Synaxarion For the Sunday of Pascha

By Nikephoros Kallistos Xanthopoulos

SUNDAY of PASCHA

On the Holy and Great Sunday of Pascha, we celebrate the life-bearing Resurrection of our Lord, God, and Savior Jesus Christ.

Verses

Christ descended to do battle with Hades alone;
He ascended after taking many spoils of victory.


Synaxarion

We call the present Feast “Pascha,” which means “Passover” in the Hebrew language; for this is the day on which God originally brought the world into existence from non-being. It was on this day that He conveyed the people of Israel across the Red Sea and snatched them out of the hands of Pharaoh; on this day also, descending from Heaven, He came to dwell in the Virgin’s womb. And now, after snatching the whole of mankind from the depths of Hades, He has raised it up to Heaven and restored to it the ancient dignity of incorruption. But when He descended to Hades, He did not resurrect all, but only those who chose to believe in Him. He freed the souls of the Saints from all the ages who were being forcibly held by Hades, and allowed all of them to ascend to Heaven. For this reason, rejoicing exceedingly, we celebrate the Resurrection with splendor, offering an image of the joy in which our nature abounds through the tender mercy of God. Likewise, demonstrating the destruction of enmity and our unity with God and the Angels themselves, we give each other the customary kiss of peace.

The Resurrection of the Lord took place in this manner. While the soldiers were guarding the tomb, around the middle of the night an earthquake occurred; for an Angel came down and removed the stone from the door of the sepulchre. On beholding this, the guards fled, and thus the women were afforded their opportunity at the end of the Sabbath, that is, around the middle of Saturday night. The Resurrection was made known first to the Mother of God, who sat opposite the tomb with Mary Magdalene, as St. Matthew says. But in order that the Resurrection should not be a matter of doubt, on account of the familiarity of the Lord’s Mother, the Evangelists say: He appeared first to Mary Magdalene. It was she who saw the Angel on the stone and, stooping down to look, saw the Angels inside the tomb; these Angels announced the Resurrection of the Lord. For “He is risen,” they said, “He is not here; behold the place where they laid Him.” Therefore, on hearing these words, she ran to the most ardent among the Disciples, Peter and John, and told them the glad tidings of the Resurrection. As she was returning with Mary, Christ encountered them, saying: “Rejoice!” For it was fitting that the sex which first heard the words, “in pain thou shalt bring forth children,” should be the first to hear this joy. Overcome with love, they approached and touched His immaculate feet, wishing to recognize Him more precisely. The Apostles came to the tomb; and Peter stooped down to look inside the tomb and departed, while John went inside and looked more searchingly, and touched the linen clothes and the napkin.

Mary Magdalene returned with other women at dawn so as to confirm with greater certainty what had been seen. Standing outside, she lamented, but when she stooped to look inside the tomb, she saw two Angels shining with radiance, reproving her, as it were, and saying: “Lady, why weepest thou, whom seekest thou? Seek ye Jesus of Nazareth, Who was crucified? He is risen; He is not here.” And at once they arose in fear, seeing the Lord. Turning round, she saw Christ standing; thinking Him to be the gardener (for the tomb was in a garden), she said: “Sir, if thou hast borne Him hence, tell me where thou hast laid Him, and I will take Him away.” When she beckoned again to the Angels, the Savior said to Magdalene: “Mary.” And she, perceiving the sweet and familiar voice of Christ, wanted to touch Him. But He said: “Touch Me not; for I am not yet ascended to My Father, as thou thyself dost reason, still supposing Me to be a man; but go to My brethren, and tell them all that thou hast seen and heard.” Magdalene did this. As day dawned again, she came to the tomb with the other women. Those who were with John and Salome arrived at sunrise; and, to put it simply, the women came to the tomb in different groups, among them being the Theotokos; for she is the one whom the Gospel calls Mary, the mother of Joses; this Joses was a son of Joseph. It is, however, unclear at what hour the Lord arose: some say that it was at the first cockcrow, others that it was when the earthquake occurred, and others suggest different times.

After these events, some of the guards went and reported to the high priests what had happened; the latter, putting money in their hands, persuaded them to say that Christ’s Disciples had come by night and stolen Him. In the evening of the same day, when the Disciples had gathered together through fear of the Jews and the doors were securely shut, Christ came to them—for His body was incorrupt—and greeted them with the customary greeting, “Peace.” On seeing Him, they rejoiced exceedingly, and when Christ breathed on them they received the energy of the All-holy Spirit more perfectly.

This is how the Lord’s Resurrection took place on the third day. The evening of Thursday and the day of Friday (for this is how the Hebrews measure the period of twenty-four hours) are one day. The night of Friday and the whole of Saturday are another period of twenty-four hours; this is the second day. The night of Saturday and the day of Sunday are another period of twenty-four hours; this is the third day.

To Him be glory and dominion unto the ages of ages. Amen.

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Troparion
Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!

Kontakion in Plagal of the Fourth Tone
Thou didst decend into the tomb, O Immortal, Thou didst destory the power of death!In victory didst Thou arise, O Christ God, proclaiming "Rejoice" to the myrrhbearing women, granting peace to Thy apostles, and bestowing resurrection to the fallen.

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Two Powerful Old Testament Images of Christ On the Cross

Below are two readings from the Old Testament I propose to be added in the Orthodox service books for Great Friday or Holy Saturday. They are little known images or shadows of the Cross that powerfully show Christ victorious on the Cross.

The first describes the Prophet Balaam's vision of the Cross. This one is easily overlooked. The key to understanding this passage are knowing three things. First, Balak wanted Balaam to curse the people of Israel. Second, Balaam is taken to a high hill or mountain overlooking the encampment of the people of Israel to be given instruction by the Lord on whether to curse or bless Israel. Lastly, he blesses them because he sees the image of Christ crucified in glory amidst the people of Israel.

How does he see Christ in his prophecy? The key is the formation of the people of Israel described in Numbers 2 (read here). As one can observe from the image above, the Israelites were encamped in the formation of the Cross around the Tabernacle which contained the Holy of Holies, that is, the presence of God or throne of God in the midst of His people. One can even see how God deliberately had the tribes of Reuben and Judah join to make the southern formation appear longer if one were to look down at the formation from a mountain as Balaam did. Thus, when Balaam sees the formation of the Cross with the Lord in the middle, he saw Christ, the King of Glory seated on the throne of the Cross, crucified and said: "For from the top of the rocks I see him, and from the hills I behold him..."

The second reading concerns the death of Samson. Samson is an image of Christ in the Old Testament in many ways, but none more powerfully than in the description of his death in Judges 16. The Philistines are images of the enemies of Jesus, primarily the demons who occupy unjustly the people on earth and grip them with fear. The pagan temple he is brought into represents Hades. Samson is brought into this temple blind and asks to be brought in between two pillars. This is the key to seeing the Cross in this passage, because Samson intends to destroy his enemies with this request. He does this by lifting his arms in a cross formation and pulling apart the two pillars of the temple, which in turn destroys the temple and the Philistines within. Thus, this is a perfect image of Christ destroying death by His death on the Cross.

Read the passages below and judge whether or not these should be added to the Holy Week service books:

The Vision of Balaam the Prophet (Numbers 22:41 - 23:12)

So it was, the next day, that Balak took Balaam and brought him up to the high places of Baal, that from there he might observe the extent of the people.

Then Balaam said to Balak, “Build seven altars for me here, and prepare for me here seven bulls and seven rams.”

And Balak did just as Balaam had spoken, and Balak and Balaam offered a bull and a ram on each altar. Then Balaam said to Balak, “Stand by your burnt offering, and I will go; perhaps the Lord will come to meet me, and whatever He shows me I will tell you.”

So he went to a desolate height. And God met Balaam, and he said to Him, “I have prepared the seven altars, and I have offered on each altar a bull and a ram.”

Then the Lord put a word in Balaam’s mouth, and said, “Return to Balak, and thus you shall speak.” So he returned to him, and there he was, standing by his burnt offering, he and all the princes of Moab.

And he took up his oracle and said:

“Balak the king of Moab has brought me from Aram,
From the mountains of the east.
‘Come, curse Jacob for me, and come, denounce Israel!’
How shall I curse whom God has not cursed?
And how shall I denounce whom the Lord has not denounced?
For from the top of the rocks I see him,
And from the hills I behold him;
There! A people dwelling alone,
Not reckoning itself among the nations.
Who can count the dust of Jacob,
Or number one-fourth of Israel?
Let me die the death of the righteous,
And let my end be like his!”

Then Balak said to Balaam, “What have you done to me? I took you to curse my enemies, and look, you have blessed them bountifully!”

So he answered and said, “Must I not take heed to speak what the Lord has put in my mouth?”


The Death of Samson (Judges 16:23-30)

Now the lords of the Philistines gathered together to offer a great sacrifice to Dagon their god, and to rejoice. And they said:

“Our god has delivered into our hands Samson our enemy!”

When the people saw him, they praised their god; for they said:

“Our god has delivered into our hands our enemy, the destroyer of our land, and the one who multiplied our dead.”

So it happened, when their hearts were merry, that they said, “Call for Samson, that he may perform for us.” So they called for Samson from the prison, and he performed for them. And they stationed him between the pillars. Then Samson said to the lad who held him by the hand, “Let me feel the pillars which support the temple, so that I can lean on them.” Now the temple was full of men and women. All the lords of the Philistines were there — about three thousand men and women on the roof watching while Samson performed.

Then Samson called to the Lord, saying, “O Lord God, remember me, I pray! Strengthen me, I pray, just this once, O God, that I may with one blow take vengeance on the Philistines for my two eyes!”

And Samson took hold of the two middle pillars which supported the temple, and he braced himself against them, one on his right and the other on his left. Then Samson said, “Let me die with the Philistines!” And he pushed with all his might, and the temple fell on the lords and all the people who were in it. So the dead that he killed at his death were more than he had killed in his life.

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2011 Holy Light Arrives In Athens From Jerusalem

Shortly after Patriarch Theophilos of Jerusalem received the Holy Light in a miraculous manner, he took part in the ceremony of distribution where he gave it to representatives from Greece among other places. The Greeks who received and carried the Holy Light were Deputy Foreign Minister Mr. Dimitris Dollis, Bishop Chrysostomos of Halkidos and the Exarch of the Holy Sepulchre Archimandrite Damianos Panos.

The delegation was welcomed at Eleutherios Venizelos Airport among a large crowd of hundreds. They arrived at seven in the evening.

The Exarch of the Holy Sepulchre immediately said: "The transfer from the Holy Sepulchre of the Holy Light is the everlasting light of the Resurrection of Christ, which is the testimony of the glory of God."

He also noted: "On behalf of His Beatitude the Patriarch of Jerusalem Mr. Theophilos III and all the members of the Holy Sepulcher Brotherhood, who are the followers of this age-old Romeiko presence in the Holy Land ... we wish sincere paschal thanks."

From the airport in Athens the Holy Light was also transferred to Thessaloniki where it was received at Hagia Sophia Cathedral and distributed to many parishes from there. From Athens the Holy Light was transferred to many other parishes throughout Greece in time for the midnight Paschal celebrations.

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Miracle of the Holy Light of Jerusalem 2011

Daniel Estrin
April 23, 2011
Associated Press

The small doorway to the traditional site of Jesus' tomb cracked open to reveal a bright flame and tens of thousands of worshippers cheered ecstatically, marking the pinnacle of Easter Week's holy fire ceremony in the Church of the Holy Sepulcher.

The annual ritual has been practiced for at least the last 1,200 years on the day before Easter, which celebrates Jesus' resurrection.

Worshippers of various Orthodox Christian sects packed into the Jerusalem church — Christianity's most sacred shrine and revered as the site where Jesus was crucified, buried and resurrected. In the ceremony, a flame believed to be miraculously lit emanates from the tomb.

"I'm all vibrating," said Romanian pilgrim Ivan Kurnia. "It's really, really impressive."

Hours before the ceremony, local Christians and pilgrims from around the world snaked through the narrow alleyways of Jerusalem's old city and filled the small courtyard outside the church. About a thousand Israeli police officers processed the crowds through police barricades that filtered access to the church's only entrance.

Inside gathered a colorful mix of clergymen and worshippers representing the different Orthodox Christian sects — from Armenian monks in black robes and pointed hoods to Russian Orthodox women wearing turquoise headscarves.

People crammed against each other in the dimly lit, cavernous church, and police broke up scuffles. One middle-aged American woman fainted, but she remained standing because people were pressed up against her in the densely packed crowd.

Despite the suffocating crowds, the throngs waited in anticipation for the ceremony to begin, clutching bundles of 33 slim candles signifying the years of Jesus' life.

Adorned with a golden crown encrusted with jewels and religious icons, the Greek Orthodox Patriarch of Jerusalem, Theofilos III, entered the Edicule, the small chamber at the core of the church marking the site of Jesus' tomb. Armenian clergymen entered as well, and the door was sealed, guarded by clergymen and an Israeli policeman.


Worshippers pass flame on

Then, the door was opened to reveal candles lit with the holy fire — said to be miraculously lit and interpreted as a message to the faithful from the heavens. The precise details of the flame's source are a closely guarded secret.

The flame was quickly passed on from one bunch of candles to another, and soon the dark church was filled with worshippers holding flickering torches and waving it around their faces. Bells rang and people cheered.

"Christos has risen. I feel amazing," said a Russian Orthodox pilgrim from San Francisco who identified himself only as Igor. "It came from God, from the sky."

Police spokesman Shmuel Ben Rubi said around a thousand police officers were deployed to direct foot traffic and keep the peace. He estimated tens of thousands of worshippers were in the church.

Asaf Abras, spokesman for Jerusalem's firefighting services, said about 10 firefighters with mobile units were stationed around the church in case of emergency.

Israeli officials have been worried since the late 1990s that a fire could erupt from the church during the ritual. In 1834, pilgrims in the church panicked, a stampede ensued, and several hundred people were crushed or suffocated to death.


Precious real estate means no emergency exit

But the six Christian sects that stake claim to different sections of the church have been reluctant to build an emergency exit or a fire escape. The sects zealously guard their portions of the church and brawls have erupted in recent years when clergymen of one sect encroach on another section, even when only sweeping the floor. None of the sects wants to give up an inch of precious real estate in the church to construct a second exit.

After the holy fire ceremony, the flame was immediately taken from the church and past an Israeli military barrier into the Palestinian Authority-controlled city of Bethlehem where it was received at the Church of the Nativity, the traditional site of Jesus' birthplace.

Palestinian Prime Minister Salaam Fayyad attended another holy fire ceremony in a central square in Ramallah, the seat of his government in the West Bank.

In the Gaza Strip, about fifty Christian worshippers attended a mass in one of Gaza's two churches.

More photos here.

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Holy and Great Friday In Hollywood

Tom Hanks (right) carries the "Epitaphios" at Saint Sophia in Los Angeles on Friday Apr. 22nd

Anastasios Papapostolou
April 23, 2011
Greek Reporter

On Friday evening, the Christian Orthodox population of Los Angeles gathered at the Saint Sophia Cathedral for Good Friday’s service and procession of the Epitaphios. Many celebrities of Greek descent, or with a "Greek connection" come to the church to attend the service. Tom Hanks is there every year, and he is one of the men that carry the Epitaphios. There also was Hank’s wife, Rita Wilson with her friend Nia Vardalos. Another person who carried the Epitaphios was 20th Century Fox CEO Jim Gianopulos. According to people that work for Saint Sophia, Tom Hanks is very religious, and goes to church almost every day throughout Holy Week. The celebration of Holy Week continues with Liturgy on Saturday morning and the Resurrection Liturgy on Saturday night. On Sunday there are private Easter parties - one of those at Jim Gianopulos’ house - and the picnic of the Saint Sophia Cathedral at the Rosebowl in Pasadena.

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Synaxarion For Holy and Great Saturday

By Nikephoros Kallistos Xanthopoulos

GREAT SATURDAY

On Holy and Great Saturday, we celebrate the Burial of the Divine Body of our Lord and God and Savior Jesus Christ, and His descent into Hades, through which our race was recalled from corruption, and was transplanted to eternal life.

Verse

In vain you watchmen guard the tomb.
No grave can contain the Source of Life.


Synaxarion

Of all the days the Holy and Great Forty Day Fast is the most distinguished, but more than the Holy Forty Day Fast the Holy and Great Passion Week is exalted, and more than the days of Holy Week Great and Holy Saturday is the most exalted. This week is called great not because these days or hours are more exalted but because the great, portentous and extraordinary deeds of our Savior were accomplished during this week, but especially on this day.

Yet, as during the first creation of the world God created all creation in six days and on the sixth day he created the final and entirely perfect creature, Man, and then on the seventh he rested from all His work, thus sanctifying this day, calling it the Sabbath Day, which means rest. Thus He sanctified the workmanship of the intelligible world, all wonderfully done (the action of redemption), and on the sixth day (Friday) "refashioning" the corrupted man and renewing him through His life-bearing Cross and death. The Lord really rested again on the seventh day with the complete rest from His works, having reposed in a way that is life-producing and saving for our nature. Therefore God the Word descended into the tomb in the flesh and descended into Hades with His immortal and divine soul, which was separated from the body after death. He delivered His soul into the hands of the Father. He freely offered His own blood in order to bring about our deliverance.

But the soul of the Lord was not held captive in Hades as were the souls of the other holy ones. Why? Because He never participated in the curse of the Forefather as those did. Our enemy the devil did not even touch the blood by which we are redeemed even though he owned us as much as he could, and did not the devil like a predator seize the One sent from God, but God Himself? However, our Lord Jesus Christ was bodily placed in the tomb with His Divinity which was completely united with the flesh, but He was also in paradise with the thief and, as it is told, in Hades with His deifying soul, supernaturally co-presiding with the Father and the Holy Spirit, He was everywhere as the uncircumscribed God, and the Divinity did not suffer at all neither in the tomb nor on the cross. The Lord's body was tested and the corruption, i.e. the separation of the soul from the body, did not destroy the flesh and corrode its members.

In Thy ineffable condescension, O Christ our God, have mercy on us. Amen.

Kontakion
He who closed the depth of the sea is beheld wrapped in linen and embalmed with myrrh; the deathless One is placed in a tomb like one who is dead. The women came to embalm him, weeping bitterly and crying: Behold the Sabbath transcendent in blessings in which Christ has slept and shall rise on the third day.

Oikos
He who holds the whole universe in his hand is raised upon the Cross, and all creation weeps as it sees him hanging on the Wood: the sun hides its rays, and the stars lose their brightness; the earth quakes and is filled with fear; the sea draws back and the rocks split in two; the tombs open and the bodies of the saints rise; Hades laments and the Sanhedrin gathers to fabricate story to deny the Resurrection of Christ; and the women cry out: Behold the Sabbath transcendent in blessings in which Christ has slept and shall rise on the third day.

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The Lord In Hades

By Right Reverend Theognostus, Archbishop of Novgorod

Our Lord Jesus Christ descended into Hades with His soul united with the Divinity, at this same time when He, after His removal from the cross, reposed with His body in the tomb. In Hades all the souls of the people who died suffered affliction up to the time of the death of Jesus Christ on the cross. No ray of the heavenly light ever penetrated to them, they were alien to every joy; their destiny was continuous sorrow. The devil fully ruled over them and as a relentless tyrant tormented them with the various means peculiar to him. But here Hades suddenly shines with a wonderful light, the Pantocrator of heaven and earth and the infernal regions, our reigning King, Lord and Savior appeared in it. Before His Divinity the devil falls down into the ashes, his power fails, any authority he had over the souls imprisoned in Hades is taken away from him. All those who have accepted Jesus Christ as the Savior of the world are released from Hadean captivity. The seal of condemnation and renunciation gravitating over them is removed from them; they fall with their chains of eternal darkness and they follow with gladness on foot after the Savior and proceed from Hades into the region of light and blessedness, into the kingdom of heaven. The souls of the people confined in it are led out of Hades. The Lord Jesus Christ at the same time has given full opportunity for the future time, till the end of time, for dead souls to be released from captivity and Hadean tyranny. Up to the time of the death of the Savior on the cross the souls of all who died were led down into Hades. Even the Old Testament righteous men, Abraham, Isaac, Jacob and David, did not escape this part. But after this, as the Savior went down into Hades and broke the power of the devil, the souls who died in the faith and grace of Christians no longer go to Hades but are lifted up by Angels directly into heaven into the blessed mansion of the Heavenly Father. Having defeated the devil by His descent into Hades, the Savior has taken away from him his former authority even over the people living on the earth. Up to the death of the Savior on the cross the devil had full authority over people, sowed them like wheat, threw them from one pernicious way to another, all people, so to say, have been tied hand and foot by him and had no way to be released from his awful authority. Demon-possessed, represented in the Gospel, may serve as an example of how terribly the devil has tormented people. After, the victorious descent of Jesus Christ into Hades and His glorious resurrection from the dead weakened the influence of the devil over the people and already it became far from being what it was during Old Testament times. To tell the truth, even now the devil has authority to tempt people, i.e. through various clever actions he is able to lead them to iniquity and sin; but the devil has another action to use to take one in captivity, that is, so to say, in his jaws, and another action to test his sting, or to be exposed to temptation from him. During the time of the Old Covenant, people were perfect captives of the devil, now he can only wound us by his sinful stings or to tempt us. But also the opportunity is given to protect us from the stinging of the devil. "Resist the devil and he will flee from you", the Holy Apostle James appeals to Christians (Jas. 4:7). So, the Christian needs only to stand firmly under the sign of the cross of our Lord Jesus Christ, it is only necessary to oppose the devil mightily and with sincerity through faith in the crucified and risen Lord, and the devil will abandon him. "In my name they will cast out demons." (Mk. 16:17), is just such a promise preached by the Lord Jesus Christ concerning those who believe in Him. The sweetest name of Jesus Christ, with firm and sincere faith and with the sign of the cross uttered by us, serves as strong armor against the devil. It frightens him and causes his forces to flee from us.

Source: Novgorodskiia Eparkhialniia Vedomosti [Novgorodian Diocesan Messenger], 1894, 9

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The Liturgical Theme of Holy Saturday

By Sergei V. Bulgakov

On Great Saturday the Holy Church remembers the sojourn of Jesus Christ in the flesh in the tomb, His sincere descent into Hades, the introduction of the thief to paradise, the sitting on the throne with the Father and Spirit and together with them will indicate beforehand the approach of the great event of the Resurrection of Christ. In the exclusive, special services of Great Saturday the Holy Church, pouring out tears of love and gratitude for the One Who laid down His life for His friends and enemies and Who in the flesh reposed in the tomb, calls out to everyone and all to this holiest and most precious tomb -- the expectation of all nations, calls out to both heaven and earth, both angels and men to Him; surrounds itself with the bright clouds of the ancient witnesses who had foreseen Him for a thousand years and with the councils of New Testament heralds, who here as if giving answer before the Crucified One in his universal sermons about His expiatory cross, death and resurrection. All the divine services of Great Saturday represent a wonderful, unexampled combination of the most opposed feelings - sorrow and joyfulness, grief and joy, tears and bright singing.

The Church divine services begin this day in late morning and continue successively up to its end, so that the last Sabbath hymns merge with the Resurrection and become fixed only at the sounds already beginning the most solemn "Christ is Risen"!

Great Saturday Divine Liturgy

On Great Saturday the Vespers and Divine Liturgy of St. Basil the Great is served. In this way the last church service, according to the common order, relates to the next day on which the Great Saturday incorporates the Resurrection with its hymns. Therefore the liturgy of Great Saturday is revealed as the magnified conclusion of the passion services and at the same time as a direct, unimpeded Prefeast of the most magnificent Christian celebration, the most joyous pre-beginning of Pascha.

The Reading of Acts of the Apostles

The blessing of the loaves and wine is done immediately after the Dismissal of the Liturgy. This rite is the memory of the ancient Christian custom to await the approach of Pascha in the temple, listening to the reading of the Book of the Acts of the Apostles. In view of the strict fast which was observed the whole day before the feast of Pascha, and the present vigil, the Church supported the faithful with blessed bread and wine.[1]

On the night of Pascha the Holy Church prescribes the reading of the Acts of the Holy Apostles as indisputable witnesses and loud heralds of the Divinity of Christ and His Resurrection. This watchfulness of the new Israel reminds one of the watchfulness of ancient Israel on the night of the deliverance of its firstborn from death in Egypt. Before the reading of the Acts the reader proclaims: "The reading from the Acts of the Holy Apostles", the priest replies: "Through the Prayers of the Holy Apostles, O Lord Jesus Christ our God, have mercy on us". According to the Ustav [Typikon], the Book of Acts should be read up to the 4th hour of the night, according to our reckoning up to 10 o'clock in the evening.

Besides the strict fast, the passing of the day of Great Saturday in antiquity was distinguished by special internal concentration and solemn tranquility in church life. "What is this?” asks St. Epiphanius in his homily on Great Saturday. "Today deep silence and repose rules on earth. Deep silence because the King reposes. The Earth is frightened and abides in repose because God in the flesh reposes and the Dead God in the flesh awakes those who through the ages have reposed, and Hades trembles. God died for a short time to wake those who are in Hades".

1. According to the explanation of the Most Reverend Nicanor, Archbishop of Chersonese, the blessing and distribution blessed bread and wine which is now done is undoubtedly an apostolic tradition. The Holy Apostles partook of the Old Testament paschal lamb together with Lord Jesus Christ in the night from Great Thursday to Great Friday. According to tradition, on Great Friday they remained without taste of food at all from deep grief. Meanwhile on Great Saturday, under the ruling of the high priests, Passover was celebrated by all Jews. The Jewish Ordo required on the first day of Passover to partake, except for the Passover lamb, unleavened bread with bitter grasses and of cooked sweet fruits: figs, dates and grapes, and to drink a cup of wine mixed with water. When the Passover day of Great Saturday was fading into the evening, they returned to their oppressing sorrow from the given horror, exhausted from their two-day fast, the Holy Apostles remembered their crucified, dead and buried Teacher with a prayer for the departed, mixed with the singing of the Passover Psalms, including Psalm 118: "Blessed are the blameless in the way", which is also sung by us over the tomb of Christ on the morning of Great Saturday, and with the paschal meal, only still without the paschal lamb, which they already ate from Great Thursday to Great Friday. And all this rite of the Old Testament Passover [Pascha] was now terminated by the prototype of the sacrifice of the divine Lamb. Thus our offering and tasting of this blessed bread and wine on this great day and hour, which the Holy Apostles partook on this day and hour, there is a memorial canon for our Lord Himself buried by us and reposing in the tomb. This is the origin also of the placing in the church the memorial kutiya [koliva] made from wheat grains, decorated sweet fruit, and of the mourning cup. In our churches on Great Saturday as this was forgotten and the sweet dried fruits together with blessed bread and wine were removed from the usual custom. But the monastic Ustav [Typikon] rules to give the brethren watching the tomb of the Lord a piece of bread, six figs ordates and a cup of wine, just as this was required by the apostolic tradition. It is not any different in the memorial custom of the paschal apostolic meal after the Lord reposed (Pouchenie Nikanora, Archiepiscopa Khersonskago [Lectures of Nicanor, Archbishop of Chersonese], Vol. 2, pages 240-241).

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St. Epiphanios of Salamis: The Lord's Descent Into Hades

By St. Epiphanios of Salamis

Something strange is happening - there is a great silence on earth today, a great silence and stillness.

The whole earth keeps silence because the King is asleep.

The earth trembled and is still because God has fallen asleep in the flesh and He has raised up all who have slept ever since the world began.

God has died in the flesh and hell trembles with fear.

He has gone to search for our first parent, as for a lost sheep.

Greatly desiring to visit those who live in darkness and in the shadow of death, He has gone to free from sorrow the captives Adam and Eve, He who is both God and the son of Eve.

The Lord approached them bearing the Cross, the weapon that had won Him the victory.

At the sight of Him Adam, the first man He had created, struck his breast in terror and cried out to everyone: "My Lord be with you all." Christ answered him: "And with your spirit."

He took him by the hand and raised him up, saying: "'Awake, O sleeper, and rise from the dead, and Christ will give you light.'

I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by My own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake.

I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of My hands, you who were created in My image.

Rise, let us leave this place, for you are in Me and I am in you; together we form only one person and we cannot be separated.

For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on My face the spittle I received in order to restore to you the life I once breathed into you.

See there the marks of the blows I received in order to refashion your warped nature in My image.

On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back.

See My hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the Cross and a sword pierced My side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced Me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise.

I will not restore you to that paradise, but I will enthrone you in heaven.

I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them venerate you as a god.

The throne formed by cherubim awaits you, its bearers swift and eager.

The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open.

The kingdom of heaven has been prepared for you from all eternity."

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Jesus In Hades and the Sign of Jonah

Jesus and the Sign of Jonah (Matthew 12:38-41)

Then certain of the scribes and of the Pharisees answered, saying, "Master, we would like to see a sign from thee."

But he [Jesus] answered and said unto them, "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonah: For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonah; and, behold, a greater than Jonah is here."


The Prayer of Jonah In the Belly of the Fish (Jonah 2:1-3:2)

Then Jonah prayed unto the Lord his God out of the fish's belly, and said:

"I cried by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O Lord my God.

When my soul fainted within me I remembered the Lord: and my prayer came in unto thee, into thine holy temple. They that observe lying vanities forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of the Lord."

And the Lord spake unto the fish, and it vomited out Jonah upon the dry land.

And the word of the Lord came unto Jonah the second time, saying, "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee."

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Great Friday Vespers In Moscow (Photos - Video)

Amidst thousands of worshippers and many clergymen, Patriarch Kyrill of Moscow and All Russia celebrated Great Vespers for Great Friday in the Patriarchal Cathedral in Moscow.












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Video: 2011 Foot Washing Ceremony In Jerusalem

Greek Orthodox Patriarch Theophilos III washes the feet of his clergymen on Holy Thursday. Travis Brecher reports (Reuters).

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"My God, My God, Why Have You Forsaken Me?"

By Metropolitan Hierotheos of Nafpaktos

Christ's fourth saying on the Cross is the cry: "My God, my God, why have You forsaken Me?" (Matt. 27:46). This saying must be interpreted in an Orthodox way, within the interpretive analysis of the holy Fathers of the Church, because otherwise it can be considered heretical. This is said because there are some scholastics and rationalists who try to interpret these words of Christ by maintaining that, if only for a few seconds, the divine nature abandoned the human nature on the Cross in order for Christ to feel the pain, the suffering of His abandonment.

In the first place this saying is connected with a Psalm of David (22) which is purely christological, since it refers to Christ's incarnation and His saving Passion, and which begins as follows: "My God, my God, why have You forsaken Me?" (Ps. 22:1). This Psalm is prophetic, because it reveals Christ's suffering on the Cross. Christ was not repeating it mechanically, but by the repetition He was fulfilling the prophecy. Of course the prophet's vision came first, and Christ said it in order for all the prophecies which had been spoken about Him to be fulfilled.

St. Gregory the Theologian, interpreting this cry of Christ, says that Christ was not abandoned by either His Father or by His own divinity, as if fearing the Passion and shrinking from the suffering of the Christ. So what happened? By this cry Christ "stamps on Himself what is ours". In other words, at that moment Christ is speaking in our place. For we were those abandoned and overlooked and then assumed and saved by the Passion of the impassible One. And St. Cyril of Alexandria, interpreting this, says that "He abandoned understanding and forgave the passion". Christ's kenosis, which began with His incarnation, reached its highest point. And this is called abandonment.

We have emphasized in previous analyses that in Christ the divine and human natures were united unchangeably, inseparably and indivisibly, according to the definition of the Fourth Ecumenical Council. This means that they have not been separated, nor ever will be separated. And this is why we can partake of the Body and Blood of Christ. So this cry of Christ to the Father expresses our own cry at having lost communion with God through sin. Moreover, Christ was suffering for us.

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Synaxarion For Holy and Great Friday

By Nikephoros Kallistos Xanthopoulos

GREAT FRIDAY

On this day, Holy and Great Friday, we celebrate the awesome, holy, and saving Passion of our Lord and God and Savior Jesus Christ - the spitting, the blows with the palm of the hand, the buffeting, the mockery, the reviling, the wearing of the purple robe, the reed, the sponge, the vinegar, the nailing, the lance, and above all, the Crucifixion and Death which He condescended to endure willingly for our sakes - and also the saving confession of the grateful thief upon the cross.

Verse for the Crucifixion

Thou art a living God, even though Thou wast lifeless on the Wood. O naked corpse, Thou art the Word of the living God.

Verse for the Penitent Thief

The thief opened the locked gates of Eden with the key, "Remember me".


Synaxarion

After our Lord Jesus Christ was sold for thirty pieces of silver and was betrayed by a friend and disciple, He was led to Annas the High Priest. Annas again sent the Lord to Caiaphas, where He was spat upon and at the same time mocked and laughed at. He heard them saying to Him, "Prophesy to us, Christ! Who is the one that struck you?" (Matt. 26:68). Then many false witnesses and accusers arrived, perhaps because He said, "Destroy this temple, and in three days I will raise it up" (John 2:19) and because He said about Himself, "I am the Son of God" (Matt. 27:43), or because He said, "Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven" (Matt. 26:64). At that point, the High Priest tore his own garment, saying, "He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy!" (Matt. 26:65). And when morning came, Jesus was led into the Praetorium to Pilate, and "they did not enter," as they said, "lest they should be defiled, but that they might eat the Passover" (John 18:28).

Then when Pilate came, he asked them about Jesus, saying, "What accusation do you bring against this Man?" (John 18:29). Since he did not find any reasonable cause for the accusation, he sent Him to Caiaphas, since he was the one who was seeking His execution, and Caiaphas sent Him back again to Pilate. Then Pilate said to them, "You take Him and judge Him according your Law." Therefore the Jewish leaders said to him, "It is not lawful for us to put anyone to death" (John 18:31). They said this so Pilate would pronounce the judgment of death on the cross. Pilate asked Jesus whether He was the King of the Jews, and Jesus acknowledged this and said that His Kingdom is eternal and not of this world (John 18:36). Pilate wished to release Jesus and first told the crowd that he did not find any serious accusation against Him. Then he reminded the Jews of their custom of releasing a prisoner of their choice on the feast of Passover. The crowd named Barabbas the robber as acceptable choice but not Christ. Pilate then sought to placate the crowd, but with no success. Leading Him out through the soldiers, he first had Jesus scourged. Then clothing Him with a purple cloak, the soldiers forced a crown of thorns upon His most pure head and placed a reed in His right hand as though it were a royal scepter. All this time, the soldiers were mockingly sneering and shouting a parody of their salute to Caesar, "Hail, King of the Jews" (Matt. 27:29; Mark 15:18; John 19:3). Clearly, this public humiliation and torment was for the gratification of the mob, for Pilate showed that he was acting against his conscience by saying again, "I find no fault in this Man" (John 18:38; John 19:6; Luke 23:4). The Jewish leaders answered him, "We have a law, and according to our law He ought to die, because He made Himself the Son of God" (John 19:7).

While these things were being said, Jesus was silent. But the crowd cried out to Pilate, "Crucify Him, crucify Him" (John 19:6). Thus they wished to destroy Him through an inglorious and shameful death, so that they might destroy the noble fame that Jesus possessed. Pilate incited their ethnic pride and said, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!" (John 19:15). Since they could not get their way by any other means, they uttered this blasphemy because Jesus clearly called Himself the Son of God, and they wanted Caesar to stand in His place so that their madness would be satisfied. Therefore they said, "Whoever makes himself a king speaks against Caesar" (John 19:12).

While these events were taking place, Pilate's wife - Procula Claudia (comm. Oct. 27), sent a message to him that she was troubled by a fearful dream, and she said, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him" (Matt. 27:19). Then Pilate washed his hands and clearly rejected the responsibility for the blood of the Righteous One. But the people cried out, "His blood be upon us and upon our children" (Matt. 27:25). If you let this Man go, you are not Caesar's friend" (John 19:12). Even though Pilate surely knew that Jesus was not guilty, he feared Caesar and thus confirmed the Lord's condemnation to death on the Cross, and he released Barabbas. When Judas beheld this, he threw away the silver coins and went out and hanged himself from a tree.


The soldiers mocked Jesus, hitting His head with a reed, and they placed the Cross on Him to bear. Then they coerced Simon of Cyrene, obliging him to carry the Cross. About the third hour, they reached the Place of the Skull, and they crucified Him there. On the right and on the left they suspended two thieves so that Jesus would appear to be an evildoer. In a spirit of greed, the soldiers divided His garments, but they cast lots for His seamless tunic. They performed each deed with excessive animosity, as if they were drunk. They not only did these things, but they also feigned ignorance, saying ironically to Jesus on the Cross, "Aha! You who destroy the temple and build it in three days, save Yourself, and come down from the Cross!" (Mark 15:29-30). And they continued, "Let the Christ, the King of Israel, descend now from the Cross, that we may see and believe" (Mark 15:32). However, if they had reflected and understood correctly, they would have wished to have recourse to Him without hesitation, because He proved Himself to be not only King of Israel, but even of all the world.

For what other meaning was there when the sun was darken during the Crucifixion of Christ at the third hour, in the middle of the day, but that the Lord's Passion would be revealed to all men? Likewise, when the earth shook and the rocks were rent asunder, did this not reprove the stony-heartedness of the chief priests? And when many bodies arose for the acknowledgment of the common resurrection, did it not provide the evidence that the power of the Suffering One might appear? Moreover, when the curtain of the temple was split in twain, did it not mean that the temple was certainly angered, because the One who was glorified in it was suffering, thereby revealing these things which were not apparent to the multitudes? Therefore, at the third hour, Christ was crucified, as says the divine Mark; from the sixth hour until the ninth there was darkness over the whole land (Mark 15:33). The Centurion Longinus (comm. Oct. 16), seeing these marvelous events and especially the darkening of the sun, cried out with a mighty voice, "Truly this Man was the Son of God" (Matt. 27:54; Mark 15:39). Of the two thieves, one reviled Jesus, but the other reproached him, most profoundly reproving him, and confessed Christ to be the Son of God. Because of his confession, the Savior rewarded his faith and promised that he would be with Him in Paradise that very day. The "good thief" is commemorated on October 12.


When every sort of abuse had been hurled at the Lord Jesus, Pilate wrote out His title, which read, "JESUS OF NAZARETH, THE KING OF THE JEWS", and placed it on the Cross. (See John 19:19.) Therefore, the chief priests said to Pilate, "Do not write, The King of the Jews, but He said, 'I am the King of the Jews'." Pilate answered, "What I have written, I have written" (John 19:21-22). And when the Savior said, "I thirst" (John 19:28), they put vinegar on hyssop and brought it to Him. After saying, "It is finished" (John 19:30), He inclined His head and gave up the spirit. He was crucified on the day when the moon was full and at the hour when, according to the old Law, the Passover lamb was to be slain (See Exod. 12). When all had fled away, His Mother alone kept vigil at the Holy Cross with her sister Mary, the wife of Cleopas (the one, some say, Joachim begot in accordance with the Mosaic Law since his brother Cleopas died childless, but this assertion is false), Mary Magdalene, and John, the Disciple beloved by Him. (See John 19:25.) Then the ungrateful people, not being able to tolerate seeing the bodies on the crosses, since it was the great day of the Passover, asked Pilate that the legs of the condemned might be broken so that death might come more quickly. They broke the legs of the thieves, since they were still alive and, coming upon Jesus, as soon as they saw that He was already dead, they refrained from breaking His legs. One of the soldiers, doing a favor for the ungrateful ones, took his spear and pierced the right side of Christ, and immediately there flowed forth blood and water. On the one hand, the outpouring was as from a man, and on the other hand on behalf of mankind; that is, the blood, for the sake of the Holy Communion of the divine sanctified elements, and the water, for the sake of Holy Baptism. In fact, this two-fold fountain constitutes the foundation of the Holy Mysteries for us.


Also, St. John the Theologian saw and bore witness to these events, and his witness is true, because he was present at all these happenings, and after he saw them he recorded them. For if they were false, clearly he would not have written them, for such things would have appeared as a dishonor to the Teacher. It is said that when he was present at that time, he collected in some kind of vessel the Divine and All-holy Blood from the Life-giving side. Moreover, while these extraordinary events were being accomplished, when night approached, Joseph of Arimathea arrived (he was a disciple from the beginning, as the others, but secretly). He then went to Pilate with boldness since he was clearly known by him, asked for the Body of Jesus, and was given permission to take It. Then he immediately took the divine Body down from the Holy Cross with all reverence. And when night came, Nicodemus arrived, bearing a certain mixture of myrrh and aloes, which had been prepared for the special purpose of anointing, and he wrapped the Holy Body in a winding cloth, as was the regular custom of the Jews. They then entombed the Body of the Lord nearby in the garden tomb of Joseph of Arimathea, which had been cut into a rock, rolling a great stone over the entrance. In this tomb, no one had been buried before, so that when Christ arose the chief priests might not attribute the Resurrection to another person. The mixture of aloes and myrrh strongly cemented the winding cloth to the Body of Christ, so that when the winding cloth and the face cloth would be seen folded up in the Tomb, no one would suppose that His Body had been stolen away. How would it have been possible that anyone could have detached the linen so firmly glued to the flesh? However, those foolish men who shaped this falsehood did not know that in accordance with the economy of God, all these proofs remained inside the Tomb for the censuring of their slander. All these events marvelously happened on Friday. Accordingly, the God-bearing Fathers decreed that we should commemorate all these events with a compunctious and contrite heart. Furthermore, the Church, as received from the time of the Holy Apostles, has given the commandment that every Friday is to be observed as a fast day in remembrance of Christ's Holy Passion and Life-giving Death.


It is fitting to understand that on the sixth day of the week, Friday, the Lord was crucified because on the sixth day of the week during Creation, Adam, the first man, was formed. Furthermore, at the sixth hour of the day, He was suspended on the Holy Cross because at the sixth hour, tradition tells us, Adam stretched out his hands toward the forbidden tree to eat the fruit and inherited death. Therefore it was fitting that at the same shattering hour the Old Adam would be created anew. The Lord's Crucifixion was in a garden because Adam was deceived in a garden in Paradise. The bitter drink which the Lord tasted on the Cross healed the tasting of Adam. The Holy Cross replaced the tree in Paradise. The slap on the Face signified our awakening from the stupor of sin. The spitting and the dishonorable behavior toward the Lord makes manifest the value He places on us. The crown of thorns relieved us from the curse surrounding the head of Adam and Eve. The purple cloak replaced the garment of skin and symbolized the royal garment with which He covers us. The nails indicated our total immobility in our sins. The pierced Side of the Lord, from which our salvation came forth, represented the side of Adam, from which Eve came forth and out of whom the transgression occurred. The spear removed the fiery sword which guarded Paradise after the disobedience. The water from the Side was an image of Holy Baptism. The blood and the reed were the means through which the Savior, as though writing in imperial red ink, decreed, as a King from on high, the restoration of the ancient homeland.

It is said that the skull of Adam lay where Christ, as the Head of all, was Crucified, and Adam was "baptized" through the Blood of Christ, which flowed from Him and down onto Adam's skull. It is called the Place of the Skull because during the Flood the earth expelled the skull of Adam, which rolled around by itself in a circle, and this was viewed as a fearsome sign. The Holy Prophet and King Solomon, out of respect toward the Forefather, covered it up with many stones. Moreover, the eminent saints say, as is the tradition, that Adam was buried there by an angel. Therefore, where Adam's corpse lay, there Christ stood as the everlasting King, the New Adam, healing by the wood of the Holy Cross the Old Adam who had fallen by the wood of the tree.

It should be noted that on this day there is no celebration of the Divine Liturgy, nor of the Liturgy of the Presanctified Gifts. On this day of the Holy Crucifixion we neither eat nor drink anything according to the words which the Lord spoke to the Pharisees: "But the days will come when the Bridegroom will be taken away from them, and then they will fast" (Matt. 9:15). Yet, if anyone is weak or old and cannot keep the fast, let him be given bread and water after sunset.

Wherefore, O Christ our God, through Your boundless compassion for our sakes,
have mercy on us and save us. Amen.


Apolytikion in Plagal of the Fourth Tone
When the glorious disciples at the supper were illumined by the washing of the feet, then was the impious Judas darkened by the disease of avarice. And he betrays Thee, the Righteous Judge, to the lawless judges. See, O lover of possessions, how for money's sake he hanged himself! Flee from that insatiate soul, which dared such things against His Master. O Lord, who art good towards all men, glory to Thee!

Antiphon Six in Plagal of the Third Tone
Coming to Thy voluntary Passion, O Lord, Thou didst cry out to Thy disciples, "If ye were not able to watch one hour with Me, how could ye promise to die for My sake? Behold how Judas does not sleep, but hastens to betray Me to lawless men. Arise and pray that no one deny Me when he sees Me on the Cross." O longsuffering Lord, glory to Thee!

Antiphon Fifteen in Plagal of the Second Tone
He who hung the earth upon the waters hangs today upon the Cross.
He who is King of the Angels is arrayed in a crown of thorns.
He who wraps the heavens in clouds is wrapped in the purple of mockery.
He who in the Jordan set Adam free receives blows upon His face.
The Bridegroom of the Church is transfixed with nails.
The Son of the Virgin is pierced with a spear.
We worship Thy Passion, O Christ.
We worship Thy Passion, O Christ.
We worship Thy Passion, O Christ.
Show us also Thy glorious Resurrection.

Kontakion in Plagal of the Fourth Tone
Come, let us all praise Him who was crucified for us, for when Mary beheld Him on the Cross, she cried, "Though Thou sufferest on the Cross Thou art my Son and my God!"

Ikos
Seeing her own Lamb led to slaughter, Mary let down her hair in grief and followed Him with the other women, crying thus: "Where goest Thou, my Child? Why dost Thou run so swiftly? Perhaps there is another wedding in Cana of Galilee, and Thou dost make haste now to go there and change their water into wine? Shall I go with Thee, O my Child, or shall I wait for Thee? Grant me some word, O Word, and pass me not by in silence, O Thou who hast preserved me in virginity. For Thou art my Son and my God.

Exapostilarion
The wise thief at that same hour, O Lord, Thou didst deem worthy of Paradise. Enlighten me as well by Thy Cross, and save me.

Apolytikion in the Fourth Tone
Thou hast redeemed us from the curse of the Law by Thy precious Blood. Nailed to the Cross and pierced by the spear, Thou hast poured forth immortality upon mankind. O our Saviour, glory to Thee!

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What the Church Teaches Us On Great Friday

By Sergei V. Bulgakov

The terrible night is recreated by the morning worship service of Great Friday. The darkness of nature, the darkness of the black rage of the Judeans who were seeking to kill the Savior, the mortal grief of the Redeemer in the darkness of the Garden of Gethsemane, then the extreme degree of His humiliation already betrayed by the disciple and seized by the enemies, -- all this aggravates the horror of this night. Before the mind's eye pictures in the temple were presented one after the other and replaced by another more sorrowful, by another more awful and by another more amazing.

On the one hand, the Creator and Savior of all is seen everywhere shining with heavenly light, immensely benefited everything and everyone through all His life, Who gave sight to the blind, Who healed the sick, Who raised the dead. Even now He is the one overcoming torture to grieve not only for Himself but also for His torturers, not only from His mortal wounds but also from the moral wounds of those who mock Him.

On the other hand, everywhere He now persistently improves them, they in their Hadean rage will in every possible way wound and torment Him who created them and up to the end had done much good for them: for manna they render Him bile, for water, vinegar, for all His love for them, the cross and death.

In its various hymns, the Holy Church, piercing the very heart it has embraced with its sorrow, as if cannot collect its thoughts, quietly pays attention to one or another. Where she will not pay attention in thought, she directs attention to the sight anywhere and everywhere of new and newer occasions to the wailing, to the tears, to new sources of sorrow and suffering.

That heart is indignant with the Judeans, who so recently enthusiastically shouted: "Hosanna to the Son of David"! But now with criminal perfidy franticly cry out: "Crucify, crucify Him"! That heart shudders from the memory of the black, Hadean action of one of the elite, beloved disciples of the Savior, criminally ungrateful, who despised everything, who forgot everything and sold everything for an insignificant "thirty pieces of silver". That will rise again before the mind's eye, the Divine Sufferer Himself tormented with scourging, in the shameful, ugly robe moistened with streams of immaculate blood, His head covered with wounds in a crown of thorns, unmercifully insulted, brutally beaten and, finally, tortured to death on the cross. That the prophesies of the Old Testament righteous men and the New Testament messengers of God, who prophesied or told about His suffering are remembered and by all the power of the believing heart who suffers with Him. That vision falls in the sky and on earth as witnesses of Golgotha's oblations, and they, always quiet and to all unimpassioned, could not bear: "The sky was darkened, the foundations of the earth quaked".

By this amazing display of all that was accomplished in these hours of unprecedented and most terrible sacrilege on earth, the Holy Church completely embraces the believing soul, concentrates it and directs it to the unique contemplation of the cross of Christ, trying to lead the Christian up to that beneficial estate where the divine apostle is found, who did not wish to know anything, "except Christ and Him crucified" (see 1 Cor. 2:2).

But the one, who with the living participation of his loving heart can in his mind reach such a condition, looks to the voluntary passion of the Savior of the world, lets go of everything that distracts attention from the suffering of the Lord, fills the imagination with impure images, excites the mind with vain thoughts, or pollutes the heart with evil lusts, - who truly "descends" to the suffering of the Savior, "will be pierced and destroyed for His sake by daily pleasures".

That is why the Holy Church right at the beginning of its majestic "Office of the Holy and Saving Passion" of Christ tenderly appeals to us: "Let us offer our pure senses to Christ and as His friends let us sacrifice our lives for His sake, and let us not be weighed down with earthly cares like Judas, but let us cry in the hidden chambers of our heart: Our Father, Who art in the heavens, deliver us from the evil one".

Darkened by unclean and vain thoughts the mind cannot behold the light of the divine glory revealed in the redemption of the human race through the suffering and death of the Son of God. Embroiled with passions and impure desires the spirit is not able to assume and reflect in itself the divine image of Golgotha's Sufferer. Being fattened on carnal lusts the heart will not feel again and will not embrace the majesty of the love of the Heavenly Father, who gave His Only-begotten Son over to death for our deliverance, - will not soften with dew the grace of God and will not exhale the fragrance of tearful tender prayers, connecting our soul in one spirit with the Lord. Not having sincerely turned away all that is sinful and impure the soul becomes dead and does not live with the Lord, will not be relieved from the fetters of gloom which Satan has attached to her. That is why, in order "to descend and be crucified" with Christ, it is necessary to cleanse "our senses", to expel from our hearts, from its memory and imagination, all that is evil, unclean and sinful.

If any one has enmity with his neighbor, he should expel it from his heart for the sake of Him Who taught "Let us reproach against reproaching, let us be vigilant not threatening”, - one should forgive from the whole heart any reviling, offence and animosity for the sake of Him Who did not name the betrayer as His friend at the moment of betrayal and prayed for those who crucified Him.

If the spirit of pride, conceit, exaltation of oneself and vanity possesses anyone, he should eradicate it from his heart, humble and abase himself as a useless servant, worthy of every dishonor and humiliation for the sake of Him, Who being in essence the Lord of glory, "belittled Himself, receiving the image of a servant", "humbled Himself, being obedient even unto death, the very death on the cross", humbly underwent all humiliations, spitting, ridicule and the most shameful death with evildoers.

If one torments any one with the spirit of cupidity, covetousness or usury, then one should extract it from his heart for the sake of the Lord, Who for our salvation was born in a manger and lived, "not having a place to lay His head", and died on the cross, of Whom they crucified they were not even ashamed to deprive Him of His last chiton (robe).

If one's mouth is accustomed to be opened for idle talk and malignant gossip, condemnation and slander, for murmur and indignation, then one should block this out with silence like the One Who "like a sheep that is led to the slaughter, and like a lamb that before its shearers is dumb, so he opened not his mouth (Is. 54:7)".
If one confronts any one with the spirit of voluptuousness and sensuality, if one inflames any one with the fire of fleshly lusts and passions, then one should extinguish this unclean fire in view of the One Who for our sake hungered and thirsted, partook of vinegar and gall, Who turned over His immaculate body to suffering and crucifixion, to scourging and wounds, to torture and nailing to the cross.

If any one's soul is embraced with earthly cares, excessive and vain, unnecessary and useless, then one should be released from them in order to not profane the holy days only with business but also from profanity, in order to not distract the mind and heart from holy thoughts and reverent feelings, in order to not become like Judas who could not be parted from his money chest, who only thought about purchases and sales in the midst of the Mystical Supper.

For this reason our Lord took up his voluntary passion and death to cleanse us from all sin, to Himself create for us a holy nation, a royal priesthood, a renewed people. Vainly some wish that "the cross of Christ be emptied" (1 Cor. 1:17) and think that they may "comprehend the power of His resurrection" without "sharing His sufferings" (Phil. 3:10).

If Christ alone is both the "life" and the "way" (Jn. 14, 6) to the life, then how can they achieve the "life" of Christ by not going by His "way"? Can these members be knitted together in union with the body, whose "head" is crowned with thorns (Eph. 4:15, 16)? Is it possible for members to be in repose and without care when the Head is in labor, and in both wounds and animosity; to be immersed in noisy pleasures when He is grasped by illness; to revel in the full cup of temporal pleasures when He thirsts and partakes vinegar; to be praised when He is bowed; to not want to be ill even for a minute with one's own sins and iniquities when He guards the stranger and dies? Would it be offensive to our Redeemer if we were shown to be in old impure sins before His cross and tomb, in the sackcloth of passionate lusts and everyday pleasures: if all the deeds of His unexampled love and condescension to us as poor and condemned sinners; all His suffering and ills have remained barren in us?

Let us not be the cause of new suffering for our Savior and Lord, lest for His sake, being slaughtered for our sins, we should not want to slaughter and destroy any passion possessing us. What are we doing sinning after Baptism, after everything our Lord Jesus Christ has done for us and has revealed to us? According to the words of the Holy Apostle Paul: "we crucify the Son of God on our own account a second time" (Heb. 6:4-6). A second time we change before the Lord, we deny Him, we betray Him, we condemn Him every time when, knowing His Holy will, we break it, we reject His voice which calls to repentance, we trample on our conscience and we betray it in the offering of passions and carnal lusts. A second time we crown Him with thorns when we take great interest in criminal musings, when we are charmed by proud and vain, ambitious and covetous, mad and blasphemous thoughts. A second time we nail His hands to the cross when we extend our unclean hands for bribery and extortion, for plundering and unrighteousness. A second time we give Him vinegar and gall to drink, when our shameless tongue pours forth idle and rotten words; malevolent and carping, sarcastic and reproachful speech. A second time we sneer at the crucified Lord when we scoff and sneer, when we reproach and condemn, when we scold and revile our neighbor. A second time we pierce his heart when we defile our heart with impure cravings and lusts, covetous desires, stinking and shameful sensations. A second time we wound, torture and tear open His immaculate flesh, when we are insatiably turned to carnal pleasures and lusts. In a word: a second time changes for the Lord, we deny Him, we judge Him, we crucify Him every time when knowing His Holy will, we break and reject His holy commandments, we do not listen to His voice which called us to repentance, we trample on our conscience and we betray it in the oblation of passions and lusts.

What will be our sin? What will our stony (hard) heart feel when the Omniscient will judge our secret? Of what will our evil conscience be absolved before the all-scrutinizing Judge? Truly, "then many call to the mountains and the hills, fall on us: hide us from the face of Him who is seated on the throne!” (Rev. 6:16).

But then none and nothing will hide us from His omnipresent presence if we shall not now be covered in these very wounds, which through our sins we have imposed on our Lord. From His impartial judgment none and nothing will protect us if we do not now turn ourselves to the protection of this same cross on which we crucified the Lord through our unrighteousness. Bitter crying for our sins, sorrowful destruction of our ingratitude before our Redeemer and Lord, united by firm resolve to no more go the way of iniquity, to love cleanliness of conscience and to amend our life, - here is what is more becoming to us during the holy days of the Lord's passion when we stand before His cross and tomb! On this cross of the Only-begotten the Son of God have we uplifted our sins, but on this same cross is nailed the handwriting of all our sins in the presence of the truth of God. In this tomb the Son of God has minimized the condemnation of death laying upon us, but in the same tomb death was destroyed and from it a new life was sent up to us. The cross of Christ will judge us if we remain unrepentant and insensitive, but the cross of Christ will also absolve us if we resort to Him crucified on it with faith and repentance, with tears and compunction of heart. The tomb of the Lord will judge us if we remain dead in transgressions, but this tomb will both give life to and raise us if we begin to repent and renew our life. (See details in the Complete Collection of the Sermons of Demetrius, Archbishop of Chersonese, Vol.4, pp. 383-419).

St. Ephraim the Syrian teaches: "Come, all children of the Church, bought by the precious and holy blood of the All-pure Master. Come, let us reflect on His suffering with tears and lamentations, with fear and trembling, saying to ourselves: 'Christ our Savior is given over to death on the cross for us unrighteous ones'. Think deeply on this, brother, that you now hear that the sinless God, the Son of the Most High, was betrayed for you. Open your heart, consider His suffering, and tell yourself: ‘Today the sinless God is betrayed, today He is mocked, today He is insulted, today His ears are boxed, today He bore scourging, today He carried a crown of thorns, today the Heavenly Lamb is crucified. Let my heart tremble, let my soul be terrified! Every day I should shed tears with reflection on the Master's suffering. The soul is enlightened by these delightful tears by continually reflecting on the suffering of Christ’. So reflecting always, crying daily, and thanking the Lord who endured suffering for you so that in the day of His coming your tears will have turned into praise and glorification before His judgment seat. Guard against evil, reflecting on the suffering of the Good Master. Endure temptations, thanking God from the heart for them. Blessed is the man who has the heavenly Master and His suffering before him, who has crucified himself for all of the passions and for all earthly things, and became an imitator of his Lord. Here is prudence; here is the position of God-loving servants, if they always are imitators of the Master in good deeds".

The Holy Church appeals to us in its hymns: "Come therefore, let us go with cleansed thoughts" to the Lord, "having adorned our way of life with chastity and having preserved our faith with wisdom, let us seek moral truths that we may courageously follow and be crucified with Christ", and "let us destroy the life of pleasures in us for His sake that we may be made alive in Him"; "let us cleanse ourselves from all defilement and let us pray in purity: Arise, O Lord, save us; for Thou lovest mankind".

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The Hours of Great Friday

By Sergei V. Bulgakov

As the fulfillment of the liturgy is an image of Golgotha's sacrifice or the commemoration of the death of our Lord Jesus Christ on the cross, so on the same day of the sacred commemoration of this worldwide event a full liturgy is not served, neither the Divine Liturgy nor the Liturgy of the Presanctified Gifts, as a sign of the deep lamentation and fervent contrition of believers on this day.

The Royal Hours are served instead of the liturgy: the First, Third, Sixth and Ninth Hours together. Their structure includes psalms, paramoeas, readings from the Epistle and Gospel, troparia and stichera concerning the circumstances of the death of the Lord Jesus Christ. In these Hours not only the story of the Gospel events which occurred on this day is recreated but also the comparison of the Old Testament prophesies and the New Testament sacred reading of the Christian teachings about our redemption by the death of the Savior on the cross is opened in detail.

In the hymns of the Royal Hours the seizing of the Savior by the guards, the dispersal of the disciples, the attempt of zealous defense of the Teacher by the Apostle Peter, his denial of the Savior and then his bitter repenting of that deed, of the suffering on the cross and death of the Savior is represented. The pangs of the perfidious betrayer and the lawless Judeans are heard. The amazement of the whole world from the angelic and earthborn powers to the abased situation of God Incarnate, His thorny crown and desecrated robe is pictured. All this is transmitted so that in the presence of the Very Lord from His abased position, He wished to touch the hardening of human souls, that in the presence of the Apostles He accused the Elders, Jews and Pharisees, who so unmercifully, inhumanely and criminally tortured the Savior. And that, finally, in the presence of all believers whom the Holy Church invites to the horrifying, unprecedented sight, appealing:

O come Christ-bearing people, let us see what the traitor Judas and the lawless priests have plotted against our Savior: today they made the deathless Word subject to death, and delivered Him to Pilate, who crucified Him on the Place of the Skull.

The service of the Hours begins at the second hour of the day, at 8:00 o'clock in the morning according to our reckoning. For the Hours there are "two rings, one prolonged", i.e. first the long ringing of one bell, but then two, in such a way that the impact of the other bell is stronger and longer than the first. At the Hours the priest carries out the Gospel Book to the middle of the church and places it on the Analogion and having begun the reading of the Hours he censes the Gospel, the Iconostasis, the whole temple and the people. The Royal Doors remain open up to the time when the Gospel Book is brought back into the sanctuary after its reading during the Ninth Hour.

The Readings For the Hours

In the First Hour: Psalms 2 and 21 prophetically describe the vain rebellion of the earthly princes against the Savior and His suffering on the cross. In the Paramoea, the Prophet Zechariah announces beforehand the confirmation of the New Covenant sealed by the cross and the betrayal of Judas. The Epistle glorifies the cross of Christ as the greatest power, glory and blessing of the Christian.

In the Third Hour: Psalms 34 and 108 prophesy the unrighteous judgment over the Savior and the perditions of the betrayer. In the Paramoea the Prophet Isaiah prophetically describes the Righteous One of the Most High, Who incontestably goes to his voluntary death as a lamb to the slaughter and Who "gave his back for scourging, his cheeks for smiting, hiding not His face from shame and spitting". The Epistle opens the reason, aim and fruits of the death of the Son of God on the cross.

In the Sixth Hour: Psalms 53 and 139 prophesy the suffering on the cross and the prayer of the Savior. In the Paramoea the Prophet Isaiah prophetically pictures the extremely "despised One by the sons of men" Who "is wounded for our iniquities". The Epistle opens the mystery of the incarnation of the Son of God.

In the Ninth Hour: Psalms 68 and 69 prophetically describe the actions of the crucified one and the prayer in agony of the Savior. The Paramoea is the same as in the First Hour of Great Thursday. The Epistle shows the renewed opened way "in the sanctuary" by the blood of Christ.

The First Hour: Apolytikion in the First Tone
The tyrant has been destroyed by Thy crucifixion, O Christ, the might of the enemy has been trampled down: for neither an angel, nor a man, but Thou Thyself hast saved us, O Lord, glory to Thee.

The Third Hour: Apolytikion in Plagal of the Second Tone
O Lord, the Jews delivered Thee over to death, Life of all, Thou didst lead them through the Red Sea by the rod (of Moses), yet they handed Thee over to be crucified: and Thou didst feed them honey from the rock, they repaid Thee with gall; but Thou didst willingly endure these things, to free us from bondage to the enemy, O Christ God, glory to Thee.

The Sixth Hour: Apolytikion in the Second Tone
Thou hast worked salvation in the midst of the earth, O Christ God, by stretching out thy most pure hands upon the cross, gathering together all the nations who cry out: O Lord, glory to Thee.

The Ninth Hour: Apolytikion in Plagal of the Fourth Tone
When the thief beheld the Author of Life hanging upon the cross, he said: If it were not God in the flesh crucified here with us, the sun would not have hidden its rays, nor would the earth have quaked and trembled; but remember me in Thy kingdom, O long-suffering Lord.

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