and divine wisdom, we need to listen to creation and to the Creator. To have the tongue that teaches, I must first have an ear that hears. The servant of God is one who learns and proclaims a message from God.
The prophet implies by that language that the servant is not necessarily a leader, that he does not always need to be out front, but is the one who can speak well when right speech is needed. Indeed, God’s gift of speech is given ‘that I may know how to sustain the weary with a word’ (50: 4b).
The primary role of the servant is to pay special attention to the ‘weary,’ to those who are in desperate need of a word of encouragement and support, to those on the margins of society who are neglected and who are in danger of being forgotten.
This role of listener and right speaker is given to the servant ‘morning by morning,’ again and again (50: 4c).
In contrast to other prophetic figures, who may have received the Word of God while in the Temple praying (Isaiah), while watching the flock (Amos), or in dreams or in visions (Ezekiel), the prophet here emphasises the daily inspiration that came to him. The word ‘morning’ appears twice and ‘awakens’ also appears twice in this verse. It is as if all the prophet needs is an attentive ear to hear what God will say to him.
Verse 5:
The servant refuses to waver from this role. He was ‘not rebellious … did not turn backwards.’
2, The Servant’s Sufferings (verse 6):
Verse 6:
The servant was so committed to the task that he gave his ‘back to those who struck me’ and his ‘cheeks to those who pulled out the beard.’ Neither did he ‘hide (his) face from insult and spitting.’
These acts – striking, beard pulling, insulting and spitting – are harsh, demeaning actions in a shame-based culture. Each of these deeds is designed to humiliate and denigrate a person, forcing him or her to ‘turn back,’ to reject the course he or she had first decided to follow.
However, this servant is not going to be deterred from his task of being a careful listener and a true encourager, no matter what insults are heaped upon him. On the other hand, he is not just going to comfort others or quietly speak his message, as in Chapter 42.
Although the message will be proclaimed, it is his suffering that is emphasised here. Just as the mouth speaks what the ear hears, so the parts of the body that suffer are stressed here. His persecutors strike him on his back and when they pull out hairs from beard they attack him at the front too. They hurt him physically, when they strike him, and hurt him psychologically when they insult him.
Although the suffering is not nearly as bad as that suffered in Chapter 53, it is significant nevertheless.
In the preceding servant song (Chapter 49), the servant also preaches but he only gets discouraged:
But I said, ‘I have laboured in vain,
I have spent my strength for nothing and vanity’ – Isaiah 49: 4.
3, The Servant’s Justification and Determination (verses 7-9a):
Verse 7:
The Suffering Servant was empowered to take on his suffering and to not turn his back because ‘the Lord God helps me’ (verse 7a). Because of the presence of the Lord God, the servant feels no ‘disgrace’ and has ‘set my face like flint.’
This second image suggests the unbreakable conviction of the servant to do what he has been called for.
The remainder of the passage enumerates the absolute conviction of this servant to act on the call of the Lord God in all things:
and I know I shall not be put to shame;
he who vindicates me is near. – Isaiah 50: 7c-8a.
He will not be put to shame. Professor John N Oswalt of Asbury Theological Seminary (The Book of Isaiah Chapters 40-66, New International Commentary on the Old Testament) explains that the particular Hebrew use of ‘shame’ here is in the sense of being shown to have taken a foolish course of action.
But, while the Servant may have been set up for public ridicule, in the end it will be shown to all that his decision to trust God, to be obedient to God, and to leave the outcome in God’s hands was the right decision. He will not be shamed by that choice (p 326).
We should also recognise the difference between being treated shamefully and feeling shame is important. Instead of being shamed, the prophet will be vindicated.
Verse 8:
‘He who vindicates me’ (verse 8) might also be translated as ‘the one who makes me righteous.’ In other words, the servant can perform the work of the Lord God, however difficult and dangerous it may be, because the Lord God stands with the servant, making clear that the servant is on the side of the Lord God, is in fact a righteous one.
Verses 8-9 use a lot of ancient legal terminology to explore the notion of the prophet’s innocence and to express his unshakable confidence that God will vindicate him (see also Jeremiah 1: 18-19; Jeremiah 17: 17-18; Ezekiel 3: 7-11; Romans 8: 33).
Indeed, these verses are reminiscent of the legal language in Job, where he says, among other things: ‘I have indeed prepared my case; I know that I shall be vindicated’ (Job 13: 18). God, in the end, is his helper and will vindicate him.
Conclusions:
We live in a society and a culture where we try to avoid suffering. Sickness and ill-health have to be avoided at all costs. We take out insurance against every inevitability and if, despite that, we end up in hospital we want what we have paid for. So much so that doctors and hospitals that fail to provide a ‘cure for every ill’ run the risk of litigation.
Suffering is no longer appreciated or reflected on in our culture these days. We are more interested in the exploits of the rich and famous than in the suffering of the marginalised and the global majority.
Yet, we should know, of all people, that suffering is at the heart of it, and the servant whose story we hear today is the one who leads us on the way to it. And In the week between Palm Sunday and Easter Day, we are invited again to be brought once more to the mystery of divine suffering.
Can we hear that today?
What is it about proclaiming the Word of God that leads to suffering?
What is the relationship between the servant’s prophetic proclamation 2,500 years ago and our preaching today?
But suffering and rejection must never have the last word. All suffering must eventually be put to an end, because that is the promise of the Crucifixion and the Resurrection.
Can we offer Easter hope on the morning of Palm Sunday?
‘He humbled himself and became obedient to the point of death — even death on a cross’ (Philippians 2: 8) … the rood beam in Saint Chad’s Church, Stafford (Photograph: Patrick Comerford, 2014)
Philippians 2: 5-11:
In this letter, the Apostle Paul is writing from prison to the church in Philippi (Φίλιπποι), a prosperous Roman colony in east Macedonia in northern Greece, east of Thessaloniki and north of Mount Athos. It is named after Philip II of Macedon, the father of Alexander the Great. The ancient Greek theatre there dates from 357 BC and was first restored in 1957.
In verses 5-11, Saint Paul is reproducing an early Christian hymn to which he has added verse 8b.
The ‘Christ Hymn’ in Philippians is a formulaic listing of the chief statements of shared Christian beliefs and may have functioned as a memorised component of early Christian worship (see I Corinthians 15: 3-7).
It has a rhythmical, poetically elevated style, and the balancing of verses 6-8 and 9-11 suggests Saint Paul has incorporated an earlier hymn to buttress his admonitions to the Philippians.
This is the earliest extant material underpinning later Christology and the most explicit exposition in the New Testament of the nature of Christ’s incarnation. Instead of seeing as a hymn being quoted by Saint Paul at this point, we could also see it, perhaps, as a pre-Pauline kind of Creed that he is reminding the church in Philippi about, as he repeats a concise, systematic, formulaic statement of shared Christian beliefs.
Saint Paul exhorts his readers to be of the same mind as Christ – one that is appropriate for them, given their life in Christ (verse 5).
Christ was ‘in the form of God’ (verse 6), he shared in God’s very nature, but, for our sake, he did not regard equality with God ‘as something to be exploited.
Instead, he ‘emptied himself’ (verse 7), taking the form of a slave, someone who is powerless, without rights or independence, in human form.
He has humbled himself and has been totally obedient to God, to point of going through human death (verse 8).
Here Saint Paul adds to the hymn that this obedience of Christ is even to death on the cross (verse 8b). This was the most debasing form of dying, for crucifixion was reserved for slaves and the worst criminals.
In response, God exalts him, placing him above all other people, and gives him a name that is more honourable than all other names (verse 9).
Because of this, he is the Lord of all, in heaven, on earth, and under the earth (verse 10). This is the authority God has reserved for himself. Here the words of the hymn echo the words of the Prophet Isaiah: ‘Turn to me and be saved, all the ends of the earth! For I am God, and there is no other … ‘To me every knee shall bow, every tongue shall swear.’ Only in the Lord, it shall be said of me, are righteousness and strength … In the Lord alone all the offspring of Israel shall triumph and glory’ (Isaiah 45: 22-25).
Now everyone shall worship him, confessing that ‘Jesus Christ is Lord,’ to the ‘glory of God the Father’ (verse 11).
‘I also had my hour; / One far fierce hour and sweet: / There was a shout about my ears, / And palms before my feet’ … ‘Burro Taxi’ in Mijas, Spain (Photograph: Patrick Comerford)
A reflection on the Gospel readings:
As a Gospel reflection for Palm Sunday, it might be worth considering the poem ‘The Donkey’ by Gilbert Keith Chesterton (1874-1936), an English writer, journalist, critic and poet who was well-known for his reasoned apologetics.
Chesterton’s biographers have identified him as a successor to Victorian authors such as Matthew Arnold, Thomas Carlyle, John Henry Newman and John Ruskin. He routinely referred to himself as an orthodox Christian, and came to identify himself more and more with Catholicism, eventually moving from High Church Anglicanism to Roman Catholicism in 1922.
Chesterton was born in Campden Hill in London, and was educated at Saint Paul’s School, the Slade School of Art and University College London.
At first he hoped to become an artist but eventually became a journalist, writer, critic and poet. One of his memorable fictional characters is Father Brown.
His circle of friends included the Dublin-born playwright George Bernard Shaw, PG Wodehouse, HG Wells and Bertrand Russell. In the middle of his epic poem, ‘The Ballad of the White Horse,’ he famously states:
For the great Gaels of Ireland
Are the men that God made mad,
For all their wars are merry,
And all their songs are sad.
He died in 1936 in Beaconsfield, Buckinghamshire, and his Requiem Mass took place in Westminster Cathedral.
The donkey serves as a literary device to link birth and death, Christmas and Easter. We often think of the donkey as the lowly, humble, unattractive beast of burden who carries Christ into Jerusalem on Palm Sunday. But the Christ Child also rode on a donkey when he was carried in the womb by his mother, the Virgin Mary, to Bethlehem before his birth.
However, this poem points us, not so much to the donkey, but to our ‘Beast of Burden,’ Christ, who carried the burden that no one else could bear – the sins of the world. Christ looked even more ‘monstrous’ than the donkey (Isaiah 52: 14), he was ‘starved, scourged, derided,’ four times in the Gospels he was ‘dumb,’ but his hour of glory came on the cross.
Is the donkey too hard on himself? But then, most us may be too hard on ourselves. If the lowly beast of burden becomes a bearer of the King, then surely Christ can see through the ways our perceptions of our own worth and understanding are at times awry and distorted.
It might be too easy to think of the donkey as foolish. The donkey may be derided as a stupid animal, yet he is used by God for the most triumphal journey in history, highlighting the difference between God’s wisdom and ours. No matter how humble or crushed in spirit we may feel, we are all God’s beloved children and we are all capable of being raised in glory.
Nobody is truly worthless, no matter what others may think. Just as the donkey is an unsung, unloved and unattractive creature who becomes the hero in Chesterton’s poem, so too the most humble and unattractive people, even though they are without social connections or the appearance of being important, are seen by Christ as who they truly are, made in God’s image and likeness.
The donkey remains dumb and does not declare his moment of greatness to those who deride him. Instead, his experience is an internal knowledge of his true value.
The image of the donkey in his moment of glory carrying Christ speaks of the intrinsic worth of every human, and the glory of every human soul in God’s love. In God’s eyes, we all deserve palms before our feet.
The Donkey, by GK Chesterton
When fishes flew and forests walked,
And figs grew upon thorn,
Some moment when the moon was blood,
Then surely I was born.
With monstrous head and sickening cry,
And ears like errant wings,
The devil’s walking parody
Of all four-footed things.
The tattered outlaw of the earth,
Of ancient, crooked will;
Starve, scourge, deride me: I am dumb,
I keep my secret still.
Fools! For I also had my hour;
One far fierce hour and sweet:
There was a shout about my ears,
And palms before my feet.
Further reflections on the Palm Sunday Gospel readings, posted last year [2018], are available HERE.
The Entry Into Jerusalem ascribed to Fra Angelico (1387-1455) in Saint Mark’s, Florence
The Gospel Readings:
The Liturgy of the Palms: Luke 19: 28-40 (NRSVA):
28 After he had said this, he went on ahead, going up to Jerusalem.
29 When he had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, ‘Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, “Why are you untying it?” just say this: “The Lord needs it”.’ 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, ‘Why are you untying the colt?’ 34 They said, ‘The Lord needs it.’ 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying,
‘Blessed is the king
who comes in the name of the Lord!
Peace in heaven,
and glory in the highest heaven!’
39 Some of the Pharisees in the crowd said to him, ‘Teacher, order your disciples to stop.’ 40 He answered, ‘I tell you, if these were silent, the stones would shout out.’
‘Condemned’ … Station 1 in the Chapel at Saint John’s Hospital, Lichfield, Pilate condemns Jesus to die (Photograph: Patrick Comerford)
The Liturgy of the Passion: Luke 22: 14 to 23: 56 [longer reading]:
14 When the hour came, he took his place at the table, and the apostles with him. 15 He said to them, ‘I have eagerly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it until it is fulfilled in the kingdom of God.’ 17 Then he took a cup, and after giving thanks he said, ‘Take this and divide it among yourselves; 18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.’ 19 Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’ 20 And he did the same with the cup after supper, saying, ‘This cup that is poured out for you is the new covenant in my blood. 21 But see, the one who betrays me is with me, and his hand is on the table. 22 For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!’ 23 Then they began to ask one another which one of them it could be who would do this.
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
31 ‘Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32 but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.’ 33 And he said to him, ‘Lord, I am ready to go with you to prison and to death!’ 34 Jesus said, ‘I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.’
35 He said to them, ‘When I sent you out without a purse, bag, or sandals, did you lack anything?’ They said, ‘No, not a thing.’ 36 He said to them, ‘But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me, “And he was counted among the lawless”; and indeed what is written about me is being fulfilled.’ 38 They said, ‘Lord, look, here are two swords.’ He replied, ‘It is enough.’
39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 When he reached the place, he said to them, ‘Pray that you may not come into the time of trial.’ 41 Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42 ‘Father, if you are willing, remove this cup from me; yet, not my will but yours be done.’ 43 Then an angel from heaven appeared to him and gave him strength. 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground. 45 When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46 and he said to them, ‘Why are you sleeping? Get up and pray that you may not come into the time of trial.’
47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48 but Jesus said to him, ‘Judas, is it with a kiss that you are betraying the Son of Man?’ 49 When those who were around him saw what was coming, they asked, ‘Lord, should we strike with the sword?’ 50 Then one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, ‘No more of this!’ And he touched his ear and healed him. 52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, ‘Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!’
54 Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a servant-girl, seeing him in the firelight, stared at him and said, ‘This man also was with him.’ 57 But he denied it, saying, ‘Woman, I do not know him.’ 58 A little later someone else, on seeing him, said, ‘You also are one of them.’ But Peter said, ‘Man, I am not!’ 59 Then about an hour later yet another kept insisting, ‘Surely this man also was with him; for he is a Galilean.’ 60 But Peter said, ‘Man, I do not know what you are talking about!’ At that moment, while he was still speaking, the cock crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, ‘Before the cock crows today, you will deny me three times.’ 62 And he went out and wept bitterly.
63 Now the men who were holding Jesus began to mock him and beat him; 64 they also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’ 65 They kept heaping many other insults on him.
66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67 They said, ‘If you are the Messiah, tell us.’ He replied, ‘If I tell you, you will not believe; 68 and if I question you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God.’ 70 All of them asked, ‘Are you, then, the Son of God?’ He said to them, ‘You say that I am.’ 71 Then they said, ‘What further testimony do we need? We have heard it ourselves from his own lips!’
1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ 3 Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ 4 Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ 5 But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.
13 Pilate then called together the chief priests, the leaders, and the people, 14 and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.’
18 Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, ‘Crucify, crucify him!’ 22 A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” 30 Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” 31 For if they do this when the wood is green, what will happen when it is dry?’
32 Two others also, who were criminals, were led away to be put to death with him. 33 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, ‘If you are the King of the Jews, save yourself!’ 38 There was also an inscription over him, ‘This is the King of the Jews.’
39 One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ 40 But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ 42 Then he said, ‘Jesus, remember me when you come into your kingdom.’ 43 He replied, ‘Truly I tell you, today you will be with me in Paradise.’
44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
50 Now there was a good and righteous man named Joseph, who, though a member of the council, 51 had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54 It was the day of Preparation, and the sabbath was beginning. 55 The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56 Then they returned, and prepared spices and ointments.
On the sabbath they rested according to the commandment.
Palm Sunday ... an icon of the Triumphant entry of Christ into Jerusalem
The Liturgy of the Passion: Luke 23: 1-49 [shorter reading]:
1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ 3 Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ 4 Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ 5 But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.
13 Pilate then called together the chief priests, the leaders, and the people, 14 and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.’
18 Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, ‘Crucify, crucify him!’ 22 A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” 30 Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” 31 For if they do this when the wood is green, what will happen when it is dry?’
32 Two others also, who were criminals, were led away to be put to death with him. 33 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, ‘If you are the King of the Jews, save yourself!’ 38 There was also an inscription over him, ‘This is the King of the Jews.’
39 One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ 40 But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ 42 Then he said, ‘Jesus, remember me when you come into your kingdom.’ 43 He replied, ‘Truly I tell you, today you will be with me in Paradise.’
44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
Jesus is condemned to death … an image on the façade of Gaudí’s Sagrada Familia in Barcelona (Photograph: Patrick Comerford)
Liturgical resources:
Liturgical Colour: Red (or Violet).
The canticle Gloria is usually omitted in Lent. Traditionally in Anglicanism, the doxology or Gloria at the end of Canticles and Psalms is also omitted during Lent.
Penitential Kyries (Passiontide and Holy Week):
Lord God,
you sent your Son to reconcile us to yourself and to one another.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
you heal the wounds of sin and division.
Christ, have mercy.
Christ, have mercy.
Holy Spirit,
through you we put to death the sins of the body – and live.
Lord, have mercy.
Lord, have mercy.
The Collect of the Day (Palm Sunday):
Almighty and everlasting God,
who, in your tender love towards the human race,
sent your Son our Saviour Jesus Christ
to take upon him our flesh
and to suffer death upon the cross:
Grant that we may follow the example
of his patience and humility,
and also be made partakers of his resurrection;
through Jesus Christ our Lord. Amen.
The Lenten Collect:
Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord. Amen.
Introduction to the Peace:
Now in union with Christ Jesus you who were once far off have been brought near through the shedding of Christ’s blood; for he is our peace (Ephesians 2: 17).
Preface:
Through Jesus Christ our Saviour,
who, for the redemption of the world,
humbled himself to death on the cross;
that, being lifted up from the earth,
he might draw all people to himself:
The Post-Communion Prayer:
Lord Jesus Christ,
you humbled yourself in taking the form of a servant
and in obedience died on the cross for our salvation.
Give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father. Amen.
Blessing:
Christ draw you to himself
and grant that you find in his cross a sure ground for faith,
a firm support for hope,
and the assurance of sins forgiven:
Palm Sunday at Christ Church Cathedral, Dublin ... the Blessing of the Palms
Suggested Hymns:
The hymns suggested for Palm Sunday, the Sixth Sunday in Lent (Year C), in Sing to the Word (2000), edited by Bishop Edward Darling, include:
Luke 19: 28-40:
217, All glory, laud and honour
347, Children of Jerusalem
570, Give me oil in my lamp, keep me burning (omit verse 1)
(Give me joy in my heart, keep me praising)
125, Hail to the Lord’s anointed
124, Hark the glad sound! the Saviour comes
714, Holy, holy, holy Lord, God of power and might
715, Holy, holy, holy, Lord God, the Lord Almighty
223, Hosanna, hosanna, hosanna in the highest
131, Lift up your heads, you mighty gates
431, Lord, enthroned in heavenly splendour
134, Make way, make way for Christ the King
231, My song is love unknown
238, Ride on, ride on in majesty
Psalm 118: 1-2, 19-29:
683, All people that on earth do dwell
326, Blessèd city, heavenly Salem
(Christ is made the sure foundation)
327, Christ is our corner stone
714, Holy, holy, holy Lord, God of power and might
715, Holy, holy, holy, Lord God, the Lord Almighty
334, I will enter his gates with thanksgiving in my heart
678, Ten thousand times ten thousand
78, This is the day that the Lord has made
493, Ye that know the Lord is gracious
Isaiah 50: 4-9a:
230, My Lord, what love is this
235, O sacred head, sore wounded
239, See Christ was wounded for our sake
Psalm 31: 9-16:
227, Man of sorrows! What a name
Philippians 2: 5-11:
250, All hail the power of Jesu’s name
684, All praise to thee, for thou, O King divine
218, And can it be that I should gain
630, Blessed are the pure in heart
219, From heav’n you came, helpless babe
417, He gave his life in selfless love
91, He is Lord, he is Lord
523, Help us to help each other, Lord
211, Immortal love for ever full
94, In the name of Jesus
96, Jesus is Lord! Creation’s voice proclaims it
99, Jesus, the name high over all
275, Look, ye saints, the sight is glorious
168, Lord, you were rich beyond all splendour
636, May the mind of Christ my Saviour
228, Meekness and majesty
102, Name of all majesty
285, The head that once was crowned with thorns
112, There is a Redeemer
114, Thou didst leave thy throne and thy kingly crown
117, To the name of our salvation
Luke 22: 14 to 23: 56 (or Luke 23: 1-49):
396, According to thy gracious word
215, Ah, holy Jesu, how hast thou offended
550, ‘Forgive our sins as we forgive’
221, Hark! the voice of love and mercy
222, Here is love, vast as the ocean
226, It is a thing most wonderful
617, Jesus, remember me when you come into your kingdom
554, Lord Jesus, think on me
229, My God, I love thee; not because
231, My song is love unknown
234, O Love divine, what hast thou done?
235, O sacred head, surrounded
241, Sing, my tongue, the glorious battle
244, There is a green hill far away
373, To God be the glory! Great things he has done!
Passion Scenes in a window in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford, 2018)
Further resources for the other days in Holy Week are available HERE.
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
Patrick Comerford
Next Sunday (14 April 2019), the Sixth Sunday in Lent, is Palm Sunday.
There is a complicated set of readings in the Revised Common Lectionary (RCL) for next Sunday.
For the Liturgy of the Palms, the provided readings are: Luke 19: 28-40; Psalm 118: 1-2, 19-29.
There is a link to the readings HERE.
For the Liturgy of the Passion, the provided readings are: Isaiah 50: 4-9a; Psalm 31: 9-16; Philippians 2: 5-11; Luke 22: 14 to 23: 56 or the shorter version, Luke 23: 1-49.
There is a link to the readings HERE.
Introduction to the readings:
The Gospel reading for the Liturgy of the Passion is so long that I imagine the Old Testament reading is likely to be heard in few churches, indeed.
And the Gospel readings are so familiar – and so important a theme for Palm Sunday – that I imagine very many of us are going to find it difficult to think about fresh ideas and fresh approaches to the story of that well-known donkey ride into Jerusalem.
The paralysis that many of us know as we prepare to preach is challenged with the passage from Isaiah, which begins with well-known words, words beloved by every preacher: ‘The Lord God has given me the tongue of a teacher.’
Do you think the Lord God has given you the tongue of a teacher or teacher, or that he is equipping you here with the tongue of a teacher or a preacher?
And, if so, would you be brave enough to select the passage in the Book of Isaiah for your sermon on Palm Sunday?
Or are you struggling to find something new to say about the journey into Jerusalem on Palm Sunday?

Isaiah 50: 4-9a
The 19th century French writer Victor Hugo included the Prophet Isaiah in his list of the six great writers of Western literature, alongside Aeschylus, Homer, Job, Dante and Shakespeare. As we read Isaiah 50, we are reminded that we are in a linguistic and theological world that is as far superior to most literary expressions.
This reading is well known as the third ‘Servant Song’ of Isaiah – in all, there are four servant songs of Isaiah:
● Isaiah 42: 1-4
● Isaiah 49: 1-6
● Isaiah 50: 4-11
● Isaiah 52: 13 to 53: 12
We all know of Isaiah 52: 13 to 53:12 and many know of Isaiah 42: 1-7. But you will find that this third Servant Song is relatively unknown. It builds on and develops chapter 42 and chapter 49 in that the Servant of God, for the first time, suffers in chapter 50. In words that are adapted by George Frideric Handel in the oratorio Messiah (1742): he ‘gave his back to those who struck me, and my cheeks to those who pulled out the beard’ (50: 6). Then, of course, we have the ‘symphony of suffering’ in Isaiah 53.
So, the Servant Song in the Palm Sunday readings is vitally important in the development of a theology of an individual’s suffering for the sake of the nation and the world.
There many questions about the identity of Isaiah’s servant, and the many answers include:
● Some unknown prophet
● Isaiah himself
● The Nation
● Both the prophet and the nation (see also Jeremiah 11: 18; compare with Luke 2: 32; Acts 13: 47; Acts 26: 23).
In the past, the sufferings of the Suffering Servant in the writings of Isaiah have been identified by Jewish scholars with the sufferings of the whole children of Israel, and in more recent years, by some scholars, in particular with the experiences of the Holocaust.
Christians, on the other hand, have identified Isaiah’s Suffering Servant with the suffering and crucified Christ. And, for early Christians, there was only one answer. For them, Christ was clearly the one long predicted by the prophet.
Most especially, they saw him in the fourth ‘Servant Song’ in Chapters 52-53, where the servant was ‘despised and rejected’ (53: 3), ‘a man of suffering’ (53: 3), ‘has borne our infirmities’ (53: 4), ‘carried our diseases’ (53: 4), who ‘like a lamb was led to the slaughter’ (53: 7), who ‘bore the sin of many, and made intercession for our transgressions’ (53: 12).
For those early Christian believers, this fourth song was clearly about the one they had experienced in his life and particularly in his death on the cross.
So, perhaps, that fourth song in Isaiah 52-53 might seem to be more appropriate as the text as we face into Holy Week – and the Old Testament reading on Good Friday [19 April 2019] is Isaiah 52: 13 to Isaiah 53: 12. So why was this passage (Isaiah 50: 4-9a) chosen instead for the Old Testament readings on Palm Sunday for Year A, B and C?
In Isaiah 50, the servant is given a clear and powerful description. But so too is God. Four times in this passage (verse 4, 5, 7, 9) the Lord is known as the ‘Lord God,’ an address that is unique in Isaiah. Other versions render this as ‘Sovereign Lord,’ and it catches attention because of the double title of God (adonai Yahweh). Perhaps we should see this as a way of emphasising the dependence of the servant on God.
To help our sermon preparation for next Sunday, we could divide this passage (50: 4-9a) into three sections:
1, The Servant’s Teaching (verses 4-5).
2, The Servant’s Sufferings (verse 6).
3, The Servant’s Determination and Justification (verses 7-9a).
1, The Servant as Teacher or Learner (verses 4-6):
Verse 4:
The passage opens with us being told that God has given the writer ‘the tongue of a teacher,’ according to the NRSVA translation, although footnote n on the translation offers what may be a more accurate translation of the Hebrew: the tongue ‘of those who are taught’ (Isaiah 50: 4a).
The word the servant uses to describe himself in verse 4 (lemudim) has been translated ‘of a teacher,’ or ‘of those who learn,’ or ‘of the learned.’
It is not clear whether the word means that God has given the servant the tongue of a teacher or learner. But we all know that the best teachers are those who are the most eager learners. Theological teachers, in particular, need to listen to human wisdom and divine wisdom, we need to listen to creation and to the Creator. To have the tongue that teaches, I must first have an ear that hears. The servant of God is one who learns and proclaims a message from God.
The prophet implies by that language that the servant is not necessarily a leader, that he does not always need to be out front, but is the one who can speak well when right speech is needed. Indeed, God’s gift of speech is given ‘that I may know how to sustain the weary with a word’ (50: 4b).
The primary role of the servant is to pay special attention to the ‘weary,’ to those who are in desperate need of a word of encouragement and support, to those on the margins of society who are neglected and who are in danger of being forgotten.
This role of listener and right speaker is given to the servant ‘morning by morning,’ again and again (50: 4c).
In contrast to other prophetic figures, who may have received the Word of God while in the Temple praying (Isaiah), while watching the flock (Amos), or in dreams or in visions (Ezekiel), the prophet here emphasises the daily inspiration that came to him. The word ‘morning’ appears twice and ‘awakens’ also appears twice in this verse. It is as if all the prophet needs is an attentive ear to hear what God will say to him.
Verse 5:
The servant refuses to waver from this role. He was ‘not rebellious … did not turn backwards.’
2, The Servant’s Sufferings (verse 6):
Verse 6:
The servant was so committed to the task that he gave his ‘back to those who struck me’ and his ‘cheeks to those who pulled out the beard.’ Neither did he ‘hide (his) face from insult and spitting.’
These acts – striking, beard pulling, insulting and spitting – are harsh, demeaning actions in a shame-based culture. Each of these deeds is designed to humiliate and denigrate a person, forcing him or her to ‘turn back,’ to reject the course he or she had first decided to follow.
However, this servant is not going to be deterred from his task of being a careful listener and a true encourager, no matter what insults are heaped upon him. On the other hand, he is not just going to comfort others or quietly speak his message, as in Chapter 42.
Although the message will be proclaimed, it is his suffering that is emphasised here. Just as the mouth speaks what the ear hears, so the parts of the body that suffer are stressed here. His persecutors strike him on his back and when they pull out hairs from beard they attack him at the front too. They hurt him physically, when they strike him, and hurt him psychologically when they insult him.
Although the suffering is not nearly as bad as that suffered in Chapter 53, it is significant nevertheless.
In the preceding servant song (Chapter 49), the servant also preaches but he only gets discouraged:
But I said, ‘I have laboured in vain,
I have spent my strength for nothing and vanity’ – Isaiah 49: 4.
3, The Servant’s Justification and Determination (verses 7-9a):
Verse 7:
The Suffering Servant was empowered to take on his suffering and to not turn his back because ‘the Lord God helps me’ (verse 7a). Because of the presence of the Lord God, the servant feels no ‘disgrace’ and has ‘set my face like flint.’
This second image suggests the unbreakable conviction of the servant to do what he has been called for.
The remainder of the passage enumerates the absolute conviction of this servant to act on the call of the Lord God in all things:
and I know I shall not be put to shame;
he who vindicates me is near. – Isaiah 50: 7c-8a.
He will not be put to shame. Professor John N Oswalt of Asbury Theological Seminary (The Book of Isaiah Chapters 40-66, New International Commentary on the Old Testament) explains that the particular Hebrew use of ‘shame’ here is in the sense of being shown to have taken a foolish course of action.
But, while the Servant may have been set up for public ridicule, in the end it will be shown to all that his decision to trust God, to be obedient to God, and to leave the outcome in God’s hands was the right decision. He will not be shamed by that choice (p 326).
We should also recognise the difference between being treated shamefully and feeling shame is important. Instead of being shamed, the prophet will be vindicated.
Verse 8:
‘He who vindicates me’ (verse 8) might also be translated as ‘the one who makes me righteous.’ In other words, the servant can perform the work of the Lord God, however difficult and dangerous it may be, because the Lord God stands with the servant, making clear that the servant is on the side of the Lord God, is in fact a righteous one.
Verses 8-9 use a lot of ancient legal terminology to explore the notion of the prophet’s innocence and to express his unshakable confidence that God will vindicate him (see also Jeremiah 1: 18-19; Jeremiah 17: 17-18; Ezekiel 3: 7-11; Romans 8: 33).
Indeed, these verses are reminiscent of the legal language in Job, where he says, among other things: ‘I have indeed prepared my case; I know that I shall be vindicated’ (Job 13: 18). God, in the end, is his helper and will vindicate him.
Conclusions:
We live in a society and a culture where we try to avoid suffering. Sickness and ill-health have to be avoided at all costs. We take out insurance against every inevitability and if, despite that, we end up in hospital we want what we have paid for. So much so that doctors and hospitals that fail to provide a ‘cure for every ill’ run the risk of litigation.
Suffering is no longer appreciated or reflected on in our culture these days. We are more interested in the exploits of the rich and famous than in the suffering of the marginalised and the global majority.
Yet, we should know, of all people, that suffering is at the heart of it, and the servant whose story we hear today is the one who leads us on the way to it. And In the week between Palm Sunday and Easter Day, we are invited again to be brought once more to the mystery of divine suffering.
Can we hear that today?
What is it about proclaiming the Word of God that leads to suffering?
What is the relationship between the servant’s prophetic proclamation 2,500 years ago and our preaching today?
But suffering and rejection must never have the last word. All suffering must eventually be put to an end, because that is the promise of the Crucifixion and the Resurrection.
Can we offer Easter hope on the morning of Palm Sunday?
‘He humbled himself and became obedient to the point of death — even death on a cross’ (Philippians 2: 8) … the rood beam in Saint Chad’s Church, Stafford (Photograph: Patrick Comerford, 2014)
Philippians 2: 5-11:
In this letter, the Apostle Paul is writing from prison to the church in Philippi (Φίλιπποι), a prosperous Roman colony in east Macedonia in northern Greece, east of Thessaloniki and north of Mount Athos. It is named after Philip II of Macedon, the father of Alexander the Great. The ancient Greek theatre there dates from 357 BC and was first restored in 1957.
In verses 5-11, Saint Paul is reproducing an early Christian hymn to which he has added verse 8b.
The ‘Christ Hymn’ in Philippians is a formulaic listing of the chief statements of shared Christian beliefs and may have functioned as a memorised component of early Christian worship (see I Corinthians 15: 3-7).
It has a rhythmical, poetically elevated style, and the balancing of verses 6-8 and 9-11 suggests Saint Paul has incorporated an earlier hymn to buttress his admonitions to the Philippians.
This is the earliest extant material underpinning later Christology and the most explicit exposition in the New Testament of the nature of Christ’s incarnation. Instead of seeing as a hymn being quoted by Saint Paul at this point, we could also see it, perhaps, as a pre-Pauline kind of Creed that he is reminding the church in Philippi about, as he repeats a concise, systematic, formulaic statement of shared Christian beliefs.
Saint Paul exhorts his readers to be of the same mind as Christ – one that is appropriate for them, given their life in Christ (verse 5).
Christ was ‘in the form of God’ (verse 6), he shared in God’s very nature, but, for our sake, he did not regard equality with God ‘as something to be exploited.
Instead, he ‘emptied himself’ (verse 7), taking the form of a slave, someone who is powerless, without rights or independence, in human form.
He has humbled himself and has been totally obedient to God, to point of going through human death (verse 8).
Here Saint Paul adds to the hymn that this obedience of Christ is even to death on the cross (verse 8b). This was the most debasing form of dying, for crucifixion was reserved for slaves and the worst criminals.
In response, God exalts him, placing him above all other people, and gives him a name that is more honourable than all other names (verse 9).
Because of this, he is the Lord of all, in heaven, on earth, and under the earth (verse 10). This is the authority God has reserved for himself. Here the words of the hymn echo the words of the Prophet Isaiah: ‘Turn to me and be saved, all the ends of the earth! For I am God, and there is no other … ‘To me every knee shall bow, every tongue shall swear.’ Only in the Lord, it shall be said of me, are righteousness and strength … In the Lord alone all the offspring of Israel shall triumph and glory’ (Isaiah 45: 22-25).
Now everyone shall worship him, confessing that ‘Jesus Christ is Lord,’ to the ‘glory of God the Father’ (verse 11).
‘I also had my hour; / One far fierce hour and sweet: / There was a shout about my ears, / And palms before my feet’ … ‘Burro Taxi’ in Mijas, Spain (Photograph: Patrick Comerford)
A reflection on the Gospel readings:
As a Gospel reflection for Palm Sunday, it might be worth considering the poem ‘The Donkey’ by Gilbert Keith Chesterton (1874-1936), an English writer, journalist, critic and poet who was well-known for his reasoned apologetics.
Chesterton’s biographers have identified him as a successor to Victorian authors such as Matthew Arnold, Thomas Carlyle, John Henry Newman and John Ruskin. He routinely referred to himself as an orthodox Christian, and came to identify himself more and more with Catholicism, eventually moving from High Church Anglicanism to Roman Catholicism in 1922.
Chesterton was born in Campden Hill in London, and was educated at Saint Paul’s School, the Slade School of Art and University College London.
At first he hoped to become an artist but eventually became a journalist, writer, critic and poet. One of his memorable fictional characters is Father Brown.
His circle of friends included the Dublin-born playwright George Bernard Shaw, PG Wodehouse, HG Wells and Bertrand Russell. In the middle of his epic poem, ‘The Ballad of the White Horse,’ he famously states:
For the great Gaels of Ireland
Are the men that God made mad,
For all their wars are merry,
And all their songs are sad.
He died in 1936 in Beaconsfield, Buckinghamshire, and his Requiem Mass took place in Westminster Cathedral.
The donkey serves as a literary device to link birth and death, Christmas and Easter. We often think of the donkey as the lowly, humble, unattractive beast of burden who carries Christ into Jerusalem on Palm Sunday. But the Christ Child also rode on a donkey when he was carried in the womb by his mother, the Virgin Mary, to Bethlehem before his birth.
However, this poem points us, not so much to the donkey, but to our ‘Beast of Burden,’ Christ, who carried the burden that no one else could bear – the sins of the world. Christ looked even more ‘monstrous’ than the donkey (Isaiah 52: 14), he was ‘starved, scourged, derided,’ four times in the Gospels he was ‘dumb,’ but his hour of glory came on the cross.
Is the donkey too hard on himself? But then, most us may be too hard on ourselves. If the lowly beast of burden becomes a bearer of the King, then surely Christ can see through the ways our perceptions of our own worth and understanding are at times awry and distorted.
It might be too easy to think of the donkey as foolish. The donkey may be derided as a stupid animal, yet he is used by God for the most triumphal journey in history, highlighting the difference between God’s wisdom and ours. No matter how humble or crushed in spirit we may feel, we are all God’s beloved children and we are all capable of being raised in glory.
Nobody is truly worthless, no matter what others may think. Just as the donkey is an unsung, unloved and unattractive creature who becomes the hero in Chesterton’s poem, so too the most humble and unattractive people, even though they are without social connections or the appearance of being important, are seen by Christ as who they truly are, made in God’s image and likeness.
The donkey remains dumb and does not declare his moment of greatness to those who deride him. Instead, his experience is an internal knowledge of his true value.
The image of the donkey in his moment of glory carrying Christ speaks of the intrinsic worth of every human, and the glory of every human soul in God’s love. In God’s eyes, we all deserve palms before our feet.
The Donkey, by GK Chesterton
When fishes flew and forests walked,
And figs grew upon thorn,
Some moment when the moon was blood,
Then surely I was born.
With monstrous head and sickening cry,
And ears like errant wings,
The devil’s walking parody
Of all four-footed things.
The tattered outlaw of the earth,
Of ancient, crooked will;
Starve, scourge, deride me: I am dumb,
I keep my secret still.
Fools! For I also had my hour;
One far fierce hour and sweet:
There was a shout about my ears,
And palms before my feet.
Further reflections on the Palm Sunday Gospel readings, posted last year [2018], are available HERE.

The Gospel Readings:
The Liturgy of the Palms: Luke 19: 28-40 (NRSVA):
28 After he had said this, he went on ahead, going up to Jerusalem.
29 When he had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, ‘Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, “Why are you untying it?” just say this: “The Lord needs it”.’ 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, ‘Why are you untying the colt?’ 34 They said, ‘The Lord needs it.’ 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying,
‘Blessed is the king
who comes in the name of the Lord!
Peace in heaven,
and glory in the highest heaven!’
39 Some of the Pharisees in the crowd said to him, ‘Teacher, order your disciples to stop.’ 40 He answered, ‘I tell you, if these were silent, the stones would shout out.’
‘Condemned’ … Station 1 in the Chapel at Saint John’s Hospital, Lichfield, Pilate condemns Jesus to die (Photograph: Patrick Comerford)
The Liturgy of the Passion: Luke 22: 14 to 23: 56 [longer reading]:
14 When the hour came, he took his place at the table, and the apostles with him. 15 He said to them, ‘I have eagerly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it until it is fulfilled in the kingdom of God.’ 17 Then he took a cup, and after giving thanks he said, ‘Take this and divide it among yourselves; 18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.’ 19 Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’ 20 And he did the same with the cup after supper, saying, ‘This cup that is poured out for you is the new covenant in my blood. 21 But see, the one who betrays me is with me, and his hand is on the table. 22 For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!’ 23 Then they began to ask one another which one of them it could be who would do this.
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
31 ‘Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32 but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.’ 33 And he said to him, ‘Lord, I am ready to go with you to prison and to death!’ 34 Jesus said, ‘I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.’
35 He said to them, ‘When I sent you out without a purse, bag, or sandals, did you lack anything?’ They said, ‘No, not a thing.’ 36 He said to them, ‘But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me, “And he was counted among the lawless”; and indeed what is written about me is being fulfilled.’ 38 They said, ‘Lord, look, here are two swords.’ He replied, ‘It is enough.’
39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 When he reached the place, he said to them, ‘Pray that you may not come into the time of trial.’ 41 Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42 ‘Father, if you are willing, remove this cup from me; yet, not my will but yours be done.’ 43 Then an angel from heaven appeared to him and gave him strength. 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground. 45 When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46 and he said to them, ‘Why are you sleeping? Get up and pray that you may not come into the time of trial.’
47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48 but Jesus said to him, ‘Judas, is it with a kiss that you are betraying the Son of Man?’ 49 When those who were around him saw what was coming, they asked, ‘Lord, should we strike with the sword?’ 50 Then one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, ‘No more of this!’ And he touched his ear and healed him. 52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, ‘Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!’
54 Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a servant-girl, seeing him in the firelight, stared at him and said, ‘This man also was with him.’ 57 But he denied it, saying, ‘Woman, I do not know him.’ 58 A little later someone else, on seeing him, said, ‘You also are one of them.’ But Peter said, ‘Man, I am not!’ 59 Then about an hour later yet another kept insisting, ‘Surely this man also was with him; for he is a Galilean.’ 60 But Peter said, ‘Man, I do not know what you are talking about!’ At that moment, while he was still speaking, the cock crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, ‘Before the cock crows today, you will deny me three times.’ 62 And he went out and wept bitterly.
63 Now the men who were holding Jesus began to mock him and beat him; 64 they also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’ 65 They kept heaping many other insults on him.
66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67 They said, ‘If you are the Messiah, tell us.’ He replied, ‘If I tell you, you will not believe; 68 and if I question you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God.’ 70 All of them asked, ‘Are you, then, the Son of God?’ He said to them, ‘You say that I am.’ 71 Then they said, ‘What further testimony do we need? We have heard it ourselves from his own lips!’
1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ 3 Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ 4 Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ 5 But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.
13 Pilate then called together the chief priests, the leaders, and the people, 14 and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.’
18 Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, ‘Crucify, crucify him!’ 22 A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” 30 Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” 31 For if they do this when the wood is green, what will happen when it is dry?’
32 Two others also, who were criminals, were led away to be put to death with him. 33 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, ‘If you are the King of the Jews, save yourself!’ 38 There was also an inscription over him, ‘This is the King of the Jews.’
39 One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ 40 But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ 42 Then he said, ‘Jesus, remember me when you come into your kingdom.’ 43 He replied, ‘Truly I tell you, today you will be with me in Paradise.’
44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
50 Now there was a good and righteous man named Joseph, who, though a member of the council, 51 had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54 It was the day of Preparation, and the sabbath was beginning. 55 The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56 Then they returned, and prepared spices and ointments.
On the sabbath they rested according to the commandment.

The Liturgy of the Passion: Luke 23: 1-49 [shorter reading]:
1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ 3 Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ 4 Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ 5 But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.
13 Pilate then called together the chief priests, the leaders, and the people, 14 and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.’
18 Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, ‘Crucify, crucify him!’ 22 A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” 30 Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” 31 For if they do this when the wood is green, what will happen when it is dry?’
32 Two others also, who were criminals, were led away to be put to death with him. 33 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, ‘If you are the King of the Jews, save yourself!’ 38 There was also an inscription over him, ‘This is the King of the Jews.’
39 One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ 40 But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ 42 Then he said, ‘Jesus, remember me when you come into your kingdom.’ 43 He replied, ‘Truly I tell you, today you will be with me in Paradise.’
44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
Jesus is condemned to death … an image on the façade of Gaudí’s Sagrada Familia in Barcelona (Photograph: Patrick Comerford)
Liturgical resources:
Liturgical Colour: Red (or Violet).
The canticle Gloria is usually omitted in Lent. Traditionally in Anglicanism, the doxology or Gloria at the end of Canticles and Psalms is also omitted during Lent.
Penitential Kyries (Passiontide and Holy Week):
Lord God,
you sent your Son to reconcile us to yourself and to one another.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
you heal the wounds of sin and division.
Christ, have mercy.
Christ, have mercy.
Holy Spirit,
through you we put to death the sins of the body – and live.
Lord, have mercy.
Lord, have mercy.
The Collect of the Day (Palm Sunday):
Almighty and everlasting God,
who, in your tender love towards the human race,
sent your Son our Saviour Jesus Christ
to take upon him our flesh
and to suffer death upon the cross:
Grant that we may follow the example
of his patience and humility,
and also be made partakers of his resurrection;
through Jesus Christ our Lord. Amen.
The Lenten Collect:
Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord. Amen.
Introduction to the Peace:
Now in union with Christ Jesus you who were once far off have been brought near through the shedding of Christ’s blood; for he is our peace (Ephesians 2: 17).
Preface:
Through Jesus Christ our Saviour,
who, for the redemption of the world,
humbled himself to death on the cross;
that, being lifted up from the earth,
he might draw all people to himself:
The Post-Communion Prayer:
Lord Jesus Christ,
you humbled yourself in taking the form of a servant
and in obedience died on the cross for our salvation.
Give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father. Amen.
Blessing:
Christ draw you to himself
and grant that you find in his cross a sure ground for faith,
a firm support for hope,
and the assurance of sins forgiven:

Suggested Hymns:
The hymns suggested for Palm Sunday, the Sixth Sunday in Lent (Year C), in Sing to the Word (2000), edited by Bishop Edward Darling, include:
Luke 19: 28-40:
217, All glory, laud and honour
347, Children of Jerusalem
570, Give me oil in my lamp, keep me burning (omit verse 1)
(Give me joy in my heart, keep me praising)
125, Hail to the Lord’s anointed
124, Hark the glad sound! the Saviour comes
714, Holy, holy, holy Lord, God of power and might
715, Holy, holy, holy, Lord God, the Lord Almighty
223, Hosanna, hosanna, hosanna in the highest
131, Lift up your heads, you mighty gates
431, Lord, enthroned in heavenly splendour
134, Make way, make way for Christ the King
231, My song is love unknown
238, Ride on, ride on in majesty
Psalm 118: 1-2, 19-29:
683, All people that on earth do dwell
326, Blessèd city, heavenly Salem
(Christ is made the sure foundation)
327, Christ is our corner stone
714, Holy, holy, holy Lord, God of power and might
715, Holy, holy, holy, Lord God, the Lord Almighty
334, I will enter his gates with thanksgiving in my heart
678, Ten thousand times ten thousand
78, This is the day that the Lord has made
493, Ye that know the Lord is gracious
Isaiah 50: 4-9a:
230, My Lord, what love is this
235, O sacred head, sore wounded
239, See Christ was wounded for our sake
Psalm 31: 9-16:
227, Man of sorrows! What a name
Philippians 2: 5-11:
250, All hail the power of Jesu’s name
684, All praise to thee, for thou, O King divine
218, And can it be that I should gain
630, Blessed are the pure in heart
219, From heav’n you came, helpless babe
417, He gave his life in selfless love
91, He is Lord, he is Lord
523, Help us to help each other, Lord
211, Immortal love for ever full
94, In the name of Jesus
96, Jesus is Lord! Creation’s voice proclaims it
99, Jesus, the name high over all
275, Look, ye saints, the sight is glorious
168, Lord, you were rich beyond all splendour
636, May the mind of Christ my Saviour
228, Meekness and majesty
102, Name of all majesty
285, The head that once was crowned with thorns
112, There is a Redeemer
114, Thou didst leave thy throne and thy kingly crown
117, To the name of our salvation
Luke 22: 14 to 23: 56 (or Luke 23: 1-49):
396, According to thy gracious word
215, Ah, holy Jesu, how hast thou offended
550, ‘Forgive our sins as we forgive’
221, Hark! the voice of love and mercy
222, Here is love, vast as the ocean
226, It is a thing most wonderful
617, Jesus, remember me when you come into your kingdom
554, Lord Jesus, think on me
229, My God, I love thee; not because
231, My song is love unknown
234, O Love divine, what hast thou done?
235, O sacred head, surrounded
241, Sing, my tongue, the glorious battle
244, There is a green hill far away
373, To God be the glory! Great things he has done!
Passion Scenes in a window in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford, 2018)
Further resources for the other days in Holy Week are available HERE.
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
Monday, 1 April 2019
Readings, hymns and
sermon ideas for
Sunday 7 April 2019,
the Fifth Sunday in Lent
‘There they gave a dinner for him’ (John 12: 2) … a table ready for dinner in the evening sunset by the sea at Platanes, near Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
Next Sunday, 7 April 2019, is the Fifth Sunday in Lent, which was known in the past as Passion Sunday.
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland, for the Fifth Sunday in Lent (Year C) are:
The readings: Isaiah 43: 16-21; Psalm 126; Philippians 3: 4b-14; John 12: 1-8.
There is a link to the readings HERE.
Introducing the readings:
We are coming close to the end of Lent. The following Sunday, the Sixth Sunday in Lent [14 April 2019], is Palm Sunday, and so these readings prepare us to move closer to Palm Sunday and the Passion stories of Holy Week.
In the past, liturgical calendars marked the Fifth Sunday in Lent as Passion Sunday, the beginning of the two-week period called Passiontide. In 1969, the Roman Catholic Church removed Passiontide from the liturgical year of the Novus Ordo form of the Mass. However, but the day is still known as Passion Sunday in some calendars, including some parts of the Anglican Communion.
In those Anglican churches that follow the Sarum Use, crimson vestments and hangings are used on the Fifth Sunday in Lent – replacing the Lenten array (unbleached muslin cloth) – and crimson remains the liturgical colour until and including Holy Saturday. Reflecting the recent shift away from the observance of Passiontide as a distinct season, the Book of Common Prayer in the Church of Ireland and Common Worship in the Church of England suggest red for Palm Sunday and Holy Week only, but with white on Maundy Thursday.
‘The Lord … makes a way in the sea, a path in the mighty waters’ (Isaiah 43: 16) … high Mediterranean waves in Rethymnon in Crete (Photograph: Patrick Comerford)
Isaiah 43: 16-21:
The armies of Babylon captured Jerusalem in 587 BC and many of the people of the city were deported to Babylon. This portion of the Book of Isaiah (Chapter 40 to 55) was written in the final years of the Exile in Babylon. The author had great faith in God’s intervention in human affairs in history. He looks forward to a new Exodus when God will bring the people back to their land.
The reading opens with the prophet recalling God’s saving act in enabling the people to cross the Red Sea, where the waters separated, providing ‘a way in the sea.’ Their Egyptian pursuers, ‘chariots and horse, army and warrior,’ were swallowed up by the waters, and like the wick of a weak flame they ‘extinguished, quenched.’
If the people in exile have forgotten or given up on God in days of old delivered the people from slavery. They will find a new way in the wilderness, and they will be sustained on their journey with rivers in the desert and water in the wilderness; the wild animals will pose no threat to them as they make their journey back.
‘For I give water in the wilderness, rivers in the desert’ (Isaiah 43: 20) (Photograph: Patrick Comerford, 2019)
Psalm 126:
This short psalm is a prayer for the deliverance of the people and their restoration. It opens by recalling a past when people could dream dreams and were filled with laughter and joy.
This psalm prays that God may restore this happy time, like giving rivers in the desert and water in the wilderness.
The writer prays in well-known phrases that those who sow in tears may reap with shouts of joy (verse 5) and those who go out weeping may come home with shouts of joy.
‘… forgetting what lies behind and straining forward to what lies ahead, I press on towards the goal for the prize’ (Philippians 3: 13-14) … Greek athletes in a frieze (Photograph: Patrick Comerford)
Philippians 3: 4b-14:
In this reading, the Apostle Paul is writing from prison to the church in Philippi (Φίλιπποι), a prosperous Roman colony in east Macedonia in northern Greece, east of Thessaloniki and north of Mount Athos. It is named after Philip II of Macedon, the father of Alexander the Great. The ancient Greek theatre there dates from 357 BC and was first restored in 1957.
As he was writing to the Philippians, Saint Paul may have been under house arrest, perhaps in Ephesus. This epistle is a composite of two or three letters. It contains many personal references as Saint Paul exhorts members of the church in Philippi to live the Christian life and to live a life that shows good ethical conduct. He also introduces Timothy and Epaphroditus as his representatives (1: 1, 2: 19-29). He warns against legalists and libertines at each extreme.
Saint Paul has warned his readers about those who try to convince them that being a Christian requires conversion to Judaism, including circumcision (3: 2). When he condemns ‘the dogs,’ he is condemning cynics – the Greek words for cynics come from κυνικός (kynikos), meaning ‘dog-like,’ and κύων (kyôn), meaning ‘dog.’ He tells the recipients of this letter that true circumcision is of the heart, that true conversion is not in following religious legal precepts, but in true worship of God, in the Spirit and through Christ.
In this letter, Saint Paul also addresses two women who have worked with him too and who appear to be church leaders in Philippi, Euodia and Syntyche (4: 2). Many commentators have assumed they are two quarrelling women, but this is not indicated in the original Greek text.
Saint Paul concludes this epistle by thanking the Philippian community for their generous support (4: 10-20).
In this reading, Saint Paul sets out his own Jewish credentials and explains that he knows what it is to live a true, conscientious Jewish life. He was born a Jew, he was circumcised as a Jew and not as a convert; and he is from the tribe of Benjamin – an elite tribe that included Israel’s first king, Saul, his own Jewish name. He is as Jewish as he can be, ‘a Hebrew born of Hebrews’ (verse 5). Like his fellow Pharisees, he knew the Law well and applied it in his daily life. He zealously persecuted Christians and faultlessly kept the Mosaic Law.
But knowing Christ has made him realise that a religiously legal-based, approach to God is a loss. True religion involves faith in Christ (verse 9).
He wants to know Christ in his suffering and in his resurrection. He is making progress not on his own, but through God’s grace. He has left his past behind him, and eagerly seeks what lies ahead. As the winner in a race of Greek athletes was called up to receive his prize, so Saint Paul now seeks God’s call to share in the heavenly life.
The Risen Christ with Mary of Bethany (left) and Mary Magdalene (right) … a stained glass window in Saint Nicholas’s Church, Adare, Co Limerick (Photograph: Patrick Comerford, 2018)
John 12: 1-8:
The timing for this Gospel reading is the day before Palm Sunday, and the setting is in Bethany, on the Mount of Olives, 3 km east of Jerusalem. There, in the previous chapter, Christ raised Lazarus, the brother of Martha and Mary, from the dead (see John 11: 1-44).
The name Lazarus is a Greek form of Eleazar. As the freed people moved through the wilderness in the Exodus story, the priest Eleazar was responsible for carrying the oil for the Temple menorah or lampstand, the sweet incense, the daily grain offering and the anointing oil (see Numbers 4: 16).
So, as Saint John’s Gospel carefully sets the location and the timing of this story, we can expect a story with a connection to death and resurrection, and with some association with anointing.
The plotting against Jesus has intensified. Meanwhile, many people are making the pilgrimage to Jerusalem for the feast of the Passover. The religious authorities, aware that Jesus is ‘performing many signs’ (11: 47), now want to arrest him.
Jesus now returns to Bethany, where the family of Lazarus invite him to dinner. In this account Martha serves the meal, and Lazarus is at the table with them. In Saint Luke’s account, Martha serves while Mary sits at the feet of Jesus (see Luke 10: 38-42).
Mary takes ‘a pound of costly perfume made of pure nard’ to anoint the feet of Jesus. Nard was derived from the roots of the spike or nard plant grown in the Himalayas. If the guests were reclining on couches, Jesus’ feet would be accessible for anointing, but a respectable Jewish woman would hardly appear in public with her hair unbound.
The reaction of Judas reaction points forward to the impending arrest of Jesus (see John 18:1-11). The cost of this nard, 300 denarii, was almost a year’s wages for a labourer. I wonder whether a parallel is to be drawn with the 30 pieces of silver in Saint Matthew’s Gospel (see Matthew 26: 15)?
Anointing was the last step before burial, but it was not for executed criminals.
Had Mary bought the perfume to have it ready Christ’s burial?
Did she realise that using now was not a waste of the perfume?
‘There they gave a dinner for him. Martha served …’ a late evening Tuscan dinner in Pistoia, north-west of Florence (Photograph: Patrick Comerford)
Reflecting on the Gospel reading:
Martha and Mary have offered their home in Bethany as a place of welcome, peace and refuge for Jesus. His life is under threat, but still he has time, and they have time, for a meal together.
They had a hint of the Easter story already in this home when Jesus raised their brother Lazarus from the dead. Now we have a sign of Jesus’ impending death, when Mary anoints his feet with costly perfume.
But Judas fails to see the full picture, to understand the full scenario that is beginning to unfold. Judas has a point, I suppose, from our point of view. There is so much need in the world, so much need around us, there is so much that is demanding of the best of our intentions.
But, so often, the best of my intentions remain just that, and I never do anything about them. How often do we hear people say, ‘Charity begins at home,’ as a way of putting down people who genuinely want to do something about the injustices around us, even the injustices in the wider world?
Yet, so often, we suspect, that in their case charity does not even begin at home … it never even gets to the starting blocks.
For Mary, in this Gospel reading, charity begins in her own home. But we get a hint that it is not going to end there. It has only started.
Judas is told the poor are always going to be with him … perhaps because charity does not even begin in his own home, never mind reaching out beyond that.
Mary’s action is loving and uninhibited, Mary’s gift is costly and beyond measure.
Love like that begins at home, and it goes on giving beyond the home, beyond horizons we never imagine.
Later that week, the disciples must have been reminded of Mary’s actions when Jesus insisted on washing their feet in a similar act of love and humility.
How would I feel if Jesus knelt in front of me and washed my feet?
Would I worry whether I had smelly socks, whether he would notice my bunions, chilblains and in-grown toenails, so concerned about what he thinks of me that I would never stop to think of what I think of him and what he thinks of others?
Or would I, like Mary, smell the sweet fragrance that fills a house that is filled with love?
Someone recently described prayer as ‘a time of living in the fragrance and the scent of God. It is gentle, light and lasts long. It comes off us; if we live in love, we spread love, and others know that something deep in us gives a fragrance to all of our life.’
Mary is extravagant and generous and is not inhibited by the attitude of others around her. How much did she understand about Jesus’ impending death when none of the disciples saw it coming?
Mary does not sell the perfume, as Judas wants. Instead, she keeps it and she brings it the grave early on Easter morning with the intention of anointing the body of the dead Jesus.
Can people smell the fragrance of Christ from us?
Are we prepared to let charity begin at home?
And then, in the joy of the Easter Resurrection, are we ready to allow it to be shared with the whole world?
‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ … at dinner in Corfu (Photograph: Patrick Comerford)
John 12: 1-8 (NRSVA):
1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.’
‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ … dinner in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Liturgical resources:
Liturgical Colour: Violet
The canticle Gloria is usually omitted in Lent. Traditionally in Anglicanism, the doxology or Gloria at the end of Canticles and Psalms is also omitted during Lent.
Penitential Kyries:
In the wilderness we find your grace:
you love us with an everlasting love.
Lord, have mercy.
Lord, have mercy.
There is none but you to uphold our cause;
our sin cries out and our guilt is great.
Christ, have mercy.
Christ, have mercy.
Heal us, O Lord, and we shall be healed;
Restore us and we shall know your joy.
Lord, have mercy.
Lord, have mercy.
The Collect:
Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
Grant that by faith in him who suffered on the cross,
we may triumph in the power of his victory;
through Jesus Christ our Lord.
The Lenten Collect:
Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord.
The Lenten Collect should be said after the Collect of the day until Easter Eve.
Introduction to the Peace:
Being justified by faith,
we have peace with God through our Lord Jesus Christ. (Romans 5: 1, 2)
Preface:
Through Jesus Christ our Lord,
who was in every way tempted as we are yet did not sin;
by whose grace we are able to overcome all our temptations:
The Post Communion Prayer:
God of hope,
in this Eucharist we have tasted
the promise of your heavenly banquet
and the richness of eternal life.
May we who bear witness to the death of your Son,
also proclaim the glory of his resurrection,
for he is Lord for ever and ever.
Blessing:
Christ give you grace to grow in holiness,
to deny yourselves,
and to take up your cross and follow him:
Liturgical variations for Passiontide and Holy Week:
Penitential Kyries:
Lord God,
you sent your Son to reconcile us to yourself and to one another.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
you heal the wounds of sin and division.
Christ, have mercy.
Christ, have mercy.
Holy Spirit,
through you we put to death the sins of the body – and live.
Lord, have mercy.
Lord, have mercy.
Introduction to the Peace:
Now in union with Christ Jesus you who were once far off have been brought near through the shedding of Christ's blood; for he is our peace. (Ephesians 2: 17)
Preface:
Through Jesus Christ our Saviour,
who, for the redemption of the world,
humbled himself to death on the cross;
that, being lifted up from the earth,
he might draw all people to himself:
Blessing:
Christ draw you to himself
and grant that you find in his cross a sure ground for faith,
a firm support for hope,
and the assurance of sins forgiven:
Saint Paul is writing to the church in Philippi, then a major town in Macedonia in northern Greece (Photograph: Patrick Comerford, 2018)
Suggested Hymns:
The hymns suggested for the Fifth Sunday in Lent (Year C) in Sing to the Word (2000), edited by Bishop Edward Darling, include:
Isaiah 43: 16-21
262, Come, ye faithful, raise the strain
81, Lord, for the years your love has kept and guided
605, Will you come and follow me
Psalm 126:
567, Forth in thy name, O Lord, I go
356, I will sing, I will sing a song unto the Lord
712, Tell out, my soul, the greatness of the Lord
373, To God be the glory! Great things he has done!
Philippians 3: 4b-14:
218, And can it be that I should gain
561, Beneath the cross of Jesus
11, Can we by searching find our God
566, Fight the good fight with all thy might
418, Here, O my Lord, I see thee face to face
95, Jesu, priceless treasure
99, Jesus, the name high over all
425, Jesus, thou joy of loving hearts
671, Jesus, thy blood and righteousness
588, Light of the minds that know him
81, Lord, for the years your love has kept and guided
248, We sing the praise of him who died
247, When I survey the wondrous cross
376, Ye holy angels bright
John 12: 1-8:
517, Brother, sister, let me serve you
523, Help us to help each other, Lord
495, Jesu, Jesu, fill us with your love
101, Jesus, the very thought of thee
587, Just as I am, without one plea
7, My God, how wonderful thou art
499, When I needed a neighbour, were you there
A statue of Alexander the Great on the sea front in Thessaloniki with Mount Olympus in the background … Philippi took its name from Philip of Macedon, the father of Alexander the Great (Photograph: Patrick Comerford, 2018)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
‘For I give water in the wilderness, rivers in the desert’ (Isaiah 43: 20) (Photograph: Patrick Comerford, 2019)
Patrick Comerford
Next Sunday, 7 April 2019, is the Fifth Sunday in Lent, which was known in the past as Passion Sunday.
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland, for the Fifth Sunday in Lent (Year C) are:
The readings: Isaiah 43: 16-21; Psalm 126; Philippians 3: 4b-14; John 12: 1-8.
There is a link to the readings HERE.
Introducing the readings:
We are coming close to the end of Lent. The following Sunday, the Sixth Sunday in Lent [14 April 2019], is Palm Sunday, and so these readings prepare us to move closer to Palm Sunday and the Passion stories of Holy Week.
In the past, liturgical calendars marked the Fifth Sunday in Lent as Passion Sunday, the beginning of the two-week period called Passiontide. In 1969, the Roman Catholic Church removed Passiontide from the liturgical year of the Novus Ordo form of the Mass. However, but the day is still known as Passion Sunday in some calendars, including some parts of the Anglican Communion.
In those Anglican churches that follow the Sarum Use, crimson vestments and hangings are used on the Fifth Sunday in Lent – replacing the Lenten array (unbleached muslin cloth) – and crimson remains the liturgical colour until and including Holy Saturday. Reflecting the recent shift away from the observance of Passiontide as a distinct season, the Book of Common Prayer in the Church of Ireland and Common Worship in the Church of England suggest red for Palm Sunday and Holy Week only, but with white on Maundy Thursday.
‘The Lord … makes a way in the sea, a path in the mighty waters’ (Isaiah 43: 16) … high Mediterranean waves in Rethymnon in Crete (Photograph: Patrick Comerford)
Isaiah 43: 16-21:
The armies of Babylon captured Jerusalem in 587 BC and many of the people of the city were deported to Babylon. This portion of the Book of Isaiah (Chapter 40 to 55) was written in the final years of the Exile in Babylon. The author had great faith in God’s intervention in human affairs in history. He looks forward to a new Exodus when God will bring the people back to their land.
The reading opens with the prophet recalling God’s saving act in enabling the people to cross the Red Sea, where the waters separated, providing ‘a way in the sea.’ Their Egyptian pursuers, ‘chariots and horse, army and warrior,’ were swallowed up by the waters, and like the wick of a weak flame they ‘extinguished, quenched.’
If the people in exile have forgotten or given up on God in days of old delivered the people from slavery. They will find a new way in the wilderness, and they will be sustained on their journey with rivers in the desert and water in the wilderness; the wild animals will pose no threat to them as they make their journey back.
‘For I give water in the wilderness, rivers in the desert’ (Isaiah 43: 20) (Photograph: Patrick Comerford, 2019)
Psalm 126:
This short psalm is a prayer for the deliverance of the people and their restoration. It opens by recalling a past when people could dream dreams and were filled with laughter and joy.
This psalm prays that God may restore this happy time, like giving rivers in the desert and water in the wilderness.
The writer prays in well-known phrases that those who sow in tears may reap with shouts of joy (verse 5) and those who go out weeping may come home with shouts of joy.
‘… forgetting what lies behind and straining forward to what lies ahead, I press on towards the goal for the prize’ (Philippians 3: 13-14) … Greek athletes in a frieze (Photograph: Patrick Comerford)
Philippians 3: 4b-14:
In this reading, the Apostle Paul is writing from prison to the church in Philippi (Φίλιπποι), a prosperous Roman colony in east Macedonia in northern Greece, east of Thessaloniki and north of Mount Athos. It is named after Philip II of Macedon, the father of Alexander the Great. The ancient Greek theatre there dates from 357 BC and was first restored in 1957.
As he was writing to the Philippians, Saint Paul may have been under house arrest, perhaps in Ephesus. This epistle is a composite of two or three letters. It contains many personal references as Saint Paul exhorts members of the church in Philippi to live the Christian life and to live a life that shows good ethical conduct. He also introduces Timothy and Epaphroditus as his representatives (1: 1, 2: 19-29). He warns against legalists and libertines at each extreme.
Saint Paul has warned his readers about those who try to convince them that being a Christian requires conversion to Judaism, including circumcision (3: 2). When he condemns ‘the dogs,’ he is condemning cynics – the Greek words for cynics come from κυνικός (kynikos), meaning ‘dog-like,’ and κύων (kyôn), meaning ‘dog.’ He tells the recipients of this letter that true circumcision is of the heart, that true conversion is not in following religious legal precepts, but in true worship of God, in the Spirit and through Christ.
In this letter, Saint Paul also addresses two women who have worked with him too and who appear to be church leaders in Philippi, Euodia and Syntyche (4: 2). Many commentators have assumed they are two quarrelling women, but this is not indicated in the original Greek text.
Saint Paul concludes this epistle by thanking the Philippian community for their generous support (4: 10-20).
In this reading, Saint Paul sets out his own Jewish credentials and explains that he knows what it is to live a true, conscientious Jewish life. He was born a Jew, he was circumcised as a Jew and not as a convert; and he is from the tribe of Benjamin – an elite tribe that included Israel’s first king, Saul, his own Jewish name. He is as Jewish as he can be, ‘a Hebrew born of Hebrews’ (verse 5). Like his fellow Pharisees, he knew the Law well and applied it in his daily life. He zealously persecuted Christians and faultlessly kept the Mosaic Law.
But knowing Christ has made him realise that a religiously legal-based, approach to God is a loss. True religion involves faith in Christ (verse 9).
He wants to know Christ in his suffering and in his resurrection. He is making progress not on his own, but through God’s grace. He has left his past behind him, and eagerly seeks what lies ahead. As the winner in a race of Greek athletes was called up to receive his prize, so Saint Paul now seeks God’s call to share in the heavenly life.
The Risen Christ with Mary of Bethany (left) and Mary Magdalene (right) … a stained glass window in Saint Nicholas’s Church, Adare, Co Limerick (Photograph: Patrick Comerford, 2018)
John 12: 1-8:
The timing for this Gospel reading is the day before Palm Sunday, and the setting is in Bethany, on the Mount of Olives, 3 km east of Jerusalem. There, in the previous chapter, Christ raised Lazarus, the brother of Martha and Mary, from the dead (see John 11: 1-44).
The name Lazarus is a Greek form of Eleazar. As the freed people moved through the wilderness in the Exodus story, the priest Eleazar was responsible for carrying the oil for the Temple menorah or lampstand, the sweet incense, the daily grain offering and the anointing oil (see Numbers 4: 16).
So, as Saint John’s Gospel carefully sets the location and the timing of this story, we can expect a story with a connection to death and resurrection, and with some association with anointing.
The plotting against Jesus has intensified. Meanwhile, many people are making the pilgrimage to Jerusalem for the feast of the Passover. The religious authorities, aware that Jesus is ‘performing many signs’ (11: 47), now want to arrest him.
Jesus now returns to Bethany, where the family of Lazarus invite him to dinner. In this account Martha serves the meal, and Lazarus is at the table with them. In Saint Luke’s account, Martha serves while Mary sits at the feet of Jesus (see Luke 10: 38-42).
Mary takes ‘a pound of costly perfume made of pure nard’ to anoint the feet of Jesus. Nard was derived from the roots of the spike or nard plant grown in the Himalayas. If the guests were reclining on couches, Jesus’ feet would be accessible for anointing, but a respectable Jewish woman would hardly appear in public with her hair unbound.
The reaction of Judas reaction points forward to the impending arrest of Jesus (see John 18:1-11). The cost of this nard, 300 denarii, was almost a year’s wages for a labourer. I wonder whether a parallel is to be drawn with the 30 pieces of silver in Saint Matthew’s Gospel (see Matthew 26: 15)?
Anointing was the last step before burial, but it was not for executed criminals.
Had Mary bought the perfume to have it ready Christ’s burial?
Did she realise that using now was not a waste of the perfume?
‘There they gave a dinner for him. Martha served …’ a late evening Tuscan dinner in Pistoia, north-west of Florence (Photograph: Patrick Comerford)
Reflecting on the Gospel reading:
Martha and Mary have offered their home in Bethany as a place of welcome, peace and refuge for Jesus. His life is under threat, but still he has time, and they have time, for a meal together.
They had a hint of the Easter story already in this home when Jesus raised their brother Lazarus from the dead. Now we have a sign of Jesus’ impending death, when Mary anoints his feet with costly perfume.
But Judas fails to see the full picture, to understand the full scenario that is beginning to unfold. Judas has a point, I suppose, from our point of view. There is so much need in the world, so much need around us, there is so much that is demanding of the best of our intentions.
But, so often, the best of my intentions remain just that, and I never do anything about them. How often do we hear people say, ‘Charity begins at home,’ as a way of putting down people who genuinely want to do something about the injustices around us, even the injustices in the wider world?
Yet, so often, we suspect, that in their case charity does not even begin at home … it never even gets to the starting blocks.
For Mary, in this Gospel reading, charity begins in her own home. But we get a hint that it is not going to end there. It has only started.
Judas is told the poor are always going to be with him … perhaps because charity does not even begin in his own home, never mind reaching out beyond that.
Mary’s action is loving and uninhibited, Mary’s gift is costly and beyond measure.
Love like that begins at home, and it goes on giving beyond the home, beyond horizons we never imagine.
Later that week, the disciples must have been reminded of Mary’s actions when Jesus insisted on washing their feet in a similar act of love and humility.
How would I feel if Jesus knelt in front of me and washed my feet?
Would I worry whether I had smelly socks, whether he would notice my bunions, chilblains and in-grown toenails, so concerned about what he thinks of me that I would never stop to think of what I think of him and what he thinks of others?
Or would I, like Mary, smell the sweet fragrance that fills a house that is filled with love?
Someone recently described prayer as ‘a time of living in the fragrance and the scent of God. It is gentle, light and lasts long. It comes off us; if we live in love, we spread love, and others know that something deep in us gives a fragrance to all of our life.’
Mary is extravagant and generous and is not inhibited by the attitude of others around her. How much did she understand about Jesus’ impending death when none of the disciples saw it coming?
Mary does not sell the perfume, as Judas wants. Instead, she keeps it and she brings it the grave early on Easter morning with the intention of anointing the body of the dead Jesus.
Can people smell the fragrance of Christ from us?
Are we prepared to let charity begin at home?
And then, in the joy of the Easter Resurrection, are we ready to allow it to be shared with the whole world?
‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ … at dinner in Corfu (Photograph: Patrick Comerford)
John 12: 1-8 (NRSVA):
1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.’
‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ … dinner in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Liturgical resources:
Liturgical Colour: Violet
The canticle Gloria is usually omitted in Lent. Traditionally in Anglicanism, the doxology or Gloria at the end of Canticles and Psalms is also omitted during Lent.
Penitential Kyries:
In the wilderness we find your grace:
you love us with an everlasting love.
Lord, have mercy.
Lord, have mercy.
There is none but you to uphold our cause;
our sin cries out and our guilt is great.
Christ, have mercy.
Christ, have mercy.
Heal us, O Lord, and we shall be healed;
Restore us and we shall know your joy.
Lord, have mercy.
Lord, have mercy.
The Collect:
Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
Grant that by faith in him who suffered on the cross,
we may triumph in the power of his victory;
through Jesus Christ our Lord.
The Lenten Collect:
Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord.
The Lenten Collect should be said after the Collect of the day until Easter Eve.
Introduction to the Peace:
Being justified by faith,
we have peace with God through our Lord Jesus Christ. (Romans 5: 1, 2)
Preface:
Through Jesus Christ our Lord,
who was in every way tempted as we are yet did not sin;
by whose grace we are able to overcome all our temptations:
The Post Communion Prayer:
God of hope,
in this Eucharist we have tasted
the promise of your heavenly banquet
and the richness of eternal life.
May we who bear witness to the death of your Son,
also proclaim the glory of his resurrection,
for he is Lord for ever and ever.
Blessing:
Christ give you grace to grow in holiness,
to deny yourselves,
and to take up your cross and follow him:
Liturgical variations for Passiontide and Holy Week:
Penitential Kyries:
Lord God,
you sent your Son to reconcile us to yourself and to one another.
Lord, have mercy.
Lord, have mercy.
Lord Jesus,
you heal the wounds of sin and division.
Christ, have mercy.
Christ, have mercy.
Holy Spirit,
through you we put to death the sins of the body – and live.
Lord, have mercy.
Lord, have mercy.
Introduction to the Peace:
Now in union with Christ Jesus you who were once far off have been brought near through the shedding of Christ's blood; for he is our peace. (Ephesians 2: 17)
Preface:
Through Jesus Christ our Saviour,
who, for the redemption of the world,
humbled himself to death on the cross;
that, being lifted up from the earth,
he might draw all people to himself:
Blessing:
Christ draw you to himself
and grant that you find in his cross a sure ground for faith,
a firm support for hope,
and the assurance of sins forgiven:
Saint Paul is writing to the church in Philippi, then a major town in Macedonia in northern Greece (Photograph: Patrick Comerford, 2018)
Suggested Hymns:
The hymns suggested for the Fifth Sunday in Lent (Year C) in Sing to the Word (2000), edited by Bishop Edward Darling, include:
Isaiah 43: 16-21
262, Come, ye faithful, raise the strain
81, Lord, for the years your love has kept and guided
605, Will you come and follow me
Psalm 126:
567, Forth in thy name, O Lord, I go
356, I will sing, I will sing a song unto the Lord
712, Tell out, my soul, the greatness of the Lord
373, To God be the glory! Great things he has done!
Philippians 3: 4b-14:
218, And can it be that I should gain
561, Beneath the cross of Jesus
11, Can we by searching find our God
566, Fight the good fight with all thy might
418, Here, O my Lord, I see thee face to face
95, Jesu, priceless treasure
99, Jesus, the name high over all
425, Jesus, thou joy of loving hearts
671, Jesus, thy blood and righteousness
588, Light of the minds that know him
81, Lord, for the years your love has kept and guided
248, We sing the praise of him who died
247, When I survey the wondrous cross
376, Ye holy angels bright
John 12: 1-8:
517, Brother, sister, let me serve you
523, Help us to help each other, Lord
495, Jesu, Jesu, fill us with your love
101, Jesus, the very thought of thee
587, Just as I am, without one plea
7, My God, how wonderful thou art
499, When I needed a neighbour, were you there
A statue of Alexander the Great on the sea front in Thessaloniki with Mount Olympus in the background … Philippi took its name from Philip of Macedon, the father of Alexander the Great (Photograph: Patrick Comerford, 2018)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
‘For I give water in the wilderness, rivers in the desert’ (Isaiah 43: 20) (Photograph: Patrick Comerford, 2019)
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