OUR LADY OF PROVIDENCE CHAPEL

OUR LADY OF PROVIDENCE CHAPEL  
 
SAINT VINCENT HOSPITAL
WORCESTER MEDICAL CENTER

 

Palm Sunday of the Passion of the Lord
March 20, 2016

 
 

 
 

 
 

 
 

 
 
 
 
 
 
 
 
 
 

Hosanna filio David: Benedictus qui venit in nomine Domini!
Rex Israel: Hosanna in excelsis.

CHAPEL SCHEDULE
Weekday Masses: (Monday-Friday at 12 noon)
Weekend Masses: Saturday, 4:00pm - Sunday: 7:30am & 4:00pm
Holyday Mass Schedule: afternoon prior at 4:00pm

Holyday proper at 12 noon and 4:00pm
Confessions: First Saturday of every month at 3:30pm

Department Telephone: 508.363.6246
Chapel Website: www.ourladyofprovidence.net

MASS INTENTIONS — LITURGICAL SCHEDULE
Saturday, March 19 V igil of Palm Sunday of the Lord’s Passion
4:00pm For the mother and father of an anonymous requestor
Sunday, March 20 Palm Sunday of the Passion of the Lord
7:30am For the patients and staff of SVH@WMC and at the Cancer & Wellness Center
4:00pm For a greater awareness of the value of vicarious suffering
Monday, March 21 Monday of Holy W eek
12:00nn For blessings upon Dr. Elizabeth A. Mahanor by a grateful patient
Tuesday, March 22 Tuesday of Holy W eek
12:00nn +Stephen Lesperance by his family
Wednesday, March 23 W ednesday of Holy W eek
12:00nn +Mary and John Murray by their family
Thursday, March 24 Holy Thursday: Evening Mass of the Lord’s Supper 1
4:00nn In gratitude to God for the Eucharist and the priesthood
Friday, March 25 Good Friday: Passion of the Lord 1
12:00nn Stations of the Cross
4:00pm Good Friday Service
Saturday, March 26 Holy Saturday: Solemn Vigil of Easter—The Resurrection of the Lord 2
7:00pm +Sr. Barbara Prinn, PBVM — month’s Mind Mass — by her nieces and nephews
Sunday, March 27 Easter Sunday: Solemnity of the Resurrection of the Lord
7:30am For those who were baptized and fully-initiated at the Vigil of Easter
4:00pm For the patients and staff of SVH@WMC and at the Cancer & Wellness Center
The Key to Understanding Changes to the Weekly Liturgical Schedule:
No 12 noon Mass on Holy Thursday or Good Friday
1 2 No 4pm Vigil Mass on Holy Saturday

Toward a Deeper Understanding of the Upcoming Sacred Triduum
During the preceding days of Lent, if we have walked behind Christ, our destination is the same as His—to go
“up to Jerusalem.” This march of the earthly Church forms a never-ending procession, until the eighth day, to-
ward the heavenly Jerusalem, our mother. Christ’s triumphant entrance into the city of Jerusalem, to the shouts
of hosanna, prophetically realizes His paschal victory on Easter and the Lord’s return to the Father in glory. The
day, popularly known as Palm Sunday, serves as the introduction to Holy Week (Lat. Hebdomada Sancta),
which commemorates the last week of the earthly life of Jesus. These sacred days begin with Christ’s triumphant
entrance into the city of Jerusalem (Palm Sunday). The Church acclaims Jesus, now as then, to be the Son of
David, because only Christ can truly save us. His paschal sacrifice is what saves us. The original covenant was
renewed each year during Passover by means of a ritual sacrifice that was a memorial (Heb. zikkaron). This act
was not merely a recalling of the events at Mt. Sinai but ritually made what had happened in the past, present
once again, so as to renew and ratify the saving events that had taken place centuries before. At the Last Supper,
when Jesus told the apostles “Do this in memory of me,” He recalled the Jewish Passover as a memorial and
applied it to Himself and the sacrifice that He endured upon the cross, while giving it a totally new and definitive
meaning. These sacred days, then, remind us of all the actions of Jesus that led up to His sacrifice on the Cross
and the Lord’s vindication by being raised from the dead. The days between His arrival at the gates of Jerusalem
until Maundy Thursday are labeled as Monday, Tuesday and Wednesday of Holy Week. On these three prelimi-
nary days, various events that constitute the basis of the Sacred Triduum are highlighted: the conversations Jesus
had with His disciples and Jewish leaders, the plot hatched by Judas and those same religious leaders to betray
Jesus. The Triduum Sacram (or “the sacred three days”) commemorates “The greatest mysteries of the Redemp-
tion...celebrated yearly by the Church beginning with the evening Mass of the Lord’s Supper on Holy Thursday
until Vespers of Easter Sunday. This time is called ‘the triduum of the crucified, buried and risen’; it is also
called the ‘Easter Triduum’ because during the Paschal mystery is celebrated, that is, the passing of the Lord
from this world to his Father. The Church by the celebration of this mystery, through liturgical signs and sacra-
mentals, is united to Christ, her Spouse, in intimate communion” (Congregation for Divine Worship, Circular
Letter, 1988). On Holy Thursday, at the Last Supper, Jesus institutes the Eucharist as the memorial of His pas-

Egeria: Diary of a Pilgrimage

At the seventh hour all the people go up to the church on the Mount of Olives, that is, to the Eleona….As the ninth hour
approaches, they move up, chanting hymns, to the Imbomon, that is, to the place from which the Lord ascended into heaven,

and everyone sits down there...As the eleventh hour draws near, that particular passage from Scripture is read in which the
children bearing palms and branches came forth to meet the Lord saying: Blessed is He who comes in the name of the Lord.
The bishop and all the people rise immediately, and then, with the people preceding the bishop and responding continually
with Blessed is He who comes in the name of the Lord. to the hymns and antiphons. All the children who are present here…
all of them bear branches, some carrying palms, others, olive branches. And the bishop is led in the same manner as the Lord
once was led. From the top of the mountains as far as the city, and from there through the entire city as far as the Anastasis...

sion and designates the apostles as heirs to His priesthood (Holy Thursday). The Evening Mass of the Lord’s Sup-
per includes two distinctive features: the mandatum or pedilavium—washing of the feet—and the solemn Eucha-
ristic procession to the Altar of Repose. The Friday before Easter or Good Friday (Lat. Feria sexta in Parasceve)
immortalizes the Lord’s passion and death on the cross. This is a universal day of fast, abstinence, and penance.
Good Friday and the daylight hours Holy Saturday are the only two days in which the celebration of the Mass is
not allowed! It signals the end of one era in salvation history and the beginning of another. The Good Friday Litur-
gy has three parts: (1) the Liturgy of the Word that always concludes with the Passion of Our Lord according to St.
John; (2) the Veneration of the Cross, with the Reproaches and the Trisagion; and (3) Communion with Hosts con-
secrated on Holy Thursday. After lying in the tomb, for three days, Christ is raised from the dead and cries of He is
truly risen, fill the Vigil of Easter and, on Easter morning, the women find the tomb empty and the Risen Christ
appears to them. Keeping vigil is a fundamental activity of faith; so, the Paschal or Easter Vigil is “the mother of
all vigils”. Its focus is upon the Lord’s Resurrection and, following the blessing of the new fire, the Paschal Candle
is prepared—marked with the sign of the Cross, the Greek letters alpha and omega, and the date of the year—and
lit. Since Christ is our Light, it is carried into the darkened church and three-times the acclamation is made, Christ
our Light. Finally, upon reaching the sanctuary, the Exultet or praeconium paschale—the Paschal praise—is sung.
Then, a series of readings begins, interspersed with psalms (Old Testament: three readings record the account of
creation and four are prophecies of redemption; New Testament: passages about Christ’s resurrection and our bap-
tism). The Alleluia, which has been absent, returns and the Gospel and homily follow. The focus, then, turns to-
ward baptism, whether actual baptism or simply blessing the baptismal water. All present renew their baptismal
promises. The Liturgy of the Eucharist continues the Vigil in the usual manner.

HOLY WEEK — THE SACRED PASCHAL TRIDUUM

From the evening of Holy Thursday to Vespers on the evening of Easter Sunday, though three chronological days, they
are liturgically one celebration that unfolds the unity of Christ’s paschal mystery. Its center is the Easter Vigil which
Saint Augustine decreed to be “the mother of all holy Vigils.” Holy Week (Lat. Hebdomada Sancta) is the time when
“Christ accomplished his work of human redemption and of the perfect glorification of God principally through his
Paschal Mystery, in which by dying he has destroyed our death, and by rising restored our life, the sacred Paschal
Triduum of the Passion and Resurrection of the Lord Jesus shines forth as the high point of the entire liturgical
year” (GIRM, n. 18).

OUR LADY OF PROVIDENCE CHAPEL - HOLY WEEK SCHEDULE

Holy Thursday - March 24 Holy Saturday - March 26
(No 12nn Mass) (No 4pm Mass)

400pm Evening Mass of the Lord’s Supper 7:00pm Solemn Vigil of Easter
5-9pm Nightwatch before the Altar of Repose Easter Sunday - March 27
Masses at 7:30am and 4pm
(sign up sheets at chapel entrances)
Good Friday - March 25 Renewal of Baptismal Promises
12nn: Stations of the Cross
4pm: Good Friday Service

Saint Luke’s Passion - Forgiveness, Mercy, and Grace

Palm Sunday of the Passion of the Lord begins Holy Week and then, His ultimate arrest (Lk 22:39-53). In these verses, the focus is
during that week of salvation, the Paschal Mystery of Christ is com- upon Jesus and the unique attributes that Saint Luke uses to create a
memorated. In this third-year of the liturgical cycle, the Passion similar, yet different, portrayal of Him. Not only is mercy suffused
according to Saint Luke is read on the opening Sunday of that Great- throughout this gospel but Jesus is depicted as frequently praying.
er Week (Lat. Hebdomas Maior) and the Johannine Passion is al- Here, His prayer begins and ends with Jesus declaring His willing-
ways read on Good Friday. Thus, by better understanding the Pas- ness to do the Father’s will. In reply, God sends an angel to comfort
sion Narratives, the faithful can better participate in the upcoming Jesus; yet, this divine assistance results in Jesus’ agony (Gk. ἀγωνία)
Sacred Triduum. The term passion narrative describes the various or the feeling of an athlete before a contest—self-imposed pressure
accounts that appear in the four canonical Gospels of the Suffering experienced in an intensely personal manner. From this spiritual
and Death of Jesus. The scope of those narratives differs among experience and inner struggle, Jesus emerges as ready to face what
biblical scholars. The narrative can recount events in the life of lies ahead. When the high priests and officers of the Temple come to
Christ that begin with the Lord’s agony and arrest in the Garden of arrest Him, Saint Luke omits the betrayer’s kiss and the scene culmi-
Gethsemane and, then, conclude with His burial. In addition, other nates in Jesus’ declaration this is the hour when darkness prevails.
scholars include the accounts of the Last Supper and the discovery Led out of the Garden (Lk 22:54-71) Jesus is taken to the High
Christ’s empty tomb as part of the passion narrative. Often called the Priest’s house, but no trial occurs until dawn comes; instead, the
fifth Gospel, the Letters of Saint Paul also have affected the under- focus is upon the courtyard and Peter’s triple denial of ever knowing
standing of the Lord’s passion because, by their very nature, they are Jesus. Yet, the look that the Lord cast in Peter’s direction is what
the earliest written documents on the meaning of what His dying and causes that apostle’s deep remorse. Remaining in the courtyard,
rising entailed. Jesus is ridiculed and abused as a prophet that serves to validate what
He had said earlier that He was destined to die in Jerusalem. Surviv-
The Passion according to Saint Luke ing such spiritual and emotional torment, Jesus is led away to the
Year C or the third year of the Liturgical Cycle of Gospel readings Sanhedrin. They question Him about who He is – the Messiah or the
not only provides this year’s Palm Sunday Passion account but Saint Son of God. Jesus answers their questions ambiguously and avoids
Luke supplies all the gospels of this Church Year which extends pressing His interlocutors. Remaining composed throughout, Jesus
from the First Sunday of Advent to its last Sunday or the Solemnity exhibits a reassured demeanor that is divine in its origin and also
of Christ the King. Following Easter Sunday, instead of the first undergirds His innocence. At the trial, before Pilate and Herod (Lk
readings being taken from the Old Testament, by ancient tradition, 23:1-25), there are detailed charges of breaking Roman law and the
they are taken from the Acts of the Apostles. Saint Luke is the author august nature of the Roman Emperor Caesar while the imperial
of both the Gospel that bears his name and the Acts. It aids in the officials are oblivious to the religious issues that are at the heart of
appreciation of the Lucan Passion to realize that relationship. During the matter. Pilate is eager to let Jesus go with a flogging; yet, upon
the Lord’s Passion, accused by the chief priests and scribes of per- learning Jesus was a Galilean, the governor knew Herod was in
verting the nation, Jesus’ infancy and spiritual upbringing was in Jerusalem for the feast and, so, he sees an opportunity to avoid diffi-
keeping with the Mosaic Law. Conversely, while His opponents culties and sends Jesus to Herod, the tetrarch of Galilee. Herod, too,
claimed He forbade them to pay tribute to Caesar, just prior to the determines Jesus is innocent. The ultimate section is the Crucifixion
Passion, Jesus told them to render to Caesar what was due. Such and Jesus’ eventual Death and Burial (Lk 23:26-56). Though incon-
obvious contradictions highlight their duplicitousness and, so, the clusive, the impression is given that those who seized Jesus are the
Lord’s real innocence. In addition, even earlier than the actual un- ones who crucify Him; yet, some Jews who were not disciples are
folding of the Passion, Jesus had deliberately set His sights on get- affected by His suffering and death. These daughters of Jerusalem
ting to the Holy City of Jerusalem. In Chapter 15 of his Gospel, Saint are addressed by Jesus, though He focuses on the fate of David’s
Luke recounts a unique series of parables that highlight the merciful City which has always killed the prophets God sent to its citizens,
love of God—these passages praise the mercy shown by the father to using oracles borrowed from Isaiah and other prophets. Then, upon
the Prodigal Son and the Samaritan who cared for the man beset by reaching Golgotha, His first words are forgiveness for the ignorance
thieves on the road to Jericho. Thus, by forgiving those who cruci- of those determined to put Him to death. Ignorant of what they were
fied Him, the pain forgiveness incurs and the freedom offering it doing, so exonerated, this exemplifies the forgiveness that should be
brings reached its ultimate stage. After Jesus spent forty days in the extended to those who have sinned against us. His magnanimity is
desert, rebuffing the devil’s temptations, having been unsuccessful in mocked by the rulers, the Roman soldiers, and one of the two crimi-
deterring Him from pursuing His mission, the devil left Jesus alone nals crucified along with Him. The good thief acknowledges his own
“until an opportune time” which proved to be the time of His passion guilt and attests to the Lord’s innocence and even addresses the Lord
or “the time of darkness.” Always the opportunist, Satan entered the by using the rarely used name Jesus. In the final hours, between noon
heart of Judas and prompted Simon Peter to deny knowing Jesus and three o’clock, darkness covers the earth, yet the Savior’s last
three times. Unlike the oldest version of the Passion Narrative, Saint words are an act of trust, “Father, into your hands I commend my
Luke mitigates the failures of the apostles and, even goes so far as to spirit,” an adaptation of Psalm 31. Only acts of grace follow the
avoid telling his listeners or readers that they abandoned Jesus at His Lord’s death on the cross—the centurion affirms His innocence, the
darkest hour in order to save themselves and he notes that some Jewish crowd left the Place of the Skull repentant, Joseph of Arima-
unnamed male friends of Jesus were present at Calvary, too. Follow- thea asks Pilate for Jesus’ body, and the Galilean women observed
ing the Resurrection, this divinely-inspired gospel-writer situates all what happened from afar and prepare spices for His burial. The
the appearances of the Risen Christ in Jerusalem and its surrounding Passion according to Saint Luke starkly portrays Christ crucifixion
precincts and focuses his attention on Saints Peter and John who as a time of forgiveness and grace given to atone for the world’s sins.
assume a principal role in the Acts of the Apostles and in the nascent
Church. When Saint Paul is hauled before the same authorities in the
Book of Acts, he duplicates what had happened to Jesus during His
passion and its trial before Herod and Pilate. Then, too, when the
protomartyr Stephen is stoned by sympathizers to Saul, Christ-like,
Stephen forgives his murderers, too! In Saint Luke’s two-part gospel
and history of the early Church, the Law and the Prophets point to
Jesus as the Messiah who by His paschal mystery confirms His
divine origins, Saint Luke deliberately links the Christ ultimately to
the Church who continues what the Lord began. The Passion drama
begins in the Mount of Olives with Jesus praying to the Father and,