Passion Sunday in the Traditional Roman Rite

Rev. Scott Haynes

Passion Sunday, observed on the Fifth Sunday of Lent in the Traditional Roman Rite, marks the beginning of Passiontide, the two-week period leading up to Easter. It is characterized by a shift in the Church’s liturgical focus: the impending suffering and death of Christ. Various customs, including the veiling of sacred images and a deeper emphasis on Christ’s confrontation with His enemies, underscore the solemnity of this period.

Liturgical Themes and Scripture Readings

The two primary Scripture readings for Passion Sunday in the Traditional Roman Rite are Hebrews 9:11-15 and John 8:46-59, both of which emphasize Christ’s identity as the true High Priest and the eternal Word, rejected by His own people.

Hebrews 9:11-15: The High Priest of the New Covenant

In Hebrews 9:11-15, St. Paul presents Christ as the High Priest of the New Testament, offering His own blood for the redemption of mankind:

"But Christ, being come an high priest of the good things to come, by a greater and more perfect tabernacle not made with hand, that is, not of this creation: Neither by the blood of goats, or of calves, but by his own blood, entered once into the holies, having obtained eternal redemption." (Hebrews 9:11-12)

This passage highlights the superiority of Christ’s sacrifice over the Old Testament sacrifices, which were only a foreshadowing of His ultimate atonement. The theme of priesthood and sacrifice sets the tone for Passiontide, directing the faithful to meditate on the Passion as the fulfillment of all Old Testament types and prophecies.

John 8:46-59: Christ’s Divine Identity and Rejection

In the Gospel reading from John 8:46-59, Jesus engages in a heated discourse with the Jews, culminating in His solemn pronouncement of divinity:

"Amen, amen I say to you, before Abraham was made, I am." (John 8:58)

This declaration, invoking the Divine Name revealed to Moses in Exodus 3:14, incites outrage among His listeners, who attempt to stone Him. The passage underscores the growing hostility towards Jesus, a key theme of Passiontide. St. Augustine comments:

"They saw the man, but they did not believe in God; they observed the flesh, but they did not see the Word." (Augustine, Tractatus in Ioannem, 43.9)

This blindness to Christ’s divinity is reflected in the veiling of sacred images, a practice that symbolizes how Christ hid His glory and was rejected by His own people.

The Tradition of Veiling Sacred Images

One of the most striking customs of Passion Sunday is the veiling of crosses and sacred images with violet cloth. This tradition, which continues in the Traditional Latin Mass, has deep theological and historical significance. The veils remain until the Easter Vigil, when they are removed in conjunction with the Church’s celebration of the Resurrection.

Origins and Meaning

The practice of covering sacred images is believed to have originated in Germany in the 9th century with the use of a Fastentuch (Lenten veil), or velum quadragesimale (veil of forty days), a large cloth that concealed the sanctuary from the congregation. This was gradually adapted into the covering of individual statues and crucifixes. The custom visually enforces the Gospel theme of Passion Sunday: Christ withdrawing from public ministry as His Passion approaches.

Dom Prosper Guéranger, in The Liturgical Year, explains:

"The Church enters, today, on the mysteries of the Passion. She sees her divine Spouse insulted by the Jews... therefore she veils His image." (Guéranger, The Liturgical Year: Passiontide and Holy Week, Vol. 6, p. 120)

The veiling also recalls Christ’s words in John 8:59:

"They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple." (John 8:59)

Just as Christ withdrew from His persecutors, so too do His visible images in the Church disappear from sight, increasing the faithful’s anticipation for the unveiling of Christ’s glory at Easter.

The Fastentuch and Medieval Traditions

The Fastentuch tradition was particularly strong in medieval Germany and Austria, where enormous cloths adorned with biblical scenes would be hung before the altar during Lent. These veils, often richly decorated, served a catechetical purpose, reminding the faithful of salvation history. While most modern churches do not use large sanctuary veils, the veiling of individual crucifixes and images remains a key Passion Sunday tradition in the Traditional Roman Rite.

Theological and Mystical Significance of Passiontide

The veiling of sacred images is not merely an external custom but carries profound mystical meaning:

1. Symbol of Christ’s Humiliation: The hidden crucifix represents Christ’s abasement, especially as He approaches His Passion.

2. Preparation for Good Friday: The deprivation of visible images increases longing for the sight of the unveiled Cross on Good Friday, when it is solemnly venerated.

3. Participation in Christ’s Passion: Just as Christ’s glory was veiled from His enemies, so too the faithful enter into a deeper meditation on the mystery of the Cross.

The Passiontide Preface and Liturgy

In the Traditional Roman Rite, Passion Sunday introduces the Preface of the Holy Cross, which is used throughout Passiontide:

"Through Christ our Lord: who for the salvation of the world stretched forth His hands on the wood of the Cross, that He might draw to Himself the suffering members of His Mystical Body."

This preface beautifully expresses the mystery of the Cross, which is at the heart of Passiontide. The liturgy also omits the Gloria Patri (minor doxology), signifying the Church’s mourning over Christ’s approaching Passion.

Conclusion: The Call to Deeper Contemplation

Passion Sunday serves as a gateway into the most solemn weeks of the liturgical year. The veiling of sacred images, rooted in medieval traditions such as the Fastentuch, reflects the Gospel message of John 8:46-59, where Christ withdraws from those who reject Him. The scriptural readings from Hebrews and John emphasize the High Priesthood of Christ and His divine identity, which was hidden from the eyes of unbelievers.

St. Leo the Great encourages the faithful to enter into this mystery:

"The Passion of our Lord and Savior is the salvation of mankind, the life of the faithful, and the glory of the saints." (Leo the Great, Sermo 64, 1)

As Passiontide begins, the faithful are invited to follow Christ into His Passion, contemplating His suffering and preparing their hearts for the triumphant unveiling of His glory at Easter.