We may now touch upon some of the
liturgical features which are distinctive of Holy Week at the present
time.
Palm Sunday comes first in order, and although no
memory now remains in our
Roman
Missal of the supper at Bethany and the visit to the "
Lazarium", we find from certain early
Gallican books that the preceding day was once known as "Lazarus Saturday", while
Palm Sunday itself is still sometimes called by the Greeks
kyriake tou Lazarou (the
Sunday of
Lazarus).
The central feature of the service proper to this day, as it was in the
time of
Ætheria, is the
procession of
palms.
Perhaps the earliest clear evidence of this
procession in the West is to be found in the Spanish "
Liber Ordinum" (see
Férotin, "
Monumenta Liturgica", V, 179), but traces of such a celebration are to be met with in
Aldhelm and
Bede as well as in the
Bobbio Missal and the Gregorian
Sacramentary.
All the older rituals seem to suppose that the
palms are
blessed in a place apart (e.g. some eminence or some other church of the town) and are then borne in
procession to the principal church, where an entry is made with a certain amount of
ceremony, after which a solemn Mass is celebrated.
It seems highly probable, as Canon
Callewaert has pointed out (
Collationes Brugenses, 1907, 200-212), that this ceremonial embodies a still living
memory of the practice described by
Ætheria at
Jerusalem. By degrees, however, in the
Middle Ages a
custom came in of making a station, not at any great distance, but at the churchyard cross, which was often decorated with box or evergreens (crux
buxata), and from here the
procession advanced to the church. Many details varying with the locality marked the ceremonial of this
procession. An almost constant feature was, however, the singing of the "Gloria
laus", a
hymn probably composed for some such occasion by
Theodulphus of
Orléans (c. A.D. 810). Less uniformly prevalent was the practice of carrying the
Blessed Sacrament in a portable shrine.
The earliest mention of this usage seems to be in the customs compiled by
Archbishop Lanfranc for the
monks of Christ Church,
Canterbury. In
Germany, and elsewhere on the Continent, the manner of the entry of Christ was sometimes depicted by dragging along a wooden figure of an ass on wheels (the
Palmesel), and in other places the celebrant himself rode upon an ass. In
England and in many parts of
France the veneration paid to the churchyard cross or to the
rood cross in the
sanctuary by genuflections and prostrations became almost a central feature in the service. Another
custom, that of scattering flowers or sprays of willow and yew before the
procession, as it advanced through the churchyard, seems to have been misinterpreted in course of
time as a simple act of respect to the dead.
Under the impression the practice of "flowering the graves" on
Palm Sunday is maintained even to this day in many country districts of
England and
Wales. With regard to the form of the
blessing of the
palms, we have in the modern Roman
Missal, as well as in most of the older books, what looks like the complete Proper of a Mass --
Introit, Collects,
Gradual,
Preface, and other
prayers.
It is perhaps not unnatural to conjecture that this may represent the skeleton of a
consecration Mass formerly said at the station from which the
procession started. This view, however, has not much positive evidence to support it and has been contested (see
Callewaert,
loc. cit.). It is probable that originally the
palms were only
blessed with a view to the
procession, but the later form of benediction seems distinctly to suppose that the
palms will be preserved as
sacramentals and carried about.
The only other noteworthy feature of the present
Palm Sunday service is the reading of the Gospel of the Passion. As on
Good Friday, and on the Tuesday and the Wednesday of Holy Week, the Passion, when solemn Mass is offered, is sung by three
deacons who impersonate respectively the
Evangelist (
Chronista),
Jesus Christ, and the other speakers (
Synagoga).
This division of the Passion among three characters is very ancient, and it is often indicated by
rubrical letters in early
manuscripts of the Gospel. One such
manuscript at
Durham, which supposes only two readers, can hardly be of later
date than the eighth century. In earlier times
Palm Sunday was also marked by other observances, notably by one of the most important of the
scrutinies for
catechumens (see
CATECHUMEN, III, 431) and by a certain relaxation of penance, on which ground it was sometimes called Dominica
Indulgentiae.
TenebraeThe proper Offices and Masses celebrated during Holy Week do not notably differ from the
Office and
Mass at other penitential seasons and during Passion Week. But it has long been customary in all churches to sing
Matins and
Lauds at an hour of the afternoon or evening of the previous day at which it was possible for all the faithful to be present.
The Office in itself presents a very primitive type in which
hymns and certain supplementary formulae are not included, but the most conspicuous external feature of the service, apart from the distinctive and very beautiful
chant to which the Lamentations of
Jeremias are sung as lessons