Great & Holy Week

SATURDAY OF LAZARUS & PALM SUNDAY

When Lazarus, friend of Christ, becomes severely ill, his sisters Martha and Mary send a message to Jesus to inform him about Lazarus’ illness. After receiving this message Jesus does not immediately leave to go see Lazarus, but rather waits for two days before travelling to Bethany. When Jesus entered Bethany, Lazarus was already laying in the grave for four days. As Jesus approached Lazarus’ grave, Martha approached Jesus and said, “Lord, if you had been here, my brother would not have died” (John 11:21). Jesus responded indicating Lazarus will rise again and said, “I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die” (John 11:25). After being shown the tomb, Jesus commanded for Lazarus to come out and Lazarus walked out while still bound by burial cloths.

It was after this miracle that many of the Judeans strongly believed Jesus was the Messiah. However, as word spread, the chief priests and Pharisees met to determine how they might arrest Jesus Christ and put him to death as is detailed on Holy Thursday. This miracle also provides a preview of what we can anticipate with Christ’s death, burial, and Resurrection to happen eight days later.

After Jesus left Bethany he went to Jerusalem where many Jews had gathered in preparation for the Passover. Many heard about His miracle of raising Lazarus from the dead, and they waited for Jesus to come to the city. As Jesus approached, the crowd triumphantly greeted him with palm branches and shouted, “Hosanna! Blessed is he that comes in the Name of the Lord, the King of Israel!” As we witness his entry, we also are summoned to behold our King (the suffering servant, the Word of God in the flesh, the rule and kingdom of God) in order for us to accept our human identity from Christ.

PALM SUNDAY EVENING – HOLY TUESDAY (Bridegroom Services)

In the beginning of the Bridegroom service on Palm Sunday evening, we begin with a procession of the Bridegroom (Nymphios) Icon. As the troparion “Behold the Bridegroom comes in the middle of the night…” is chanted, those participating in this procession are “watching and waiting for the Lord, who will come again to judge the living and the dead.” As snares are laid against our Savior, we shall witness and mourn the shame of the Fall, the lost Paradise, and the absence of God. And, while the beginning of the week sets a somber tone in which we ask for forgiveness, we know that Christ sacrificed himself for our salvation.

On Great and Holy Monday we commemorate the blessed and noble Joseph of the Old Testament because of his comparisons with Christ. Joseph was a person that was rejected by his brothers, and Jesus was scorned by his own people. Also, his brothers for 30 pieces of silver sold Joseph, which is similar to Judas betraying Christ for the equal price. Joseph was later left for dead but raised from slavery to become a powerful ruler in Egypt, so to like Jesus was buried and conquered death by His Resurrection.

Also, commemorated is the fig-tree which was cursed by the Lord and withered. After Jesus’ triumphal entry into Jerusalem, he journeyed into neighboring cities where he was tired and hungry. He saw a fig-tree with bright green leaves in the distance, but as he approached he saw that is had no fruit even though it was the time of harvest. This tree represents for us on our journey during Holy Week of the many people who have acquired only in part of the divine truth and refuse to accept the complete revelation of God through Jesus Christ.

On Great and Holy Tuesday, we commemorate two parables related to the Second Coming of Christ. The first being of the Ten Virgins in which some virgins were ready for the Second Coming and others were not. With the Second Coming capable of coming at any point God determines, this parable teaches us to always be ready for God. The second parable (of Talent) expands on this teaching with having us remember to be watchful and attentive to the will of God. At this point in the journey we are asked to use our talents for good works and deeds.

Orthros of Holy Wednesday—On Tuesday evening the matins service of Holy Wednesday is chanted. In this service the Church remembers the act of love of the sinful woman who anointed Jesus with precious oil. This act took place in the home of Simon the Leper in Bethany two days before the Passover. Although the woman was not aware of it, symbolically she was preparing Christ for His burial, Jesus knew, without a spoken word from her, that she was repenting for her many sins and He said to her, ―Thy sins are forgiven.‖ Judas, whose greed later led him to betray his Master, complained that this precious oil could have been sold for 30 dinars, instead of being wasted, as it was in this act of contrition. This third Nymphios ritual is similar to the services of the two previous evenings. All the readings and chants warn us to beware of greed and love of money, which could corrupt even a disciple of Christ. If we allow greed and selfishness to dominate our lives, we, too, shall be betrayers of Christ as Judas was. On the other hand, if we repent with humility and contrition, as the sinful woman in today‘s lesson, we shall be forgiven.

The principal Troparion of the evening, the doxastikon, known as the Troparion of Cassiane, which is a solemn discourse on the sinful woman mentioned above, was written by the nun Cassiane in the year 859. Many misleading beliefs have been accepted by Christians regarding the life and works of the this nun, especially concerning her personal relationship with the Emperor Theophilus about which we have no authentic information. It is said that the Troparion was a penitence hymn written by Cassiane because she considered herself as the sinful women mentioned in the Scriptures. This is not true, Cassiane wrote the hymn after she had read the account of the sinful woman. This Troparion is dedicated to the woman whose example of repentance we are asked to follow. We are incited by the service of Holy Wednesday to seek forgiveness of our sins and to reconciliate ourselves with God from whose grace and favor we have fallen because of our disobedience and sinful life. The Church instills this message in us especially during Holy Week so that we may carefully prepare ourselves for Holy Communion after self- examination, meditation and contrition, confessing our sins in the Sacrament of Holy Penance, changing our attitude toward life and receiving absolution.

On the evening of Holy Wednesday, the Sacrament of Holy Unction, which has its origin in the pre-Christian era, is performed and administered. In the ancient world, oil was used as an antiseptic at various public baths to cure sores, heal wounds and for other body therapy. Homer in his famous Odyssey tells us that the heroes of his time anointed themselves with oil. The renowned philosopher Plato stated that oil was ―a help to alleviate pain. In the Old Testament, we find that Isaiah lists oil among the important medicines. The prophet Ezekiel mentions that when a Jew was born he was anointed with oil.

In the New Testament we see the good Samaritan carrying in his ―first aid kit oil and wine, as temporary medicines in an emergency. Our Lord and Savior instructed His apostles to anoint the sick and afflicted with oil. St. James in his epistle instructs the Christians to perform the Sacrament of Holy Unction, which Christ apparently instituted since it was known to be practiced by the apostles and the first Christians.

Is any sick among you? Let him call the presbyters of the church; and let them pray over him, anoint 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 have committed sins, they shall be forgiven him. (St. James 5:14-15).

This sacred tradition is practiced by our church today, not only for the sick, but for all Christians who need to be strengthened bodily, morally and spiritually. In the passage from the epistle of St. James, we see clearly that the purpose of the Sacrament of Holy Unction is primarily to remedy our ills and at the same time to absolve our sins.

HOLY THURSDAY

Orthros of Holy Thursday -- The matins service this day is
usually chanted late in the evening on Holy Wednesday or 
early Thursday morning. The services commemorate the
 washing of the disciples feet, the Last Supper, Christ praying in
the garden of Gethsemane and His betrayal by Judas. The 
readings and chants focus on Judas‘ betrayal—on the ―darkness that settled in his soul. We pray that we may keep ourselves
 from greed and deceit and be made pure by partaking of the Holy Mysteries of Christ‘s precious body and blood. The Troparion after the mournful Alleluia speaks of this.

When Thy glorious disciples were enlightened at the washing of their feet before the Supper, then the impious Judas was darkened with the disease of avarice, and to the lawless judges he delivered Thee, the Judge. Behold O lover of money, this man through avarice was brought to the gibbet. Flee from the insatiable desire, which dared such things against the Master. O Lord, Who dealest righteously with all, glory to Thee.

The Vesperal Liturgy - Holy Thursday Morning

The solemn vespers and liturgy of St. Basil are celebrated in the morning of Holy Thursday. This particular service has as its main theme the institution of the Holy Eucharist at the Last Supper. Before the great entrance, instead of the Cherubic hymn, a special Troparion is chanted:

Receive me today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies; I will not kiss Thee as did Judas, but as the thief I will confess Thee. Lord, remember me when Thou comest to Thy Kingdom.

Being that this service is the Institution of the Eucharist, it is of primary importance for as many people as possible to receive Holy Communion. Of course, one should only receive Holy Communion after being properly prepared by fasting and participating in the sacrament of Confession during Lent. One of the most impressive aspects of this liturgy is the consecration of the Reserve Communion—that is, the body and blood of Christ which is preserved throughout the year for the Holy Communion of the ill.

Holy Thursday Evening

Our participation in the Crucifixion of Christ is experienced in the Twelve Passion Gospels. During this service, which is the matins of Holy Friday, the entire story of our Lord‘s Passion is told in the reading of the twelve selected Gospel lessons. This is one of the most solemn services of Holy Week. After the customary psalms and supplications, the mournful Alleluia is chanted for the last time. The hymns chanted throughout the entire service between the Gospel readings have as their theme the Last Supper, Christ‘s vigil in the garden, the betrayal, how He was seized and led away to the court of the High Priest, Peter‘s denial and grief, the High Priest‘s mocking, the wearing of the crown of thorns, the trial before Pilate climaxed by His Crucifixion.

HOLY FRIDAY

Holy Friday is the only day of the year on which the Church is prohibited from celebrating the Divine Liturgy, as we commemorate the supreme sacrifice offered on this day by Christ. Holy Friday is a day of mourning and strict fast. In place of the liturgy, the service of the Royal Hours is read. This service comprises the messianic psalms of David, prophecies from the Old Testament, Epistle and Gospel lessons having as their main theme the Passion and Crucifixion of our Lord.

On the afternoon of Holy Friday, we have the Great Vespers Service of the unnailing of Christ from the Cross and His burial. At this service, the body of Christ is removed from the large Crucifix, which has been standing in the center of the church since Thursday evening and is wrapped in a clean white shroud and placed upon the altar, while the priest reads the account of Joseph of Arimathea who was given permission to bury Christ. After the Gospel, certain select readings from the Book of Exodus and the Book of Job and from the prophecies of Isaiah are read. The regular vesper supplications are chanted by the priest, as well as the hymns depicting our Lord‘s burial by Joseph of Arimathea. As these hymns are chanted, the priest prepares for the litany the icon of the epitaphios, which represents the dead body of Jesus and symbolizes the entombment of our Lord. After the litany, the icon is placed in the bier (kouvouklion) which is adorned with flowers.

In the evening, the service of Holy Saturday matins is chanted. Primarily this service is the beginning of our anticipation of the coming Resurrection, specifically commemorating His descent in to Hades where He preached His victory over Death to all those who had died before His coming. This is known as the service of the Lamentations (Encomia). The worshippers hold lighted candles as the choir chants the series of lamentations which express the sorrow of the Christians that the Lord has died, the belief that He has descended to Hades to abolish the power of the evil one and to trample upon death, and the expectation of His speedy and life-giving Resurrection. After the Lamentations, a procession is formed and as the choir chants the Thrice Holy hymn, the priest removes the icon of the epitaphios from the bier and circles the church, pausing at intervals to ask the blessing of our Lord upon all Christians who worship Him and who are commemorating the great sacrifice of Jesus for the redemption of mankind. At the end of this service, the embroidered icon of the epitaphion is placed upon the Holy Altar.

HOLY SATURDAY

On the morning of Holy Saturday, the vespers and the Liturgy of St. Basil are celebrated. It begins as the regular vespers service with the recitation of the 103rd psalm of David, the supplication (Great Ektenia) and the troparia of the First Tone pre-announcing the forthcoming Resurrection and depicting the events that took place in Hades upon the descent of our Lord. Of note in these hymns is the personification of Hades "crying out with groaning" at his mistake of accepting the body of the dead Jesus of Nazareth, not realizing that He was God, incarnate. The small entrance, as in the regular liturgy, is the procession of the priest with the Holy Gospel and the evening hymn, Gladsome Light. After the small entrance, the reading of 15 passages of the Old Testament takes place (these have been reduced to 3 readings in modern practice). They tell of the most striking symbolic events and prophecies and prototypes of the salvation of mankind by the death of the Son of God. These selections are from the Books of Genesis, Isaiah, Exodus, Job, Joshua, the Prophet Zephaniah, II Books of Books, IV Book of Kings, the Prophet Jeremiah and the Prophet Daniel. The story of Israel‘s crossing the Red Sea and Moses‘ Song of Victory over Pharaoh are chanted with the refrain ―for He hath triumphed gloriously. The readings culminate with the account of the three youths in the fiery furnace of Babylon and their song of praise is chanted with the refrain ―Sing unto the Lord and exalt Him unto ages of ages.

PASCHA 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 as part of the vigil service. The Orthros of the Resurrection begins in complete darkness. At midnight, all the lights in the church are extinguished and the hymn, "Behold it is early and still dark" is chanted in total darkness. This matins Troparion speaks of the myrrh-bearing women who first discovered the empty tomb early that first Pascha morning:

"Behold, it is early and still dark. And why, O Mary, are you standing outside at the tomb, with much darkness covering your mind, such that you seek where Jesus has been laid? But see, how the Disciples, who ran together, understood the resurrection from the linen cloths and the napkin, and then remembered the scripture concerning this. With them and through them, we also have believed, and we extol You, Christ the Giver of life."

The priest takes light from the vigil light and gives it to the faithful, who are holding candles. The priest sings:

"Come ye and receive light from the unwaning light, and glorify Christ, who is risen from the dead"

and all the people join him in singing this hymn again and again, until the church is illumined by hundreds of lit candles, yet one light. From this moment, every Christian holds the Pascha candle as a symbol of their vivid, deep faith and joy in the Resurrection of Jesus Christ as Savior.

PASCHAL VESPERS OF LOVE (AGAPE)

On Pascha Sunday afternoon (or late morning), the faithful gather once more for prayer with lighted candles. All sing the hymn, "Christ is Risen from the Dead." The people greet one another joyously, saying: "Christ is Risen," the Easter salutation which is answered, "Truly He is Risen." They sing, "The dark shadows of the Law have passed away by the coming of grace," and standing in exaltation, they exclaim, "Who is so great a God as our God?"

The Gospel according to John (20:19-25) is read in various languages, proclaiming the Good News of Resurrection all over the universe without discrimination. The fruit of faith in the Resurrection of the Lord is love in His Name; therefore, this day is called "Sunday of Agape", a day dedicated to Christian principles, especially to forgiveness and charity. At this time, Christians seek to end misunderstanding and arguments among those with whom they may be at odds. Apostle Paul firmly interprets the Resurrection of Christ, saying: "If Christ has not been raised, then our preaching is in vain and your faith is in vain." (1 Cor. 15:14)