Readings: Luke 19:28-40 (Gospel for Procession with
Palms)
Isaiah 50:4-7
Philippians 2:6-11
Before the procession:
“I tell you, if these keep silence the stones will
cry out.”
Today, we begin the solemn celebration of the Holy Week. As we carry palms and chant the Hosanna, we commemorate Christ’s triumphant entry into Jerusalem, The accounts of the three synoptic gospels on this event are essentially, the same. Perhaps, only two things are typically Lukan.
First, Luke adds to the Davidic hosanna the song of the angels: "Peace in heaven and glory in the highest!” While the hosanna makes us recall how the Jews of old hailed David as king, the angels’ song also reminds us of the joyful mood of the nativity. This has a two-fold significance. One, Luke wants to emphasize the kingly lineage of Jesus right from the very moment of his birth. For Luke, the kingship of Christ is evident not only on this triumphant entry but also even long before. Today, the streets echo with the shouts of the people proclaiming him king. But on .the night he was born, even the heavens thundered with joy. Two, the reign of this king is characterized by peace and joy. This is the first good news the poor shepherds heard the angels announce. This then goes through and through. Although he must undergo the most violent death, he accepts it with peace and joy. After all, he shall rise victoriously and proclaim once more the same gospel of peace and joy!
The second thing proper to Luke is the way Jesus
defends his disciples before the criticisms of the Pharisees: "I tell
you, if these keep silence the stones will cry out.” The event is just too
big and significant, that all who believe must rally behind him and march to
the city where the action must be. Everybody, then, must take part. Every one
must be a witness. All must march in this great “meeting de avance.” The
king is here, long live the king! But in case by any misfortune the people
become silent and indifferent, the stones will surely cry out on their
behalf. This may be symbolic. But the truth is, the One who is to enter into
the holy city is the king of all creation. Thus, his kingship reigns over every
creature. This is confirmed by St. Paul: “… so that at Jesus' name, every
knee must bend in the heavens, on the earth and under the earth; and every
tongue shall proclaim to the glory of God the Father: Jesus Christ is Lord!
The Passion of the Lord:
Crucify him! Crucify him!
Not long ago, we marched waving with palms at our
hands and chanting the Hosanna with our lips. With that, we tried to
re-enact what the Jews did some two thousand years ago. But what an irony! The
shouts, which filled the world with joy have turned out to be shouts of terror
crying out for blood of an innocent. The sweet proclamation becomes now a
bitter condemnation. The "Hosanna, hosanna,” has ended up with Crucify
him! Crucify him!"
“They began their accusation by saying, ‘we found this man inciting our people to revolt, opposing payment of the tribute to Caesar, and claiming to be Christ, a king.’” We must admit with open minds that Jesus’ death was not completely free of any political undertones. In fact, as narrated to us, his ordeal begins with accusations which are basically political: one, inciting rebellion; two, a sort of civil disobedience by not paying tribute to civil authority; three, an attempt of a coup de etat by claiming himself king.
This seems to characterize the Lukan version of the gospel. The Lukan Christ is not detached from the material world. This we notice even on his sermon on the plain, which is the counterpart of the Matthean Sermon on the Mount. For Luke, Jesus is the fulfillment of Isaiah's Messiah who gives sight to the blind, hearing to the deaf, speech to the mute, food to the hungry, drink to the thirsty, cure to the sick and life to the dead. He is the promised liberator who proclaims good news to the poor and announces the Lord’s year of favor. Luke wants to portray a more human Christ who recognizes weaknesses yet values human sentiments and aspirations. In fact, among the evangelists, only Luke pictures Christ clinging to the most human thing at an hour of crisis. As he feels the fear of approaching arrest and consequent trial and death, he goes as far as arming themselves: “if you have no sword, sell your cloak and buy one.” Although this seems to be symbolic of his mission in a hostile world, it remains for a fact that such a mission is in a material world where politics is just one of its many realities.
But Luke does not stop there. The human Christ is
just one side of his face. The other nobler side is still his divinity. He is
still the Christ who values the things of the spirit as more important even as
he confronts the material demands of this world. He knows that the ultimate
weapon in a hostile world is not the sword but prayer. “Pray not to be put
to test.” What conquers the enemy is not the sharp edged sword but the
humble and intimate prayer. After all, he who kills by the sword dies by it.
Whereas he who lives by things of the spirit further grows and advances in
virtues. Thus, in the face of the most painful castigation, we find in him a
heart full of compassion. And in return to the insults and mockeries are he
kind words of forgiveness coming out of his lips: “Father, forgive them for
they know not what they are doing.” Actually, therefore, both physical and
moral ordeals can do him no harm. His kingship is not lost, either. Instead,
they make him win the Father’s favor since this is just what it means to be the
Isaiah’s Suffering Servant: “…obediently accepting even death, death on a
cross.” And more so, he even proves his kingship to have authority not only
on earth but mostly in heaven when at the wood of the cross he promises paradise
to the repentant thief: “Indeed, I promise you, today you will be with me in
paradise.”