HOLY WEEK AT THE MONASTERY THE SUNDAY OF THE PASSION: PALM SUNDAY April 2, 2023 T HE S OCIETY OF S AINT J OHN THE EVANGELIST 980 Memorial Drive Cambridge, Massachusetts 02138 617.876.3037 www.SSJE.org
The Liturgy of the Palms
Prelude Valet will ich dir geben Georg Friedrich Kauffmann
Opening Anthem Hosanna filio David (Hosanna to the Son of David)
Collect
The Holy Gospel Matthew 21:1–11
The Blessing over the Branches
Presider The Lord be with you.
People And also with you.
Presider Let us give thanks to the Lord our God.
People It is right to give God thanks and praise.
The Presider continues with the Blessing and at the conclusion, all sing, Amen.
As the branches are distributed, the Schola sings Psalm 118. The congregation is invited to join in the refrain:
When the distribution is finished:
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3 Procession Hymn All glory, laud, and honor Hymnal 154
Collect of the Day
The Holy Eucharist
LITURGY OF THE WORD
First Reading Isaiah 50:4–9a
Gradual: Psalm 31:9–16 BCP, p. 623
Second Reading Philippians 2:5–11
Anthem Christus factus est (Christ became obedient)
The Passion Gospel Matthew 26:14–27:66
The customary responses before and after the Gospel are omitted. All are seated for the first part of the Passion. See insert for congregational responses.
The Sermon
The Prayers of the People
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THE HOLY COMMUNION Offertory Hymn The royal banners forward go Hymnal 162
The Peace
The Great Thanksgiving Sanctus
An Order of Worship for the Holy Eucharist and Evening Prayer, in Commemoration of Sergius, Abbot of Holy Trinity, Moscow, 1392. © 1988, The Episcopal Church Center. Research, text and realization: Jane Baun. Musical adaptation and engraving: Gregory Myers.
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chant
Kyivan
7 The Lord’s Prayer Hymnal S 148, alt.
Setting: Ambrosian chant; adapt. Mason Martens (b. 1933); adapt. SSJE
Fraction Anthem
Receive the body of Christ
Moscow chant, The cantor sings the entire verse, then all repeat. arr. M. Fortunatto
An Order of Worship for the Holy Eucharist and Evening Prayer, in Commemoration of Sergius, Abbot of Holy Trinity, Moscow, 1392. © 1988, The Episcopal Church Center. Research, text and realization: Jane Baun. Musical adaptation and engraving: Gregory Myers
Invitation to Communion
A Note about Holy Communion
Following Diocesan guidelines, please refrain from intinction (dipping the Bread into the Chalice). If you wish to abstain from receiving from the Chalice, remember that the Church catholic has always taught that the fullness of the Sacrament is received even when only one form is received.
If you require a Gluten-Free host, please indicate to the Brother administering Bread at Holy Communion if that is your preference.
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Post-Communion Hymn When I survey the wondrous cross
Prayer after Communion
Presider God our help and strength, People you satisfy our hunger with this eucharistic food. Strengthen our faith, that through the death and resurrection of your Son, we may be led to salvation, for he is Lord now and for ever. Amen.
Holy Week Prayer over the People and Dismissal
Postlude Herzlich tut mich verlangen Johann Pachelbel
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Br. Todd Blackham, Presider & Preacher
Br. Curtis Almquist, Deacon
Br. Lucas Hall, Subdeacon
Br. James Koester, Icon-Bearer
Br. Lain Wilson, Crucifer
Br. Michael Hardgrove, Thurifer
Mr. James Woodman, Monastery Organist
The Monastery as Sanctuary
We want our Monastery to be a sanctuary for our guests and for the Brothers. Please silence your electronic devices. We also ask you not to photograph, video, or record services in the Chapel, or to photograph other guests or Brothers without their express permission.
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The Passion Narratives and Anti-Semitism
It is now widely recognized that proclamation and preaching of the gospel accounts of Jesus’s passion were an important element in the centuries of anti-Semitism in Christian Europe that culminated in the Holocaust.1 The term “the Jews” is anachronistic when used to describe the Israelite people and religion at the time of Jesus. “The Jews” is also a mistranslation of the Greek “oi Ioudaioi,” which is more accurately rendered “the Judeans.”2
The portrayal of Judaism and the Jewish people in Christian liturgical use remains a concern today, particularly in the Gospel according to Matthew. Matthew “has telescoped the experience of Christians in his day with the story of Jesus so that Jesus’ words and actions apply both to the time of Jesus and that of [the evangelist’s community] a half century later.”3
While the gospel expresses a positive assessment of Hebrew/Israelite (“Jewish”) tradition, it also displays an indiscriminate condemnation of all groups of Israelite (“Jewish”) religious leadership, reflecting tensions between Matthew’s church and emerging Rabbinic Judaism. The shocking and provocative pronouncement “His blood be on us and on our children!,”
which attributes the destruction of Jerusalem and the Temple in 70 CE to Israel’s rejection of Jesus, has subsequently and wrongfully been used as a warrant to persecute the Jewish people and faith which emerged after the time of Jesus and his first followers.
1 Philip S. Kaufman, The Beloved Disciple: Witness Against Anti-Semitism, Liturgical Press, 1991
2 Paul Liben, Mistranslation and the Holocaust, The Jerusalem Post, 27 April 2014
3 J.R.C. Cousland, The Gospel According to Matthew, in Fully Revised 4th Edition, New Oxford Annotated Bible, NRSV with the Apocrypha, Oxford, 2010