Palm Sunday聖枝主日(復活節前的星期日)

General Information 一般資料

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.聖枝主日(復活節前的星期日),在基督教裡,是復活節前的星期日,從所謂的自定義祝福的棕櫚樹和承載部分的分支遊行,紀念耶穌進入耶路撒冷的凱旋進入。 The custom may be traced back at least to the 4th century.自定義至少可以追溯到公元4世紀。

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Palm Sunday聖枝主日(復活節前的星期日)

Advanced Information 先進的信息

Palm Sunday is the Sunday before Easter Sunday, considered to be the second Sunday of the passion of our Lord Jesus Christ.棕枝主日是復活節前的星期日被認為是的激情,我們的主耶穌基督的第二個星期日。 The use of palms was introduced in Rome as late as the twelfth century.用手掌在羅馬的12世紀後期。 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.的手掌幫助象徵耶穌進入耶路撒冷之前的最後一個項目,在此期間,他被釘十字架的人撒佈手掌在他的路徑作為一個標誌的崇敬之情。 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,入口進入耶路撒冷,鼓勵人們進行手掌的禮儀經驗的一部分。

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

Bibliography 參考書目
WJ O'Shea, The Meaning of Holy Week. WJ奧謝的含義聖週。


Palm Sunday聖枝主日(復活節前的星期日)

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.的第六個和最後一個星期日的大齋期開始的聖週,週日的最高級別,甚至沒有一個紀念的任何一種被允許在美國馬薩諸塞州的普通法,它解決了開始的復活節稅。 The Roman Missal marks the station at St. John Lateran (see STATIONS) and before September, 1870, the pope performed the ceremonies there.羅馬missal標誌著聖若望拉特朗(見站)和站前,1870年9月,教皇進行了有儀式。 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.希臘人慶祝的一天,偉大的嚴肅性,他們把它叫做kyriake或者heorte的噸baion或heorte baiophoros或拉撒路週日,因為前一天他們有復甦的拉撒路的盛宴。 The emperors used to distribute branches of palm and small presents among their nobles and domestics.皇帝的手掌和小禮物在他們的貴族和家僕分配分支機構。 The Latin liturgical books call it Dominica in Palmis, Dominica or Dies Palmarum.拉丁禮儀的書籍,多米尼加Palmis,多米尼克或模具Palmarum的。 From the cry of the people during the procession the day has received the name Dominica Hosanna or simply Hosanna (Ozanna).從哭的人在遊行當天已收到的名稱多米尼克和散那或簡單散那(Ozanna)的的。 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).因為每一個偉大的節日是在一些方式紀念基督的復活,因此被稱為復活節,我們發現名復活節floridum,法國的帕克fleuries中,在西班牙帕斯誇佛羅里達州,它是從1512年的這一天,我們的國家佛羅里達州收到它的名字“(尼勒斯,II,205)。 From the custom of also blessing flowers and entwining them among the palms arose the terms Dominica florida and dies floridus.從自定義的祝福鮮花和纏繞他們的手掌中出現的多米尼克佛羅里達州和死亡floridus的。 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.花週日在英國,在德國,Blumensonntag或Blumentag,也作為之間的塞爾維亞人,克羅地亞人,魯塞尼亞,在Glagolite breviary和missal,和亞美尼亞人之間。 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).後者慶祝另一個棕櫚主日復活節後的第七個週日為紀念“Ingressus多米尼在coelum JUXTA visionem Gregorii Illuminatoris的”Secundus floricultus或,,塞康達palmarum多米尼克(II,519尼勒斯,)。 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.由於這個星期天是聖週,在此期間,罪人和解的開始,它被稱為多米尼加indulgentioe,competentium,並capitilavium的洗滌和剃的頭一個身體準備接受洗禮的做法。 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.在早期世紀的教會聖禮被授予鄭重只在聖週六的晚上,文字的信條的慕道者,在前面的棕枝全日。 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,這種做法在西班牙(伊西多爾,“德關閉。傳道書。”,我27),在高盧(特等,LXXII,265),和米蘭(劉漢銓,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.在英國,被稱為橄欖油或分行週日,蠟黃或柳樹,紅豆杉或開花週日或週日的柳樹枝。 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.由於慶典回顧了隆重的進入基督進入耶路撒冷的人使用的許多古雅的和現實的陳述,因此,這個數字的一屁股坐在基督,刻出來的木材進行在遊行隊伍中,甚至帶進教會。 Such figures may still be seen in the museums of Basle, Zurich, Munich, and Nürnberg (Kellner, 50).這些數字還可以看到在博物館的巴塞爾,蘇黎世,慕尼黑,紐倫堡(凱爾納50)。

In some places in Germany and France it was customary to strew flowers and green boughs about the cross in the churchyard.在一些地方,在德國和法國,這是習慣性地灑鮮花和綠色的樹枝在墓地交叉。 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.激情過後的朗朗讀書聲在地下的人有福了手掌被帶到繚繞交叉(因此有時也被稱為手掌交叉),與他們的衣服,象徵著基督的勝利。 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).下巴伐利亞男孩在街上唱“PueriHebræorum”和其他聖誕頌歌,他們的名稱Pueribuben處(“Theologisch praktische Quartalschrift”,1892年,81)。 Sometimes an uncovered crucifix, or the gospel-book, and often the Blessed Sacrament, was carried in recession.有時,一個裸露的十字架,或福音書,往往是聖體聖事,在經濟衰退。 In many parts of England a large and beautiful tent was prepared in the churchyard.在英國許多地方,一個美麗的大帳篷,準備在墓地。 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.兩位神父的陪同下燈帶來了一個漂亮的杯子或聖體聖餐盒掛在神社的開放式的工作,這頂帳篷。 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.一個漫長的遊行與棕櫚樹和鮮花的教堂裡走了出來,在Laics陵園這座教堂以北的四站南側,西大門,與之前在教堂的院子裡交叉,這是當時發現。 At each of these stations Gospels were sung.在每個站傳唱福音。 After the singing of the first Gospel the shrine with the Blessed Sacrament was borne forward.後唱的第一福音聖體聖事的寺廟與承擔。 On meeting, all prostrated and kissed the ground.在會議上,所有拜倒,親吻地面。 The procession then continued.遊行,然後繼續。 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.的教堂的門被打開時,祭司舉行聖體聖事的寺廟與高,讓誰去,在去下這個神社,遊行回來進了教堂。 The introduction of the Blessed Sacrament into the Palm Sunday procession is generally ascribed to Bl.聖體聖事的引入到棕櫚週日遊行一般歸因於“基本法”。 Lanfranc who ordered the ceremony for his Abbey of Bec.蘭弗朗克誰下令他的修道院的BEC儀式。

Liturgical writers differ in assigning a time for the introduction of the benediction of palms and of the procession.禮儀的作家不同,在指定的時間,引進的棕櫚樹和遊行的祝福。 Martène, "De antiq. eccl. discipl." Martène,“德antiq。傳道書。discipl。” xx, 288, finds no mention of them before, the eighth or ninth century. XX,288,發現他們之前沒有提到,第八或第九世紀。 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,“基督教傳道書。politia”,II,308,同樣的觀點,並提到Amularius,“德分區。了。”,I,X,作為他們第一個發言。 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,家長的安提阿,和,彼得主教埃德薩,約397點的祝福所有教堂的美索不達米亞的手掌的若蘇埃Stylites的,上的權威。 The ceremonies had their origin most probably in Jerusalem.儀式有他們的起源很可能是在耶路撒冷。 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“的PeregrinatioSylviæ”,在378和394之間進行的,因此描述:在上帝的天它開始的逾越節,或大,週,之後所有的習慣練習廚師,烏鴉,直到早晨已經採取了地方的阿納斯塔西婭和在十字架上,他們去到各各他的十字架上教堂後面,稱為Martyrium,並在這裡舉行普通的週日服務。 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.在第七個小時(下午一時)所有前往橄欖山,Eleona,洞穴,在我們的主教,並,為背誦2小時讚美詩,國歌和教訓。 About the hour of None (three o'clock pm) all went, singing hymns, to the Imbomon, whence Our Lord ascended into heaven.關於小時的“無”(下午三時)都去了,唱聖歌,到Imbomon,從那裡我們的主升天。 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.這裡有兩個小時以上的人花費在虔誠的練習,直到5點鐘左右,當通道分公司和棕櫚樹攜帶有關如何遇見主的福音,說:“幸運的是,他來了,在”名稱“的主”是閱讀。 At these words all went back to the city, repeating "Blessed is He that cometh in the Name of the Lord."這些話都回城去了,重複“幸運的是,他來了,在”名稱“的主。” All the children bore branches of palm or olive.所有的孩子都承擔的手掌或橄欖油分行。 The faithful passed through the city to the Anastasia, and there recited Vespers.通過忠實的阿納斯塔西婭的城市,有背誦晚禱。 Then after a prayer in the church of the Holy Cross all returned to their homes.後的聖十字教堂祈禱,然後返回自己的家園。

In the three oldest Roman Sacramentaries no mention is found of either the benediction of the palms or the procession.在這三個最古老的羅馬Sacramentaries沒有提到的手掌或遊行的祝福。 The earliest notice is in the "Gregorianum" used in France in the ninth and tenth centuries.最早的通知是在“Gregorianum”在第九和第十世紀在法國使用。 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.在發現的第一天,宣告一個祝福上承載的手掌,但手掌上的祈禱中。 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.德的名多米尼克palmis,激情“多米尼發生在”Gelasianum“的,但只是作為一個上標和普羅布斯特(”Sacramentarien Ordines“,明斯特,1892年,202)懷疑的第一部分是一個除了可能是正確的,並且德和激情多米尼原來的題詞。 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.服務的過程中軸承的棕櫚樹是以前的做法,這似乎是肯定的,後來的遊行,以及後來的祝福的手掌。

The principal ceremonies of the day are the benediction of the palms, the procession, the Mass, and during it the singing of the Passion.主要儀式的日子是祝福的手掌,遊行,地下,並在它的激情的歌聲。 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.祝福的手掌如下類似美國馬薩諸塞州的棕櫚樹之間放置燭台,而不是通常所用的鮮花祭壇上的分支儀式。 The palms to be blessed are on a table at the Epistle side or in cathedral churches between the throne and the altar.被祝福的手掌上表的書信,或在教堂教會之間的寶座和壇。 The bishop performs the ceremony from the throne, the priest at the Epistle side of the altar.主教執行的寶座,在書信的壇的祭司儀式。 An antiphon "Hosanna to the Son of David" is followed by a prayer.一安提“和散那歸於大衛的兒子”後面跟著的祈禱。 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.的書信,讀出埃及記27十五,十六,7,敘述潺潺的以色列人在沙漠中的罪惡,嘆了口氣埃及豪華的餐廳的,並給出了承諾從天上來的食物要發送的甘露。 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.逐步包含的預言由高牧師caiphas的中發出了一聲的話,“這是權宜之計,一個人應該死的人”;另一個基督的祈禱,在花園裡的橄欖,聖杯可能通過,也是他告誡門徒儆醒禱告。 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,聖馬修,十六,1-9,描述基督的勝利進入耶路撒冷時,民眾從樹上砍樹枝,撒佈他們,因為他通過了,哭了,和散那歸於大衛的子孫,是有福的,他即在奉主的名而來。 (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. (在私人彌撒福音,這是閱讀的質量,而不是聖約翰結束。),然後按照祭文,前言,眾神,本尼迪塔斯。

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.在祈禱,然後說,主教或神父問上帝保佑手掌或橄欖油的分支,他們可能是保護他們可能帶來的所有地方,神的右手可能expell所有的逆境,保佑所有住在其中的,已被贖回我們的主耶穌基督。 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.的的祈禱參考諾亞方舟和眾多迎接我們的主帶回了橄欖枝的鴿子,他們說的棕櫚樹的樹枝象徵戰勝死亡的王子和橄欖樹的來臨,通過基督的精神津津有味。 The officiating clergyman sprinkles the palms with holy water, incenses them, and, after another prayer, distributes them.主禮牧師灑聖水,香燭他們的手掌,和,紛紛祈禱,分發給他們。 During the distribution the choir sings the "Pueri Hebræorum".在分配合唱團唱“PueriHebræorum”。 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."希伯來文的孩子們傳播的方式和他們的衣服,哭著說,“和散那歸於大衛的子孫”的人是他,在奉主的名而來。“ 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.然後如下遊行,神職人員和人民,承載著祝福的手掌,合唱團唱輪唱的平均時間的“暨appropinquaret”,“暨audisset”,和其他人。 All march out of the church.所有行軍走出教堂。 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.在返回的遊行兩個或四個chanters進入教堂,關上門,唱讚美詩“凱萊勞什”,這是​​重複以外。 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".在十字架上的工作人員在年底的讚歌subdeacon敲門,門被打開了,所有進入唱“Ingrediente多米諾”。 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.舉行彌撒,這是激情的歌聲,根據聖馬太,在此期間,所有在他們手中持有的手掌的主要特徵。

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.棕櫚枝已通過所有國家的喜悅和戰勝敵人的一個象徵勝利的標誌,在肉體和世界基督教的PS。 xci, 13, "Justus ut palma florebit "; hence especially associated with the memory of the martyrs. XCI,13日,“賈斯特斯UT帕爾馬florebit”,因此特別與緬懷先烈。 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.祝福聖枝主日(復活節前的星期日)用手掌在遊行隊伍中的一天,然後帶回家的信徒,作為聖事。 They were preserved in prominent places in the house, in the barns, and in the fields, and thrown into the fire during storms.他們被保存在家裡顯眼的地方,穀倉,並在該領域,並扔進火風暴期間。 On the Lower Rhine the custom exists of decorating the grave with blessed palms.在萊茵河下游的自定義裝飾的墳墓存在的祝福手掌。 From the blessed palms the ashes are procured for Ash Wednesday.從聖灰星期三(Ash Wednesday)採購的祝福手掌的骨灰。 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.在那裡的手掌可以不被發現的地方,橄欖,博克斯埃,雲杉或其他樹木的分支是使用和“Cæremonialeepiscoporum”,II,二十一,2表明,在這種情況下,至少有一點花朵或十字架的手掌被連接到橄欖樹枝。 In Rome olive branches are distributed to the people, while the clergy carry palms frequently dried and twisted into various shapes.在羅馬橄欖枝的人,而神職人員進行經常乾燥和扭曲成各種形狀的手掌。 In parts of Bavaria large swamp willows, with their catkins, and ornamented with flowers and ribbons, were used.在巴伐利亞州大沼澤柳樹,柳絮,裝飾著鮮花和彩帶,分別使用。

Publication information Written by Francis Mershman.出版信息作者:弗朗西斯Mershman。 Transcribed by Mark E. Maier.轉錄由Mark E.邁爾。 The Catholic Encyclopedia, Volume XI.天主教百科全書,卷席。 Published 1911.發布時間1911年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, February 1, 1911. Nihil Obstat,1911年2月1日。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約

Bibliography參考書目

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). ROCK,教會我們的父親(倫敦,1904年);杜申,基督教崇拜(倫敦,1904年),247;美洲教會審查(1908年),361; Kirchenlexicon,凱爾納,Heortology(tr.倫敦,1908年); KRAUS,Realencyklopädie NILLES,Kalendarium MANUALE(因斯布魯克,1897年)。



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