The Days of Holy Week The Days of Holy Week Dennis Bratcher Holy Saturday Holy Week is the last week of Lent , the week immediately preceding Easter or Resurrection Sunday. It is observed in many Christian churches as a time to commemorate and enact the suffering (Passion) and death of Jesus through various observances and services of worship. While some church traditions focus specifically on the events of the last week of Jesus’ life, many of the liturgies symbolize larger themes that marked Jesus’ entire ministry. Observances during this week range from daily liturgical services in churches to informal meetings in homes to participate in a Christian version of the Passover Seder . In Catholic tradition, the conclusion to the week is called the Easter Triduum (a triduum is a space of three days usually accompanying a church festival or holy days that are devoted to special prayer and observance). Some liturgical traditions, such as Lutherans, simply refer to "The Three Days." The Easter Triduum begins Thursday evening of Holy Week with Eucharist and concludes with evening prayers Easter Sunday.

Increasingly, evangelical churches that have tended to look with suspicion on traditional "High-Church" observances of Holy Week are now realizing the value of Holy Week services, especially on Good Friday (see Low Church and High Church ). This has a solid theological basis both in Scripture and in the traditions of the Faith. Dietrich Bonhoeffer, the German theologian who was executed by the Nazis, wrote of the Cost of Discipleship and warned of "cheap grace" that did not take seriously either the gravity of sin or the radical call to servanthood: "When Jesus bids a man come, he bids him come and die." It is this dimension that is well served by Holy Week observances, as they call us to move behind the joyful celebrations of Palm Sunday and Easter, and focus on the suffering, humiliation, and death that is part of Holy Week. It is important to place the hope of the Resurrection, the promise of newness and life, against the background of death and endings.

It is only in walking through the shadows and darkness of Holy Week and Good Friday, only in realizing the horror and magnitude of sin and its consequences in the world incarnated in the dying Jesus on the cross, only in contemplating the ending and despair that the disciples felt on Holy Saturday, that we can truly understand the light and hope of Sunday morning! In observing this truth, that new beginnings come from endings, many people are able to draw a parable of their own lives and faith journey from the observances of Holy Week. In providing people with the opportunity to experience this truth in liturgy and symbol, the services become a powerful proclamation of the transformative power of the Gospel, and God at work in the lives of people. The entire week between Palm Sunday and Holy Saturday is included in Holy Week, and some church traditions have daily services during the week. However, usually only Palm Sunday, Maundy Thursday, and Good Friday are times of special observance in most churches. Palm Sunday (or Passion Sunday) Holy Week begins with the sixth Sunday in Lent. This Sunday observes the triumphal entry of Jesus into Jerusalem that was marked by the crowds who were in Jerusalem for Passover waving palm branches and proclaiming him as the messianic king.

The Gospels tell us that Jesus rode into the city on a donkey, enacting the prophecy of Zechariah 9:9, and in so doing emphasized the humility that was to characterize the Kingdom he proclaimed. The irony of his acceptance as the new Davidic King (Mark 11:10) by the crowds who would only five days later cry for his execution should be a sobering reminder of the human tendency to want God on our own terms. Traditionally, worshippers enact the entry of Jesus into Jerusalem by the waving of palm branches and singing songs of celebration. Sometimes this is accompanied by a processional into the church. In many churches, children are an integral part of this service since they enjoy processions and activity as a part of worship. This provides a good opportunity to involve them in the worship life of the community of Faith. In many more liturgical churches, children are encouraged to craft palm leaves that were used for the Sunday processional into crosses to help make the connection between the celebration of Palm Sunday and the impending events of Holy Week. This Sunday is also known as Passion Sunday to commemorate the beginning of Holy Week and Jesus’ final agonizing journey to the cross.

The English word passion comes from a Latin word that means "to suffer," the same word from which we derive the English word patient. In most Protestant traditions, the liturgical color for The Season of Lent is purple, and that color is used until Easter Sunday. In Catholic tradition (and some others), the colors are changed to Red for Palm Sunday. Red is the color of the church, used for Pentecost as well as remembering the martyrs of the church. Since it symbolizes shed blood, it is also used on Palm Sunday to symbolize the death of Jesus. While most Protestants celebrate the Sunday before Easter as Palm Sunday, in Catholic and other church traditions it is also celebrated as Passion Sunday anticipating the impending death of Jesus. In some Church traditions (Anglican), the church colors are changed to red for the fifth Sunday in Lent, with the last two Sundays in Lent observed as Passiontide. Increasingly, many churches are incorporating an emphasis on the Passion of Jesus into services on Palm Sunday as a way to balance the celebration of Easter Sunday. Rather than having the two Sundays both focus on triumph, Passion Sunday is presented as a time to reflect on the suffering and death of Jesus in a Sunday service of worship.

This provides an opportunity for people who do not or cannot attend a Good Friday Service to experience the contrast of Jesus’ death and the Resurrection, rather than celebrating the Resurrection in isolation from Jesus’ suffering. However, since Sunday services are always celebrations of the Resurrection of Jesus during the entire year, even an emphasis on the Passion of Jesus on this Sunday should not be mournful or end on a negative note, as do most Good Friday Services (which is the reason Eucharist or Communion is not normally celebrated on Good Friday). Maundy Thursday, or Holy Thursday There are a variety of events that are clustered on this last day before Jesus was arrested that are commemorated in various ways in services of worship. These include the last meal together, which was probably a Passover meal, the institution of Eucharist or Communion, the betrayal by Judas (because of the exchange with Jesus at the meal), and Jesus praying in Gethsemane while the disciples fell asleep. Most liturgies, however, focus on the meal and communion as a way to commemorate this day. During the last few days, Jesus and His disciples had steadily journeyed from Galilee toward Jerusalem.

On the sunlight hillsides of Galilee, Jesus was popular, the crowds were friendly and the future was bright. Even his entry into Jerusalem had been marked by a joyous welcome. But in Jerusalem there was a growing darkness as the crowds began to draw back from the man who spoke of commitment and servanthood. There was an ominous tone in the murmuring of the Sadducees and Pharisees who were threatened by the new future Jesus proclaimed. Even as Jesus and his disciples came together to share this meal, they already stood in the shadow of the cross. It was later that night, after the meal, as Jesus and His disciples were praying in the Garden of Gethsemane, that Jesus was arrested and taken to the house of Caiaphas the High Priest. On Friday He would die. There is some difference in the chronology of these events between the Synoptic Gospels (Matthew, Mark, and Luke) and John’s account (see Synoptic Problem ). In the Synoptics, this last meal was a Passover meal, observing the exodus of the Israelites from Egypt when death "passed over" the Hebrew homes as the tenth plague fell upon the Egyptians.

Yet, in John’s account the Passover would not be celebrated until the next day. And while the Synoptics recount the institution of Communion (Eucharist) during this final meal, John instead tells us about Jesus’ washing the disciples’ feet as a sign of servanthood. In any case, this Thursday of Holy Week is remembered as the time Jesus ate a final meal together with the men who had followed him for so long. We do not have to solve these historical questions to remember and celebrate in worship what Jesus did and taught and modeled for us here, what God was doing in Jesus the Christ. And the questions should not shift our attention from the real focus of the story: the death and resurrection of Jesus. Traditionally in the Christian Church, this day is known as Maundy Thursday. The term Maundy comes from the Latin word mandatum (from which we get our English word mandate), from a verb that means "to give," "to entrust," or "to order." The term is usually translated "commandment," from John's account of this Thursday night.

According to the Fourth Gospel, as Jesus and the Disciples were eating their final meal together before Jesus’ arrest, he washed the disciples' feet to illustrate humility and the spirit of servanthood. After they had finished the meal, as they walked into the night toward Gethsemane, Jesus taught his disciples a "new" commandment that was not really new (John 13:34-35): A new commandment I give to you, that you love one another; even as I have loved you, you also ought to love one another. By this everyone will know that you are my disciples, if you have love for one another. The colors for Maundy Thursday are usually the colors of Lent, royal purple or red violet. Some traditions, however, use red for Maundy Thursday, the color of the church, in order to identify with the community of disciples that followed Jesus. Along the same line, some use this day to honor the apostles who were commissioned by Jesus to proclaim the Gospel throughout the world. The sharing of the Eucharist, or sacrament of thanksgiving, on Maundy Thursday is the means by which most Christians observe this day.

There is a great variety in exactly how the service is conducted, however. In some churches, it is traditional for the pastor or priest to wash the feet of members of the congregation as part of the service (John 13:3-15). Increasingly, churches are observing some form of the Passover Seder as a setting for the Eucharist of Maundy Thursday (see Introduction to a Christian Seder and Haggadah for a Christian Seder ). Some churches simply have a "pot-luck" dinner together concluded with a short time of singing and communion. In some church traditions all of the altar coverings and decorations are removed after the Eucharist is celebrated on Maundy Thursday. Psalm 22 is sometimes either read or sung while the altar paraments are being removed. Since the altar in these traditions symbolize the Christ, the "stripping of the altar" symbolizes the abandonment of Jesus by his disciples and the stripping of Jesus by the soldiers prior to his crucifixion. This, like the darkness often incorporated into a Good Friday service, represents the humiliation of Jesus and the consequences of sin as a preparation for the celebration of new life and hope that is to come on Resurrection Day.

Some churches only leave the altar bare until the Good Friday Service, when the normal coverings are replaced with black. However it is celebrated, the Eucharist of Maundy Thursday is especially tied to the theme of remembering. As Jesus and his disciples followed the instructions in the Torah to remember God’s acts of deliverance in their history as they shared the Passover meal together, so Jesus calls us to remember the new act of deliverance in our history that unfolds on these last days of Holy week (see Remember! A Service of Communion ). Good Friday, or Holy Friday Friday of Holy Week has been traditionally been called Good Friday or Holy Friday. On this day, the church commemorates Jesus’ arrest (since by Jewish customs of counting days from sundown to sundown it was already Friday), his trial, crucifixion and suffering, death, and burial. Since services on this day are to observe Jesus’ death, and since Eucharist is a celebration, there is traditionally no Communion observed on Good Friday. Also, depending on how the services are conducted on this day, all pictures, statutes, and the cross are covered in mourning black, the chancel and altar coverings are replaced with black, and altar candles are extinguished.

They are left this way through Saturday, but are always replaced with white before sunrise on Sunday. There are a variety of services of worship for Good Friday, all aimed at allowing worshippers to experience some sense of the pain, humiliation, and ending in the journey to the cross. The traditional Catholic service for Good Friday was held in mid-afternoon to correspond to the final words of Jesus from the cross (around 3 PM, Matt 27:46-50). However, modern schedules have led many churches to move the service to the evening to allow more people to participate. Usually, a Good Friday service is a series of Scripture readings, a short homily, and a time of meditation and prayer. One traditional use of Scripture is to base the homily or devotional on the Seven Last Words of Jesus as recorded in the Gospel traditions. Father, forgive them . . . (Luke 23:34) This day you will be with me in paradise (Luke 23:43) Woman, behold your son . . .(John 19:26-27) My God, my God . . . (Matthew 27:46, Mark 15:34) I thirst.

(John 19:28) It is finished! (John 19:30) Father into your hands . . . (Luke 23:46) Some churches use the Stations of the Cross as part of the Good Friday Service. This service uses paintings or banners to represent various scenes from Jesus’ betrayal, arrest, trial, and death, and the worshippers move to the various stations to sing hymns or pray as the story is told . There is a great variety in how this service is conducted, and various traditions use different numbers of stations to tell the story (see The Fourteen Stations of the Cross ). Another common service for Good Friday is Tenebrae (Latin for "shadows" or "darkness"). Sometimes this term is applied generally to all church services on the last three days of Holy week. More specifically, however, it is used of the Service of Darkness or Service of Shadows, usually held in the evening of Good Friday. Again, there are varieties of this service, but it is usually characterized by a series of Scripture readings and meditation done in stages while lights and/or candles are gradually extinguished to symbolize the growing darkness not only of Jesus’ death but of hopelessness in the world without God.

The service ends in darkness, sometimes with a final candle, the Christ candle, carried out of the sanctuary, symbolizing the death of Jesus. Often the service concludes with a loud noise symbolizing the closing of Jesus’ tomb (see The Empty Tomb ). The worshippers then leave in silence to wait. Some churches do observe communion on Good Friday. However, traditionally Eucharist is not served on Good Friday since it is a celebration of thanksgiving. Good Friday is not a day of celebration but of mourning, both for the death of Jesus and for the sins of the world that his death represents. Yet, although Friday is a solemn time, it is not without its own joy. For while it is important to place the Resurrection against the darkness of Good Friday, likewise the somberness of Good Friday should always be seen with the hope of Resurrection Sunday. Still, Good Friday observances should not yet move into celebration. (For an example of a homily that focuses on the dimension of mourning and loss, see The Death of Hope: Good Figs and Good Friday .) Holy Saturday This is the seventh day of the week, the day Jesus rested in the tomb.

In the first three Gospel accounts this was the Jewish Sabbath, which provided appropriate symbolism of the seventh day rest. While some church traditions continue daily services on Saturday, there is no communion served on this day. Some traditions suspend services and Scripture readings during the day on Saturday, to be resumed at the Easter Vigil after sundown Saturday. It is traditionally a day of quiet meditation as Christians contemplate the darkness of a world without a future and without hope apart from God and his grace. It is also a time to remember family and the faithful who have died as we await the resurrection, or to honor the martyrs who have given their lives for the cause of Christ in the world. While Good Friday is a traditional day of fasting, some also fast on Saturday as the climax of the season of Lent . An ancient tradition dating to the first centuries of the church calls for no food of any kind to be eaten on Holy Saturday, or for 40 hours before sunrise on Sunday. However it is observed, Holy Saturday has traditionally been a time of reflection and waiting, the time of weeping that lasts for the night while awaiting the joy that comes in the morning (Psa 30:5).

-Dennis Bratcher, Copyright © 2015, Dennis Bratcher - All Rights Reserved Frequently Asked Questions : Revised Common Lectionary Frequently Asked Questions What is the Revised Common Lectionary? The Revised Common Lectionary is a three-year cycle of weekly lections used to varying degrees by the vast majority of mainline Protestant churches in Canada and the United States. The RCL is built around the seasons of the Church Year, and includes four lections for each Sunday, as well as additional readings for major feast days. During most of the year, the lections are: a reading from the Hebrew Bible, a Psalm, a reading from the Epistles, and a Gospel reading. During the season of Easter, the Hebrew Bible lection is usually replaced with one from the Acts of the Apostles. The lections from the Hebrew Bible are sometimes chosen from the Apocrypha. The seasons of the Church Year reflect the life of Christ. Consequently, the gospel lections for each Sunday provide the focus for that day. The other lections for a given day generally have a thematic relationship to the gospel reading for that day, although this is not always the case.

In Ordinary Time, the Revised Common Lectionary offers two sets of readings for the lessons from the Hebrew Bible. One set proceeds mostly continuously, giving the story of the Patriarchs and the Exodus in Year A, the monarchial narratives in Year B, and readings from the Prophets in Year C. In the other set of readings for Ordinary Time (shown in italics on this site) the readings from the Hebrew Bible are thematically related to the gospel lections. Denominations or local churches generally use either the semicontinuous readings or the thematic readings during Ordinary Time. They do not typically move back and forth between the two over the course of a single season. The gospel readings for each year come from one of the synoptic gospels according to the following pattern: Year A - Matthew Who compiled the Revised Common Lectionary? The Revised Common Lectionary was produced by The Consultation on Common Texts (CCT). At the time the RCL was compiled, the CCT was composed of representatives from the following denominations (taken from Consultation on Common Texts. The Revised Common Lectionary.

Nashville: Abingdon Press, 1992): The Anglican Church of Canada Christian Church (Disciples of Christ) Christian Reformed Church in North America The Episcopal Church Evangelical Lutheran Church in America Evangelical Lutheran Church in Canada Free Methodist Church in Canada International Commission on English in the Liturgy (an Agency of 26 Roman Catholic National or International Conferences of Bishops) The Lutheran Church - Missouri Synod Polish National Catholic Church The Presbyterian Church in Canada Reformed Church in America Roman Catholic Church in the United States Roman Catholic Church in Canada Unitarian Universalist Christian Fellowship The United Church of Canada United Church of Christ What is the Consultation on Common Texts? "The Consultation on Common Texts (CCT) originated in the mid-1960s as a forum for consultation on worship renewal among many of the major Christian churches in the United States and Canada." The group's efforts continue to this date, having produced the Revised Common Lectionary and the Revised Common Lectionary Prayers, among other resources. (from Revised Common Lectionary Daily Readings, 2005, pg. 5) The CCT website can be found here.

Current members of the Consultation on Common Texts are: American Baptist Churches/USA The Anglican Church of Canada Canadian Conference of Catholic Bishops Christian Church (Disciples of Christ) Christian Reformed Church in North America Church of the Brethren Evangelical Lutheran Church in America Evangelical Lutheran Church in Canada Free Methodist Church in Canada Liturgy and Life: American Baptist Fellowship of Liturgical Renewal Lutheran Church - Missouri Synod National Conference of Catholic Bishops of the United States North American Lutheran Church Where does the Revised Common Lectionary originate? The Revised Common Lectionary, first published in 1992, derives from The Common Lectionary of 1983, both based on the Ordo Lectionem Missae of 1969, a post-Vatican II ground-breaking revision of the Roman Lectionary. "The post-Vatican II Roman Lectionary represented a profound break with the past.

Not only were the readings organized according to a plan whereby a richer fare of scripture was read in liturgical celebrations, in contrast to the medieval lectionary where the choice of readings was simply helter-skelter, but for the first time in history the Sunday lectionary covered a period of three years, each year being dedicated to a particular synoptic author--Matthew, Mark, or Luke. A fourth year was not dedicated to the gospel of John because readings from this gospel permeate the sacred seasons, especially the latter part of Lent and most of Easter." (from The Roman Lectionary and the Scriptures Read in Church, by Frank C. Quinn. National Catholic Reporter, Volume 31, no. 5 (November 18 1994), p. 6) Where can I get a list of those passages of the Bible that are not included in the Revised Common Lectionary for Sundays? In other words, what passages of scripture are left out of the Lectionary? One way to get at the passages that are not included is to use the small "open Bible" icon at the top right hand corner of the webpage.

It lists all of the passages in Biblical book order, so it is fairly easy to determine what passages are not included in the Sunday readings. The Daily Lectionary includes many more passages, spread out over three years of readings. To see the combined list of passages, check the "Scripture Readings in Biblical Order, Appendix B", found on pages 310-352 in Revised Common Lectionary Daily Readings, Consultation on Common Texts. Fortress Press, 2005. In a number of instances the two differ, primarily on feast days that are specific to the Roman Catholic Church. An excellent website for the Lectionary for Mass (1998 USA) can be found here . Structure and Use What about those scripture verses that open with confusing references, or clearly need prefacing? The Consultation on Common Texts writes this in the introduction to the RCL: "In the opening verses of readings...the reader should omit initial conjunctions that refer only to what has preceded, and substitute nouns for pronouns when the person referred to is not otherwise clear. The reader may also preface the readings with an introduction, such as "N.

said (to N.)." How much of the Bible is covered by the Revised Common Lectionary? The book, "An Introduction to the Homily" by Robert P. Woznak, pg. 75, says, "The new Lectionary [Sundays and Special Days, not Daily] contains approximately 13 percent of the Bible -- 6 percent of the Old Testament (not counting the Psalms) and 41 percent of the New [Testament]." Almost all the Psalms have some portion included. I want to provide a link to the Lectionary readings for each upcoming liturgical date on my website. Is there a widget available that does this? While we do not currently provide a custom widget for this, you can make use of the Lectionary's RSS feed and a free service called feed2js to achieve this functionality. Here is a widget using feed2js which displays the upcoming liturgical date name and the readings for that date.

To use this widget, copy and paste this code into your website: < script language="JavaScript" src="" type="text/javascript" > </script > If you would like to change what elements appear in the widget, you can build your own code at the feed2js site . Enter the the Lectionary RSS feed URL in the URL box and use the form to customize your display. Once the code is on your website, you can use CSS styles to further customize the look and feel of your widget. Why are there so many options for first and second readings, Psalms, and Gospel readings? Doesn't this detract from the goal of getting everyone to read the same lessons? It's understandable that users of the Revised Common Lectionary might have these questions. One way to answer them would be to note that the Consultation on Common Texts, the ecumenical committee charged with developing the reading selections, negotiated a variety of perspectives that occasionally called for additional inclusions of texts. Representatives of the many faiths and denominations participating in this ecumenical effort determined that in some cases only adding additional options to a service day's reading would sufficiently represent the perspectives of the participants or the unique theological/historical focus of the day.

The Consultation on Common Texts understood that to bring the Revised Common Lectionary to common acceptance across the community of Christian faith, the commonality would need to include some flexibility. The most significant number of options occurs during the Season after Pentecost. One strand of Old Testament readings follows major stories/themes, read mostly continuously, beginning in Year A with Genesis and ending in Year C with the later prophets. A different strand of readings follow the centuries-old historical tradition of thematically pairing the Old Testament reading with the Gospel reading, often typologically, with the presaging of Jesus Christ's life and ministry. The Consultation on Common Texts designed the Lectionary to make use of either of these strands, but once a strand has been selected, it should be followed through to the end of the Pentecost season. Within each strand there may be additional readings, readings which are complementary to the standard reading; these may be used with the standard reading, or in place of it. These complementary readings are indicated by italics; complementary readings appear throughout the church year, not just during the Season of Pentecost. The RCL offers a three-year cycle with four readings for every Sunday in the Church Year.

These readings are: A Lesson from the Hebrew Scriptures (or Acts during the Season of Easter) A Psalm A Lesson from the Epistles or Acts A Lesson from the Gospels During Ordinary Time, there are two sets of Hebrew Bible readings. One set progresses semi-continuously through the Patriarchal/Exodus narratives (Year A), the Monarchial narratives (Year B), and the Prophets (Year C). The other set is related thematically to the gospel lections for those dates. Likewise, during Ordinary Time, there are two separate Psalm readings, one that corresponds to the semi-continuous Hebrew Bible lection and one that corresponds to the theme of the gospel lection. The Hebrew Bible lections during the rest of the year are thematically related to the gospel lections, which are in turn connected to the seasons of the Church Year. Additional readings are provided for special feast days. Why do the Propers have different numbering systems? The Proper numbers within brackets represent the system used by the Roman Catholic church and The Anglican Church of Canada, based upon the historic Roman lectionary. The Proper numbers without brackets represent the system of numbering used by the rest of the participating church bodies that have adopted the Revised Common Lectionary.

The differing numbers do not indicate differing readings, but rather indicate traditional practices. The Consultation on Common Texts (the interfaith organizational body responsible for the current Revised Common Lectionary) adopted the practice of the Episcopal Church of replacing the "Sundays after Pentecost" with "Propers" keyed to the civil calendar (e.g., instead of the "Ninth Sunday after Pentecost," you now have "Proper 11, to be used on the Sunday between July 17 and 23 inclusive.") [from Alexander Ring, "The Path of Understanding: The Development of Lectionaries and Their Use in the Lutheran Church." Evangelical Lutheran Synod General Pastoral Conference, January 18, 1998 - ] It appears that the tradition of using Acts instead of the Old Testament is a very ancient one, established in the early Church. According to the Consultation on Common Texts,"Revised Common Lectionary," Nashville: Abingdon Press, 1992, pg.

13: "A final concern in relation to the Easter cycle has to do with the disuse of the Hebrew Scriptures during the season of Easter in the Roman lectionary (a practice mentioned by Augustine in the fifth century). Following the liturgical tradition of the Ambrosian and Hispanic rites in the West and also that of the majority of the Churches in the East, the Roman lectionary of 1969 does not use the Old Testament during the Great Fifty Days from Easter to Pentecost. Nevertheless, the Roman rite (and the Revised Common Lectionary) has included extensive Old Testament readings in the vigils for Easter and Pentecost." How can the readings from the Revised Common Lectionary be used in worship? First and foremost all of the texts can be read aloud (although the Psalm is often sung). In addition, hymns, prayers, litanies, and other liturgical elements which reflect the themes and language of the text can be incorporated into the service. When a congregation hears, sings, prays, and listens to the words and images of common scriptures over the course of several years, their connection to those texts is deepened significantly.

Using the RCL ties worship in a local congregation to the worship of millions of Christians around the world. Drawing from a common set of texts means that Christians will be hearing and reflecting on the same scriptures and themes. Sometimes they are even singing the same hymns. In addition, building worship around the texts of the RCL also ties local worship to that of the historic Church. Using all four readings develops the discipline of reading and hearing the scriptures that define the Christian faith. It also deepens the congregation's understanding of the Church Year (and consequently the life of Christ) while also helping to set the rhythm for that year. Since the Revised Common Lectionary is drawn from a long succession of older lectionaries, using those readings in worship echoes the earlier practice of the Church. One final, pragmatic advantage to using the RCL is the wealth of liturgical and homiletic resources that are available around the common texts. Just fill in the feedback form below: (Note: Any comments containing website URLs will be blocked by the spam filter.) My email address is... When does the new lectionary year begin? On the first Sunday of Advent. The first Sunday of Advent is four Sundays prior to the Western feast day of Christmas (December 25).

Why are there are two liturgies on the Sunday before Easter? -- Liturgy of Palm and Liturgy of Passion? Both options are offered for a variety of reasons. For some churches, the length of the Passion narrative is problematic for Sunday worship, or the churches choose to read the Passion narrative at a special service before Easter. Some churches choose to read both, celebrating Palm Sunday but also reading the Passion narrative in lieu of a sermon. The dual offering accommodates practice for all denominations on this important liturgical Sunday. The Revised Common Lectionary, 2012 edition, states "Owing to the overall length of the[se] readings, options in versification are provided for several passages." Bible Versions/Translations What version of the Revised Common Lectionary does this site use? The lectionary selections on this site come from the Revised Common Lectionary Daily Readings, copyright © 2005. Consultation on Common Texts, Augsburg Fortress Publishers. Reproduced by permission. Some traditions use versions of the Revised Common Lectionary that differ slightly from the version on this RCL website.

Differences between lectionary selections in your denomination's published materials and what appears on this site may be a result of variations in adoption of the RCL by your denomination. What version of the Bible does the Revised Common Lectionary use? Scripture texts in the Revised Common Lectionary are from the New Revised Standard Version (NRSV) of the Bible. For more on the NRSV, see the " About the NRSV " page on the National Council of Churches Web site. See our Terms of Use for more information on how the Revised Common Lectionary, lectionary prayers, and accompanying artwork can be used. If our congregation members and leaders use a Biblical translation other than the NRSV, sometimes the RCL verses on this website seem slightly "off." The differences among various versions/translations of the Bible can lead to a particular translation matching the original meaning better when the versification is modified slightly. Users of this website can check other versions/translations by clicking on the "Other Versions" link in the box to the right of the scripture text pages. Are you planning any non-English language versions of the Lectionary? Not at this time.

Our partial solution is to offer a link within the RCL site on the scripture texts pages that jumps to BibleGateway.com, placing the scripture texts automatically within a search box. From there, users can choose which version they wish to consult, including many non-English versions. There is a Spanish language version of the lections only, available here. We have had several requests for a spoken version of the Lectionary; at this time we do not have plans to offer this service. However, a podcast of the Lectionary can be found at the PCUSA "Hear the Word" service. Terms Of Use What are the terms of use for the Lectionary? Copyright permission for this project has been received: Lectionary selections are reprinted from Revised Common Lectionary Daily Readings copyright © 2005. Consultation on Common Texts, Augsburg Fortress Publishers. Reproduced by permission. Scripture texts are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. All rights reserved. Used with permission.

Prayers are reproduced from Revised Common Lectionary Prayers, copyright © 2002 Consultation on Common Texts. Augsburg Fortress. Used by permission. A complete edition of the prayers is available though Augsburg Fortress . Art images are from the Art in the Christian Tradition database, a project sponsored by the Jean and Alexander Heard Library and the Vanderbilt Divinity Library, a division of the Heard Library, 2007. The lectionary selections, scripture texts, and prayers may be freely used for non-profit purposes by worship leaders, teachers, and others in the Church and educational communities. Extensive portions of the NRSV may not be quoted without permission from the holder of copyright as stated above. Please contact us if you have questions. The art images and accompanying descriptions may be freely used for non-profit purposes by worship leaders, teachers, and others in the Church and educational communities. They are licensed under the Creative Commons Attribution Noncommercial ShareAlike 3.0 License. In short: you are free to use and to share the file for non-commercial purposes under the conditions that you appropriately attribute it, and that you distribute it only under a license compatible with this one.

For other use, please contact the Divinity Library Reference Staff with your request. "Reprinted from Revised Common Lectionary Prayers, copyright © 2002 Consultation on Common Texts" Calendars - Email To subscribe to our email list, please click on the following link: . Follow instructions and use the RSS feed link below: Yes! We now have a calendar feature for GoogleCalendar, ICal, and Outlook. Just click on the "calendar" icon in the top right corner of the page. Printing and Display Having trouble printing? 1 -- At the top right hand corner of the scripture texts page you will find a small "printer" icon. Click on it, follow the instructions, and see if that resolves the difficulty. If not, try the next... 2 -- Perhaps the problem is with a general browser default setting that shrinks the page size so as to fit all the text on one page. Each browser has its own settings for this feature. 3 -- If difficulties persist, try this: at the top right hand corner of the scripture texts page, you will find a small "computer disk" icon. Click on it.

The last option presented are small icons with the words "text document (.txt)" or "PDF document (.pdf)" beside it. Click on one of the icons. Your computer will prompt you to save a file that contains all the scriptures. You can then print that directly or copy it and paste it into your word processor and print it from there. Is there a way to make the font size larger for reading online? Yes, by using a Windows command: on your keyboard, hold down the control key and press the plus-equal sign key while you are holding down the control key. To make the font size smaller, hold down the control key and press the underline-dash key. How can I print particular passages instead of all of the passages? When you are viewing the webpage with the passages for the week, locate the "printer" icon in the top right hand corner of the page. Click on the printer icon. You will have the option to uncheck the passages that you do not want to print. Is there a printable Lectionary? You can easily print each "season" (there are seven for each year and are listed in the left column,) using the "printer" icon at the top right hand corner of the page.

If you would like a Lectionary without any calendar dates, you can export the files as an Excel document and remove the calendar date field and then print as desired. Another alternative is to purchase a copy of the Lectionary, available in religious bookstores or on Amazon. Mobile and Other Platforms Does the Revised Common Lectionary have a Facebook page? Yes, we have a very simple Facebook page that lists the readings for the week; they link to this main RCL website. If you are interested in commenting or asking a question, you can use the "Contact Us" icon found at the top of every page on this website. Do you have any plans for developing iPhone or Android apps? At this time we do not have the expertise on our staff to develop such programming. We are instead actively developing a mobile-friendly site, so that users worldwide, regardless of their phone or tablet software or make, may be able to use our site. We hope to have this available by Summer of 2016. Daily Lectionary There are products for the weekly and daily Lectionary, as in the Logos Bible software add-in. Searching How do I search for a specific scripture?

In the top right hand corner of the RCL website, you will find a search box with button text "Lections." Begin typing the book of the Bible, and a list of all the entries in the RCL will appear as a list. Click on the appropriate passage from the list and that passage will appear in the search box. Click "go." The search results will appear in a page that shows where that passage appears in the Lectionary and will provide the text of that scripture passage. Yes; simply click on the book icon ( ) found at the top right-hand corner of the page. Art -- Prayer What are the copyright restrictions for the art images? We encourage churches and other educational communities to make use of the art images. The images (linked from the Vanderbilt Art in the Christian Tradition website -- ) have some limitations: the use of the art image must be non-commercial, attributed to the artist/photographer, and if shared, done so with these original limitations. The Vanderbilt ACT website itself should also be attributed. Could you give an example of how to credit an art image from the Lectionary website? This information is provided for easy copying near the bottom of every record in the Art in the Christian Tradition database.

Here is an example: "Craig W. Hartman (architect); NeitherFanboy (photographer). Cathedral of Christ the Light, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. January 26, 2010]." Where do the prayers come from? The texts of the Revised Common Lectionary Prayers have been made possible with the cooperation of the Consultation on Common Texts, the ecumenical authoring body for the Revised Common Lectionary, as well as the initiating body for the prayers. The prayers were written by many pastors from across the denominational spectrum -- Catholic, Christian, Presbyterian, Methodist, Lutheran, Episcopal, etc. They are the group to which the credit belongs. They are reproduced from Revised Common Lectionary Prayers, copyright Â© 2002 Consultation on Common Texts, Augsburg Fortress. Used by permission. A complete edition of the prayers in print is available though Augsburg Fortress: Prior Website -- Classic Yes; previous banner images are available for download through the Classic Banners page on the site. Other Lectionaries Do the Jewish or Muslim faiths also have an order of readings based on a calendar?

Regarding a prescribed order of readings for Jews: there is no one prescribed order. The length of a "reading cycle" has varied over time: as the article on the "Triennial Cycle" in the Encyclopedia Judaica (2nd edition) notes, "In traditional synagogues, the Pentateuch is read in one year. Reform Judaism (and some Conservative synagogues) has, however, reverted to the ancient Palestinian custom of a triennial cycle" (vol. 20, p. 143). Another article in the Encyclopedia Judaica, 2nd edition, ("Torah, Reading Of") goes into a bit more detail about how the Torah is read today and includes a number of tables of readings. There is also an article on the "Triennial Cycle" in the first edition of the Encyclopedia Judaica; it's available for free online ( ). Tables of readings for the Jewish faith can be found online -- for example, has a table for the annual reading of the Torah, along with another table of readings for special Sabbaths and holidays.

Note that the Torah reading is accompanied by readings from the Prophets (called Haftaroth; the article mentioned above, entitled "Torah, Reading Of," notes that "[t]he practice of "completing" the Torah reading with a passage from one of the prophetic books, the haftarah ("completion"), is mentioned in the Mishnah (Meg. 4:1â€“2); the origins of the custom, however, are obscure" (vol. 20, p. 50). These tables are keyed to a calendar ( ); if you start with the calendar, you can get to the correct reading for a particular day by clicking the links on the calendar. Online orders of reading for the triennial cycle are available, as this example: ; to see weekly readings, make sure you check the "Weekly sedrot on Saturdays" option under the "Include events" section on the left of the page. The calendar will have links to the readings for both the annual and the triennial cycles.

Regarding a prescribed order of reading for Muslims: the Encyclopedia of the Qu'ran notes the following about recitation of the text: "During the fasting month of Ramaá¸Än, the entire Qur'Än is read over the course of the month in night prayers called tarÄwÄ«á¸¥. One of the standard divisions of the Qur'Än is its partition into thirty equal, consecutive parts, or juz' (pl. ajzÄ'); this sectioning facilitates complete recitation over the course of a month. In addition, during Ramaá¸Än or during the days of the pilgrimage, pious Muslims may recite the entire Qur'Än in one night. Muslims read the Qur'Än frequently as an act of supererogatory piety, and recitation â€” especially at night â€” is performed by committed Muslims" (from the article "Recitation of the Qur'Än" by Anna M. Gade, in Encyclopaedia of the Qur'Än, gen. ed. Jane Dammen McAuliffe (Washington DC.

Brill, 2009). This article goes on to mention some of the sÅ«ras that are frequently evoked in specific situations, with emphasis on the correct recitation (including pronunciation) of the Arabic. As best we know, there is not a "cycle" or "order of readings for the Qur'Än, other than the Ramadan division of readings. Where are the readings for saints days and other lesser feasts? Since our site is the standard for the Revised Common Lectionary, used across many denominations, some of the saints' days celebrated in Episcopal churches are not included. We produce what the Consultation on Common Texts published in their 2005 edition. To find other saints' days readings, see: Requested Site Features Do you plan to make scripture commentary available? Because of copyright issues paired with limited stafftime, we are unable to offer commentary at this time. We do offer commentary of a kind; the Lectionary artworks sometimes have a small reflection written about the art as it relates to a particular Lectionary scripture.

For instance, see Year B Fourth Sunday after the Epiphany: Are you considering changing the scripture layout to a "prose" form, as in newer Bible versions? We do now offer specially formatted PDFs that are structured in the "prose" form. This feature is available whenever launching the "printer" icon and is also available at . The current verse-by-verse layout on the website of the scripture text could be changed to the prose form, but it would take significant programming and "elbow-grease" to provide this option. We have it in our list of future enhancements, so we will regularly review making this change in our planning. We hope to develop both the line-by-line and the prose format in a future website update. Could you add the liturgical Color of the Day to each week's readings? Each scripture texts page offers a link to the appropriate colors according to denomination -- that link to "Colors" is in a box on the right hand side of the page.

We also offer a summary of the Seasons and their Colors that may be helpful: * Advent - The Season of Expectation - Beginning four Sundays prior to Christmas Day, the season of Advent is a time when the Church looks toward the second coming of Jesus and the eternal hope of Christians in the end of time. The color for this season is either Purple (for royalty) or Blue (for the Virgin Mary). * Christmas - The Season of Incarnation - For 12 days, from Christmas Day (December 25) through Epiphany (January 6) (inclusive) the Church celebrates the miraculous incarnation of God in the person of Jesus. The color for this season is White. * Epiphany - This season connects with the Christmas season as a time of beginnings. Beginning with the visit of the Wise Ones, the season includes the baptism of Jesus, the presentation in the temple, the miracle at Cana, and the Transfiguration. The season's color is Green, with the special days using White for their celebration. * Lent - The Season of Reflection - For forty days (not including Sundays) prior to Easter Sunday the Church reflects on the suffering of Jesus. Together, we approach the cross.

Worship during this period is traditionally more subdued and penitential. Many people also fast during the season of Lent. The color for this season is Purple. * Holy Week - The final week of Lent is called "Holy Week." Often churches that do not typically meet for daily worship will meet every day of Holy Week. At the minimum, they will worship on Maundy Thursday, Good Friday, and Holy Saturday. The color for Holy Week remains Purple, although some churches use Red on Palm Sunday and Maundy Thursday. Some churches also use Black on Good Friday. * Easter - The Season of Resurrection - For fifty days beginning on Easter Sunday Christians celebrate the miracle of the resurrection of Jesus and the certain hope their own resurrection. The color for Easter is White. This season ends on the Sunday of Pentecost, for which the color is Red. * Ordinary Time - The Season of Nurture and Growth - The periods of time following Epiphany and Pentecost are referred to as "Ordinary" because their Sundays are numbered in ordinal fashion. The focus of Ordinary Time is on developing a deeper understanding of Christian discipleship. The color for this season is Green (for growth).

As to linking the colors directly to each liturgical day, we have added it to our future enhancements list. One of the complications is that denominations can occasionally differ regarding the use of a particular color. In the meantime, one among several useful resources for liturgical colors is available at . Liturgical and Worship Aids Is there a website that suggests anthems related to the Lectionary? Yes. It is provided by the National Association of Pastoral Musicians of the Catholic Church in the U. S. Some of the scripture selections differ from the standard Revised Common Lectionary, but there are enough similarities to be very useful. See: For the Gospels of Matthew and Luke, see: -- look for the section entitled "Palm Sunday Gospel in parts." Or for the Gospel of John, see: . Church Year What is the Church Year? The Church Year is an ancient way of telling time. Rather than measuring time exclusively according to the natural seasons, Christians have traditionally measured time in their worship with a calendar built around the life of Christ. Some of the seasons of the Church Year date back to our earliest written records of Christian worship.

The current form of the Christian calendar, including its colors, dates, and feasts, was firmly in place by the medieval period. Worship that is centered on the Church Year allows Christians to step into the life of Jesus. Seasons of hope and grief, mercy and penitence assure that all aspects of the human condition are given an appropriate place in the worship practices of the Church. The repetition of these seasons is also an educational tool, gently inculcating the heritage of the faith. The specific season is reflected in the colors used for the paraments in the sanctuary and the clergy's vestments, the texts read, and other liturgical practices like the lighting of the paschal candle. When certain feast days fall during the week it is not unusual to celebrate them on the nearest Sunday. This generally does not apply to Ash Wednesday or Christmas Day. What are the colors and seasons of the Church Year? * Advent - The Season of Expectation - Beginning four Sundays prior to Christmas Day, the season of Advent is a time when the Church looks toward the second coming of Jesus and the eternal hope of Christians in the end of time. The color for this season is either Purple (for royalty) or Blue (for the Virgin Mary).

* Christmas - The Season of Incarnation - For 12 days, from Christmas Day (December 25) through Epiphany (January 6) (inclusive) the Church celebrates the miraculous incarnation of God in the person of Jesus. The color for this season is White. * Epiphany - This season connects with the Christmas season as a time of beginnings. Beginning with the visit of the Wise Ones, the season includes the baptism of Jesus, the presentation in the temple, the miracle at Cana, and the Transfiguration. The season's color is Green, with the special days using White for their celebration. * Lent - The Season of Reflection - For forty days (not including Sundays) prior to Easter Sunday the Church reflects on the suffering of Jesus. Together, we approach the cross. Worship during this period is traditionally more subdued and penitential. Many people also fast during the season of Lent. The color for this season is Purple. * Holy Week - The final week of Lent is called "Holy Week." Often churches that do not typically meet for daily worship will meet every day of Holy Week. At the minimum, they will worship on Maundy Thursday, Good Friday, and Holy Saturday.

The color for Holy Week remains Purple, although some churches use Red on Palm Sunday and Maundy Thursday. Some churches also use Black on Good Friday. * Easter - The Season of Resurrection - For fifty days beginning on Easter Sunday Christians celebrate the miracle of the resurrection of Jesus and the certain hope their own resurrection. The color for Easter is White. This season ends on the Sunday of Pentecost, for which the color is Red. * Ordinary Time - The Season of Nurture and Growth - The periods of time following Epiphany and Pentecost are referred to as "Ordinary" because their Sundays are numbered in ordinal fashion. The focus of Ordinary Time is on developing a deeper understanding of Christian discipleship. The color for this season is Green (for growth). * Christmas Day (December 25) - Celebrating the incarnation of God in the person of Jesus of Nazareth. * Epiphany (January 6) - Honoring the arrival of the magi. * Transfiguration Sunday (Sunday immediately prior to Ash Wednesday) - Prepares the Church for the rigors of Lent by dwelling on the holiness of Jesus as demonstrated in the moment of his transfiguration.

* Ash Wednesday (40 days, excluding Sundays, prior to Easter Day) - Begins a season of penitence, reflection, and fasting. It is generally observed by the imposition of ashes on the forehead with the words "From dust you have come, to dust you shall return." * Palm Sunday (1 week prior to Easter Day) - Begins Holy Week by commemorating Jesus' triumphal entry into Jerusalem. * Passion Sunday (observed on Palm Sunday) - Passion Sunday is sometimes observed in congregations where attendance during Holy Week is low or impossible, or where the congregation wishes to use that Sunday as preparation for the somber tone of Holy Week. This feast focuses on Jesus' suffering, in anticipation of Resurrection Sunday. Passion Sunday is sometimes observed in conjunction with Palm Sunday. * Maundy Thursday (Thursday immediately prior to Easter Day) - Commemorates the institution of the Eucharist at the Last Supper. Services on this evening often include a small fellowship meal and footwashing, in imitation of Jesus. * Good Friday (Friday immediately prior to Easter Day) - Commemorates the trial and crucifixion of Jesus. A somber service without the Eucharist, often ending in a darkened sanctuary.

* Holy Saturday (the day immediately prior to Easter Day) - Commemorates the time when Jesus' body lay in the tomb. Many churches observe an Easter Vigil throughout the night reading biblical texts which tell the whole salvation history of humanity. * Resurrection Sunday / Easter Day - Commemorates the resurrection of Jesus the Christ. * Ascension of the Lord (Thursday, 40 days following Easter Day) - Commemorates the ascension of Jesus. * Pentecost (50 days following Easter Day) - Commemorates the arrival of the Holy Spirit and the establishment of the Church. The color for this Sunday is Red (representing the Holy Spirit). * Trinity Sunday (Sunday following Pentecost) - Honors the mystery of the Trinity. * Reign of Christ / Christ the King (last Sunday prior to Advent) - Honors Jesus as the unique and fully divine Son of God. How is the date for Easter determined? Resurrection Sunday is celebrated on the first Sunday following the first full moon following the vernal equinox. The tables used to determine when the full moon falls do not precisely match the ones used by astronomers. Details on how the date of Easter is calculated can be found here.

MEANING OF PALM SUNDAY, PALM SUNDAY TO EASTER, HOLY WEEK return to palm passion sunday holyweek calendar of events navigation station "Palm Sunday" receives it's namesake for the Sunday that Jesus Christ was honored during his jubilant entrance into the Holy City of Jerusalem some 2,000 years ago. When the Apostles or followers of Christ saw the enthusiastic crowds gathered to greet him, they brought a donkey colt which Jesus rode upon while the people spread their cloaks and strewed "branches from the trees" (Matthew 21:8) on the road in front of him. Others took "branches of palms" (John 12:13) into their hands and, cheering, cried out: "Hosanna Hosanna (praise) to the Son of David..! Blessed is he who comes in the name of the Lord..!

Hosanna in the highest..!" return to palm passion sunday holyweek calendar of events navigation station "Palm Sunday" sometimes also called; "Passion Sunday" begins a week of sacred observances in the Judeo-Christian calendar leading up to Easter Sunday which marks a time for new beginnings and re-births. This renewal period has already begun with the coming of the "Spring Equinox" on March 21st and continues on for 40-days beyond Easter culminating on "Ascension Sunday". Palm Sunday begins with the blessing of palm branches which are then distributed to the faithful. From ancient times, palm branches were symbols of celebration, victory and triumph. As Jesus was entering the city, surrounded by the excited crowds, the Scribes and the Pharisees (Jewish priests) became alarmed at the size and response of the crowd to Jesus and decided he was a threat to their influence over the people. This would lead to the betrayal of Jesus by the apostle Judas at the top of the Mount of Olives and his eventual execution on the following "Good Friday" and "resurrection" or conquest over death on "Easter Sunday".

There beside palm trees, the faithful were also given olive branches which had special significance as it was the branch brought to Noah in the ark by a dove at the end of the deluge as a sign of land, divine protection, blessing and peace. Besides palms, other branches such as those of the myrtle tree, lilac blossoms, laurel fronds and other flowers of the season were blessed and distributed. Therefore, from ancient times and in various countries, a variety of branches were used and blessed for this celebration. The blessed branches should be carried home as a sacrament and a visible symbol of Christ's presence. They can be used to decorate a holy icon and to serve as a "sign of salvation," and a "pledge of protection and blessing" during the coming year as invoked by the "Prayer for the Blessing of Branches..." which is posted below. return to palm passion sunday holyweek calendar of events navigation station Palm Sunday is a time for all people to embrace, honor and appreciate all the special people in life.

Below is a listing of the "Holy Week Calendar of Events" along with some of the sacred observances held each year during "Holy Week" "Ash Wednesday" is a day that the faithful celebrated by dressing up in their old clothes and rubbing ashes on their foreheads and from whence we get the expression "from ashes to ashes". More contemporary expressions of this phrase include; "From the Earth you have come, and back to the Earth you shall return..." "Holy Thursday" is honored as a call to help in relieving the suffering of others through grateful service without expectation for return. In Christendom this was demonstrated on this day two thousand years ago in the ceremony of the washing of the feet, in which Christ washed the feet of his disciples in the supper room. "Good Friday" also known as "God's Friday", Big Friday, Holy Friday, or Silent Friday is a sad day for Christians because it was on this day many years ago that Jesus was put to death by the Roman guard. It is recorded that he translated or died at 3p.m.

This is also a day when those that wish to make a specific change for the coming renewal day of Easter express sorrow for past wrongdoings and as it were "die from their old ways" so that they may rise on "Easter Sunday" to a new way of being. This day is also a time when people from across the globe are called upon to hold peaceful visions and for those so inclined to offer prayers for the harmony and well-being of the entire world and all her people from every nation. According to ancient tradition, an image or relic of a cross is also venerated on this day. For Christians the cross is a symbol of Christ's sacrifice and crucifixion. The image of the cross however has also been widely portrayed as a symbol of divine communication with the "vertical bar" representing the higher power, penetrating and intersecting the "horizontal bar" which represents the material or sensory worlds of humanity. Whatever your personal beliefs may be, I hope this day can be a day to focus on sharing acts of kindness and planting seeds of good will. Many will fast or abstain from consuming solid foods and direct the focus of their good intentions and/or prayers at 3 p.m. I personally will be lighting a candle at 3p.m.

this Friday as a reminder to help bring more light into the world and to brighten any darkness within myself and my circle of family and friends. "I invite you to join me if you wish..." return to palm passion sunday holyweek calendar of events navigation station O Lord our God, enthroned upon the Cherubim, we ask that You, 0h Master, bless these palm branches, and protect and preserve us who carry in our hands the branches of the palm trees on this sacred day and that we, as those people and children offering their "Hosanna..!" (praise or gratefulness) likewise, may attain Christ's life-giving resurrection together with Your all holy, gracious and life-giving Spirit, now and forever. Amen... Please consider sharing this message with others... Mahalo nui loa, Michael AngelOh return to palm passion sunday holyweek calendar of events navigation station The Passover was referred to as "the sacrifice of the lamb" in Egypt when the people of Israel were slaves. They smeared the blood of the lamb on their doorpost as a signal to God that He should "Pass over" their houses when all the firstborn of Egypt perished in response to the Egyptian Pharoah's own proclamation.

Passover officially began on the evening of the day the Israelites left Egypt. Passover also commemorated their departure from Egypt in haste and so "unleavened bread" was used in their celebrations because this showed that people had no time to put leaven in their bread as they ate their final meals as slaves in Egypt. Jesus was crucified in the city during one of these Passover celebrations. He and His disciples ate a Passover meal together on the eve of His death. Like the blood of the lamb that saved the Hebrew people from destruction in Egypt, His blood, as the ultimate Passover sacrifice, redeems believers from the power of sin and death (1 Cor. 5:7). This holiday is celebrated by Christians as "Holy Thursday", the day Christ shared the Passover meal with his Apostles popularly known today as "The Last Supper". The connection between Christ's Resurrection and the Jewish Passover, which, in addition to the dramatic story of the flight from Egypt, also contains elements of a Spring celebration, and made the merging of the two religious traditions more easily accomplished.

Question: In the Christian calendar, what name is given to the Sunday immediately prior to Palm Sunday?
Answer: PASSION SUNDAY