Bright Week - Week Immediately Following the All-Holy Pascha

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,CHRIST IS IS RISEN! TRULY HE IS RISEN!

BRIGHT WEEK OR RENEWAL WEEK 

(Greek: Διακαινήμος Εβδομάς) is the name used by the Eastern Orthodox Church for the period of seven days beginning on Pascha and continuing up to (but not including) the following Sunday, which is known as Saint Thomas Sunday. The entire Bright Week is fast free.

The week following Pascha is to be set aside by Orthodox Christians for the celebration of the Glorious Resurrection of our God, Savior Jesus Christ. According to the 66th Canon of the Council of Trullo:

"from the Holy Day of the Resurrection (Anastasis) of Jesus Christ Our God until the New Sunday (i.e., Thomas Sunday) for a whole week, the faithful in the holy churches and homes, should continually be repeating psalms, hymns, and spiritual songs, rejoicing and celebrating Christ, and attending to the readings of the Holy Scripture and rejoicing in the Holy Mysteries (Sacraments). For in this way shall we be exalted with Our Lord Christ; raised up together with Him.

The entire Bright Week is considered to be one continuous day. The week's divine services are unique, varying greatly form those during the remainder of the ecclesiastical year. The holy services are completely chanted, and the Paschal hymns are included with the stichera taken from the Sunday Resurrection.

During all of Bright Week, the Holy Doors on the Iconostasis are kept open--the only time of the year when this occurs. The open doors represent the stone rolled away from the Tomb of Christ, and the Epitaphios, representing the burial clothes, is visible through them on the Holy Altar Table. The doors are closed before the Ninth Hour on the Eve of Thomas Sunday. However, the Afterfeast of Pascha will continue until the Eve of the Ascension.

On April 23rd we celebrate the Feast-Day of Saint George the Great Martyr and there is a Divine Liturgy on the day. On Bright Friday, a service in honor of the Theotokos (Mother of God) and Ever-Virgin Mary as the "Life-Giving Spring" is included in the Paschal service. This divine service is not found in the Typikon, but was composed in the 14th century by Nikita Kallistos Xanthopoulos, in commemoration of the renewal, i.e., the consecration of the temple known as the Life-Giving Spring.

Bright Week begins the liturgical season known as the Pentecostarion, the period of 50 days which begins on Holy Pascha and continues to the Great Feast of Pentecost and its Afterfeast (Apodosis). The day of Pascha determines liturgical cycles as well as the Epistle and Gospel readings for the subsequent year.

Funeral services held during Bright Week have a special rite, consisting of joyous Paschal hymns with only the litanies remaining funereal. 

Orthodox Christians greet one another with Christ is Risen! and respond by saying, Truly He is Risen!

Thursday, April 23rd - Feast of Saint George the Great Martyr:

Orthros (Matins) at 9:00 a.m.

Divine Liturgy at 10:00 a.m.

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Friday, April 24th - Feast of the Life-Giving Spring:

Orthros (Matins) at 9:00 a.m.

Divine Liturgy at 10:00 a.m.

KALI ANASTASI TO ALL OF YOU! A BLESSED RESURRECTION TO YOU AND YOUR FAMILIES.

With sincere love in Our Risen Lord,

+ Father George

On the Crucifixion of Christ by Saint John Chrysotom (Part II)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON THE CRUCIFIXION OF CHRIST (Part II)By Saint John Chrysostom

"Behold your son... behold your mother."

3. And He, having committed His mother to John, said, "Behold your Son" (John 19:26). O the honor! With what honor did He honor the disciple! When He Himself was now departing, He committed her to the Disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection, He with reason entrusted her to the beloved. To him, He says, "Behold your mother" (John 19:27). This He said, knitting them together in charity; which the Disciple understanding, took her to his own home. But why made He no mention of any other woman, although another stood there? To teach us to pay more than ordinary respect to our mothers. For as when parents oppose us on spiritual matters, we must not even own them, so when they do not hinder us, we ought to pay them all becoming respect, and to prefer them before others, because they begat us, because they bred us up, because they bear us for ten thousand terrible things. And by these words, He silences the shamelessness of Marcion; for if He were not born according to the flesh, nor had a mother, wherefore takes He such forethought for her alone?

"After this, Jesus knowing that all things were now accomplished..."

That is, that nothing was wanting to the Dispensation. For He was everywhere desirous to show that this Death was a new kind if indeed the wholly lay in the power of the Person dying, and death came not on the Body before He willed it; He willed it after He had fulfilled all things. Therefore also He said, "I have power to lay down My life; I have power to take it again" (John 10:18). Knowing therefore that all things were fulfilled, He says,

"I thirst."

Here again fulfilling a prophecy. But consider, I pray, the accursed nature of the bystanders.  Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent; but they did not even so make peace with Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge, as men bring it to the condemned, thus they gave Him to drink; since it is on this account that they hyssop is added.

"Having, therefore, received it, He says, It is finished."

Do you see how He does all things calmly, and with power? And what follows shows this. For when all had been completed,

"He bowed His head, (this had not been nailed,) and gave up the spirit."

That is, died. Yet to expire does not come after the bowing the head, but here, on the contrary, it does. For He did not, when He had expired, bow His head, as happens with us, but when He had bent His head, then He expired. By all which things the Evangelist has shown, that He was Lord of all.

"A bone of Him shall not be broken" (Exodus 12:46; Numbers 9:12).

For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him, the prophecy was more fully accomplished. On this account, the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and says that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, "A bone of Him shall not be broken." Again he confirms the Prophet's words by his own witness. These things say he, I have told you, that you might learn that great is the connection of the type with the reality.

"After this came Joseph of Arimathaea, being a disciple."

Not one of the Twelve, but perhaps one of the Seventy. For now, deeming that the anger of the Jews was quenched by the Cross, they approached without fear and took charge of His funeral.  Joseph, therefore, came and asked the favor from Pilate, which he granted; why should he not? Nicodemus also assists him and furnishes a costly burial. For they were still disposed to think of Him as a mere man. And they brought those spices whose special nature is to preserve the body for a long time, and not to allow it quickly to yield to corruption, which was an act of men imagining nothing great respecting Him; but anyhow, they exhibited very loving affection. But how did no one of the Twelve come, neither John, nor Peter, nor any other of the more distinguished Disciples? Nor does the writer conceal this point. If anyone says that it was from fear of the Jews, these men also were occupied by the same fear; for Joseph too was, it says, "A secret (disciple) for fear of the Jews". And not one can say that Joseph acted thus because he greatly despised them, but though himself afraid, still he came. But John who was present, and had seen Him expire, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the funeral,) and known to Pilate, on which account also he obtained the favor; and then he buried Him, not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one.

4. And because they were straitened by the time, (since the Death took place at the Ninth Hour, and it is probable, that what with going to Pilate and what with taking down the body, evening would come upon them when it was not lawful to work,) they laid Him in the tomb that was near.  And it is providentially ordered, that He should be placed in a new tomb, wherein no one had been placed before, that His Resurrection might not be deemed to be that of some other who lay there with Him; and that the Disciples might be able easily to come and be spectators of what came to pass because the place was near; and that not they alone should be witnesses of His burial, but His enemies also, for the placing seals on the tomb, and the sitting by the soldiers to watch it, were the actions of men testifying to the burial. For Christ earnestly desired that this should be confessed, no less than the Resurrection. Wherefore also the Disciples are very earnest about this, the showing that He died. For the Resurrection, all succeeding time would confirm, but the Death, if at that time it had been partially concealed, or not made very manifest, was likely to harm the account of the Resurrection. Nor was it for these reasons only that He was laid near, but also that the story about the stealing might be proved false.

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BLESSED RESURRECTION TO ALL!

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"Glory Be To GOD For All Things!" - Saint John Chrysostom

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With sincere agape in Our Savior Jesus Christ,

The sinner and unworthy servant of God

+ Father George

On the Crucifixion of Christ by Saint John Chrysotom

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ON THE CRUCIFIXION OF CHRIST

By Saint John Chrysostom

"Then delivered he Him therefore unto them to be crucified. And they took Jesus, and led Him away. And He, bearing His Cross, went forth into a place called the place of a skull, where they crucified Him."

1. Successes have terrible power to cast down or draw aside those who take no heed. Thus the Jews, who at first enjoyed the influence of God, sought the law of royalty from the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Caesar. Wherefore God set a king over them, according to their own decision. When then Pilate heard these things, he delivered Him to be crucified. Utterly without reason. For when he ought to have enquired whether Christ had aimed at sovereign power, he pronounced the sentence through fear alone. Yet that this might not befall him, Christ said beforehand, "My Kingdom is not of this world;" but he having given himself wholly up to present things, would practice no great amount of wisdom. And yet his wife's dream should have been sufficient to terrify him, but by none of these things was he made better, nor did he look to heaven, but delivered Him up. And now they laid the cross upon Him as a malefactor. For even the wood they abominated and endured not even to touch it. This was also the case in the type; for Isaac bare the wood. But then the matter stopped at the will of his father, for it was the type; while here it proceeded to action, for it was the reality.

"And He came to the place of a skull. Some say that Adam died there, and there lies; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the Symbol of Victory.  What matter if the Jews did these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that you may learn how great is its power since the Prophet had foretold of old, that He was numbered with the transgressors. Isaiah 53:12 The devil, therefore, wished to cast a veil over what was done, but was unable; for the three were crucified, but Jesus alone was glorious, that you may learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross, but no one attributed anything of what was done to either of those others, but to Jesus only; so entirely was the plot of the devil rendered vain, and all returned upon his own head. For even of these two, one was saved. He, therefore, did not insult the glory of the Cross but contributed to it not a little. For it was not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him into.

And Pilate wrote a title.

At the same time requiting the Jews, and making a defense for Christ. For since they had given him up as worthless, and attempted to confirm this sentence by making Him share the punishment of the robbers, in order that for the future it might be in no man's power to prefer evil charges against him, or to accuse him as a worthless and wicked person, to close moreover their mouths and the mouths of all who might desire to accuse Him, and to show that they had risen up against their own King, Pilate thus placed, as on a trophy, those letters, which utter a clear voice, and show forth His Victory, and proclaim His Kingdom, though not in its completeness.  And this he made manifest not in a single tongue, but in three languages; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defense, he publicly recorded the madness of the Jews, in all the languages. For they bore malice against Him even when crucified. Yet what did this harm you? Nothing. For if He was a mortal and weak, and was about to become extinct, why did you fear the letters asserting that He is the King of the Jews? And what do they ask? Say that "he said." For now, it is an assertion, and a general sentence, but if "he said" be added, the charge is shown to be one arising from his own matter. And it is no little thing that is dispensed even from this circumstance, but the whole matter. For since the wood of the Cross was buried, because no one was careful to take up, inasmuch as fear was pressing, and the believers were hurrying to other urgent matters; and since it was in after times to be sought for, and it was likely that the three crosses would lie together, in order that the Lord's might not be unknown, it was made manifest to all, first by its lying in the middle, and then by the title. For those of the thieves had no titles.

2. The soldiers parted the garments, but not the coat. See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old, yet there were three crucified, but the matters of the prophecies were fulfilled in Him. For why did they not this in the case of the others, but in His case only? Consider too, I pray you, the exactness of the prophecy.  For the Prophet says not only, that they parted, but that they did not part. The rest, therefore, they divided, the coat they divided not, but committed the matter to a decision by lot. And the, Woven from the top John 19:23 is not put without a purpose; but some say that a figurative assertion is declared by it, that the Crucified was not simply man, but had also the Divinity from above.   Others say that the Evangelist describes the very form of the coat. For since in Palestine they put together two strips of cloth and so weave their garments, John, to show that the coat was of this kind, says, Woven from the top; and to me he seems to say this, alluding to the poorness of the garments, and that as in all other things, so in dress also He followed a simple fashion.

(To be continued)

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"Glory Be To GOD For All Things!"- Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God

+ Father George

Orthodox Great and Holy Week (Part III)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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GREAT AND HOLY SATURDAY MORNING

"Arise, O God, and judge Thou the earth..."

(The divine service is Vespers [Esperinos] and Divine Liturgy of Saturday evening chanted by anticipation, on Saturday morning.)

Psalms are read and Resurrection hymns are chanted which tell of Christ's Descent into Hades.  "Today Hades cried out groaning" is the hymn' description of the resurrection of Adam and the conquering of death. Thus this day's celebration is called "First Resurrection." Most of the readings of this day are from the Old Testament on the prophecies and promise of the conquering of death. On this day, the Divine Liturgy of Saint Basil the Great is officiated. The Holy Apostle Paul exhorts the faithful: "We were buried, therefore, with Him by baptism unto death, so we, too, might walk in newness of life" (Romans 6:4).

After the reading of the Epistle, the priest follows the tradition of tossing of laurel, saying: "Arise, O God, and judge the earth: for Thou shall take all heathen to Thine inheritance." The Cherubic hymn of this day is: "Let all mortal flesh keep silence and stand with fear..."

THE HOLY SATURDAY OF PASCHA

(The divine service is Orthros (Matins) and Divine Liturgy of Sunday morning chanted Saturday midnight. With this service, the Pentecostarion starts (50 days services.)

On Pascha Sunday (Saturday midnight), the Life-Giving Resurrection of our Lord and Savior Jesus Christ is celebrated. Before midnight, the Odes of Lamentation of the previous day are repeated. The Orthros (Matins) of the Resurrection begins in complete darkness. The priest chants: "Come ye and receive light from the unwaning Light, and glorify Christ, Who arose from the dead," and all the Orthodox Christians join him in chanting this hymn again and again. From this moment, every Orthodox Christian holds the Paschal Candle as a symbol of his vivid, deep faith in the Resurrection of Jesus Christ as Savior. In many churches, the priest leads the Orthodox faithful outside the church, where he reads the Gospel which refers to the Angel's statement: "He is Risen! He is not here" (St. Mark 16:1-8).

Then comes the breathless moments as the Orthodox Christian believers wait for the officiating priest to start the hymn of the Resurrection, which they join him in chanting, repeatedly: "Christ is Risen from the dead, by death trampling upon Death, and has bestowed life upon those in the tombs." From this moment, the entire service takes on a joyous Paschal atmosphere. The hymns of the Odes and Praises of Resurrection which follow are of superb meaning and expression. The Orthodox Christians confess, "It is the Day of Resurrection, let us be glorious, let us embrace one another and speak to those that hate us; let us forgive all things and so let us cry, Christ, is risen from the dead." By this hymn, they admit that love of one’s fellow man is the solid foundation of the faith in the Resurrection of Christ.

The Divine Liturgy of Saint John Chrysostom is then officiated. At the end of the Divine Liturgy, a part of the marvelous festival sermon of Saint John Chrysostom is read, which calls upon the Christians present to "Take part in the fair and radiant festival. Let no one be fearful of death, for the death of the savior has set us free...O Death, where is thy sting? O Hades, where is Thy victory? Christ is Risen and Thou art overthrown. To Him be glory and power from all ages to all ages."

"...Christ is risen and the demons have fallen. Christ is risen and the Angels rejoice, Christ is risen and there is none dead in the tomb For Christ is raised from the dead, and become the first-fruits of them that slept. To Him be Glory and Power from all Ages to all ages. Amen."

THE SIGNIFICANCE OF THE "AGAPE SERVICE"

As the Feast of feasts, the celebration of the Resurrection of Jesus Christ is the most significant and inspirational event which embodies the center of worship in the Christian Church. It is the epitome and crowning of the life, deeds and redemptive work of Christ. The Resurrection of Christ is the cornerstone of the faith and hope of all Christians. It is the source of love both in its content and power; it is the living background of inner peace of the heart and mind; it is the hopeful expectation and repentance and forgiveness. The Resurrection of Christ is destined to be heard all over the Universe and to be pronounced in all 1,300 languages and dialects of mankind.  Faith in the Resurrection should be lived daily with unselfish love. It is the reason that this Great Event is celebrated as the Day of “Love”" of one another, to forgive one another, to embrace one another, to embrace one another, to kiss one another, as a witness of brotherhood in the faith of the Resurrection of Christ. Only then may Christians joyfully declare: "Christ is Risen from the dead!" From this deep significance of the celebration of the Resurrection of Christ, the Orthodox Christians gathered together in the tradition especially of the villages, where at the end of the service the Orthodox Christian believers formed a line to greet and embrace one another; forgiving and being forgiven. Those who have had misunderstandings and not spoken to one another reconcile after the service. This practice is a vivid witness of the true meaning of agape. This is the reason that this service is called the "Agape Service" -- the Service of the Love-feast.

The Agape Divine Service is an extension of the celebration of the Resurrection of Christ. The Orthodox Christians with lighted candles participate in and chant the hymns of the Resurrection.  The Gospel according to Saint John (20:19-25) is read in various languages, proclaiming the Good News of Resurrection all over the world. The Service of the Sunday of Agape proclaims the real meaning of the Resurrection of Christ, which is love of fellow man, brotherhood among all men, especially in serving the needy. This Agape Service remains as a reminder to all Orthodox Christians to proclaim the Gospel of Love and Peace not only among their friends and relatives but especially among their enemies and those with whom they have had disagreements. This love is depicted in the following hymn: "It is the Day of Resurrection...let us embrace one another. Let us speak also, O brethren, to those that hate us, and in the Resurrection let us forgive all things and so let us cry ‘Christ is Risen.’”

Kali Anastasi! Blessed Resurrection!

In Christ's Service,

+Father George

Great and Holy Wednesday Evening - The Mysterion (Sacrament) of Holy Unction (Oil)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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GREAT AND HOLY WEDNESDAY THE MYSTERION (SACRAMENT) OF HOLY OIL (UNCTION)

The Mysterion (Sacrament) is a sacred action in which, while the body is anointed with holy oil, the Grace which heals infirmities of soul and body is called down upon a sick person (Longer Catechism p. 65). It is performed by a gathering of Presbyters (Priests), ideally seven in number; however, it can be performed by a lesser number and even by a single Priest.

THE DIVINE INSTITUTION OF THE MYSTERY (SACRAMENT)

Even in Old Testament times, oil signifies Grace, joy, a softening, a bringing to life. Anointment of the sick with oil was done by the Holy Apostles as we read in the Evangelist Mark (6:13): They "anointed with oil many that were sick, and healed them."

The clearest testimony of the Mystery (Sacrament) of Holy Oil (Unction) is to be found in the Holy Apostle James (5:14-15): "Is any sick among you? Let him call for the elders (Presbyters or Priests) of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he has committed sins, they shall be forgiven him." The Holy Apostle speaks here not of a special "gift" of healing; rather he prescribes the sacred action in a definite form, which was to enter into the tradition of the Church: the performance of it by the Presbyters of the Church, prayers, anointment; and he joins to this, as its consequence, the easing of bodily illness and the forgiveness of sins.

In ancient Christian literature, one may find indirect testimonies of it in Sts. Basil the Great and John Chrysostom, who have left prayers for the healing of the infirm which entered later into the rite of Unction; and likewise in St. Cyril of Alexandria. In the 5th century, Pope Innocent I answered a series of questions concerning the Mystery (Sacrament) of Holy Unction, indicating in his answers that,

(a)   it should be performed "upon believers who are sick";

(b)  it may be performed also by a bishop, since one should not see in the words of the Apostle, "let him call for the presbyters," any prohibition for a bishop to participate in the sacred Unction;

(c)   this anointment may not be performed "on those undergoing ecclesiastical penance." because it is a "Mystery" ("Sacrament"), and "to those who are forbidden the other Mysteries (Sacraments), how can one allow only one?"

This Mystery (Sacrament) is performed on the sick who are capable of receiving it consciously and participating in prayer for themselves; however, it may also be performed on children. The place of this Sacred Unction may be either the church or the dwelling (house) where the sick person is. The Mystery (Sacrament) of Holy Unction is usually preceded by the Mystery (Sacrament) of Confession and is usually concluded with the Mystery (Sacrament) of Holy Communion.

The visible side of the Mystery (Sacrament) comprises seven anointings of the sick person with oil by the participating seven priests in order; this is done in the form of a cross on the forehead, the nostrils, the cheeks, the lips, the chest, and both sides of the hands, accompanied by prayers and by the reading of specific passages in the Epistles and the Gospels. During the anointing itself, seven times this prayer is pronounced: "O Holy Father, Physician of souls and bodies, Who didst send Thine Only-Begotten Son, our Lord Jesus Christ, Who healeth every infirmity and delivereth from death: Heal also Thy servant (name)." and so forth.

The rite of Holy Unction begins with the chanting of troparia (hymns) and a canon; the final prayer in the rite is a prayer of remission of sins. A whole assembly of servants of the Lord stands before Him on behalf of the sick person, and by the prayer of faith on behalf of the whole Church entreat Him, the Most Merciful One, to grant to the infirm one the remission of transgressions and to purify the conscience from every defilement. There is also kept in mind the fact that a person who has grown weak in body and soul is not always capable of offering the proper confession of his sins. This lightening of the conscience of the one who receives the Mystery (Sacrament) of Holy Unction opens the way also for a Grace-giving healing of his bodily infirmity through the prayer of faith. (Source: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky)

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Please note: All of our parishioners will be anointed at the appropriate and safe time when our Metropolitan Nathanael will inform us to do so. The same applies for the Light of the Resurrection. None of you will be deprived of the blessing.

Thank you for your understanding and patience.

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"Glory Be To GOD For All Things!" - Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

Orthodox Great and Holy Week (Part II)

My beloved spiritual children in Christ Our Only True God and our Holy True Savior,CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ORTHODOX GREAT AND HOLY WEEK (Part II)

GREAT AND HOLY THURSDAY EVENING

"We worship Thy Passion, O Christ..."

(The divine service of the Holy Passion of our Lord Jesus Christ. The divine Orthros (Matins) of Friday morning chanted by anticipation, on Thursday evening.)

Great and Holy Friday celebrates the holy, saving and awesome Passion of Christ God. To take away our sins, Our Lord Jesus Christ willingly endured spitting, scourging, buffeting, scorn, mocking, and purple robe; the reed, sponge, vinegar, nails, spear, and above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This divine service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come.  Following are the references of the "Twelve Gospel" readings of this holy service.

1.  St. John 13:31 thru Chapter 18:1

2.  St. John 18:1-29

3.  St. Matthew 26:57-75

4.  St. John 18:28 thru Ch. 19:16

5.  St. Matthew 27:3-32

6.  St. Mark 15:43-47

7.  St. John 19:38-42

8. St. Matthew 27:62-66

These readings relate the last instructions of Christ to His Disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the "Gospel of the Testament" of Christ which He left for all men. The Holy Church service during Holy Week reenacts the events of this Gospel.

After the reading of the fifth Gospel reading comes the procession with the Crucifix around the nave of the church, while the priest chants the 15th Antiphon: "Today is hung upon the Tree, He Who did hang the land in the midst of the waters. A Crown of thorns crowns Him Who is King of Angels, He is wrapped about with the purple of mockery Who wrapped the Heavens with clouds. He received buffettings Who freed Adam in Jordan. He was transfixed with nails Who is the Bridegroom of the Church. He was pierced with a spear Who is the Son of the Virgin. We worship Thy Passion, O Christ, Show also unto us Thy Glorious Resurrection."

During the Procession, the faithful Orthodox Christian kneels and prays for his/her spiritual welfare, imitating the thief on the Cross who confessed his faith and devotion to Christ.  He/she then approaches and reverently kisses the Crucifix.

GREAT AND HOLY FRIDAY MORNING

"They cast lots upon my vesture..."

According to the Hebrew tradition, the "Royal Hours," four in number, are read at this time.  These holy services consist of hymns, psalms, and readings from the Old and New Testament, all related prophetically and ethically to the Person of Christ. In some churches, the "Hours" are read in the afternoon, before the Vespers services.

GREAT AND HOLY FRIDAY MORNING

"Father, forgive them for they know not what they do..."

(The service is Vespers chanted on Friday afternoon.)

Together with hymns, and again the entire story is related, followed by removal from the Cross and the wrapping of the Body of Christ with a white sheet as did Joseph of Arimathea. Apostle Paul, interpreting the dreadful event, exhorts the Church: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God...we preach Christ Crucified...the power of God and the Wisdom of God" (1 Corinthians 1:18f.)

As the priest reads the Gospel, "and taking the Body, Joseph wrapped it in a white cloth," he removes the Body of Christ from the Cross, wraps it in a white sheet, and takes it to the altar.  The priest then chants a mourning hymn: "When Joseph of Arimathea took Thee, the life of All, down from the Tree dead, he buried Thee with myrrh and fine linen...rejoicing. Glory to Thy humiliation, O Master, Who clothest Thyself with Light as it were with a garment." The priest then carries the cloth on which the Body of Christ is painted or embroidered around the nave of the church before placing it inside the holy Sepulchre (kouvouklion), a carved bier which symbolizes the Tomb of Christ. We are reminded that during Christ's entombment, He descends into Hades to free the dead of the ages before His Incarnation.

The Gospel readings which related these events are: Matthew 27:1-38; Luke 23:29-43; Matthew 27:29-54; John 19:31-37; Matthew 27:55-61. Great and Holy Friday is the only day in the year on which the Divine Liturgy is not officiated.

Today, the devoted Orthodox Christian ponders in his/her heart the deep meaning of the Seven Last Words of Christ uttered on the Cross, the first Divine Pulpit of Christianity.

GREAT AND HOLY FRIDAY EVENING - THE LAMENTATION

"Do not weep for Me, but weep for yourselves..."

(The divine service of Orthros (Matins) of Great and Holy Saturday morning chanted by anticipation on Friday evening.)

It consists of Psalms, hymns and readings with the Death of Christ, in contrast to His Divinity, and in expectation of His Resurrection. One of the hymns relates: "He Who holds all things is raised upon the Cross and all creation laments to see Him hang naked on the Tree." The thoughtful and well-written Odes, chanted by the chanters, compare the Compassion of God and the cruelty of man, the Might of God and the moral weakness of man. The Odes picture all Creation trembling when witnessing its Creator hung by His own creatures: "Creation was moved with intense astonishment when it beheld Thee hung in Golgotha". The Odes remind aloud, "The dead indeed shall rise and all those on earth shall rejoice." During this divine service, the Body of Christ is carried in procession around the church. In some parishes, the entire flower-bedecked Sepulchre (Kouvouklion), symbolizing the Tomb, is carried in the procession around the outside of the church.

The entire congregation joins in chanting the three parts of the "Hymns of Praise" (there are approximately 300 hymns, but only a few are chanted.) After these hymns are chanted, the priest sprinkles the Sepulchre and the whole congregation with fragrant (rose) water. There is simultaneous praise of both the Crucifixion and Resurrection of Christ with their purpose of the redemption of man. We no longer lament the sufferings of the Crucified One; we now lament chiefly for our own sins because we are far from God. So these services should have a rather personal meaning of repentance and of strong faith in God.

Orthodox Christians observe Great and Holy Friday with fasting, prayer, cleanliness, self-examination, confession and good works (works of mercy), in humility and repentance so that the grace of the Cross might descend upon them.

The Gospel reading is according to Saint Matthew 27:62-66.

(To be continued)

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"Glory Be To GOD For All Things!" -- Saint John Chrysostom

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George