The eight days that compromise Holy Week in
the Orthodox Church express the spiritual summit of the Church's liturgical
life. The focus on the Passion, Death and Resurrection of Christ proceeds in
a physically, psychologically and spiritually moving series of services that
defy the limitations of space and time to bring the Orthodox Christian into
the moment of the events commemorated. The elegant beauty of the services so
move the faithful that it is not uncommon to see tears flow as people feel
mystically participating in the events of the last week of Jesus' earthly
ministry.
The Saturday of Lazarus
(the day before Palm Sunday) recalls the last public miracle of Jesus in
raising Lazarus from the dead. This act serves as a reassurance that the
Passion Jesus Himself will face in the week ahead will not end in
death and corruption. The hymnody emphasizes that Christ is fully human and
Divine.
Palm Sunday
is a celebration of the Lord's triumphant entry into Jerusalem. The Orthros
Service ends with a blessing of palm branches (often folded into ornate
crosses), which are held by the faithful throughout the Divine Liturgy. The
hymnody reflects both the raising of Lazarus and the humility of the King
who enters Jerusalem on the foal of an ass.
The evenings of Palm Sunday, Holy Monday and Holy Tuesday feature the
Orthros of the Bridegroom. (Essentially, all the services for the
following week are pushed forward twelve hours to allow more active
participation of the faithful. Thus the morning service for Holy Monday is
celebrated on Palm Sunday evening, etc.) These services focus on the End
Times. There is an urgency in the tone of the services as, successively, the
innocent suffering of the Patriarch Joseph in the Old Testament, the parable
of the Ten Virgins, and the anointing by the sinful woman (traditionally
identified as Kassiani) is brought to mind in anticipation of the events to
follow. Of particular beauty is the "Hymn of Kassiani" on Tuesday night, in
which the faithful identify themselves with the sinful woman, both repentant
and grieving at the suffering Jesus will endure for our salvation.
Holy Wednesday Evening is the occasion for the Sacrament of Holy
Anointing. More than a blessing of Holy Oil for the sick, the service
functions as a transition from the expectation of the Passion to a spiritual
participation in the last days of Christ. The focus is on repentance and the
assurance of healing (spiritual as well as physical) through the Person of
Jesus Christ.
On Holy Thursday morning the Vesperal
Liturgy of the Last Supper is celebrated (moved from the evening to the
morning as noted above). The Gospel Reading is a masterful combination of
readings that recount the Last Supper, institution of the Holy Eucharist,
and betrayal, arrest, and condemnation of Jesus. The hymnody centers on
betrayal of Judas with allusions to the three Old Testament readings which
each focus on the innocence of Jesus as a lamb led to the slaughter.
The Orthros of the Passion follows on
Holy Thursday evening. The complete Passion narratives of each of the
Gospels are read in three sections each to dramatically tell the story of
the Passion and Death of Jesus. During the service, the faithful are
spiritually transported into the events being described by the carrying of
the Cross. A priest exits the Sanctuary with a large cross, which he carries
in procession through the Church. The Cross is placed in the centre of the
Solea. An icon corpus is 'nailed' to the cross. The sense of terror and
despair becomes palpable, and it is not uncommon for people to weep at this
point. The service continues with a growing sense of dread and grief as the
Gospels recount the Death of Jesus.
Holy Friday is truly a day of mourning. The
Royal Hours are read with prophecies from the Old Testament and the
Epistles noting both the tragedy of Innocent Suffering and the assurance of
victory through the Cross.
In the afternoon, the Vespers of the
Burial of our Lord Jesus Christ occurs. Prophecies, Readings and Hymns
again bring the faithful into the midst of events as the story of the
Crucifixion is recounted and death of Jesus is affirmed. At the point of the
Gospel narrative wherein Jesus is taken down from the Cross, the priest
exists the Sanctuary and removes the Icon corpus from the cross, wraps in a
white shroud and slowly takes it into the Sanctuary. Again, the silence of
the moment can prove overwhelming and often tears are seen on the faces of
many. As the service proceeds, the priest emerges again, this time
carrying the Epitaphios (a large stiff cloth with the icon image of
Jesus being laid in the tomb).
The procession ends at the Kouvouklion -- a
carved table with dome that represents a Funeral Bier -- where the
Epitaphios is laid out to be reverenced by the faithful.
In the Evening, the faithful gather for the
Orthros of the Lamentations. The Church joins with the Angelic Hosts
in mourning the death of the Deathless One. The Kouvouklion is carried in
procession in a funeral cortège around the Church - it is common for the
procession to proceed outside the building and around the area. The sense of
desolation reaches a breaking point as the faithful reverence the Epitaphios
and take a flower to remember Jesus.
Holy Saturday begins with the Vesperal
Liturgy of the First Proclamation of the Resurrection. The Resurrection
is proclaimed with a strong association drawn to Passover and Baptism.
Before the Gospel the priest scatters bay leaves, laurel leaves or rose
petals throughout the whole church as a sign of the triumph and victory over
death. Traditionally, converts to Orthodoxy are Baptised either before or
immediately after this service.
The Night of Holy Saturday features the most
moving and joyous celebration in the Orthodox Church. The Rush Procession
begins with hymns that mount in tension, urging the faithful to watch
and wait. The Church grows ever darker until all lights and candles are
extinguished. Suddenly, the priest exits the Sanctuary with a light candle,
singing, "Come ye, take light from the Light that is never overtaken by
night." The tension that has been building throughout the week breaks as one
by one candles are lit from the paschal candle, the church suddenly breaking
forth into light. Singing the Hymn "Christ is Risen," all process outside
the Church, the doors are closed and the Resurrection Gospel is proclaimed.
The Orthros of the Resurrection begins
outside the church with jubilant singing of "Christ is Risen" and incensing
of the faithful. In the Greek Orthodox Tradition, the priest engages in a short
dialogue with someone within the Church building the "Let Him enter, the
King of Glory!" When the doors are finally opened the Church is resplendent
with all lights on and candles burning. The Archangels doors are open (and
remain open throughout Bright Week – the period between Pascha and the
Sunday of St. Thomas). Orthros concludes in an air of joy and celebration.
The clergy randomly shout "Christ is Risen!" and the faithful respond,
"Truly, He is Risen!" throughout the remainder of the Service. The usual
ending of the service is replaced with the singing of Christ is Risen and
the celebration of the Resurrectional Divine Liturgy of St. John
Chrysostom.
On Sunday morning, or early afternoon, the
Agape Vespers Service is celebrated. A short Vesper Service with
readings from the Scripture, the custom has developed to have parts of the
Gospel read in different languages to emphasize the universal character of
salvation.
In conclusion, Holy Week in the Orthodox
Church is more than attending a series of services, it is a week long
experiencing of the Passion, Death and Resurrection of Jesus Christ. The
hymnody, readings, and overall arrangement of the services combine to
powerfully witness to the central Truth of our Salvation. Those who
faithfully participate in the services truly walk the way of the Cross and
experience the joy of the Resurrection.
