Palm Sunday棕榈周日

General Information一般资料

Palm Sunday, in Christianity, is the Sunday before Easter, so called from the custom of blessing palms and of carrying portions of branches in procession, in commemoration of the triumphal entry of Jesus into Jerusalem.棕榈周日,基督教,是复活节前的星期日,所以要求从祝福的棕榈树和部分分行进行游行,纪念耶稣凯旋进入耶路撒冷的条目,习俗。 The custom may be traced back at least to the 4th century.自定义可追溯到至少4世纪。

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Palm Sunday棕榈周日

Advanced Information先进的信息

Palm Sunday is the Sunday before Easter Sunday, considered to be the second Sunday of the passion of our Lord Jesus Christ.棕榈主日是复活节前的星期日的星期日,认为是我们的主耶稣基督的激情的第二个星期日。The use of palms was introduced in Rome as late as the twelfth century.作为12世纪末期在罗马使用手掌。The palms help symbolize the last entry of Jesus into Jerusalem before his crucifixion, during which the people strewed palms in his path as a sign of reverence.手掌帮助象征着耶稣进入耶路撒冷之前,他在十字架上钉死,在此期间,人们strewed崇敬的标志手掌在他的道路的最后一个条目。 In today's reenactment of that entrance into Jerusalem people are encouraged to carry palms as part of the liturgical experience.在今天的重演,入口进入耶路撒冷的人都鼓励进行手掌的礼仪经验的一部分。

TJ German TJ德国
(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
WJ O'Shea, The Meaning of Holy Week.WJ奥谢,圣周的意义。


Palm Sunday棕榈周日

Catholic Information天主教信息

The sixth and last Sunday of Lent and beginning of Holy Week, a Sunday of the highest rank, not even a commemoration of any kind being permitted in the Mass. In common law it fixes the commencement of Easter duty.圣周的第六和四旬期的最后星期日开始,周日的最高排名,甚至没有任何形式的修复复活节责任开始在马萨诸塞州允许在普通法纪念。 The Roman Missal marks the station at St. John Lateran (see STATIONS) and before September, 1870, the pope performed the ceremonies there.罗马Missal标志着在圣约翰拉特兰(见站)和站前,1870年9月,教皇执行的仪式。 The Greeks celebrate the day with great solemnity; they call it kyriake or heorte ton baion or heorte baiophoros or also Lazarus Sunday, because on the day before they have the feast of the resuscitation of Lazarus.希腊人庆祝的一天,伟大的严肃性;他们称之为kyriake或heorte吨baion或heorte baiophoros拉撒路周日,因为前一天他们拉撒路复苏的盛宴。The emperors used to distribute branches of palm and small presents among their nobles and domestics.皇帝用手掌和他们的贵族和国货之间的小礼物分发分支机构。The Latin liturgical books call it Dominica in Palmis, Dominica or Dies Palmarum.拉丁礼仪的书籍,多米尼加Palmis,多米尼克或死亡Palmarum。From the cry of the people during the procession the day has received the name Dominica Hosanna or simply Hosanna (Ozanna).从游行的人在哭,当天已收到的名称多米尼加和撒那或简单的和撒那(Ozanna)。Because every great feast was in some way a remembrance of the resurrection of Christ and was in consequence called Pascha, we find the names Pascha floridum, in French Pâques fleuries, in Spanish Pascua florida, and it was from this day of 1512 that our State of Florida received its name (Nilles, II, 205).因为每一个伟大的节日是在某种方式纪念基督的复活,并称为逾越节的后果,我们发现逾越节的名字在法国的帕克环保fleuries floridum,在西班牙帕斯夸佛罗里达,它是这一天的1512,我们的国家佛罗里达收到它的名字(尼耶,二,205)。From the custom of also blessing flowers and entwining them among the palms arose the terms Dominica florida and dies floridus.从定制也祝福花和缠绕在手掌中出现的条款多米尼克佛罗里达州和死亡floridus。Flower-Sunday was well known in England, in Germany as Blumensonntag or Blumentag, as also among the Serbs, Croats, and Ruthenians, in the Glagolite Breviary and Missal, and among the Armenians.众所周知花周日在英国,德国Blumensonntag或Blumentag一样,也是塞尔维亚人,克罗地亚人,鲁塞尼亚Glagolite祈祷书和Missal,和亚美尼亚人之间。 The latter celebrate another Palm Sunday on the seventh Sunday after Easter to commemorate the "Ingressus Domini in coelum juxta visionem Gregorii Illuminatoris" called Secundus floricultus or Secunda palmarum dominica (Nilles, II, 519).后者的第七个周日庆祝另一个棕榈周日复活节后为纪念“Ingressus多米尼coelum JUXTA visionem Gregorii Illuminatoris”Secundus floricultus或塞康达palmarum多米尼克(尼耶,二,519)。Since this Sunday is the beginning of Holy Week, during which sinners were reconciled, it was called Dominica indulgentioe, competentium, and capitilavium from the practice of washing and shaving of the head as a bodily preparation for baptism.由于本星期日是圣周的开始,在此期间,罪人是不甘心,它被称为多米尼克indulgentioe,competentium,并从实践中洗涤剃的头和身体准备了洗礼capitilavium。 During the early centuries of the Church this sacrament was conferred solemnly only in the night of Holy Saturday, the text of the creed had been made known to the catechumens on the preceding Palm Sunday.在本世纪初教会圣餐被授予仅在圣周六的晚上,郑重,文字的信条已公布的慕道者在前面的棕榈周日。This practice was followed in Spain (Isidore, "De off. eccl.", I, 27), in Gaul (PL, LXXII, 265), and in Milan (Ambrose, Ep. xx).其次,这种做法在西班牙(伊西多尔,“关德。传道书”,我27),在高卢(PL,LXXII,265),并在米兰(刘汉铨,EP XX)。In England the day was called Olive or Branch Sunday, Sallow or Willow, Yew or Blossom Sunday, or Sunday of the Willow Boughs.当天在英国被称为橄榄油或分公司星期天,蜡黄或柳树,红豆杉或开花日(星期日)或周日的柳树枝。Since the celebration recalled the solemn entry of Christ into Jerusalem people made use of many quaint and realistic representations; thus, a figure of Christ seated on an ass, carved out of wood was carried in the procession and even brought into the church.由于庆祝活动回顾进入耶路撒冷的基督的庄严条目人使用许多古色古香的和现实的陈述,因此,基督的图,一屁股坐,雕刻出的木材进行了游行,甚至进入教堂带来。 Such figures may still be seen in the museums of Basle, Zurich, Munich, and Nürnberg (Kellner, 50).这些数字可能仍然可以看到在巴塞尔,苏黎世,慕尼黑,纽伦堡(50凯尔纳,)博物馆。

In some places in Germany and France it was customary to strew flowers and green boughs about the cross in the churchyard.在德国和法国一些地方,这是习惯性地播鲜花和绿色树枝在墓地的十字架。After the Passion had been recited at Mass blessed palms were brought and this cross (in consequence sometimes called the Palm cross) was wreathed and decked with them to symbolize Christ's victory.激情过后已背诵大规模祝福手掌被带到这种跨(因而有时也被称为棕榈交叉)缭绕,加盖,并与他们象征基督的胜利。In Lower Bavaria boys went about the streets singing the "Pueri Hebræorum" and other carols, whence they received the name of Pueribuben ("Theologisch-praktische Quartalschrift", 1892, 81).在街头唱“Pueri Hebræorum”和其他的颂歌,从那里他们收到的Pueribuben名称(“Theologisch - praktische Quartalschrift”,1892年,81)下巴伐利亚男孩。Sometimes an uncovered crucifix, or the gospel-book, and often the Blessed Sacrament, was carried in recession.有时一个发现的十字架,福音书,并经常在圣体,在经济衰退。In many parts of England a large and beautiful tent was prepared in the churchyard.在英格兰的许多地方,一个庞大而美丽的帐篷,准备在墓地。Two priests accompanied by lights brought the Blessed Sacrament in a beautiful cup or pyx hung in a shrine of open work to this tent.由灯陪同的两位神父带来了在一个美丽的杯子或PYX的圣体,在一个开放的工作靖国神社挂到这个帐篷。 A long-drawn procession with palms and flowers came out of the church and made four stations at the Laics' cemetery north of the church, at the south side, at the west door, and before the church-yard cross, which was then uncovered.一个旷日持久的游行的棕榈树和鲜花的教堂出来Laics“教堂的墓地北4个站,在南侧,西大门,和教堂的院子里跨前,这是当时发现。 At each of these stations Gospels were sung.在每个站的福音被传唱。After the singing of the first Gospel the shrine with the Blessed Sacrament was borne forward.后唱的第一福音圣体参拜承担。On meeting, all prostrated and kissed the ground.在会议上,所有的跪拜,亲吻地面。The procession then continued.然后继续游行。The door of the church was opened, the priests held up on high the shrine with the Blessed Sacrament, so that all who went in had to go under this shrine, and thus the procession came back into the church.教堂大门被打开,圣体,使所有谁去,去下这个神社举行的祭司高神社,并因此游行走进教堂。The introduction of the Blessed Sacrament into the Palm Sunday procession is generally ascribed to Bl.引进棕榈周日游行到圣体一般归因于“基本法”。Lanfranc who ordered the ceremony for his Abbey of Bec.朗弗朗谁下令他BEC修道院的仪式。

Liturgical writers differ in assigning a time for the introduction of the benediction of palms and of the procession.礼仪的作家不同的分配为引进的棕榈树和游行的祝福时间。Martène, "De antiq. eccl. discipl."Martène,“antiq。传道书。discipl。”xx, 288, finds no mention of them before, the eighth or ninth century.288,XX,发现没有提到他们之前,第八或第九世纪。 Peliccia, "Christian. eccl. politia", II, 308, is of the same opinion and mentions Amularius, "De div. off.", I, x, as the first to speak of them. Peliccia,“基督教。传道书。politia”,二,308是相同的看法,并提到Amularius,“德分区。。”,I,X为第一个发言,他们,。 Binterim, V, i, 173, on the authority of Severus, Patriarch of Antioch, and of Josue Stylites, states that Peter Bishop of Edessa, about 397 ordered the benediction of the palms for all the churches of Mesopotamia. Binterim,V,I,173,西弗勒斯,牧安提,和若苏埃Stylites,指出彼得埃德萨主教下令所有教堂的美索不达米亚,约397手掌祝福的权威。 The ceremonies had their origin most probably in Jerusalem.仪式有其原籍最有可能在耶路撒冷。In the "Peregrinatio Sylviæ", undertaken between 378 and 394, they are thus described: On the Lord's Day which begins the Paschal, or Great, Week, after all the customary exercises from cook-crow till morn had taken place in the Anastasia and at the Cross, they went to the greater church behind the Cross on Golgotha, called the Martyrium, and here the ordinary Sunday services were held.的“Peregrinatio Sylviæ”,378和394之间进行,因此描述:在主的一天它开始的逾越节,或大,周,所有的做饭,乌鸦习惯演习后,直到早晨已经采取的阿纳斯塔西娅的地方和在十字架上,他们背后的十字架上各各他更大的教堂去,称为Martyrium,并在这里举行了普通的星期天服务。 At the seventh hour (one o'clock pm) all proceeded to the Mount of Olives, Eleona, the cave in which Our Lord used to teach, and for two hours hymns, anthems, and lessons were recited.在第七届小时(一点钟时)进行的橄榄山,Eleona,洞穴中,我们的主教,和两个小时的赞美诗,国歌,和教训背诵。 About the hour of None (three o'clock pm) all went, singing hymns, to the Imbomon, whence Our Lord ascended into heaven.关于无(三点钟时)小时都去了,唱圣歌,到Imbomon,从那里我们的主升天。Here two hours more were spent in devotional exercises, until about 5 o'clock, when the passage from the Gospel relating how the children carrying branches and Palms met the Lord, saying "Blessed is He that cometh in the Name of the Lord" is read.虔诚的演习在这里花了两个小时多,直到约5时许,当通过有关手持树枝和棕榈树的儿童如何满足主的福音,说“有福是他在耶和华的名降临”读取。 At these words all went back to the city, repeating "Blessed is He that cometh in the Name of the Lord."这些话,都去回城,重复“有福的是他降临在耶和​​华的名。”All the children bore branches of palm or olive.所有的孩子都生了手掌或橄榄油分行。The faithful passed through the city to the Anastasia, and there recited Vespers.教友们通过城市阿纳斯塔西娅,有背诵晚祷。 Then after a prayer in the church of the Holy Cross all returned to their homes.然后在圣十字教堂祈祷后返回自己的家园。

In the three oldest Roman Sacramentaries no mention is found of either the benediction of the palms or the procession.在三个最古老的罗马Sacramentaries没有提到发现的手掌或游行的祝福。 The earliest notice is in the "Gregorianum" used in France in the ninth and tenth centuries.最早的通知是在第九和第十世纪在法国使用的“Gregorianum”。In it is found among the prayers of the day one that pronounces a blessing on the bearers of the palms but not on the palms.在它被发现之间的一天,发音,但不会在手掌手掌轿夫的祝福祈祷。The name Dominica in palmis, De passione Domini occurs in the "Gelasianum", but only as a superscription and Probst ("Sacramentarien und Ordines", Münster, 1892, 202) is probably correct in suspecting the first part to be an addition, and the De passione Domini the original inscription.的名称在palmis多米尼克,德passione多米尼中出现的“Gelasianum”,但只是作为上标和普罗伯斯特(“Sacramentarien和Ordines”,明斯特,1892年,202)可能是在怀疑第一部分是一个除了正确的,并德passione多米尼原来的题词。 It seems certain that the bearing of palms during services was the earlier practice, then came the procession, and later the benediction of the palms.似乎可以肯定,在服务手掌轴承以往的做法,然后来到游行,以及后来的手掌的祝福。

The principal ceremonies of the day are the benediction of the palms, the procession, the Mass, and during it the singing of the Passion.当天的主要仪式是祝福的手掌,游行,弥撒,并在它的激情的歌声。The blessing of the palms follows a ritual similar to that of Mass. On the altar branches of palms are placed between the candlesticks instead of flowers ordinarily used.手掌的祝福如下类似的马萨诸塞州,在手掌坛分行之间,而不是通常使用的鲜花烛台仪式。The palms to be blessed are on a table at the Epistle side or in cathedral churches between the throne and the altar.祝福的手心都在书信方面的表或在大教堂教堂之间的宝座和坛。The bishop performs the ceremony from the throne, the priest at the Epistle side of the altar.主教执行从宝座的仪式,祭司在祭坛的书信方。An antiphon "Hosanna to the Son of David" is followed by a prayer.安提“撒那大卫的儿子”,其次是祈祷。The Epistle is read from Exodus xv, 27-xvi, 7, narrating the murmuring of the children of Israel in the desert of Sin, and sighing for the fleshpots of Egypt, and gives the promise of the manna to be sent as food from heaven.书信读出埃及记“第XV部,27十六,7,叙述淙淙,以色列的孩子在罪恶的沙漠,埃及的fleshpots叹息,并给出了甘露的承诺,作为食物从天上发出。 The Gradual contains the prophetic words uttered by the high-priest Caiphas, "That it was expedient that one man should die for the people"; and another the prayer of Christ in the Garden of Olives that the chalice might pass; also his admonition to the disciples to watch and pray.逐步包含预言的话,高牧师Caiphas,“它是权宜之计,一个人,死为人民”了一声;和其他基督在橄榄圣杯可能通过园的祷告,也是他告诫门徒警醒祷告。 The Gospel, taken from St. Matthew, xvi, 1-9, describes the triumphant entry of Christ into Jerusalem when the populace cut boughs from the trees and strewed them as He passed, crying, Hosanna to the Son of David; blessed is he that cometh in the name of the Lord.福音,取自圣马太,XVI,1-9,说明进入耶路撒冷时,民众砍树木的树枝和strewed他通过,哭泣,撒那大卫的儿子基督的胜利条目;祝福他在主的名义降临。 (In private Masses this Gospel is read at the end of Mass instead of that of St. John.) Then follow an oration, a preface, the Sanctus, and Benedictus. (私人群众的福音是在质量,而不是圣约翰年底读),然后按照祭文,作序,圣哉,Benedictus。

In the five prayers which are then said the bishop or priest asks God to bless the branches of palm or olive, that they may be a protection to all places into which they may be brought, that the right hand of God may expell all adversity, bless and protect all who dwell in them, who have been redeemed by our Lord Jesus Christ.在五个祈祷,然后说,主教或牧师问上帝保佑手掌或橄榄油分行,他们可能是一个对所有进入它们可能带来的地方保护,神的右边,可能驱逐所有逆境,保佑所有的人住在他们,那些已经被我们的主耶稣基督赎回。 The prayers make reference to the dove bringing back the olive branch to Noah's ark and to the multitude greeting Our Lord; they say that the branches of palms signify victory over the prince of death and the olive the advent of spiritual unction through Christ.祈祷使鸽子带回了橄榄枝,诺亚方舟和众多迎接我们的主,他们说,手掌的分支表示通过基督战胜死亡的王子和橄榄精神油膏的到来。 The officiating clergyman sprinkles the palms with holy water, incenses them, and, after another prayer, distributes them.主礼牧师洒圣水,incenses他们的手掌,并纷纷祈祷,分发给他们。During the distribution the choir sings the "Pueri Hebræorum".在分配中的合唱团唱“Pueri Hebræorum”。The Hebrew children spread their garments in the way and cried out saying, "Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord."希伯来语儿童的方式传播他们的服装,喊着说:“撒那大卫的儿子;是有福的,他在主的名义降临。”Then follows the procession, of the clergy and of the people, carrying the blessed palms, the choir in the mean time singing the antiphons "Cum appropinquaret", "Cum audisset", and others.接着游行的僧侣和人民,承载祝福的手掌,平均唱的antiphons合唱团“暨appropinquaret”,“暨audisset”,和其他人。 All march out of the church.三月出所有的教堂。On the return of the procession two or four chanters enter the church, close the door and sing the hymn "Gloria, laus", which is repeated by those outside.在游行返回两个或四个chanters进入教堂,关门和唱赞美诗“凯莱,劳什”,这是由外面的重复。At the end of the hymn the subdeacon knocks at the door with the staff of the cross, the door is opened, and all enter singing "Ingrediente Domino".在subdeacon敲门交叉的工作人员的赞歌结束时,门被打开,并全部进入唱的“Ingrediente多米诺骨牌”。 Mass is celebrated, the principal feature of which is the singing of the Passion according to St. Matthew, during which all hold the palms in their hands.庆祝弥撒,其主要功能是歌唱的激情,根据圣马太,在此期间,所有持有的手掌在自己手中。

Palm branches have been used by all nations as an emblem of joy and victory over enemies; in Christianity as a sign of victory over the flesh and the world according to Ps.棕榈枝已被用于所有国家的超过敌人的喜悦和胜利的象征;在基督教战胜肉体和世界聚苯乙烯的标志。xci, 13, "Justus ut palma florebit "; hence especially associated with the memory of the martyrs. XCI,13,“贾斯特斯UT帕尔马florebit”,因此,特别是与烈士的记忆。The palms blessed on Palm Sunday were used in the procession of the day, then taken home by the faithful and used as a sacramental.棕榈周日祝福的手掌被用来在当天的游行,然后带回家的忠实圣礼使用。They were preserved in prominent places in the house, in the barns, and in the fields, and thrown into the fire during storms.他们被保存在显眼地方的房子,谷仓,在田间地头,扔进火风暴期间。On the Lower Rhine the custom exists of decorating the grave with blessed palms.在莱茵河下游的自定义装饰坟墓的存在与祝福手掌。 From the blessed palms the ashes are procured for Ash Wednesday.从神圣的手掌的骨灰采购灰星期三。In places where palms cannot be found, branches of olive, box elder, spruce or other trees are used and the "Cæremoniale episcoporum", II, xxi, 2 suggests that in such cases at least little flowers or crosses made of palm be attached to the olive boughs.在那里的手掌可以不被发现的地方,橄榄,盒老,云杉或其他树木的分支机构是使用和“Cæremoniale episcoporum”,二,XXI,2表明,在这种情况下,至少有一点花朵或手掌穿过被连接到橄榄树的树枝。In Rome olive branches are distributed to the people, while the clergy carry palms frequently dried and twisted into various shapes.在罗马的橄榄枝分发到人,而神职人员进行经常干,扭成各种形状的手掌。In parts of Bavaria large swamp willows, with their catkins, and ornamented with flowers and ribbons, were used.在巴伐利亚州大沼泽柳树的柳絮,用鲜花和彩带装饰,的部分地区,被使用。

Publication information Written by Francis Mershman.弗朗西斯Mershman编写的出版物信息。 Transcribed by Mark E. Maier.转录由Mark E.迈尔。The Catholic Encyclopedia, Volume XI.天主教百科全书,第十一。Published 1911.发布1911。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, February 1, 1911. Nihil Obstat,1911年2月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

Bibliography参考书目

ROCK, The Church of Our Fathers (London, 1904); DUCHESNE, Christian Worship (London, 1904), 247; American Ecclesiastical Review (1908), 361; Kirchenlexicon; KELLNER, Heortology (tr. London, 1908); KRAUS, Realencyklopädie; NILLES, Kalendarium Manuale (Innsbruck, 1897).岩石,我们的父亲教会(伦敦,1904年); DUCHESNE,基督教崇拜(伦敦,1904年),247;美国传教士回顾(1908年),361; Kirchenlexicon;凯尔纳,Heortology(编辑部伦敦,1908年);克劳斯,Realencyklopädie尼耶,Kalendarium Manuale(因斯布鲁克,1897年)。



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