Sixth Sunday In Lent – Palm Sunday - Church Of Scotland

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Sixth Sunday in Lent – Palm SundaySixth Sunday in Lent, Palm Sunday – 5 April 2020The Faith Nurture Forum would like to thank Prof Dr Charlotte Methuen, Professor ofEcclesiastical History at the University of Glasgow, for her thoughts on the sixth Sunday inLent.Professor Methuen is Assistant Priest at St Margaret, Newlands (Scottish Episcopal Church)and in the Old Catholic Parish in Bottrop (in Germany). She is also a Canon Theologian inthe Church of England’s Diocese of Leeds.Our new online music resource is now live: here you can listen to samples of every song inthe Church Hymnary 4th edition (CH4). The search function allows you to bring up a list ofsongs by keyword, tune, theme, author, composer and metre, covering all of the indexes inthe hymnbook. The site features Weekly Worship and thematic/seasonal playlists,alternative settings and background information on the hymns.Introduction . 2Psalm 118:1-2, 19-29 . 2Matthew 21:1-11 . 3Isaiah 50:4-9a . 4Psalm 31:9-16 . 5Philippians 2:5-11. 5Matthew 26:14 - 27:66 (or Matthew 27:11-54) . 6Sermon ideas . 6Prayers . 8Alternative Material .11Musical suggestions .16

IntroductionOn Palm Sunday we remember Jesus’s entry into Jerusalem, riding on a donkey. This was atriumphal entry, but the events of Holy Week offer a stark reminder that this triumphalentry soon turned sour. There was no fairy tale ending; instead the entry into Jerusalemwas the prelude to Jesus’s betrayal and death.The preacher on Palm Sunday therefore faces a dilemma. Should the focus be on Jesus’sentry into Jerusalem, or does Palm Sunday need to remind the congregation also of thePassion? If people attend church only on Palm Sunday and Easter Sunday they could missMaundy Thursday and Good Friday altogether. The Revised Common Lectionary (RCL)provides for a liturgical tradition which marks Jesus’s entry into Jerusalem, but which thenfocuses on the reading of the Passion, this year from Matthew’s gospel. In this tradition,there would generally not be a sermon on Palm Sunday. Instead, the Passion wouldgenerally be read in a dramatised version, with members of the congregation taking parts.Whatever the preacher decides to do, the transition from Palm Sunday into Holy Weekprovides a place for people to bring to God their disappointed hopes, their frustrated newbeginnings, their experience of betrayal, their pain and their failures. All of that is whatJesus experienced on the cross. It is these experiences which are transformed by thecelebration of resurrection on Easter Sunday. If Easter is to have any reality, then theservices of Palm Sunday and Holy Week need to offer opportunities for reflection on thedifficult aspects of life.Entry into JerusalemPsalm 118:1-2, 19-29The RCL uses Psalm 118 to link Palm Sunday and Easter Sunday: it appears in the lectionaryfor both days in all three years (and also for Easter 2 in year C). On Palm Sunday we readthe opening verses and the final section, which celebrate God’s faithfulness: “O give thanksto the Lord, for he is good; his steadfast love endures for ever!” (v1) Psalm 118 resonateswith wonder and thankfulness. The Methodist theologian Stephen Riley reflects that thisPsalm shows us how God “has taken what no one else wanted and made somethingamazing.”(1) It encourages us all to join in worship in language which resonates withJesus’s entrance into Jerusalem: “Open to me the gates of righteousness, that I may enterthrough them and give thanks to the Lord.” (v19) Psalm 118 also has an underlying senseof transformation. Rabbi Daniel F. Polish points out that, like the Psalms in general, Psalm118 “describes things moving in one direction and then abruptly reversing themselves for

the better It affirms that no matter what sloughs we may find ourselves in, there can be areversal of fortune. The world can turn upside down and what is but a distant vision ofcontentment and joy can become our immediate reality.”(2) Verse 22 is key to this reading:“The stone that the builders rejected has become the chief cornerstone.” In Christiantradition, the stone that becomes the cornerstone is associated with Jesus Christ from avery early stage, including in words attributed to Christ Himself. (3) The Psalm in this waypoints towards Jesus’s trial, death and resurrection.[1] Stephen Riley, “Psalm 118”; online at A Plain Account: Wesleyan LectionaryCommentary, t-reading/ (accessed21.10.2019).[2] Daniel F. Polish, “Reversal of fortune: The topsy-turvy world of Psalm 118,” America vol.213, issue 16 (23 November 2015), 23-24; online at Gale Academic OneFile AIM?u glasuni&sid EAIM&xid f902c578(accessed 21.10.2019).[3] See the synoptic gospels, Matthew 21.42, Mark 12:10, Luke 20:17; the Acts of theApostles 4:11; and in the epistles Ephesians 2:20 and 1 Peter 2:6.Matthew 21:1-11We see here Matthew’s emphasis on Jesus as the Messiah who fulfils Old Testamentprophecy, this time in his citing of Zechariah 9:9. Unlike the other gospel writers, Matthewhas Jesus riding on both the donkey and its colt, a faithfulness to Zechariah which Tucker S.Ferda sees as highlighting the eschatological significance of this moment for Israel’s history.(1) That Jesus rides not a horse, which was “an animal of war”, but a donkey, which wasemphatically not, is also important. In this way Jesus’s entry into Jerusalem subverts whatwas expected of a king: “Matthew here shapes his Jesus as an alternative ‘king’ who told Hisfollowers to ‘put the sword back in its place’ (26:52) and imitate His way of life—the way ofthe ‘peacemakers’ (5:9). His Jesus called them, and us, to a ‘higher righteousness’(5:20).”(2) For Ferda, the mode of Jesus’s entry into Jerusalem “challenges the glorificationof violence, the demonstration of power, the privileging of status,” all of which are only toofamiliar to us in our own context. (3)The recognition that Jesus receives is also important. The welcome that Jesus receives asHe enters Jerusalem is the greatest celebration in the gospel story, and, as Karoline Lewispoints out, “the waving of palms, the scattering of cloaks upon the ground, the shouts of‘Hosanna’ are very public, unguarded and exposed expressions of belief.”(4) Reflecting onthe increased use of ashes for Ash Wednesday along with the growing tendency to focus onthe Passion on Palm Sunday, she wonders: “Have we liturgically endorsed suffering over

celebration, affliction over adoration, even death over life? Have we tipped the scales tofocus more on the ways in which the world tried to rid itself of Immanuel, God with us,rather than the means by which God's people continually witness to God's presence amongus?”(5) The Palm Sunday gospel encourages us to reflect on what we celebrate in our lives,but also on what happens when our expectations are confounded. That is, as David Losesuggests, Palm Sunday encourages us to ask “what it was the crowds were seeking,” butalso raises the question of why “they herald his entrance but then participate in his violentdeparture?”(6)[1] Tucker S. Ferda, “Between Text and Sermon: Matthew 21:1–11,” Interpretation: AJournal of Bible and Theology 73 (2019), 294-296, at 295.[2] Ibid., 296.[3] Ibid.[4] Karoline Lewis, “Reflections on the lectionary,” The Christian Century, 5 April 2011, 2223; online at Gale Academic OneFile AIM?u glasuni&sid EAIM&xid f3053173(accessed 21.09.2019).[5] Ibid.[6] David Lose, “To Be continued ,” 11 April 2011; online at Dear Working x?post 1546 (accessed 21.09.2019).Liturgy of the PassionIsaiah 50:4-9aThe readings set to be read in association with the Passion encourage us to reflect on themeaning of the cross. In the Old Testament lesson we read the second songs of thesuffering servant. In words that Christians view as prophetic of the sufferings of Christ herecounts: “I gave my back to those who struck me, and my cheeks to those who pulled outthe beard; I did not hide my face from insult and spitting.” As Mark Brummitt points out,“the servant in Isaiah 50 approaches affliction as if it were nothing less than the measure ofhis obedience to his divine instructor.”(1) The story of the bamboo provides another way ofexploring this message: in this legend, the bamboo submits to being cut down, stripped ofits leaves, and having its core removed in order to become a conduit for water to irrigate adry field.(2)[1] Mark Brummitt, “Palm Sunday – Isaiah 50:4-9a: Sustaining the Weary with A Word,” TheExpository Times 122 (2011), 286-288, at 287.

[2] Daniel O’Leary, Year of the Heart: A Spirituality for Lovers (Paulist Press 1989), 85-87,cited according to the blog Wisdom Stories to Live By, online he-story-of-bamboo/ (accessed22.10.2019).Psalm 31:9-16Psalm 31 focuses on suffering and on our response to experiences of sorrow and testing.The Presbyterian pastor G. Christopher Scruggs recognises that suffering tests us all: “Feware those who, at one time or another, do not experience unexpected and undeservedsuffering. Suffering is a crucible of faith, from which it emerges either broken or temperedlike steel.”(1) Psalms of lament such as Psalm 31 can help us to articulate a sense of griefand abandonment whilst providing a powerful reminder that God is present even when wemight feel most alone. The Psalms of lament “enable us to be fully present to God whenthe circumstances of life appear to drive us elsewhere,” writes W. Dennis Tucker, Jr.,because “words of lament become our words in our attempts to find our way to God.”(2)That God is present even in those times when we feel that God is absent is fundamental tounderstanding the cross.[1] G. Christopher Scruggs, “Psalm 31:9-16,” Interpretation: A Journal of Bible and Theology50 (1996), 398-402, at 398.[2] W. Dennis Tucker, Jr., “Psalm 31:1–5, 15–16,” Interpretation: A Journal of Bible andTheology, Interpretation: A Journal of Bible and Theology 65 (2011), 70-71, at 70.Philippians 2:5-11This passage has often been described as a Christ hymn, although some recent scholarshipraises questions about whether it is properly designated a hymn.(1) It proclaims Christ’sincarnation as a process of self-emptying and humbling: “obedient to the point of death even death on a cross” (v8). It is through this obedience that Christ’s exaltation is attained.This passage, then, looks through the crucifixion to the resurrection. For N. T. Wright, thispassage tells us something important, not just about Christ, but also about God: “The realhumiliation of the incarnation and the cross is that one who was Himself God, and whonever during the whole process stopped being God, could embrace such a vocation.” ForWright the cross mitigates against “the age-old attempts of human beings to make God intheir own (arrogant, self-glorifying) image.”(2) However, in reflecting on this passage it isimportant to recognise the danger of an over-emphasis on humility. As Stephen Parduepoints out, theologians including Daphne Hampson, Kwok Pui-Lan, Kathryn Tanner and

Kevin Vanhoozer have questioned “the adequacy and relevance of a kenotic model ofhumility for large swathes of the world’s population.”(3) Pardue suggests that “a chastenedtheological account of humility must advocate a kind of self-emptying that does notdemonstrably sanction abusive power relationships.”(4) Drawing on Augustine, Purdueoffers a view of humility as a fundamentally empowering trait. Acting humbly, Godempowers the graced creaturely instruments that God chooses (especially Christ’s humannature and human language). When humans act humbly, confessing their own limitationsand creatureliness, they are liberated to see beyond those boundaries and even to movethem outward by a few paces. (5)[1] Gregory P. Fewster, “The Philippians ‘Christ Hymn’: Trends in Critical Scholarship,”Currents in Biblical Research 13 (2015), 191-206, at 194-198.[2] N. T. Wright, “’Arpagmos’ [Greek] and the Meaning of Philippians 2:5-11,” Journal ofTheological Studies 37 (1986), 321-352, at 346.[3] Stephen Pardue, “Kenosis and its Discontents: Towards an Augustinian Account of DivineHumility,” Scottish Journal of Theology 65 (2012), 271–288, at 274-275.[4] Ibid., 276.[5] Ibid., 287.Matthew 26:14 - 27:66 (or Matthew 27:11-54)The Passion narrative is central to the Christian gospel. It may be so familiar that it is hardfor people to hear it anew. One powerful way of bringing the Passion narrative to life is tooffer it in the form of a dramatic reading. This does not mean acting it as a play, but simplyassigning different parts to be read by different people. A version of the Passion accordingto Matthew formatted for reading in this way can be found ml. If the whole Passion is read, asermon may well not be preached.Sermon ideasYou have turned my mourning into dancing;you have taken off my sackclothand clothed me with joy . (Psalm 30: 11)Drawing on the ideas explored above, I reflect as we move into Holy Week on the way thatthese words from Psalm 30 seem to be stood on their head by what is happening to Jesus.The great acclamations of Palm Sunday are turned to dust, to betrayal, to hatred and to

death. The joy of those crowds who welcomed Jesus – lost now in the mocking of thecrowd around the cross, of the criminal crucified with Christ. Palm Sunday seemed to be ahappy ending – but it was not the end. The joy turns to pain, the jubilation to dismay andanger. The cries of welcome to the Son of David become demands for His death, shouts of“Crucify Him!” No longer Hosanna, but sorrow. “O all you who walk by on the road, lookcarefully and see: if there be any sorrow like my sorrow,” in the words of the anthem, “Ovos omnes” by Pablo Casals.We would not have reacted that way, we might think. But I wonder. Surely many of thosepeople who celebrated the coming of Jesus the Messiah were just people like you and me,people who had worked out ways which helped them to find meaning in their lives and whosought to live out their faith, their values, in integrity. People who believed strongly in theMessiah, who were carried and sustained and uplifted by that hope. And then Jesus came,and wanted to change the ways they had been doing things, change the Temple, askquestions about how they understood what they believed. And they didn’t like that.If we allow them to, the events of Holy Week will confront us with our own expectations oflife and faith, our own hopes, our fears and our doubts; show us where we have had faith inourselves, our own structures, instead of in God, and call us to change, to a newunderstanding of how God works in our lives.It might take us to the cross too. “Be our hope / in our stations / of forsakenness,” praysthe German poet Hildegard Nies. Be our hope “in our waiting rooms of anxiety / in oursuburbs of desolation.” And that is what the cross promises us. The cross, Christ crucified,is for some a stumbling-block, for others foolishness, as St Paul puts it, “but to those whoare called the power of God and the wisdom of God.” Christ, who rejoices with us whenwe rejoice; Christ crucified who, when our lives are filled with mourning, with pain, is therewith us, accompanying us, sustaining us, with us. This is what Holy Week offers us: the wayto the cross, a way with Christ which reminds us that He is present with us in pain, in griefas well as in joy and rejoicing. And a way with Christ who calls us to follow him into thoseplaces, that we might not just know him with us in our dark times, but stand with others intheir dark times too.[This reflection was originally written for BBC Radio 4 Sunday Worship, broadcast fromGlasgow University Chapel on Palm Sunday, 20 March 2016]

PrayersMy own Anglican/Episcopalian tradition requires most main Sunday services to beconducted according to authorised liturgy, with only prayers of intercession being freelycomposed for a particular service (although here too models are generally provided). A richvariety of Anglican/Episcopalian liturgical resources are now freely available via theinternet, alongside similar resources provided by other denominations. The importance ofthe liturgical year in the Anglican/Episcopalian tradition led in the Church of England to thepublication of Times and Seasons, including material for each season of the year. Several ofthe prayers provided in this section are drawn from (or adapted from) the resources forLent and for Passiontide and Holy Week, online ek(accessed 22.10.2019).Approach to God: a call to worship based on Psalm 118Open to me the gates of righteousness,that I may enter, and give thanks to the Lord.We will give You thanks, for You have answered us;You have become our salvation.The stone that the builders rejectedhas become the chief cornerstone.This is the Lord’s doing,and it is marvellous in our eyes.This is the day that the Lord has made;We will rejoice and be glad in it.(See rship-psalm-118-19-24.html )ThanksgivingWe give You thanks,for the crowds who greeted Christ’s arrival in Jerusalem,singing glad songs of victory.

We give You thanksbecause, for our salvation,Christ was obedient even to death on the cross.The tree of shame was made the tree of glory;and where life was lost, there life has been restored.We give You thanks for Your steadfast love and abundant goodnessto all who wait upon the Lord.Amen(Adapted from Times and Seasons, Passiontide and Holy Week, L1; Psalms 31 and 118)ConfessionWe confess to You our selfishness and lack of love:fill us with Your Spirit.Lord, have mercy.Lord, have mercy.We confess to You our fear and failure in sharing our faith:fill us with Your Spirit.Christ, have mercy.Christ, have mercy.We confess to You our stubbornness and lack of trust:fill us with Your Spirit.Lord, have mercy.Lord, have mercy.(Times and Seasons, Lent, B3)Prayers of IntercessionLet us bring to the Father our prayers of intercessionthrough Christ who gave Himself for the life of the world.For forgiveness for the many times we have denied Jesus,let us pray to the Lord.Lord, have mercy.

For grace to seek out those habits of sin which meanspiritual death,and by prayer and self-discipline to overcome them,let us pray to the Lord.Lord, have mercy.For Christian people,that through the suffering of disunitythere may grow a rich union in Christ,let us pray to the Lord.Lord, have mercy.For those who make laws, interpret them, and administer them,that our common life may be ordered in justice and mercy,let us pray to the Lord.Lord, have mercy.For those who still make Jerusalem a battleground,let us pray to the Lord.Lord, have mercy.For those who have the courage and honesty to work openly forjustice and peace,let us pray to the Lord.Lord, have mercy.For those in the darkness and agony of isolation,that they may find support and encouragement,let us pray to the Lord.Lord, have mercy.For those who, weighed down with hardship, failure, or sorrow,feel that God is far from them,let us pray to the Lord.Lord, have mercy.For those who are tempted to give up the way of the cross,let us pray to the Lord.Lord, have mercy.

That we, with those who have died in faith,may find mercy in the day of Christ,let us pray to the Lord.Lord, have mercy.Holy God,holy and strong,holy and immortal,have mercy upon us.(Times and Seasons, Passiontide and Holy Week, H1)BlessingMay the Father,who so loved the world that He gave His only Son,bring you by faith to His eternal life.May Christ,who accepted the cup of sacrificein obedience to the Father’s will,keep you steadfast as you walk with Him the way of his cross.May the Spirit,who strengthens us to suffer with Christthat we may share His glory,set your minds on life and peace.And the blessing of God, Father, Son and Holy SpiritBe with you and remain with you, and with those you love,now and always.Amen(Times and Seasons, P2)Alternative MaterialThis material has been supplied by kind permission of Spill the Beans and allows you toexplore the readings or theme of the service in creative ways that include everyonegathering for worship.New material from Spill the Beans is provided in the latest issues available from theirwebsite.

Bible NotesMission Accomplished? – Matthew 21:1-11George W Bush was rightly ridiculed in the years that followed the PR own goal of standingbefore a huge “Mission Accomplished” banner aboard the aircraft carrier USS AbrahamLincoln as he spoke about the success of the invasion of Iraq in May 2003, less than twomonths after invasion. His successor eventually pulled the plug on American involvement inthe ongoing war within Iraq in December 2011. Perhaps Bush sought the plaudits for asuccessful battle, much as the Kings of old would enter the city of Jerusalem after asuccessful battle to find palms thrown before them, crowds cheering, and shouts of joy andcelebration.It is into that context that the event of the triumphal entry by Jesus gains depth of meaning.This was not just the entry of a local celebrity from the rural healing and preaching circuit tothe acclaim of the gathered crowds, some of whom may have been cheering becauseeveryone else was doing so while turning questioningly to their neighbours asking, “Who isthis anyway?” That is indeed the question that is being posed by this action.Who is this Jesus? The actions described are an implicit claim to kingship. If Jesus is a king,perhaps even The King (no, not that one, he has left the building) then what kind of king ishe? Where previous entries into Jerusalem would have been at the head of a victoriousarmy before huge throngs of people, Jesus enters on a donkey/colt (and probably before amuch smaller crowd), it is a far more humble and meek entrance of someone who has not asingle military victory on their CV, perhaps it is more an enacted parable to satisfy theprophecy of Zechariah (Zechariah 9:9) than the rabble-rousing celebration that we usuallylike to picture.The purposeful claim to messianic kingship, made publicly albeit via symbolic action, andthe recognition by some in the crowd of that kingship (previously this was a conversationJesus had in hushed tones with his disciples (16:13-14,20)) is the reveal that demandsonlookers make a decision about the question raised, “Who is this?” Is this for real? Should Iget behind this person? What mission is this man seeking to accomplish?The events that will unfold over the course of the week that follows depends on the answerof the people of Jerusalem to this question. This day is more about setting the scene forwhat will transpire over the course of Holy Week, than demanding an answer at this stageto the question that Jesus demands of everyone that investigates him, reads the gospels,and reflects on his personhood. Who indeed was this? And how do our expectations of whohe is fit with the events that will follow?

Does hanging in agony on a cross at the hands of the oppressive rulers of the day reallytranspire to ‘mission accomplished’ (John 19:28 ‘Jesus knowing that all things were nowaccomplished ’) in our eyes? It is perhaps a sleight of hand to enjoy the fun side of PalmSunday without the worries of the looming cloud that the end of the following week willbring playing any part. It is right and appropriate to leave this service with a sense of thatimpending horror on the way, particularly for those who will not have a chance to share inthe journey of worship and reflection through Holy Week, and who will simply return onEaster Sunday for more joy and celebration.Retelling For Young PeopleHosanna, HosannaA kind of rhythmic chant that should be built up and the volume cranked up as you get nearto the end. Children whisper and then shout out the Hosanna’s, and the adults can join in to.Looking down from the top of the hillHosanna, HosannaJesus sent his messenger onHosanna, HosannaInto town they had to goHosanna, HosannaFind a donkey bring it backHosanna, HosannaTell the owner I need itHosanna, HosannaMake the prophets speech come trueHosanna, HosannaJesus climbed upon the donkeyHosanna, HosannaDescended down to JerusalemHosanna, HosannaPeople put their coats on the ground

Hosanna, HosannaChildren waved their palm branchesHosanna, Hosanna‘Praise to the Son of David’Hosanna, Hosanna‘God bless the one who comes’Hosanna, Hosanna‘In the name of the Lord’Hosanna, HosannaEveryone was excitedHosanna, HosannaPeople, they were shouting:Hosanna, Hosanna‘Who is this man?’ they askedHosanna, HosannaThis man is Jesus!Hosanna, Hosanna!Hosanna, Hosanna!Praise the Lord!ActivitiesOne of the CrowdYou will need: pictures of crowd scenes.Show the children some pictures of large crowds and ask the children what kind of crowdsthey have been in. This might be at a football match or other sporting event, at a concert orshow, in a city centre, in a shopping centre.Ask the children what it feels like to be in a crowd, especially when you are small and cannot see over people. Is it scary, exciting, noisy? Ask the children what people they are with

in a crowd say to them when they enter the crowd. Perhaps, “keep hold of my hand”,“don’t wander off”.Living It OutThis Sunday is a day of Highs. It was a day that started with the feeling that Jesus was goingto change the world. Our living it out activity is to offer up a prayer: encourage everyone totake time during the week to remember and thank God for all the good times we haveknown.Who is this? Create a landscape: City GatewayThe traditional focus here is the gate of the ancient city of David with the city landscapebeyond and Jesus approaching amidst singing and shouting. This is a vision of light leadingto dark times which could be depicting in the tones of the outside and the inside of the citylandscape.Another representation could be that of a collage of modern city skyscapes together withimages of the good things of life such as family, leisure, caring and those of the dark thingsof life such as fear and drugs and over-consumerism etc.Holy Week Reflection Question:Where have those things that bring light in my life become a dark focus because I ignorethem or want too much of them?PrayersCall to worshipAs the landscape takes on a city vista,as Christ takes to the roads and streetson the steed that carried him toBethlehem,we come to sing our Hosannas.Let our praise be honest.Let it not turn to shouts of ‘crucify’.Let us stay loyalto the one who stays true to us.

Prayer of praise and adorationGlorious God,we gather in the name of your son, Jesus.We come to worship and adore you,not as a mindless crowd following a fad,but as devoted disciplesready to offer all that we haveas Jesus offered all that he hadso that we might have life.We come united in our love for you,our only Godwhose love for us is beyondour wildest imagination.We come to respond to your lovein song, word, action and silence.AmenSendingGod move us to action:move us to shout ‘alleluia’,move us to proclaim your name,move us to announce your kingshipto the waiting worldshowing others on this roadthat we will always your peoplethis day and always Alternative Material 2013 Spill the Beans Resource TeamMusical suggestionsYou can hear samples of these suggestions in the ‘Weekly Worship’ section ofhttps://music.churchofscotland.org.uk/. This new online music resource will allow you tolisten to and search the breadth of music available in the Church Hymnary 4th edition (CH4).You will find hidden gems and alternative arrangements to familiar songs that will inspirecreativity and spark fresh curiosity about how we best use music in worship.CH4 has a section of hymns relating to Palm Sunday: numbers 364-370

CH4 364 – “All Glory, Laud and Honour” and CH4 365 – “Ride on, ride on in majesty!”are two traditional hymns celebrating Jesus’s entry into Jerusalem CH4 370 – “Ride on ride on the time is right”, by John Bell and Graham Maule – drawson modern imagery to make the link between Palm Sunday and the PassionCH4 also has a very substantial section relating to the Passion and crucifixion: numbers371-405. It is probably more appropriate not to use the traditional Good Friday hymnson Palm Sunday, but there are several hymns which point towards the Passion CH4 390 – “Open are the gifts of God” – reflects on the cost of love CH4 399 – “My song is love unknown” – links the welcome in Jerusalem to thePassion and to discipleship CH4 404 – “Lord of the Dance” – tells the story of Christ’s incarnation, crucifixion andresurrection in a way which could be appropriate for Palm Sunday Complete Anglican Hymns Old and New, 733 – “When God Almighty came to earth” –is another John Bell/Graham Maule composition. Verses 1, 5 and 6 wor

Psalm 118:1-2, 19-29 The RCL uses Psalm 118 to link Palm Sunday and Easter Sunday: it appears in the lectionary for both days in all three years (and also for Easter 2 in year C) . On Palm Sunday we read the opening verses and the final section, which celebrate God’s faithfulness: “O give thanks

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