Shout, Shout, Let It All Out
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For April 13, 2025:
Shout, Shout, Let It All Out
by Chris Keating
Luke 19:28-40
Imagine Tears for Fears playing in the background as Jesus marches into Jerusalem. “Shout, shout, let it all,” or so the disciples say to one another. As Luke describes the scene, it is a near echo of Jesus’ birth. There is a multitude, not of heavenly host, but of earthly followers, all shouting praise and proclaiming peace.
It is not the time to remain silent.
It’s a sentiment Senator Cory Booker would understand. Last week, the New Jersey Democrat decided he could no longer remain silent. “I rise tonight because silence at this moment of national crisis would be a betrayal of some of the greatest heroes of our nation,” Booker said during his record-breaking 25-hour marathon Senate speech.
While military commanders orchestrated strikes against Houthi targets in Yemen, and President Trump’s team prepared to launch another foray into a trade war, Booker declared he could no longer remain silent. He returned power to the people by reading emails from constituents and reminding the world that now is not the time to be silent. “The bedrock commitments in our country — that both sides rely on, that people from all backgrounds rely on — those bedrock commitments are being broken,” he said. In response, the White House dismissed Booker’s speech by suggesting Booker was attempting an “‘I am Spartacus’ moment.”
For 25 hours, Booker did not yield, not even to use the restroom. It was as if he believed the stone walls of the US Capitol might cry out if he held his tongue.
Jesus’ entrance to Jerusalem also stirs our hearts this week. It is the opening scene of the Holy Week drama, a paradoxical yet poignant strike against the ruling powers. Here the unauthorized refuse to yield their voices. Yet the church too often domesticates this untamed street theater to make it look more like an Easter parade. We forgo donkeys for obvious reasons and instead opt for a small throng of palm-branch waving children. But then we cut their parade short, making certain to collect the branches before they can be used as light sabers during the sermon.
We sing sweet songs of cherubic praise but refuse to speak out as Jesus passes. So much for “shout, shout, let it all out.” We would do well to listen to the rocks around us as they prepare to speak on behalf of all creation.
In the News
Facing a nation overheated by politics, Sen. Booker spoke words he believed reflected views which were neither purely right nor left. Instead, quoting from emails and letters from constituents, Booker pointed out what he believed was the eroding of America’s “moral center.”
After he ended the marathon filibuster, Sen. Booker told an interviewer that he felt compelled to speak after hearing the voices of “dozens of real Americans” on both sides of the political aisle.
“I hope that perhaps this is one of many ignition points that get people to kind of galvanize and come together and stop him (Trump) from doing a lot of these things,” Senator Booker told NPR. He said he believes many of his Republican colleagues share concerns about Trump’s agenda but are uncertain how to speak out.
“I think this is a time where the (Republican) party knows how over the top Donald Trump is,” he said during an interview following his speech. “The (Republican) party knows how demeaning and degrading it can be to people in and out of the party. The party knows that there's problematic things, but now we’ve got to wake them up to actually do something about it. I quoted [Martin Luther King Jr.] last night where he said, what we have to repent for is not the vitriolic words and violent actions of the bad people, but the appalling silence and inaction of the good people."
Kings’ words also seemed to inspire widespread protests in all fifty states this weekend. The “Hands Off!” mass action, organized by Indivisible, MoveOn, and other groups, was aimed at channeling public opposition to President Trump’s proposed policies, including budget cuts, health care cuts, and slashing of federal agencies. Organizers estimated that upward of 600,000 persons took place.
Sen. Booker believed the time was right to break the Senate’s previous individual speech record, held by the late Senator Strom Thurmond, since 1957. Back then, Thurmond spoke for more than 24 hours against the 1957 Civil Rights Act. That record “seemed wrong to me,” said Booker. “It always seemed wrong.”
Following his speech, Booker reinforced his message at rallies in New Jersey where he told constituents that now is the time to ask ourselves “What more can I do?”
“Democrats must focus on more than winning elections,” said Booker, implying that there is no time to remain silent — a response similar to Jesus’ retort to the Pharisees.
In New York, a former special education teacher reflected on her reasons for attending Saturday’s mass action. Melissa Jackson cited fights over diversity, equity, and inclusion projects, immigration, and education as prompting her participation.
“I think it’s ridiculous,” Jackson told a New York Times reporter. “New York, the United States, is the melting pot. Like, what do we want? Like, not diversity, not inclusion? We’ve come too far to take so many steps back.”
In the Scripture
Jesus’ face has been set toward Jerusalem since chapter nine in Luke’s gospel, a reminder that throughout this gospel, Jesus remains in control of his destiny. While we tend to merge the differing gospel accounts, it’s wise to pay attention to the distinctives offered by each writer. For example, Luke deletes the Hebrew scripture references included by Matthew and John, and omits any references to waving palm branches, perhaps out of a concern of their link to nationalism.
Yet it’s clear that Luke intends to show us that Jesus is the Messiah, just as the angels proclaimed in chapter two. Indeed, it seems that the passage serves as a literary appendix to the birth narrative. Where the heavenly host sang praise to God and a pronouncement of peace, the disciples lining the path joyfully shout praise to the “king who comes in the name of the Lord,” praying that God’s peace will be evident in heaven.”
In contrast to the way the Roman governor would enter Jerusalem before Passover, many commentators point out that Jesus’ so-called “triumphant” entry was actually quite subdued and cloaked in layers of irony. Luke makes it clear that Jesus arrives not on a stallion, but a young colt, or service animal. Jesus enters through a side gate and is cheered not by loyal citizens but by witnesses to his many acts of power.
Chief among Luke’s distinctive additions to the story is the Pharisees’ scolding of Jesus’ disciples. Commentators note that the disciples still seem clueless about Jesus’ mission and identity. Justo Gonzalez points out the ironies present in Luke’s narrative: while the passion narrative will detail the way Jesus becomes the victim of conspiracy theories and slimy plots, he remains the victor, “for in some strange way all that is happening is in God’s hands.” (Gonzalez, Luke, ed. Amy Plantinga Pauw and William C. Placher, Belief: A Theological Commentary on the Bible, Louisville, KY: Westminster John Knox Press, 2010, p. 225.) “He is the strange king who conquers by means of suffering and apparent defeat, and whose power, greater than any other on earth, seems to be trampled under the power of religious and political authorities.”
Even though they lack a full understanding of what is happening, Jesus’ followers are nonetheless compelled to shout their praise. The response of the Pharisees reminds us that for the good of all concerned, it would be better if Jesus’ entrance received as little attention as possible. Indeed, all creation seems compelled to herald Jesus’ entry — a fact Jesus underscores in his reply to the Pharisees. If even a single disciple remained silent, the thousands of rocks surrounding Jerusalem would cry out — the rocks used for stoning the accused, the rocks used to prop up Roman institutions, the rocks used in the construction of the temple. All would shout, shout, letting out their praise to God’s victor.
In the Sermon
Not long ago, a person said to me that their only objection to a pastor their church was considering calling was that he described himself as a “prophet who speaks truth to power.” The man speaking to me replied, “I don’t believe ‘speaking truth to power’ is in the scriptures.” His comment caught me off guard, and because I was a guest at their church, I took a moment to construct my reply. “Well,” I said, “I disagree.” I paused. “In fact, you might want to go back and read the story of Nathan’s critique of King David.” The long prophetic arc of biblical literature demonstrates how often truth-tellers are summoned before power brokers.
In his affirmation of the disciples’ boldness, Jesus affirms their witness to the power of God revealed in weakness. “After all,” writes William Klein, “they could tell of the river of tears and blood spilled here and there as the result of any number of brutal campaigns. They could tell of one military leader after another parading into the city and filling the people’s ears with fear. The singing stones’ song on the day Jesus entered the city would sing, not just for joy at the coming of a gracious king, but also for grief and lamentation — like Rachel weeping over her children, like Jesus weeping over the city. Their song would be a cry rising from any boulevard of broken dreams across this planet where God’s people have suffered.” (Feasting on the Gospels: Luke, p. 178).
Much like protestors, the disciples are compelled to speak out. The exigencies of the moment demand that they shout — even if they do not fully grasp the meaning of the moment. They rise to welcome the “one who comes in the name of the Lord.” They are the witnesses to God’s acts of power — the blind have received their sight, the hungry have been fed, and the suffering have been healed of their pain. What else can they do but shout?
We are quick to note the losses around us. The church, of course, is acutely aware that there are fewer families of child-bearing age attending these days, or just fewer people in general. We are aware of the potential pain our nation’s current trade war could inflict on manufacturing plants, farmers, or auto companies. We are witnessing the dismantling of compassion, and the rewiring of networks of mercy. Yet we are also witnesses of something else. Like the disciples, we have seen and known the great works of God. Like those who are protesting, we have known the joy that often accompanies justice. Like those laying their cloaks before the Lord, we are the ones called to speak words of hope and joy. Shout, shout, shout it all out! This is the promise of the Lord who draws near and who accompanies us in our pain.
* * * * *
SECOND THOUGHTS
Palm Sunday Parade
by Tom Willadsen
Psalm 118:1-2, 19-29; Luke 19:28-40
Just to be clear, while some churches mash up Palm Sunday and Holy Week into Palm/Passion Sunday, the church I serve does not. While attendance for Maundy Thursday and Good Friday will be well below attendance for Palm Sunday and Easter, we still hold the strong conviction that each day demands the full attention of a single service of worship. In my younger, more rigid days, I thought we should limit attendance on Easter to only those who had attended Good Friday services. I mean, can there be resurrection without death? I’ve mellowed some. Well, a little.
In the Scripture
Bind the festal branches to the altar! This passage makes Presbyterians uncomfortable because we don’t have altars, but there was one in the temple, the destination of the procession accompanying Jesus on the donkey.
It is not clear how many people were taking part in the procession. Matthew’s gospel has “a very large crowd” (or perhaps “most of the crowd”). (21:8) Mark reads “many people.” (11:8). While Luke has “the whole multitude of his disciples.” (19:37) “Multitude” implies a lot of people, but since the text specifies “his disciples,” it could mean only that every one of his disciples was participating. In Luke’s gospel women are often mentioned among Jesus’ followers, which could indicate more than the twelve.
The scene as Luke describes it alludes to Psalm 118:26, “Blessed is the one who comes in the name of the Lord,” (NRSV) and Zechariah 9:9 (NRSV):
Rejoice greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
See, your king comes to you;
triumphant and victorious is he,
humble and riding on a donkey,
on a colt, the foal of a donkey.
The multitude identifies Jesus as “king,” the charge that was brought against Jesus in Luke 23:2.
This passage is the last time the Pharisees are mentioned in Luke’s gospel.
As The Immediate Word’s popular music avatar, I felt obligated to check out the lyrics to the Rolling Stones’ 1978 hit “Beast of Burden,” for potential theological or sermonic content on Palm Sunday, but couldn’t find any. Maybe next year.
In the News
Palm Sunday is such a familiar story, and one of the few Bible stories than many people in our churches have acted out, that it may be hard to bring a fresh message about what’s happening as Jesus rides the donkey up to the temple. We’ll pull “hosanna!” out of the church’s supply closet for its one appearance of the year. (Be sure to tell the people that it means something like, “Save us, we pray!” or “Deliver us!” More generally it can simply be an exclamation of praise.)
It seems to me there are four modern occasions that could be analogues to what happened on Palm Sunday: parades, processions, demonstrations, and street theatre. All take place outdoors, in public places, but their aims and purposes differ.
Parades — I have marched in more parades than I can count, usually behind the trombone I have played for more than 50 years. (And always in the front row, because trombones.) Some of the occasions that have required the presence of a marching band in my experience have been
• St. Patrick’s Day;
• Santa Claus (really the opening of Christmas shopping season);
• Homecoming;
• Independence Day;
• The opening of a new Amtrack station;
• The 20th anniversary of a shopping center;
• The kick off of a new marketing campaign for United Airlines; and
• The closing scene of a local production of The Music Man.
A marching band can bring that “rumty-tumty touch,” as a production of Scrooge described it fifty years ago. Parades are carefully planned. Floats, scout troops, bands, fire trucks, horses, elected officials, and reigning pageant winners are all given a specific place in the order of the parade. One year my high school band finished first in the nation’s oldest, continuous Santa Claus parade, (Peoria, Illinois, begun in 1888) but this is only because we didn’t let any rival bands pass us.
Processions — A World War II vet who was a member of a church I served was very active in the American Legion and VFW. She could be counted on to ride in a jeep and wave to the crowd during the Memorial Day Procession. She made it very clear that this event was not a parade. It was a procession to remember soldiers in all wars who had died. The procession started downtown and travelled about a mile and a half to one of the town’s cemeteries. There were marching bands, and some bands of veterans who rode on flat beds. There were no floats and the belly dancers, a feature of the town’s Independence Day Parades, were absent. The procession was as organized as any parade I’d ever seen; each unit knew its place. This set the Memorial Day Procession apart from funeral processions. Funeral processions I’ve been a part of have the first two or three cars in line, but other cars can join the procession as the traffic flows. Processions are somber, not celebratory. I imagine Palm Sunday’s walk up to the temple was not especially procession-like.
Street theatre — Street theatre can be a lot of things. It always occurs in a public place with a cast of people who have gathered with the intention of putting on a performance of some kind. Often street theatre seeks to engage those observing. When it is done well it can create and reflect the spontaneous energy of the crowd. While the performers begin with a plan or intention, the public, unstructured nature of the presentation makes them unpredictable. Improvisation is required of the performers and they need to have a high level of trust in one another.
In large cities, with places frequented by many pedestrians, street musicians, magicians, stand-up comics, and others often put on performances that verge on street theatre. Usually these performers pass a hat, seeking tips for their performances, which is not often the case with street theatre productions.
Demonstrations — There are all kinds of demonstrations. While they are usually organized, as in “meet at the corner of Main and University at noon tomorrow to protest the college’s latest decision to…” they are not organized and controlled as parades and processions are. They can spiral quickly, especially when those in authority try to quash them. Groups of like-minded individuals can turn into mobs, which are virtual organisms that take on lives of their own. Many demonstrations during the Civil Rights Era trained participants to expect and withstand violence. This takes extraordinary discipline. Following the murder of George Floyd by a member of the Minneapolis police force on May 25, 2020, there were demonstrations all over the world. I attended one where participants kept silent for more than nine minutes, the length of time that the Minneapolis police officer knelt on Mr. Floyd’s neck.
There were two demonstrations in Omaha, Nebraska, where I lived on Friday, May 29. One turned into a riot. Fortunately, I attended the other demonstration, which was held at the birthplace of Malcolm X, but I left when it got boring. That demonstration didn’t devolve into anarchy.
In the Sermon
In Mark’s gospel, Jesus reaches the temple on Palm Sunday, but returns to Bethany because it’s late in the day. In Luke, Jesus weeps over Jerusalem after the hosanna shouting has stopped, then goes into the temple and drives out “those who were selling things.” There’s no mention of turning over the tables, nor of making a whip out of cords. Maybe he just used “the Dad voice” on them, without resorting to violence.
Invite your congregation to imagine what it would have been like walking with Jesus. There are plenty of depictions of this scene in popular movies. (Nota bene, in Luke, branches are not mentioned.) Have they ever thrown their coat on the ground for someone to walk on? For a donkey to walk on? Have they ever been in the presence of someone who was captivatingly charismatic, powerful or famous? What emotions would they imagine feeling walking up the steep path to the temple — elation, excitement, hope, anticipation, suspense?
Do they imagine that they’d have been prepared for Jesus’ triumphant, king-like trip to the temple? Would it have taken them by surprise? And if it did, would they have joined in the shouting, or stood at a distance to see what might happen? Some people are energized by being in crowds, others feel claustrophobic.
Palm Sunday is the beginning of Holy Week, though we’ve been journeying with Christ to the cross since Transfiguration Sunday, way back on March 2. Today is a chance for our members to examine their hearts. Would they join in the excitement or let the parade pass them by?
ILLUSTRATIONS
From team member Mary Austin:
Luke 19:28-40, Luke 23:1-49
Palm and Passion Sunday
It’s hard to think about Palm Sunday without the passion narrative attached, as the two stories create a powerful mix of celebration and death. Funerals are trending in that direction now, too. A new funeral home in London has a blue-and-white façade, and “three polka-dot vases on plinths sit in the window. To the casual observer, the space might look like an art gallery. But through the window is something a little more curious: a sea-foam-green box measuring 7 feet by 2 feet. It’s generally upon noticing the box that passers-by will do a double-take of the shop’s signage: Exit Here. The polka dot vases aren’t vases. They’re urns. The box is a coffin. And in the back, unknown to them, is a 12-person morgue.”
The owner “became interested in the mortuary business while planning a funeral for his father, who died in 2010. He felt that there weren’t enough choices in the process. “Funerals are historically a hand-me-down business,” he said, adding that people tend to use the funeral parlor that’s closest to their home. He also believes funeral planning is not so different from hospitality.”
“When Exit Here organized the funeral last year of Poppy Chancellor — the artist and daughter of the “Downton Abbey” star Anna Chancellor — who died at 36, guests shared photos of the “leaving party,” as the service was called, on social media. Inside the West London crematory were big, beautiful banners emblazoned with slogans like “Embrace joy today” and “I want to see you dance again.” In one video, guests were doing the limbo to the silky vocals and pulse of Beyoncé’s hit song “Heated.” …the question of death is very much alive. And how we choose to answer it, well, that’s a personal matter.”
Jesus answers the question here, in the procession and all through the week, with everything he does.
* * *
Luke 19:28-40
Palm Sunday
“Even the stones will cry out,” Jesus promises. In the 2025 UCC Lent Devotional, Joanna D’Agostino observes, “As Jesus turns toward the cross, his followers get quieter and quieter. His friends see the reality of arrest, trial, and crucifixion, and they disperse through acts of betrayal, denial, and silence. Is that when we hear the stones?”
She shares, “the Greek verb, krazo, is usually translated as “cry” or “shout out,” as it is in reference to stones here in Luke. Krazo is used frequently when people cry out for Jesus, seeking a release from suffering or danger. Jesus always hears and always responds.
The first definition of krazo, however, is “croak,” like a frog: these rocks will start croaking.
If it’s not absurd enough that stones might start screaming in the face of an oppressive empire to proclaim that Jesus comes in the name of the Lord for the salvation of all people, imagine if they started ribbiting. God will do whatever it takes to get God’s point across. As we head into the deepest part of the Lenten wilderness, we might notice the steadfast sounds of creation, even when the support of human community falls short. Jesus trusted that he would never truly walk the lonesome valley by himself. He carried the assurance that God will do whatever it takes to get the point across, even when people fall silent. In the dark and lonesome valley, the rocks will start to croak. Perhaps the bushes will roar. The stars will purr. The streams will sing birdsongs. God, ever-present, will never fall silent.
The shouts of Palm Sunday echo everywhere in God’s creation.
* * *
Luke 19:28-40 and Luke 23:1-49
Palm and Passion Sunday
On Palm and Passion Sunday, and through the week ahead, Jesus uses the symbols of his faith, and also acts in a whole new way. Writer adrienne maree brown (who uses all lower case letters for her name) says that this pattern breaking is where God triumphs. She says, “Beloved flock in murmuration with me, I keep finding myself saying to myself and anyone who will listen that healing is the victory. Healing from cycles of harm, healing from the inside out, healing so that we have internal integrity to the values most compatible with our beloved home planet and all the other life on it — that’s the win. Seeking to dominate others leads to contention, violence, and a disconnection from reality. No one wins in that scenario. In fact, the most likely outcome of our currently ruptured society is that humans go extinct. And I want us to continue as long as we are meant to, which I believe means breaking cycles of harm.”
God shows up this week to break the cycles of harm.
* * *
Luke 23:1-49
Passion Sunday
Author K.J. Ramsey, who has a chronic illness, finds meaning in the suffering of Jesus. In this week, he will experience injuries to body and spirit, suffering even before the day of his death. Ramsey writes, “We become whole, we become truly human, because Jesus lived a whole, human life including pain. Jesus knew the pain of betrayal and the sting of denial. Throughout his entire life he felt the loneliness of being misunderstood by those closest to him. His own family called him crazy. Even his brothers did not believe in him. He felt the grief of being judged by his religious community, who saw him as an imposter, a rebel, and a threat to kill. And when Jesus shared with his disciples about his coming suffering and death, Peter rebuked him, chiding Jesus, totally missing the truth of what he had shared. How frustrated Christ must have felt to hold his coming agony in his heart alone. God, who in himself is community, chose to feel and know the ache of loneliness.” (from This Too Shall Last: Finding Grace When Suffering Lingers)
Passion Sunday ushers us into this week of suffering, where we find a companion in our own sorrows.
* * *
Luke 23:1-49
Passion Sunday
Riding into Jerusalem on his borrowed donkey, Jesus makes a particular claim about where we find God. Father Greg Boyle experiences this through his ministry with former gang members, noting, “At Homeboy, we try to invite folks to the mystical mind, then we find God, less and less “out there” and more and more “in close” as Meister Eckhart suggests. It is challenging to find this God…But the God who wants to be found is the God of love. We find the ground of oneness there. Which is less about HOW God is and more about WHERE God is: in the loving. We align the compass of our hearts there.”
With his ride, and the week to come, Jesus is orienting us to a different kind of God. Father Greg adds, “As my friend Chris Hoch says, “The homies are used to a ‘Department of Corrections’ God. We want to propose a ‘Department of Connections’ God.” We are being “wooed” to see this. The very humble generosity of God deflects and says, gently, “Why are you looking at me?” God’s loving expansiveness wants us to look at each other. To be the very generosity of God and to nurture each other into becoming a community of cherished belonging. We receive the sustenance, then choose to sustain each other.” From Cherished Belonging: The Healing Power of Love in Divided Times)
* * *
Luke 23:1-49
Passion Sunday
Descent is more dangerous than ascent, experienced mountain climbers say. More deaths happen on Mount Everest when climbers are going down than when they’re going up. As Jesus moves into what we call Holy Week, he’s in a dangerous descent toward death.
Lou Blaser says, “Descending from the summit is when you’re at your most exhausted, your oxygen supply running low, and your body barely holding it together. You may be suffering from altitude sickness, frostbite, or other issues you racked up on the way up. The adrenaline rush of getting up there is gone, and every step down is just as risky — maybe even more so than the climb up. You’re surrounded by others who are equally drained, and their missteps could take you down with them. And, of course, you’ve got to get to a safe level before the weather inevitably turns.”
Blaser adds, “This is the moment that separates those who simply made it from those who truly master the mountain. Because descending isn’t about luck; it’s about skill. It’s knowing when to push forward and when to pause. It’s making smart choices based on what you learned about the mountain, yourself, and your remaining tools.” Jesus has mastered the mountain and now is heading down toward his death.
* * * * * *
From team member Katy Stenta:
Luke 19.28-40
Even the Rocks
My brother was used to a loud house — he was in a house of constant motion and chaos. My brother is a quiet extrovert in a sea of extreme extroverts, so that he “played” the introvert in the family because everything is relative. However, when he hit school, the world changed. Suddenly, everything was ordered and quiet. Suddenly, the world became a different place. This did not bother my brother much. He mostly enjoyed learning and making friends. However, he did find that he missed the ambient noise in the world. So, he started to make his own — narrating what he was doing, basing around, pushing really hard on the crayons in order to make the crayons noisy with their “scritch-scritch-scritch” against the paper. My brother knew what he needed to make the world his own, and so he made it so. Jesus is saying the same thing. The world knows what is needed right now. Palm Sunday is necessary. It is as much a part of Holy Week as the rest. You cannot quiet the cries for justice and salvation, they are recorded in the very earth itself. Thus, the stones will cry out even if all else is silenced. It comforts me that so much is true.
* * *
Luke 22:14--23-56
“Father Forgive them…”
We are having a lot of debate about apologies in my house right now. My eldest teen wants to demand apologies from us parents. Exact apologies for how we’ve parented, what we’ve done wrong, and how we have offended. My teenager says that they apologize all of the time, and it’s true, they do. There is suspicion that they want to pre-apologize to avoid consequences and guilt, but nonetheless my eldest makes a very good and honest apology. However, the nature of forgiveness seems to be a lot more complex than that. We are trying to work through that you cannot demand apologies. It is rather like when J.D. Vance tried to demand gratitude from President Zelensky of Ukraine — certain feelings cannot be demanded, or rather, they can be, but they are not authentic. Now, sometimes it is still good to go through the motions to get there, (that might be a whole different conversation) however, I find it amazing here that Christ is practicing forgiveness without apologies. No one here is saying sorry. This is pure unfettered grace. Forgiveness without a real full apology — forgiveness without comprehension is almost the opposite of the debate we are having in my household. I wonder what that would look like?
* * *
Philippians 2:5-11
This is one of my favorite passages about Jesus because it reminds me that Jesus was somehow with God and then emptied Godself of God to “descend into hell,” which is my personal, non-canonical view — definition of hell. Hell means to be without God. I don’t know how that works, it just does. And at that point I don’t know how Jesus is God or even human, because Jesus is both God and humans are made in God’s image so how does that work? Also, I love to think of Jesus as the human translation of God. Divinity kept trying to talk to us and we kept getting the translations wrong, so Jesus decided to embody God as a physical manifestation and translation of God’s love — not to degrade or otherwise demean God, but to show us just how much God loves us.
* * * * * *
WORSHIP
by George Reed
Call to Worship
One: O give thanks to our God who is good.
All: God’s steadfast love endures forever!
One: Open to us the gates of righteousness.
All: Let us enter through them and give thanks to God.
One: The stone that was rejected has become the chief cornerstone.
All: This is God’s doing; it is marvelous in our eyes.
OR
One: Come and join the voices of all creation.
All: What shall we proclaim?
One: Christ is among us and the reign of God is come.
All: Hosanna in the highest! God reigns over all.
One: Don’t let the message die when our worship is over.
All: We will live and proclaim God’s reign to all.
Blessing of the Palms
We join the thong in Jerusalem and throughout the ages as we wave our palms and declare the entrance of your reign, O God. Bless us and our palms that we may not only speak of your realm but that we might enter it fully as disciples of Jesus. May our worship today prepare us for the work of discipleship this week. Amen.
Hymns and Songs
All Glory, Laud, and Honor
UMH: 280
H82: 154/155
PH: 88
GTG: 196
AAHH: 226
NNBH: 102
NCH: 216/217
CH: 192
LBW: 108
ELW: 344
W&P: 266
AMEC: 129
Hosanna, Loud Hosanna
UMH: 278
PH: 89
GTG: 197
NCH: 213
W&P: 267
AMEC: 130
Close to Thee
UMH: 407
AAHH: 662/663
NNBH: 317
AMEC: 396
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
GTG: 738
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
What Wondrous Love Is This
UMH: 292
H82: 439
PH: 85
GTG: 215
NCH: 223
CH: 200
LBW: 385
ELW: 666
W&P: 257
STLT: 18
Renew: 277
Ah, Holy Jesus
UMH: 289
H82: 158
PH: 93
GTG: 218
NCH: 218
CH: 210
LBW: 123
ELW: 349
W&P: 521
Renew: 183
Lord, Whose Love Through Humble Service
UMH: 581
H82: 610
PH: 427
CH: 461
LBW: 423
ELW: 712
W&P: 575
Renew: 286
We Utter Our Cry
UMH: 439
STLT: 137
O Young and Fearless Prophet
UMH: 444
CH: 669
STLT: 276
All Hail King Jesus
CCB: 29
Renew: 35
He Is Exalted (Ele é exaltado)
CCB: 30
Renew: 238
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who continually comes into your world to save us:
Grant us the wisdom to perceive you and to join you
as you bring all of your creation into your glorious realm;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you are the one who continues to come to us to bring us salvation. Help us to join you in your work of redemption that reaches out to all creation. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our failure to proclaim the reign of God.
All: We confess to you, O God, and before one another that we have sinned. We have failed to be faithful disciples of Jesus. We gather to wave our palms, but we fail to go out and join his proclamation of your reign within and among us. We are weak as your body because we have failed to be faithful. We have allowed the world to tell us what is right instead of sharing your wisdom. Forgive us and give us courage to stand with Jesus even as he faces the cross. Amen.
One: God is faithful, and all creation cries out the truth. Receive God’s grace and mercy and join your voice proclaiming God’s love.
Prayers of the People
Hosanna in the highest, O Christ, who comes to proclaim God’s restoration of creation. Worthy are you of praise because you are faithful in your sonship.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have failed to be faithful disciples of Jesus. We gather to wave our palms, but we fail to go out and join his proclamation of your reign within and among us. We are weak as your Body because we have failed to be faithful. We have allowed the world to tell us what is right instead of sharing your wisdom. Forgive us and give us courage to stand with Jesus even as he faces the cross.
We give you thanks for your reign which is coming among us. We thank you for those who are faithful in proclaiming its coming and in working to make it so. We thank you for Jesus who came and showed us the way at the cost of his own death, even death on the cross.
(Other thanksgivings may be offered.)
We offer to you the needs and cares of your creation. Many suffer and too much of that suffering is because we have failed to live into your reign. As we offer to you those who are on our hearts this day, help us to turn our prayers into actions as we offer your grace to others.
(Other intercessions may be offered.)
Hear us as we pray for others: (Time for silent or spoken prayer.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the blessed and Holy Trinity. Amen.
* * * * * *
CHILDREN’S SERMON
Palm (Cloak) Sunday
by Dean Feldmeyer
Okay, it’s Palm Sunday. No need over taxing our creative brains for this one. We’re going to put on a little parade, some street theater with the kids waving things and shouting “Hosanna!” and “Blessed is he who comes!” and the like. You know the drill. It’s a no-brainer, right?
But before we march down the aisle, let’s look at a few things that would benefit our kids to know, not the least of which is what the Bible has to say about Palm Sunday.
The synoptic gospels (Matthew, Mark, and Luke) all agree that there was some intrigue involved with getting the donkey for Jesus to ride on. The use of passwords and countersigns seems to be possible. John says Jesus just happened upon the donkey as he was walking by and hopped on.
Interestingly, there is little mention of palms in the gospels. In the NRSV, John is the only one to use the word. “So, they took branches of palm trees and went out to meet him, shouting, “Hosanna! Blessed is the one who comes in the name of the Lord — the King of Israel!” (12:13)
Matthew says that some people spread their cloaks and some “cut branches from trees.” What kind of trees he doesn’t say. “A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road.” (21:8)
Mark agrees with the cloaks part but says they cut leafy branches in the fields and brought them to lay before Jesus. “Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields.” (11:8)
Luke makes no mention of greenery at all. In his gospel they’re just waving and laying down their coats.
All four of the gospels agree that people laid their cloaks (coats) on the road as one might do for a king so as to keep the king’s feet from touching the unclean earth.
As for what the people shouted as the parade went by, well, they all agree on “Hosanna!” (Save! Help! Savior!) but that’s about it.
So, maybe we should refer to this Sunday not as Palm Sunday (which is mentioned in only one gospel) but as Cloak Sunday which is mentioned in all four.
At any rate, to make our reenactment as genuine and authentic as possible, let’s line the children up across the front of the sanctuary or worship area, shoulder to shoulder, or nearly so. Hand out to them some coats or jackets and some palm leaves AND some branches from other bushes or trees.
Identify one adult from the congregation to be Jesus with a sign around their neck to identify them. Pick another adult to be the donkey with a sign around their neck as well.
Now, starting at one end of the line of children have the donkey lead Jesus by the hand as they pass slowly by in front of the children. Encourage the children to shout “Hosanna!” and other bible-sounding things as they wave their branches and throw their coats on the floor before him.
When Jesus gets to the end of the line have him turn around and repeat the process going back the other direction and invite everyone in the congregation to join in with shouts of “Hosanna!” If possible, give them palm leaves to wave as they shout!
Have the children help you collect all the props and move them off stage/chancel and conclude with a prayer thanking God for the joy that is ours because God has brought Jesus into our lives.
* * * * * * * * * * * * *
The Immediate Word, April 13, 2025 issue.
Copyright 2025 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
- Shout, Shout, Let It All Out by Chris Keating based on Luke 19:28-40.
- Second Thoughts: Palm Sunday Parade by Tom Willadsen based on Psalm 118:1-2, 19-29; Luke 19:28-40.
- Sermon illustrations by Mary Austin and Katy Stenta.
- Worship resources by George Reed.
- Children’s sermon: Palm (Cloak) Sunday by Dean Feldmeyer.
Shout, Shout, Let It All Outby Chris Keating
Luke 19:28-40
Imagine Tears for Fears playing in the background as Jesus marches into Jerusalem. “Shout, shout, let it all,” or so the disciples say to one another. As Luke describes the scene, it is a near echo of Jesus’ birth. There is a multitude, not of heavenly host, but of earthly followers, all shouting praise and proclaiming peace.
It is not the time to remain silent.
It’s a sentiment Senator Cory Booker would understand. Last week, the New Jersey Democrat decided he could no longer remain silent. “I rise tonight because silence at this moment of national crisis would be a betrayal of some of the greatest heroes of our nation,” Booker said during his record-breaking 25-hour marathon Senate speech.
While military commanders orchestrated strikes against Houthi targets in Yemen, and President Trump’s team prepared to launch another foray into a trade war, Booker declared he could no longer remain silent. He returned power to the people by reading emails from constituents and reminding the world that now is not the time to be silent. “The bedrock commitments in our country — that both sides rely on, that people from all backgrounds rely on — those bedrock commitments are being broken,” he said. In response, the White House dismissed Booker’s speech by suggesting Booker was attempting an “‘I am Spartacus’ moment.”
For 25 hours, Booker did not yield, not even to use the restroom. It was as if he believed the stone walls of the US Capitol might cry out if he held his tongue.
Jesus’ entrance to Jerusalem also stirs our hearts this week. It is the opening scene of the Holy Week drama, a paradoxical yet poignant strike against the ruling powers. Here the unauthorized refuse to yield their voices. Yet the church too often domesticates this untamed street theater to make it look more like an Easter parade. We forgo donkeys for obvious reasons and instead opt for a small throng of palm-branch waving children. But then we cut their parade short, making certain to collect the branches before they can be used as light sabers during the sermon.
We sing sweet songs of cherubic praise but refuse to speak out as Jesus passes. So much for “shout, shout, let it all out.” We would do well to listen to the rocks around us as they prepare to speak on behalf of all creation.
In the News
Facing a nation overheated by politics, Sen. Booker spoke words he believed reflected views which were neither purely right nor left. Instead, quoting from emails and letters from constituents, Booker pointed out what he believed was the eroding of America’s “moral center.”
After he ended the marathon filibuster, Sen. Booker told an interviewer that he felt compelled to speak after hearing the voices of “dozens of real Americans” on both sides of the political aisle.
“I hope that perhaps this is one of many ignition points that get people to kind of galvanize and come together and stop him (Trump) from doing a lot of these things,” Senator Booker told NPR. He said he believes many of his Republican colleagues share concerns about Trump’s agenda but are uncertain how to speak out.
“I think this is a time where the (Republican) party knows how over the top Donald Trump is,” he said during an interview following his speech. “The (Republican) party knows how demeaning and degrading it can be to people in and out of the party. The party knows that there's problematic things, but now we’ve got to wake them up to actually do something about it. I quoted [Martin Luther King Jr.] last night where he said, what we have to repent for is not the vitriolic words and violent actions of the bad people, but the appalling silence and inaction of the good people."
Kings’ words also seemed to inspire widespread protests in all fifty states this weekend. The “Hands Off!” mass action, organized by Indivisible, MoveOn, and other groups, was aimed at channeling public opposition to President Trump’s proposed policies, including budget cuts, health care cuts, and slashing of federal agencies. Organizers estimated that upward of 600,000 persons took place.
Sen. Booker believed the time was right to break the Senate’s previous individual speech record, held by the late Senator Strom Thurmond, since 1957. Back then, Thurmond spoke for more than 24 hours against the 1957 Civil Rights Act. That record “seemed wrong to me,” said Booker. “It always seemed wrong.”
Following his speech, Booker reinforced his message at rallies in New Jersey where he told constituents that now is the time to ask ourselves “What more can I do?”
“Democrats must focus on more than winning elections,” said Booker, implying that there is no time to remain silent — a response similar to Jesus’ retort to the Pharisees.
In New York, a former special education teacher reflected on her reasons for attending Saturday’s mass action. Melissa Jackson cited fights over diversity, equity, and inclusion projects, immigration, and education as prompting her participation.
“I think it’s ridiculous,” Jackson told a New York Times reporter. “New York, the United States, is the melting pot. Like, what do we want? Like, not diversity, not inclusion? We’ve come too far to take so many steps back.”
In the Scripture
Jesus’ face has been set toward Jerusalem since chapter nine in Luke’s gospel, a reminder that throughout this gospel, Jesus remains in control of his destiny. While we tend to merge the differing gospel accounts, it’s wise to pay attention to the distinctives offered by each writer. For example, Luke deletes the Hebrew scripture references included by Matthew and John, and omits any references to waving palm branches, perhaps out of a concern of their link to nationalism.
Yet it’s clear that Luke intends to show us that Jesus is the Messiah, just as the angels proclaimed in chapter two. Indeed, it seems that the passage serves as a literary appendix to the birth narrative. Where the heavenly host sang praise to God and a pronouncement of peace, the disciples lining the path joyfully shout praise to the “king who comes in the name of the Lord,” praying that God’s peace will be evident in heaven.”
In contrast to the way the Roman governor would enter Jerusalem before Passover, many commentators point out that Jesus’ so-called “triumphant” entry was actually quite subdued and cloaked in layers of irony. Luke makes it clear that Jesus arrives not on a stallion, but a young colt, or service animal. Jesus enters through a side gate and is cheered not by loyal citizens but by witnesses to his many acts of power.
Chief among Luke’s distinctive additions to the story is the Pharisees’ scolding of Jesus’ disciples. Commentators note that the disciples still seem clueless about Jesus’ mission and identity. Justo Gonzalez points out the ironies present in Luke’s narrative: while the passion narrative will detail the way Jesus becomes the victim of conspiracy theories and slimy plots, he remains the victor, “for in some strange way all that is happening is in God’s hands.” (Gonzalez, Luke, ed. Amy Plantinga Pauw and William C. Placher, Belief: A Theological Commentary on the Bible, Louisville, KY: Westminster John Knox Press, 2010, p. 225.) “He is the strange king who conquers by means of suffering and apparent defeat, and whose power, greater than any other on earth, seems to be trampled under the power of religious and political authorities.”
Even though they lack a full understanding of what is happening, Jesus’ followers are nonetheless compelled to shout their praise. The response of the Pharisees reminds us that for the good of all concerned, it would be better if Jesus’ entrance received as little attention as possible. Indeed, all creation seems compelled to herald Jesus’ entry — a fact Jesus underscores in his reply to the Pharisees. If even a single disciple remained silent, the thousands of rocks surrounding Jerusalem would cry out — the rocks used for stoning the accused, the rocks used to prop up Roman institutions, the rocks used in the construction of the temple. All would shout, shout, letting out their praise to God’s victor.
In the Sermon
Not long ago, a person said to me that their only objection to a pastor their church was considering calling was that he described himself as a “prophet who speaks truth to power.” The man speaking to me replied, “I don’t believe ‘speaking truth to power’ is in the scriptures.” His comment caught me off guard, and because I was a guest at their church, I took a moment to construct my reply. “Well,” I said, “I disagree.” I paused. “In fact, you might want to go back and read the story of Nathan’s critique of King David.” The long prophetic arc of biblical literature demonstrates how often truth-tellers are summoned before power brokers.
In his affirmation of the disciples’ boldness, Jesus affirms their witness to the power of God revealed in weakness. “After all,” writes William Klein, “they could tell of the river of tears and blood spilled here and there as the result of any number of brutal campaigns. They could tell of one military leader after another parading into the city and filling the people’s ears with fear. The singing stones’ song on the day Jesus entered the city would sing, not just for joy at the coming of a gracious king, but also for grief and lamentation — like Rachel weeping over her children, like Jesus weeping over the city. Their song would be a cry rising from any boulevard of broken dreams across this planet where God’s people have suffered.” (Feasting on the Gospels: Luke, p. 178).
Much like protestors, the disciples are compelled to speak out. The exigencies of the moment demand that they shout — even if they do not fully grasp the meaning of the moment. They rise to welcome the “one who comes in the name of the Lord.” They are the witnesses to God’s acts of power — the blind have received their sight, the hungry have been fed, and the suffering have been healed of their pain. What else can they do but shout?
We are quick to note the losses around us. The church, of course, is acutely aware that there are fewer families of child-bearing age attending these days, or just fewer people in general. We are aware of the potential pain our nation’s current trade war could inflict on manufacturing plants, farmers, or auto companies. We are witnessing the dismantling of compassion, and the rewiring of networks of mercy. Yet we are also witnesses of something else. Like the disciples, we have seen and known the great works of God. Like those who are protesting, we have known the joy that often accompanies justice. Like those laying their cloaks before the Lord, we are the ones called to speak words of hope and joy. Shout, shout, shout it all out! This is the promise of the Lord who draws near and who accompanies us in our pain.
* * * * *
SECOND THOUGHTSPalm Sunday Parade
by Tom Willadsen
Psalm 118:1-2, 19-29; Luke 19:28-40
Just to be clear, while some churches mash up Palm Sunday and Holy Week into Palm/Passion Sunday, the church I serve does not. While attendance for Maundy Thursday and Good Friday will be well below attendance for Palm Sunday and Easter, we still hold the strong conviction that each day demands the full attention of a single service of worship. In my younger, more rigid days, I thought we should limit attendance on Easter to only those who had attended Good Friday services. I mean, can there be resurrection without death? I’ve mellowed some. Well, a little.
In the Scripture
Bind the festal branches to the altar! This passage makes Presbyterians uncomfortable because we don’t have altars, but there was one in the temple, the destination of the procession accompanying Jesus on the donkey.
It is not clear how many people were taking part in the procession. Matthew’s gospel has “a very large crowd” (or perhaps “most of the crowd”). (21:8) Mark reads “many people.” (11:8). While Luke has “the whole multitude of his disciples.” (19:37) “Multitude” implies a lot of people, but since the text specifies “his disciples,” it could mean only that every one of his disciples was participating. In Luke’s gospel women are often mentioned among Jesus’ followers, which could indicate more than the twelve.
The scene as Luke describes it alludes to Psalm 118:26, “Blessed is the one who comes in the name of the Lord,” (NRSV) and Zechariah 9:9 (NRSV):
Rejoice greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
See, your king comes to you;
triumphant and victorious is he,
humble and riding on a donkey,
on a colt, the foal of a donkey.
The multitude identifies Jesus as “king,” the charge that was brought against Jesus in Luke 23:2.
This passage is the last time the Pharisees are mentioned in Luke’s gospel.
As The Immediate Word’s popular music avatar, I felt obligated to check out the lyrics to the Rolling Stones’ 1978 hit “Beast of Burden,” for potential theological or sermonic content on Palm Sunday, but couldn’t find any. Maybe next year.
In the News
Palm Sunday is such a familiar story, and one of the few Bible stories than many people in our churches have acted out, that it may be hard to bring a fresh message about what’s happening as Jesus rides the donkey up to the temple. We’ll pull “hosanna!” out of the church’s supply closet for its one appearance of the year. (Be sure to tell the people that it means something like, “Save us, we pray!” or “Deliver us!” More generally it can simply be an exclamation of praise.)
It seems to me there are four modern occasions that could be analogues to what happened on Palm Sunday: parades, processions, demonstrations, and street theatre. All take place outdoors, in public places, but their aims and purposes differ.
Parades — I have marched in more parades than I can count, usually behind the trombone I have played for more than 50 years. (And always in the front row, because trombones.) Some of the occasions that have required the presence of a marching band in my experience have been
• St. Patrick’s Day;
• Santa Claus (really the opening of Christmas shopping season);
• Homecoming;
• Independence Day;
• The opening of a new Amtrack station;
• The 20th anniversary of a shopping center;
• The kick off of a new marketing campaign for United Airlines; and
• The closing scene of a local production of The Music Man.
A marching band can bring that “rumty-tumty touch,” as a production of Scrooge described it fifty years ago. Parades are carefully planned. Floats, scout troops, bands, fire trucks, horses, elected officials, and reigning pageant winners are all given a specific place in the order of the parade. One year my high school band finished first in the nation’s oldest, continuous Santa Claus parade, (Peoria, Illinois, begun in 1888) but this is only because we didn’t let any rival bands pass us.
Processions — A World War II vet who was a member of a church I served was very active in the American Legion and VFW. She could be counted on to ride in a jeep and wave to the crowd during the Memorial Day Procession. She made it very clear that this event was not a parade. It was a procession to remember soldiers in all wars who had died. The procession started downtown and travelled about a mile and a half to one of the town’s cemeteries. There were marching bands, and some bands of veterans who rode on flat beds. There were no floats and the belly dancers, a feature of the town’s Independence Day Parades, were absent. The procession was as organized as any parade I’d ever seen; each unit knew its place. This set the Memorial Day Procession apart from funeral processions. Funeral processions I’ve been a part of have the first two or three cars in line, but other cars can join the procession as the traffic flows. Processions are somber, not celebratory. I imagine Palm Sunday’s walk up to the temple was not especially procession-like.
Street theatre — Street theatre can be a lot of things. It always occurs in a public place with a cast of people who have gathered with the intention of putting on a performance of some kind. Often street theatre seeks to engage those observing. When it is done well it can create and reflect the spontaneous energy of the crowd. While the performers begin with a plan or intention, the public, unstructured nature of the presentation makes them unpredictable. Improvisation is required of the performers and they need to have a high level of trust in one another.
In large cities, with places frequented by many pedestrians, street musicians, magicians, stand-up comics, and others often put on performances that verge on street theatre. Usually these performers pass a hat, seeking tips for their performances, which is not often the case with street theatre productions.
Demonstrations — There are all kinds of demonstrations. While they are usually organized, as in “meet at the corner of Main and University at noon tomorrow to protest the college’s latest decision to…” they are not organized and controlled as parades and processions are. They can spiral quickly, especially when those in authority try to quash them. Groups of like-minded individuals can turn into mobs, which are virtual organisms that take on lives of their own. Many demonstrations during the Civil Rights Era trained participants to expect and withstand violence. This takes extraordinary discipline. Following the murder of George Floyd by a member of the Minneapolis police force on May 25, 2020, there were demonstrations all over the world. I attended one where participants kept silent for more than nine minutes, the length of time that the Minneapolis police officer knelt on Mr. Floyd’s neck.
There were two demonstrations in Omaha, Nebraska, where I lived on Friday, May 29. One turned into a riot. Fortunately, I attended the other demonstration, which was held at the birthplace of Malcolm X, but I left when it got boring. That demonstration didn’t devolve into anarchy.
In the Sermon
In Mark’s gospel, Jesus reaches the temple on Palm Sunday, but returns to Bethany because it’s late in the day. In Luke, Jesus weeps over Jerusalem after the hosanna shouting has stopped, then goes into the temple and drives out “those who were selling things.” There’s no mention of turning over the tables, nor of making a whip out of cords. Maybe he just used “the Dad voice” on them, without resorting to violence.
Invite your congregation to imagine what it would have been like walking with Jesus. There are plenty of depictions of this scene in popular movies. (Nota bene, in Luke, branches are not mentioned.) Have they ever thrown their coat on the ground for someone to walk on? For a donkey to walk on? Have they ever been in the presence of someone who was captivatingly charismatic, powerful or famous? What emotions would they imagine feeling walking up the steep path to the temple — elation, excitement, hope, anticipation, suspense?
Do they imagine that they’d have been prepared for Jesus’ triumphant, king-like trip to the temple? Would it have taken them by surprise? And if it did, would they have joined in the shouting, or stood at a distance to see what might happen? Some people are energized by being in crowds, others feel claustrophobic.
Palm Sunday is the beginning of Holy Week, though we’ve been journeying with Christ to the cross since Transfiguration Sunday, way back on March 2. Today is a chance for our members to examine their hearts. Would they join in the excitement or let the parade pass them by?
ILLUSTRATIONS
From team member Mary Austin:Luke 19:28-40, Luke 23:1-49
Palm and Passion Sunday
It’s hard to think about Palm Sunday without the passion narrative attached, as the two stories create a powerful mix of celebration and death. Funerals are trending in that direction now, too. A new funeral home in London has a blue-and-white façade, and “three polka-dot vases on plinths sit in the window. To the casual observer, the space might look like an art gallery. But through the window is something a little more curious: a sea-foam-green box measuring 7 feet by 2 feet. It’s generally upon noticing the box that passers-by will do a double-take of the shop’s signage: Exit Here. The polka dot vases aren’t vases. They’re urns. The box is a coffin. And in the back, unknown to them, is a 12-person morgue.”
The owner “became interested in the mortuary business while planning a funeral for his father, who died in 2010. He felt that there weren’t enough choices in the process. “Funerals are historically a hand-me-down business,” he said, adding that people tend to use the funeral parlor that’s closest to their home. He also believes funeral planning is not so different from hospitality.”
“When Exit Here organized the funeral last year of Poppy Chancellor — the artist and daughter of the “Downton Abbey” star Anna Chancellor — who died at 36, guests shared photos of the “leaving party,” as the service was called, on social media. Inside the West London crematory were big, beautiful banners emblazoned with slogans like “Embrace joy today” and “I want to see you dance again.” In one video, guests were doing the limbo to the silky vocals and pulse of Beyoncé’s hit song “Heated.” …the question of death is very much alive. And how we choose to answer it, well, that’s a personal matter.”
Jesus answers the question here, in the procession and all through the week, with everything he does.
* * *
Luke 19:28-40
Palm Sunday
“Even the stones will cry out,” Jesus promises. In the 2025 UCC Lent Devotional, Joanna D’Agostino observes, “As Jesus turns toward the cross, his followers get quieter and quieter. His friends see the reality of arrest, trial, and crucifixion, and they disperse through acts of betrayal, denial, and silence. Is that when we hear the stones?”
She shares, “the Greek verb, krazo, is usually translated as “cry” or “shout out,” as it is in reference to stones here in Luke. Krazo is used frequently when people cry out for Jesus, seeking a release from suffering or danger. Jesus always hears and always responds.
The first definition of krazo, however, is “croak,” like a frog: these rocks will start croaking.
If it’s not absurd enough that stones might start screaming in the face of an oppressive empire to proclaim that Jesus comes in the name of the Lord for the salvation of all people, imagine if they started ribbiting. God will do whatever it takes to get God’s point across. As we head into the deepest part of the Lenten wilderness, we might notice the steadfast sounds of creation, even when the support of human community falls short. Jesus trusted that he would never truly walk the lonesome valley by himself. He carried the assurance that God will do whatever it takes to get the point across, even when people fall silent. In the dark and lonesome valley, the rocks will start to croak. Perhaps the bushes will roar. The stars will purr. The streams will sing birdsongs. God, ever-present, will never fall silent.
The shouts of Palm Sunday echo everywhere in God’s creation.
* * *
Luke 19:28-40 and Luke 23:1-49
Palm and Passion Sunday
On Palm and Passion Sunday, and through the week ahead, Jesus uses the symbols of his faith, and also acts in a whole new way. Writer adrienne maree brown (who uses all lower case letters for her name) says that this pattern breaking is where God triumphs. She says, “Beloved flock in murmuration with me, I keep finding myself saying to myself and anyone who will listen that healing is the victory. Healing from cycles of harm, healing from the inside out, healing so that we have internal integrity to the values most compatible with our beloved home planet and all the other life on it — that’s the win. Seeking to dominate others leads to contention, violence, and a disconnection from reality. No one wins in that scenario. In fact, the most likely outcome of our currently ruptured society is that humans go extinct. And I want us to continue as long as we are meant to, which I believe means breaking cycles of harm.”
God shows up this week to break the cycles of harm.
* * *
Luke 23:1-49
Passion Sunday
Author K.J. Ramsey, who has a chronic illness, finds meaning in the suffering of Jesus. In this week, he will experience injuries to body and spirit, suffering even before the day of his death. Ramsey writes, “We become whole, we become truly human, because Jesus lived a whole, human life including pain. Jesus knew the pain of betrayal and the sting of denial. Throughout his entire life he felt the loneliness of being misunderstood by those closest to him. His own family called him crazy. Even his brothers did not believe in him. He felt the grief of being judged by his religious community, who saw him as an imposter, a rebel, and a threat to kill. And when Jesus shared with his disciples about his coming suffering and death, Peter rebuked him, chiding Jesus, totally missing the truth of what he had shared. How frustrated Christ must have felt to hold his coming agony in his heart alone. God, who in himself is community, chose to feel and know the ache of loneliness.” (from This Too Shall Last: Finding Grace When Suffering Lingers)
Passion Sunday ushers us into this week of suffering, where we find a companion in our own sorrows.
* * *
Luke 23:1-49
Passion Sunday
Riding into Jerusalem on his borrowed donkey, Jesus makes a particular claim about where we find God. Father Greg Boyle experiences this through his ministry with former gang members, noting, “At Homeboy, we try to invite folks to the mystical mind, then we find God, less and less “out there” and more and more “in close” as Meister Eckhart suggests. It is challenging to find this God…But the God who wants to be found is the God of love. We find the ground of oneness there. Which is less about HOW God is and more about WHERE God is: in the loving. We align the compass of our hearts there.”
With his ride, and the week to come, Jesus is orienting us to a different kind of God. Father Greg adds, “As my friend Chris Hoch says, “The homies are used to a ‘Department of Corrections’ God. We want to propose a ‘Department of Connections’ God.” We are being “wooed” to see this. The very humble generosity of God deflects and says, gently, “Why are you looking at me?” God’s loving expansiveness wants us to look at each other. To be the very generosity of God and to nurture each other into becoming a community of cherished belonging. We receive the sustenance, then choose to sustain each other.” From Cherished Belonging: The Healing Power of Love in Divided Times)
* * *
Luke 23:1-49
Passion Sunday
Descent is more dangerous than ascent, experienced mountain climbers say. More deaths happen on Mount Everest when climbers are going down than when they’re going up. As Jesus moves into what we call Holy Week, he’s in a dangerous descent toward death.
Lou Blaser says, “Descending from the summit is when you’re at your most exhausted, your oxygen supply running low, and your body barely holding it together. You may be suffering from altitude sickness, frostbite, or other issues you racked up on the way up. The adrenaline rush of getting up there is gone, and every step down is just as risky — maybe even more so than the climb up. You’re surrounded by others who are equally drained, and their missteps could take you down with them. And, of course, you’ve got to get to a safe level before the weather inevitably turns.”
Blaser adds, “This is the moment that separates those who simply made it from those who truly master the mountain. Because descending isn’t about luck; it’s about skill. It’s knowing when to push forward and when to pause. It’s making smart choices based on what you learned about the mountain, yourself, and your remaining tools.” Jesus has mastered the mountain and now is heading down toward his death.
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From team member Katy Stenta:Luke 19.28-40
Even the Rocks
My brother was used to a loud house — he was in a house of constant motion and chaos. My brother is a quiet extrovert in a sea of extreme extroverts, so that he “played” the introvert in the family because everything is relative. However, when he hit school, the world changed. Suddenly, everything was ordered and quiet. Suddenly, the world became a different place. This did not bother my brother much. He mostly enjoyed learning and making friends. However, he did find that he missed the ambient noise in the world. So, he started to make his own — narrating what he was doing, basing around, pushing really hard on the crayons in order to make the crayons noisy with their “scritch-scritch-scritch” against the paper. My brother knew what he needed to make the world his own, and so he made it so. Jesus is saying the same thing. The world knows what is needed right now. Palm Sunday is necessary. It is as much a part of Holy Week as the rest. You cannot quiet the cries for justice and salvation, they are recorded in the very earth itself. Thus, the stones will cry out even if all else is silenced. It comforts me that so much is true.
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Luke 22:14--23-56
“Father Forgive them…”
We are having a lot of debate about apologies in my house right now. My eldest teen wants to demand apologies from us parents. Exact apologies for how we’ve parented, what we’ve done wrong, and how we have offended. My teenager says that they apologize all of the time, and it’s true, they do. There is suspicion that they want to pre-apologize to avoid consequences and guilt, but nonetheless my eldest makes a very good and honest apology. However, the nature of forgiveness seems to be a lot more complex than that. We are trying to work through that you cannot demand apologies. It is rather like when J.D. Vance tried to demand gratitude from President Zelensky of Ukraine — certain feelings cannot be demanded, or rather, they can be, but they are not authentic. Now, sometimes it is still good to go through the motions to get there, (that might be a whole different conversation) however, I find it amazing here that Christ is practicing forgiveness without apologies. No one here is saying sorry. This is pure unfettered grace. Forgiveness without a real full apology — forgiveness without comprehension is almost the opposite of the debate we are having in my household. I wonder what that would look like?
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Philippians 2:5-11
This is one of my favorite passages about Jesus because it reminds me that Jesus was somehow with God and then emptied Godself of God to “descend into hell,” which is my personal, non-canonical view — definition of hell. Hell means to be without God. I don’t know how that works, it just does. And at that point I don’t know how Jesus is God or even human, because Jesus is both God and humans are made in God’s image so how does that work? Also, I love to think of Jesus as the human translation of God. Divinity kept trying to talk to us and we kept getting the translations wrong, so Jesus decided to embody God as a physical manifestation and translation of God’s love — not to degrade or otherwise demean God, but to show us just how much God loves us.
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WORSHIPby George Reed
Call to Worship
One: O give thanks to our God who is good.
All: God’s steadfast love endures forever!
One: Open to us the gates of righteousness.
All: Let us enter through them and give thanks to God.
One: The stone that was rejected has become the chief cornerstone.
All: This is God’s doing; it is marvelous in our eyes.
OR
One: Come and join the voices of all creation.
All: What shall we proclaim?
One: Christ is among us and the reign of God is come.
All: Hosanna in the highest! God reigns over all.
One: Don’t let the message die when our worship is over.
All: We will live and proclaim God’s reign to all.
Blessing of the Palms
We join the thong in Jerusalem and throughout the ages as we wave our palms and declare the entrance of your reign, O God. Bless us and our palms that we may not only speak of your realm but that we might enter it fully as disciples of Jesus. May our worship today prepare us for the work of discipleship this week. Amen.
Hymns and Songs
All Glory, Laud, and Honor
UMH: 280
H82: 154/155
PH: 88
GTG: 196
AAHH: 226
NNBH: 102
NCH: 216/217
CH: 192
LBW: 108
ELW: 344
W&P: 266
AMEC: 129
Hosanna, Loud Hosanna
UMH: 278
PH: 89
GTG: 197
NCH: 213
W&P: 267
AMEC: 130
Close to Thee
UMH: 407
AAHH: 662/663
NNBH: 317
AMEC: 396
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
GTG: 738
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
What Wondrous Love Is This
UMH: 292
H82: 439
PH: 85
GTG: 215
NCH: 223
CH: 200
LBW: 385
ELW: 666
W&P: 257
STLT: 18
Renew: 277
Ah, Holy Jesus
UMH: 289
H82: 158
PH: 93
GTG: 218
NCH: 218
CH: 210
LBW: 123
ELW: 349
W&P: 521
Renew: 183
Lord, Whose Love Through Humble Service
UMH: 581
H82: 610
PH: 427
CH: 461
LBW: 423
ELW: 712
W&P: 575
Renew: 286
We Utter Our Cry
UMH: 439
STLT: 137
O Young and Fearless Prophet
UMH: 444
CH: 669
STLT: 276
All Hail King Jesus
CCB: 29
Renew: 35
He Is Exalted (Ele é exaltado)
CCB: 30
Renew: 238
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who continually comes into your world to save us:
Grant us the wisdom to perceive you and to join you
as you bring all of your creation into your glorious realm;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you are the one who continues to come to us to bring us salvation. Help us to join you in your work of redemption that reaches out to all creation. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our failure to proclaim the reign of God.
All: We confess to you, O God, and before one another that we have sinned. We have failed to be faithful disciples of Jesus. We gather to wave our palms, but we fail to go out and join his proclamation of your reign within and among us. We are weak as your body because we have failed to be faithful. We have allowed the world to tell us what is right instead of sharing your wisdom. Forgive us and give us courage to stand with Jesus even as he faces the cross. Amen.
One: God is faithful, and all creation cries out the truth. Receive God’s grace and mercy and join your voice proclaiming God’s love.
Prayers of the People
Hosanna in the highest, O Christ, who comes to proclaim God’s restoration of creation. Worthy are you of praise because you are faithful in your sonship.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have failed to be faithful disciples of Jesus. We gather to wave our palms, but we fail to go out and join his proclamation of your reign within and among us. We are weak as your Body because we have failed to be faithful. We have allowed the world to tell us what is right instead of sharing your wisdom. Forgive us and give us courage to stand with Jesus even as he faces the cross.
We give you thanks for your reign which is coming among us. We thank you for those who are faithful in proclaiming its coming and in working to make it so. We thank you for Jesus who came and showed us the way at the cost of his own death, even death on the cross.
(Other thanksgivings may be offered.)
We offer to you the needs and cares of your creation. Many suffer and too much of that suffering is because we have failed to live into your reign. As we offer to you those who are on our hearts this day, help us to turn our prayers into actions as we offer your grace to others.
(Other intercessions may be offered.)
Hear us as we pray for others: (Time for silent or spoken prayer.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the blessed and Holy Trinity. Amen.
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CHILDREN’S SERMONPalm (Cloak) Sunday
by Dean Feldmeyer
Okay, it’s Palm Sunday. No need over taxing our creative brains for this one. We’re going to put on a little parade, some street theater with the kids waving things and shouting “Hosanna!” and “Blessed is he who comes!” and the like. You know the drill. It’s a no-brainer, right?
But before we march down the aisle, let’s look at a few things that would benefit our kids to know, not the least of which is what the Bible has to say about Palm Sunday.
The synoptic gospels (Matthew, Mark, and Luke) all agree that there was some intrigue involved with getting the donkey for Jesus to ride on. The use of passwords and countersigns seems to be possible. John says Jesus just happened upon the donkey as he was walking by and hopped on.
Interestingly, there is little mention of palms in the gospels. In the NRSV, John is the only one to use the word. “So, they took branches of palm trees and went out to meet him, shouting, “Hosanna! Blessed is the one who comes in the name of the Lord — the King of Israel!” (12:13)
Matthew says that some people spread their cloaks and some “cut branches from trees.” What kind of trees he doesn’t say. “A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road.” (21:8)
Mark agrees with the cloaks part but says they cut leafy branches in the fields and brought them to lay before Jesus. “Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields.” (11:8)
Luke makes no mention of greenery at all. In his gospel they’re just waving and laying down their coats.
All four of the gospels agree that people laid their cloaks (coats) on the road as one might do for a king so as to keep the king’s feet from touching the unclean earth.
As for what the people shouted as the parade went by, well, they all agree on “Hosanna!” (Save! Help! Savior!) but that’s about it.
So, maybe we should refer to this Sunday not as Palm Sunday (which is mentioned in only one gospel) but as Cloak Sunday which is mentioned in all four.
At any rate, to make our reenactment as genuine and authentic as possible, let’s line the children up across the front of the sanctuary or worship area, shoulder to shoulder, or nearly so. Hand out to them some coats or jackets and some palm leaves AND some branches from other bushes or trees.
Identify one adult from the congregation to be Jesus with a sign around their neck to identify them. Pick another adult to be the donkey with a sign around their neck as well.
Now, starting at one end of the line of children have the donkey lead Jesus by the hand as they pass slowly by in front of the children. Encourage the children to shout “Hosanna!” and other bible-sounding things as they wave their branches and throw their coats on the floor before him.
When Jesus gets to the end of the line have him turn around and repeat the process going back the other direction and invite everyone in the congregation to join in with shouts of “Hosanna!” If possible, give them palm leaves to wave as they shout!
Have the children help you collect all the props and move them off stage/chancel and conclude with a prayer thanking God for the joy that is ours because God has brought Jesus into our lives.
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The Immediate Word, April 13, 2025 issue.
Copyright 2025 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
