Palm/Passion Sunday (C)

Readings:

At the Procession with the Palms: Luke 19.28-40

At Mass:

  1. Isaiah 50.4-7
    Psalm 22.8-9,17-18,19-20,23-24  Response: “My God, my God, why have you abandoned me?”
  2. Philippians 2.6-11
  3. Luke 22.14-23.56  [Shorter reading:  Luke 23.1-49]

[Note:  Many parishes use the readings from Cycle A during Lent.  In that case, the gospel would be Matthew 26.14-27.66, the Passion according to Matthew.]

Reflections on the Gospel Reading

This year on Passion Sunday we listen to the Passion according to Luke.  It is quite different from the passion narratives of the other gospel writers – a fact that is obscured by popular devotions like the stations of the cross or passion plays.  Luke stresses the healing and forgiving love of Jesus to such an extent that Dante, writing in Latin, called Luke “scriba mansuetudinis Christi,” the chronicler of the gentleness of Christ.

Only in Luke’s Gospel does Jesus pray that Peter’s faith not fail; heal the severed ear of the high priest’s servant; pray that God will forgive his executioners; promise paradise to the good thief; and die saying:  “Father into your hands I commend my spirit.”1

In his account of the passion, death, and resurrection of Jesus, Luke weaves many themes into a gorgeous tapestry.  To understand Luke’s interpretation of the meaning of the last events of Jesus’ life it is necessary to pay close attention to the sayings Luke places on the lips of Jesus and the other characters as well as to the overall structure of Luke’s narrative.

For example, in Luke’s account of the crucifixion there are two sayings.  First,  “Father, forgive them, they know not what they do.”  Then, in response to the criminal’s magnificent profession of faith (“Jesus, remember me when you come into your kingdom.”) Jesus responds:  “Amen, I say to you, today you will be with me in Paradise.”

The following outline adapted from Eugene LaVerdiere’s commentary highlights the literary structure of Luke’s passion narrative.  Using a literary technique common at his time, Luke arranges his material into three inclusions or “sandwiches” in which a key passage is bracketed by two other passages or sandwiched between them.  The inner passage is the key to understanding the passages that come immediately before and after.

Thus, it appears that Luke has arranged his passion narrative into three Acts, each with three scenes.  This outline can serve as a study guide for those reading Luke’s Gospel or as a listening guide for those hearing the Gospel proclaimed at the Passion Sunday liturgy of the word.

LISTENING/READING GUIDE 

[Introduction:  Preparations for Passover (Lk 22.1-13)
        Scene 1.  The preparation of Jesus' enemies (Lk 22.1-6)
        Scene 2.  The preparation of Jesus' disciples (Lk 22.7-13)]

Beginning of Today's Longer Reading

Act 1.  Passover, Prayer, and Arrest (Lk 22.14-53)
        Scene 1.  In the upper room.  Breaking of bread and prediction of betrayals. (Lk 22.14-38)
        Scene 2.  At the Mount of Olives. "Pray that you may not undergo the test." (Lk 22.39-46)
        Scene 3.  At the Mount of Olives. Arrest and healing.  (Lk 22.47-53)
Act 2.  Undergoing the test.  (Lk 22.54-23.25)
        Scene 4.  At the high priest's house.  Peter's denial and repentance (Lk 22.54-62)
        Scene 5.  Before the council.  Jesus is tortured and tried. (Lk 22.63-71)
        Scene 6.  Before Pilate, to Herod, and back to Pilate.  Roman trial. (Lk 23.1-25)
Act 3.  Crucifixion, Death, and Burial. (Lk 23.26-56)
        Scene 7.  From before Pilate to the place called "The Skull."  Way of the cross and crucifixion. (Lk 23.26-43)
        Scene 8.  The place called "The Skull."  The death of Jesus.  (Lk 23.44-49)
        Scene 9.  The burial of Jesus. (Lk 23.50-56)

End of Today's Reading

[Act 4.  Empty Tomb, Recognition, and Mission. (Lk 24.1-53)
        Scene 1.  At the empty tomb.  Visit of the women [and Peter]. (Lk 24.1-11 [12])
        Scene 2.  To Emmaus and back to Jerusalem.  Recognition in the breaking of the bread. (Lk 24.13-35)
        Scene 3.  In Jerusalem.  Mission and Ascension. (Lk 24.36-53)]

Each reading of Scripture yields fresh interpretations.  These reflections will explore the interpretation that Luke’s passion narrative is actually a manual for martyrs.  Luke instructs Christians facing martyrdom 1) to pray; 2) not to deny Jesus; and 3) to entrust themselves into God’s hands in the face of execution.

The Prospect of Martyrdom

We know from Luke’s second volume, The Acts of the Apostles, that the early Christian movement underwent persecution.  The apostles were arrested and put in prison (Acts 5.18); Stephen was stoned (Acts 7:58-60); King Herod had James the brother of John beheaded (Acts 12:2); Peter and Paul were both imprisoned.  (Acts 12, 21)

The emerging Christian community for whom Luke wrote his Gospel (probably around the year 85 CE) was acquainted with persecution.  The religion of Israel (which the Romans called Judaism) was a protected religion in the Roman Empire.  Among other things, Israelites were not required to take part in pagan sacrifices or offer incense to the emperor’s patron god.  Not so members of the Jesus movement within the People of Israel.  They were increasingly rejected by other Israelites, especially after the followers of Jesus began accepting converts without requiring circumcision and other provisions of the Mosaic Law.  To the extent that they were considered members of a religious group distinct from the other Israelites, these early Christians were treated like any other Roman subjects.

Normally, the Roman authorities didn’t pay much attention to these proto-Christians.  However, people brought before the authorities and accused of being Christians were hard to ignore.  The Roman officials had an easy test:  require the accused to offer incense to the genius or the guiding spirit of the emperor. Israelites couldn’t do this either, but they were exempt from the test.  Christians had to choose between denying Christ, at least implicitly, or undergoing the death penalty for refusing to honor the emperor as lord and son of god.

Relatively few Christians were put to such a test.  However, betrayal and denunciation, especially by one of their own, were always real possibilities.  (Hence, the negative portrayal of Judas in all the passion narratives.)  How were Christians to prepare for this eventuality?  How should they behave when accused and put on trial?  How should they face death?  Luke’s passion narrative speaks to all these questions.

Passover, Prayer, and Arrest (Act 1)

The central episode of this section presents Jesus at prayer and his twofold warning to his disciples:  “Pray that you may not undergo the test.” (Luke 22.40, 46) Jesus models that prayer for us when he says:  “Father, if you are willing, take this cup away from me: still, not my will but yours be done.”

Each time we recite the Lord’s Prayer, we should recite it in the context of Jesus’ passion and possibly our own.  That is the meaning of “Lead us not into temptation.” and “Thy will be done.”

Undergoing the Test (Act 2)

The central episode of this section contains four titles that Christians apply to Jesus:  Prophet, Christ (Messiah), Son of Man, and Son of God.  This is the central message of Luke’s passion narrative and of his whole Gospel.  It is the sandwich within a sandwich, the fifth of nine episodes, the central point.  This is what every Christian believes and what the martyrs proclaim.

Note, however, that in Luke’s account Jesus does not affirm any of these titles for himself.  Nor does he deny them.  Perhaps, Luke is sending a message to future martyrs.  It might not be necessary to proclaim our belief in Jesus to hostile accusers, but we may not deny him by attributing those titles to anyone else.

Crucifixion, Death, and Burial (Act 3)

Once again the key to this section is the central episode.  The final lesson for prospective martyrs is found in the words Luke places on Jesus’ lips just before he dies:  “Father, into your hands I commend my spirit.”  Martyrs are called to witness to God’s love and mercy even in the face of death.

Conclusion

Christians in the United States live without the nagging fear that they will be put to the test in the same way as Jesus and the early martyrs were.  However, Christians in other parts of the world realize that identification with a Christian community can be a death warrant, a cause for sudden execution without trial.  If we live in solidarity with those Christians and with other people of good will who uphold human rights and human dignity, perhaps we will gain a greater appreciation of Luke’s message.

In preparing these reflections, in addition to the biblical texts, I consulted the following works:

Brown 1994 – Raymond E. Brown, S.S., The Death of the Messiah, 2 Volumes, The Anchor Bible Reference Library (New York:  Doubleday, 1994), pp. 4-35.

Brown 1997 – Raymond E. Brown, S.S., An Introduction to the New Testament. The Anchor Bible Reference Library (New York:  Doubleday, 1997), pp. 255-260; 262-275.

Drake 2000 – H. A. Drake, Constantine and the Bishops:  The Politics of Intolerance  (Baltimore:  The Johns Hopkins University Press, 2000), pp. 127-128 and passim.

Karban 2013 – Roger Karban, “Seeing Others First,” National Catholic Reporter, March 23, 2013.

LaVerdier 1990 – Eugene, LaVerdier, S.S.S., Luke.  New Testament Message, Volume 5.  A Michael Glazier Book  (Collegeville, MN:  The Liturgical Press, 1990), pp. 250-292.

Pilch 1997 – John J. Pilch, The Cultural World of Jesus, Sunday by Sunday, Cycle  C .  A Liturgical Press Book (Collegeville, MN:  The Liturgical Press, 1997), pp. 64-66.

Passages found only in Luke’s Passion Narrative

  1. Lk 22.28 “You [my disciples] are those who have stood by me in my trials, etc.”
  2. Lk 22.31-34 “I have prayed for you [Peter] that your faith may not fail; and you, when you have turned back, strengthen your brothers.”
  3. Lk 22.35-38 Purse, bag, and sword
  4. Lk 22.42-43 Strengthening angel and heavy sweat  [Not found in many ancient manuscripts.]
  5. Lk 22.51 Jesus heals the severed right ear of the high priest’s servant.
  6. Lk 22.61 “The Lord turned and looked at Peter.”
  7. Lk 23.4,14,22 Three times Pilate declares that Jesus is not guilty.
  8. Lk 23.6-16 Jesus is tried before Herod.
  9. Lk 23.27-31 Jesus and the daughters of Jerusalem
  10. Lk 23.34 Father, forgive them; for they do not know what they are doing.” [Not found in many ancient manuscripts.]
  11. Lk 23.38-43 Jesus and the good thief.  “Jesus, remember me when you come into your kingdom.” “Truly I tell you, today you will be with me in Paradise.”
  12. Lk 23.46 “Father, into your hands I commend my spirit.”
  13. Lk 23.47 The centurion declares:  “Certainly this man was innocent.”
  14. Lk 23.48 The crowds return home beating their breasts.
  15. Lk 23.56 The women prepare spices and ointments before the Sabbath.  [In Mark’s Gospel the women buy spices after the Sabbath is over.  No mention of women preparing spices in Matthew and John.  In John’s Gospel two men, Joseph and Nicodemus, Bring 100 pounds of myrrh and aloes before the Sabbath.]

Things not found in Luke’s Passion Narrative

  1. Anointing at Bethany. (See Matthew 26.6-13; Mark 14.3-9; and John 12.1-8.) Luke places a similar incident earlier in his Gospel, Lk 7.36-50.]
  2. The flight of the disciples. (See Matthew 26.56 and Mark 14.50.  In John 18.8 Jesus says: “Let these men go.”  But there is no description of their flight.)
  3. The death of Judas. (See Matthew 27.3-10 and Acts 1.18-19.  Not in Mark or John.)
  4. Mocking by the soldiers, purple cloak, and crown of thorns. (See Matthew 27.27-31; Mark 15.16-20; and John 19.1-3.)
  5. “My God, my God, why have you forsaken me?” (Psalm 22.1) and the soldiers’ reference to Elijah. (See Matthew 27.46 and Mark 15.34.)
  6. The guard at the tomb. (Only in Matthew 27.62-66)

Notes:

  1. A list of passages found only in Luke’s passion narrative as well as things not found there can be found at the end of these reflections. ↩

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