Palm Sunday - Christ The Redeemer Catholic Church

Breaking Open the Word 

by Mary Birmingham 

Breaking Open the Word 

Palm Sunday of the Lord’s Passion C 

Christ Carrying the Cross as portrayed by EL GRECO - Domenikos 

Theotokopoulos, 1580

SIGN OF THE CROSS 

OPENING PRAYER 

. Option 1. Use Opening Prayer from the Sunday Liturgy. 

. Option 2. 

Sing or recite the following hymn. 

All glory, laud and honor, 

To Thee, Redeemer, King, 

To Whom the lips of children 

Made sweet hosannas ring. 

Thou art the King of Israel, 

Thou David's royal Son, 

Who in the Lord's Name comest, 

The King and Blessed One. 

The company of angels 

Are praising Thee on High, 

And we with all creation 

In chorus make reply. 

The people of the Hebrews 

With psalms before Thee went; 

Our prayer and praise and anthems 

before Thee we present. 

To Thee, before Thy passion, 

They sang their hymns of praise; 

To Thee, now high exalted, 

Our melody we raise. 

Thou didst accept their praises; 

Accept the prayers we bring, 

Who in all good delightest, 

Thou good and gracious King. 

(A traditional hymn for Palm Sunday, public domain) 

© Mary Birmingham, 2010. All Rights Reserved. 

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LITURGICAL CONTEXT 

Today is Palm Sunday of the Lord’s Passion, the beginning of the holiest week in 

our church calendar. Today we tell the story of the Lord’s Passion and death 

from the evangelist Luke’s perspective. 

Refer to Word and Worship Workbook Year C (Paulist Press) for a thorough 

treatment of Palm Sunday of the Lord’s Passion. 

Today we commemorate the Lord’s triumphant entry into Jerusalem as well as 

his passion and death. We celebrate the Lord’s entry by processing with palm 

branches. 

Palms were added to the solemn liturgy @the eighth century. Pagan belief 

suggested that palm branches contained special magical powers. Christianity 

appropriated the pagan use of palms by having them blessed, and using them in 

devotional practices intended to ask for protection from storms and from evil. 

There are three forms for the procession with palms. The first form hearkens 

back to the earliest fourth century ritual. The liturgy begins in another place, 

palms are blessed, and the gospel is proclaimed and all solemnly process with 

branches into the church. The second, less solemn form begins in the church, 

outside the sanctuary. The gospel is proclaimed and the presider and others 

process with palm into the sanctuary. The third and least solemn—the simple 

entrance--begins with the presider processing into the church. The procession 

with palms is not to overshadow the proclamation of the passion. 

Catechist invites participants to respond to the following questions in groups of two, 

then surface insights in the wider group. (@Five to seven minutes) 

What spoke to your heart in today’s liturgy? 

What reading, symbol, music, homily, spoke to you and why did it speak to you? 

If time is a consideration, there may not be time to reflect on all of the readings of 

today’s liturgy, you may only have time to concentrate on the Passion. You could 

simply read the interpretive material to give participants a sense of those texts and 

omit the reflection questions or you may omit some of the readings altogether. 

Participants could be given the reflection questions that were omitted for reflection 

in their journal throughout the coming week. 

Entrance Gospel: Luke 19: 28-40 

We are told Jesus came from Bethany and Bethpage—house of the poor and 

house of figs—both were reminders of the judgment against Jerusalem. 


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Jesus was one of God’s poor among the poor heading for the place where 

prophets are put to death. Like the fig tree, Jerusalem did not produce what it 

was intended to produce. Judgment is against the holy city. 

Jerusalem was considered a holy place. In today’s Gospel Luke uses the secular 

name for Jerusalem rather than the holy name. She was not deserving of her 

holy status. 

The long awaited messiah was prophesied to enter Jerusalem on the back of a 

donkey. Successors to ancient thrones mounted a donkey and rode triumphantly 

to accept their new royal throne. 

Jesus, the King enters Jerusalem as King and as the one who would come to save 

the world. 

Jesus processes to his coronation that would ultimately be a crown of thorns and 

the cross. 

The peace the angels proclaimed at his birth comes to fulfillment now in his 

death—only through his death will the peace of Eden be restored. 


then surface brief insights in the wider group. 

Consider your own personality and your faith, as you understand yourself. 

Do you think you would have been among those who waved their palms and 

later turned against Jesus with the rest of the crowd or would you have been 

among those who waved their palms and stood by him? 

What are the implications and challenge of your honest reflection? 

First reading Isaiah 50: 4-7 

Third song of the Servant of God 

⊕ The servant in Isaiah’s reading would not be deterred in his mission to proclaim 

God’s word. The people were tired of his futile optimism in the face of their 

suffering in exile. God gave him a word to speak to the people and nothing 

would keep him from doing the will of God. 

⊕ The Christian community believed that the suffering servant of Isaiah was Jesus. 

Jesus, like the servant, would not be deterred from his appointed mission—to 

love God’s people, to teach them, to save them and to free them by his sacrificial 

death on the cross. 


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⊕ Jesus’ faithfulness to the mission God gave him resulted in his death (the fate of 

all prophets). 


then surface brief insights in the wider group. Catechist responds with a “brief” story 

from his or her life. See appendix #1 for an example. 

Jesus was the Messiah and Savior, however he was also a Prophet. Prophets often 

bring a message that people resist—change is difficult and people do not like 

being challenged, especially people in power. If we are all baptized into Jesus’ 

priestly, royal and prophetic ministry, then we too are called to speak a prophetic 

word—even if it brings wrath down upon our heads. Can you imagine a situation 

in your life in which you might be called upon to speak a prophetic word? What 

would be the result? What are the implications of living the prophetic life? Jesus 

gave us an example—what are we to learn from his example? 

Second Reading Philippians 2: 6-11 

God’s Son though he was, Jesus took the form of a slave. 

⊕ Many scholars believe that this is a hymn that was used in very ancient liturgies. 

⊕ Jesus humiliated himself, took the form of a slave and thus saved the world. He 

entered the human condition—he learned first hand what it meant to be 

rejected, betrayed, misunderstood, maligned, gossiped about, and hated. He 

was treated as a criminal. 

⊕ Jesus’ perfect kenosis (outpouring of himself in total abandonment and 

humiliation) resulted in the resurrection and by extension the salvation of the 

human race. 

⊕ Paul was asking his factious community to accept the posture of Jesus. Jesus 

could have claimed special rights of nobility. He chose instead to come as one 

among the poor—to come as a slave. Paul reminds his divided community that 

if they would only assume Jesus’ posture of self-abasement, there would be no 

need for divisions in the community. 

⊕ Jesus “became sin”. He entered the human condition—he became one with us. 

He was like us in all things except sin. 


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surface brief insights in wider group. Catechist responds with a “brief” story from 

his or her life. See appendix #2 for an example. 

Imagine how easily we get caught up in petty animosities, jealousies, and hatreds, 

not just of our own making but the making of others as well. The dark side of the 

human spirit is sorely tempted to enter the fray—to condemn others. Imagine 

how difficult it was for Jesus to keep his head above the fray. People get angry 

when others refuse to get caught up in sinful patterns with them. What does this 

reading teach us about Jesus? What does he have to teach us about all human 

relationships and the power struggles that take place within them? What is Jesus’ 

response? What are the implications of Jesus’ response? 

Gospel: John 8: 1-11 

Jesus saves the woman caught in adultery and challenges her accusers. 

⊕ It is important to remember the context of the Passion story as told by the 

evangelist Luke. Luke was trying to portray Jesus in a balanced way in the face 

of Roman rule. Secular ancient sources record Jesus as a criminal deserving of 

death. Luke softens this portrayal and paints Pilate as a fair arbiter who 

affirmed his innocence. 

⊕ Self-serving, self-righteous men put Jesus to death. However, there were among 

them very religious, spiritual men who thought Jesus was a threat to Judaism 

and the Law of God. It is a reminder to us that we could very easily have been 

among those shouting for his death. 

⊕ Jesus takes his disciples to Mount Olivet to pray, as he did throughout his entire 

ministry. Luke’s Jesus is a praying Jesus. Jesus asks his Father to strengthen him 

for the trial ahead, to help him persevere to the end—to be faithful to God’s will. 

⊕ It is important to note that God could not will an evil action. Murder is an evil 

action. God did not will his Son’s murder. God willed his Son’s faithfulness 

and perseverance no matter what the consequences. Jesus’ faithfulness resulted 

in his death. 

⊕ The word agony is translated to mean excessive tension that produces sweat in an 

athlete before a serious event. Jesus could only imagine what lie ahead. 

⊕ Peter is in anguish as he watches the face of his Master—not only because of his 

denial, but also because of the treatment his Master is receiving. The scene is 

dripping in irony. The authorities mocked and taunted Jesus calling him a 


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prophet. Not that long ago Jesus prophesied that he would die a prophet in 

Jerusalem. 

⊕ He is led to the Sanhedrin. He does not call himself the Son of God or give his 

accusers reason to execute him. 

⊕ Herod professes Jesus’ innocence. Jesus’ ministry of reconciliation extended to 

these two secular rulers who previously were enemies and now as a result of 

this event were reconciled. 

⊕ Jesus forgives those who brought charges against him. It would seem that he 

does not hold them responsible. Commentators suggest that Luke does the 

same thing in the Acts of the Apostles, signifying that the entire situation was 

complicated. It is one thing to be aware of who Jesus was after the fact, quite 

another to be fully aware of his claims being authentic as they were unfolding. 

⊕ Jesus’ healing, reconciling mission continues throughout his ministry up to his 

last breath. The religious leaders scoff at his offer of forgiveness but the people 

do not. 

⊕ Luke’s Passion narrative is the only account of Jesus’ death in which the thief is 

saved at the eleventh hour and is offered salvation and eternal life. 

⊕ The Roman centurion also witnesses to Jesus’ innocence. 

⊕ Luke’s Jesus continued his ministry of unconditional love, healing, reconciliation 

and salvation all the way to Calvary. 

Catechist invites participants to respond to the following questions in small groups 

of four. Use the last three or four minutes to surface the insights in the wider group. 

(@ Ten-twelve minutes) 

What touched you the most in this Passion narrative? 

How would you describe the primary message of the Passion to a non-believer? 

With whom do you most relate? Jesus? Pilate? Herod? The thief? The religious 

leaders? The crowd? 

What do you think of a God that would allow the brutal death of his only Son? 

What does that tell us about God? About God’s relationship to us? Why did God 

allow his Son’s death? (See appendix # 3 below) What are the implications? 

What is the challenge of the Passion? What does this passage call us to as 

Christians? 


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In what way does it invite you to grow in faith and to be a better disciple? 

Catechist invites participants to silently reflect on the following question. 

(@ Three minutes) 

IMPLICATIONS 

After reflection on today’s liturgy, what one thing is God asking of you at this 

time in your life? 

What obstacles stand in the way of following God’s call? 

In what way does the Passion of Christ invite you more deeply into Christ’s 

life, death and resurrection? (A good question for ongoing reflection in your 

journal throughout the week.) 

CLOSING PRAYER 

If this is a catechumenal session, end the session with a minor rite—a blessing or 

minor exorcism, RCIA # 90-97. 

and/or 

Prayer of Pope Clement XI 

Lord, I believe in you: increase my faith. 

I trust in you: strengthen my trust. 

I love you: let me love you more and more. 

I am sorry for my sins: deepen my sorrow. 

I worship you as my first beginning. 

I long for you as my last end. 

I praise you as my constant helper. 

And I call you as my loving protector. 

I want to do what you ask of me: 

In the way you ask, for as long as you ask, because you ask it. 

Let me love you Lord as my God. 

And see myself as I really am: a pilgrim in this world. 

A Christian called to respect and love all those lives I touch. 


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1. 

APPENDIX 

Right now our country is embroiled in so many divisive issues. Those on the right 

think they have God’s favor, as do those on the left. Each group is unbending, 

unyielding and closed to listen to one another’s perspectives. 

It is difficult to preach the Gospel in the midst of the political camps that dot the 

landscape today. If I am pro-life from womb to tomb; if I treasure the precious life of 

the unborn and believe that baby has a right to live; if I am vehemently opposed to the 

death penalty because I believe the power over life and death belongs to God; if I am in 

favor of relaxing our borders because all I can think of is putting myself in the shoes of 

those who are trying to secure a better life for their families—a roof over their head, 

food on the table, education for their children and meaningful employment; if I favor 

helping illegal immigrants become legal, productive members of society; if I favor 

health care for all of our citizens as a human right; if I believe God put us on this earth 

to be good stewards of it and thus calls us to pay attention to all that we do to hurt 

God’s creation, I do not fit in any one political party. No political party today embraces 

a Gospel perspective. 

I embrace such issues because I believe they are constitutive of the Gospel. However, it 

is very difficult to say such a thing in our communities today without being accused of 

being a proponent of a particular party. It is also difficult to maintain a clean heart in 

the midst of all the controversy. Like it or not, we are impacted by political ideologies 

of the day. 

All I can do is forge ahead and ask that God give me a clean heart, challenge my 

motives and when I am wrong correct me. My fear is that when I do exercise my 

prophetic role I am truly exercising the mind and heart of God. We can fool ourselves. 

Jesus went to his death because of human sin. I am called to pattern my life after his 

sacrificial life and death. 

The prayer of the psalmist must be ever on my lips if I am to preach and live a just and 

true word, “Create in me a clean heart O Lord. Put a steadfast spirit in me; cast me not 

away from your presence, and take not your spirit from me. Give me the joy of your 

salvation and a willing spirit sustain in me. I will teach transgressors your ways, and 

sinners shall return to you. (Ps. 51)” Jesus went to his death because he did not care 

what apple cart he upset. He was a voice for truth and righteousness. He spoke up for 

those who could not speak for themselves. It is important for me to remember that 

Jesus had very little tolerance for the self-righteous. It was they who were most 

responsible for his death. I pray that God cast away any self-righteousness lurking 

within me—that he creates in me a clean heart. That is why he died. That was his gift 

to all of us. May I live up to so great a gift! 


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2. 

I once was heavily embroiled in a parish controversy. Sides were taken. Friends were 

forged only with people on one’s own side. When we gathered with friends on our side 

of the controversy we often gave into the temptation to demonize those with whom we 

had issues. I remember the feeling of dripping sin creeping up my spine and into my 

consciousness. It was most unpleasant. I remember the looks and stares when one of us 

tried on occasion to be a voice of reconciliation or at the very least try to stop the 

demonization. 

The same thing was happening on the other side of the controversy. A man came up to 

me after all had blown over and told me he wanted to apologize. He was new to the 

parish. He was told he should hate me and he admitted that he did hate me without 

having ever met me. He was so sorry for his sin. I too apologized for my contribution. 

I often reflected on how it must have been for Jesus. Fully human, like us in all ways 

but sin, he NEVER gave in to those temptations. He was always the voice of love. No 

wonder it led to his death. People can feed off of the crowd mentality of anger, hatred 

and accusations. Jesus died showing us another way. My prayer is that I have the 

courage to exercise my prophetic role if ever faced with a similar situation. 

3. 

Whenever I question why God willed the death of his only Son I refer to Louis Marie 

Chauvet. Within every sacrament we experience the total kenosis ----self-emptying of 

Jesus on the cross---an emptying he gives as a sign of God’s love for the human race. 

Sacramental theologian Louis Marie Chauvet insists that in every sacrament we are 

privileged participants in the drama between the Father and the Son—the son who 

completely empties himself in the face of total abandonment. The innocent tortured 

Son who echoes psalm 22’s lament of an innocent sufferer—“My God, My God why 

have you abandoned me?” In the sacraments we are given privileged access to the 

intimacy between the Father and the Son---the grief-stricken Father, the near despairing 

and ultimately abandoned Son. 

The Father Jesus defended with his life is the same Father who could send armies to 

rescue him. Yet, what does God do? God remains silent. The Father hides his face. 

What kind of a Father is he? He is a Father not just of the Son, but of all those the Son 

came to save. Jesus had work left to do—he had to take his love for humanity to its 

final and ultimate conclusion. To be in solidarity with the human condition meant that 

Jesus had to experience death in the face of God’s silence, a God who spares no one 

from it—not even his own faithful Son. 


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Jesus had to experience the absolute separation of human death and abandonment 

before he could be truly one with the human race. Chauvet insists that the Paschal 

Mystery that is present in the sacraments introduces us to a Christ who knows what it 

means to be abandoned, tortured and seemingly without hope –who poured himself 

out for every broken person in the world----for us in our times of abandonment and 

who invites us to offer the same kenosis for others. 

Every time we come to the sacraments we are invited to empty ourselves as offering for 

those who are most abandoned and in so doing share in the ongoing redemption of the 

cross. What Christ says to us in the sacraments is: DO you know how much I love you? 

“This much.” Then he stretched out his arms and he died. 


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CONNECTING THE LITURGY WITH THE DOCTRINES OF THE CHURCH 

Possible doctrinal themes that flow from the celebration of the liturgy for the First 

Sunday of Lent, Cycle C: 

. Cross of Christ 

. Sacraments 

. Overview of Triduum 

. 

. 

Other themes may be chosen as well--choose from the index of doctrinal topics and 

create your own connecting statement. 

The following statements make the appropriate connections between the doctrinal 

issue you have chosen and the liturgy of the day. 

CROSS OF CHRIST 

Today’s liturgy is an extended meditation on the cross of Christ. Let us continue 

our reflection on the cross of Christ in our extended session today. Today’s 

doctrinal session will focus on the CROSS OF JESUS CHRIST. 

SACRAMENTS 

Every sacrament makes present the Paschal Mystery of Christ. In other words, 

every sacrament brings before us Christ’s sacrificial death on the cross and his 

resurrection from the dead. We remember and made present those saving events 

in every sacramental celebration. Thus today’s extended session will focus on the 

SACRAMENTS of the Church. 

OVERVIEW OF TRIDUUM (see below) 

Today’s extended session will focus on the outline you have just been given that 

expresses what we are about to celebrate in the liturgies of Holy Week. 


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HANDOUT: TRIDUUM: THE THREE DAYS 

Triduum 

The Triduum begins with the Holy Thursday Evening Mass of the Lord’s Supper 

and includes the Good Friday celebration of the Lord’s Passion, Holy Saturday 

rites for the elect, the Easter Vigil, Easter Sunday liturgies and ends with Evening 

Prayer on Easter Sunday night. 

The Triduum is to the year what Sunday is to the week--the “Mother of all feasts”. 

It is a one, three-day celebration of the Lord’s passion, death and resurrection. 

There is no official end to the Holy Thursday and Good Friday liturgies as it is 

one continuous celebration. 

The Triduum is the most important time of the year for Christians to gather to 

remember Christ’s great sacrifice for us. We, in fact bring that sacrifice into our 

midst. It is the liturgy [lasting three days] in which the Church remembers and 

makes present our salvation history. It is the liturgy in which the Church 

generates itself through baptism and regenerates itself through a renewal of 

baptism. 

Outline of Triduum 

1. Triduum is the “Mother of all feasts”. It is one feast that spans three days-- a 

one three-day celebration of the Lord’s passion, death and resurrection 

All other feasts hinge on this great feast. 

Culmination of entire liturgical year. 

It is the feast in which the Church does what it was created to do: 

generate itself through baptizing. 

2. Paschal Mystery 

Triduum is a celebration of Christ’s life, death, resurrection, 

ascension, sending of the Spirit at Pentecost and promised return. 

Triduum is one feast spread over three days in which the Paschal 

mystery is made present. 

It is the Passover of the Lord made present, the Pascha 

Greek pascha, Hebrew, Pesach: “passing by” or “passing through”. 

Refers to Israel’s saving event--Exodus. “Angel of death passed 

over the houses of the Israelites. Hebrew slaves were led safely out 

of bondage through the Red Sea and given safe passage to the 

Promised Land.” 


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Christians appropriated the feast of Passover to their understanding of Jesus’ 

pasche [his life, death and resurrection--his passing over from death to resurrected 

life].“He passed through the sea of suffering and death and led the people of God 

to a communion of grace with the Father.”[Augustine] We remember the Paschal 

mystery, and it becomes present. 

Paschal mystery gave birth to the church. 

Through Christ’s saving act the church was born. 

Duration. It is one feast that spans three days. There is no ending to 

Thursday and Friday. 

The Triduum is the night [spanning three days] that we: wash feet, 

offer gifts for the poor, venerate the cross, keep vigil, share stories of 

the history of salvation, light a new fire, carry candles behind the 

Paschal Candle, bless water, baptize with water, renew our baptism, 

anoint with oil, put on new clothes, offer thanks and praise to God, 

eat and drink Christ’s Body and Blood, sing, process and celebrate in 

the reign of God! 

B. HOLY THURSDAY 

Exodus account of the Passover. We are reminded that Jesus is our paschal 

lamb. That it is his passing over from death to life that we remember and 

make present. 

Paul’s letter to the Corinthians: earliest account of the Last Supper--furthers 

the connection between service and Eucharist--To worthily eat his Body we 

must serve his people. 

John’s Account of the Last Supper, the washing of the feet. Preparation for the 

meal was to be washing the feet of others. John invites us to live the 

Eucharist--to serve, to forgive, to die. 

Celebration of the institution of the Eucharist, the priesthood, Christ’s 

commandment to love one another–washing of feet. 

Enough Eucharist is consecrated for Holy Thursday and Good Friday. 

Eucharist: one loaf, one Body in Christ 

C. GOOD FRIDAY 

We do not go into Good Friday pretending we do not know the rest of the story. 

We remember his passion knowing full well that Jesus rose from the dead. This 

is why we proclaim John’s gospel. OF all the passion narratives it is the text that 

most expresses Jesus’ divinity and mastery over his destiny. Thus, it is GOOD 

FRIDAY. Jesus willingly gave his life for the sins of the world–that is GOOD. 


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Liturgy of the Word: 

Reading from Isaiah: The suffering Servant who gave his life for the many. 

Reading from the Letter to the Hebrews: Christ the High Priest, the source of our 

salvation is extolled and exalted. 

Passion according to John: Jesus returns to the place he temporarily left. Aware of 

his preexistence. He is not a victim. He knows the rest of the story. He is in control. 

Jesus Christ, Victor--complete control of his destiny. 

Calvary–the actual birthday of the Church: Water and blood from his side-baptism 

[water] and Eucharist [blood] Church was born at the foot of the cross through the 

water of baptism and the blood of Eucharist. 

Veneration of the Cross 

Sign of Victory. It expresses the church’s faith in and gratitude to Christ who turned the 

wood of an instrument of torture into the means of redemption and the sign of God’s infinite 

love. 

The cross stands as an irresistible call to love God who knows us best and loves us 

most. 

The cross stands as a sign of our participation in the Paschal Mystery–our 

participation in the redemption of Christ accomplished at Calvary. 

Holy Communion is distributed. 

HOLY SATURDAY: EASTER VIGIL 

Morning Preparation Rites: Morning Prayer and Preparation Rites 

The elect are spiritually prepared for their initiation through the preparation rites. 

Ephphatha: We pray that the ears be opened to more fully hear and proclaim the 

word of God 

Creed: We return to the CREED as immediate preparation for the profession of faith 

they will make that night. 

Presentation of the Lord’s Prayer. We present the Lord’s Prayer as immediate 

preparation for the evening when they will become adoptive children of God. 

Easter Vigil 

There are four parts to the Easter vigil: Service of Fire, Service of the Word, 

Service of Baptism and Liturgy of the Eucharist. 

Symbols of the Triduum/Easter Vigil 


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There are nine dominant symbols that we use in the process of making church at the 

Easter vigil. Those symbols tell us who we are. The symbols are: Light/Fire; People 

of God; Cross; Word; Water; Garment; Oil; Laying on of Hands; Bread; Wine. 

The Easter vigil is the night when heaven is wedded to earth--when the church gives 

birth. 

It is the night we make church---our identity is in the symbols. 

Service of Fire 

We gather. 

Symbol of Community: Who are we? We are the people of God, a pilgrim 

people establishing the reign of God on earth as we journey to our final 

destination. 

Symbol of Cross: Who are we? We are people who are willing to take up our 

cross and live the Paschal Mystery of Christ. 

Symbol of light/fire: Who are we? We are people who gather around a holy 

fire reminiscent of our ancestors who handed down our stories of God’s 

saving work. We are people who follow Christ, the Light of the World. We 

are people who process in freedom behind the Light of Christ to the Promised 

Land—the reign of God, here, now and not yet. We are people who follow the 

Light that dispels the darkness of sin and death--the Light that lights our 

way. 

Service of the Word 

Symbol of Word---Who are we? We are people who tell the stories of our salvation 

history. 

We are there and it is now when the Spirit hovers over the waters of 

creation. We are there and it is now when the Lord God made men and 

women and saw they were GOOD. We are there and it is now as 

Abraham our father in faith listens to God, carries out God’s will and 

is spared from using his sacrificial knife on his beloved son Isaac, We 

are there and it is now when the Lord God saved the Israelites from 

Pharaoh and led them roughshod through the sea. We are there and it 

is now as Isaiah tells us that God’s love will never leave us and that we 

are to come and feast, drink wine and eat rich foods. We are there and 

it is now as Ezekiel tells us that we will be given a new spirit and clean 


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Service of Baptism 

water will be sprinkled upon us. We are there and it is now when Paul 

gives us the great sermon: “You who have died with Christ have been 

raised with him”. We are there and it is now when we hear the story 

of all stories----the ULTIMATE reason for our salvation---The 

resurrection of the Son as told to us by the evangelist Luke. 

Symbol of water and garment, oil, laying on of hands. Who are we? We are people 

who have died to sin through the waters of baptism, who have put on Christ and 

upon whom hands have been laid. We are anointed for service in the Lord’s 

court. 

The elect are plunged into the water---they die to self and are born anew by 

water and the Spirit into the Christian community. They are cleansed of the 

ravaging power of original sin. They put on Christ with the new garment– 

they become the new person in Christ. The faithful renew that same 

commitment in their own lives. 

They are slathered with the oil of the Spirit---that soothing, healing, 

permanent bond----they are signed, sealed and delivered ----into the life of 

Christ. They are touched with the power of God’s hand–they are given the 

gift of the Holy Spirit, forever sealed into Christ’s service. 

Liturgy of Eucharist: 

Symbols of Bread and Wine. Who are we? We are people who feast on the Bread of Life, who 

become what we have received, who are willing to allow our bodies to be broken as Christ 

allowed his to be broken for us. We are people who drink the Blood of Christ, the Christ 

whose blood veritably runs through our veins. We are people who are willing to shed our 

blood for others as Christ shed his blood for us. 

The neophytes put on Christ with the new white garment. They are led with joyful 

fanfare to the Eucharist table. 

Baptism is not the goal of initiation–Eucharist is. 

Through the Eucharist the neophytes are fully incorporated into the Eucharistic 

community, signified by the one loaf, the one body in Christ. Bread that gives life, the 

staff of life, sustenance for the journey. 

Sharing in the cup is the fullest sign of the Covenant. 

Christ shed his blood for the sins of the word—his Blood fully incorporates us into his 

death and resurrection. 

No one should miss this night that is different from all other nights--the night we make 

Church---The night our symbols are most fully expressed. 


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Palm Sunday - Christ The Redeemer Catholic Church

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