The Paschal fast of
Holy Week is the most ancient part of the Great Fast. It is already well
attested by the second century, in conjunction with the rites of Christian
initiation through baptism. At first spanning one or two days, the fast
lengthened to four and then to a full six already by the third century. With
the conversion of Constantine, the ensuing flood of people desiring to enter
the Faith and imperial interest in holy places, the fourth century witnessed
tremendous development in ritual for Holy Week. This evolutionary process
continued in the middle ages and shows itself even in our own time.
Within the New
Testament, we see little indication of a preferred time for celebrating
baptism. Baptism was understood primarily as a putting off of the old in order
to become part of "a society of persons that was in marked contrast to all
others." The original emphasis was on baptism for the remission of sins
and a filling with the Spirit. The stress soon evolved into baptism as a death
and resurrection of the individual, as a personal participation in Christ’s
suffering and exaltation. As such, Pascha became the normative occasion for
baptism. As the numbers of catechumens waned, however, Lent and Holy Week were
transformed to a commemoration of past events and to a time of repentance. The
attendant rites have, over this course, taken on dramatic elements and a
growing sense of sentimentality.
The Beginnings: Second and Third Centuries
By the second
century, the very ‘structure’ of initiation in the early Church included
instruction in preparation for baptism. The length of this preparation varied
and often spanned several years. Then, "As many as are persuaded and
believe that these things which we teach are true, and undertake to live
accordingly, are taught to pray and ask God, while fasting, for the forgiveness
of their sins; and we pray and fast with them" for one or two
days—Saturday only, or Friday and Saturday—a fast without any food or drink.
By the mid-third
century, in many but not all places, the fast had lengthened to six days. Few
could have kept a week of total fast. In some places, bread and salt were eaten
Monday through Thursday after the ninth hour, then, those who could, kept a total
fast Friday and Saturday. On Holy Saturday, those who had been elected as being
ready for illumination would
meet together as
catechumens for the last time. Here they are "catechized" by
undergoing a final exorcism; they renounce Satan, are anointed with the
"oil of exorcism" which has been blessed along with the chrism the
preceding Holy Thursday, and recite the Creed which they have memorized since
hearing it in the fourth scrutiny [on the preceding Sunday]. They kneel for prayer,
and are then dismissed, being told to go home "and await the hour when the
grace of God in baptism shall be able to enfold you."
Dionysius of
Alexandria, in writing his Letter to Basiliades around 260, provides us the
earliest source for an incipient ritual of Holy Week. Dionysius takes great
pains to link each day and hour of Holy Week to events in Christ’s passion,
sojourn in the tomb and resurrection. The Syriac Didascalia do the same.8
Hippolytus’ Apostolic Tradition (ca. 215) and Cyprian (d. 258) both link the
hours of prayer—for Holy Week and throughout the year—with specific events
during Christ’s final week.
The Formative Age: Fourth Century
Cyril of Jerusalem,
in the Catechetical Homilies he delivered ca. 350, makes no mention of daily
commemorations and ritual. The Cross and the Resurrection, for example, were
part of a single, united celebration on Saturday night, for which the six days
of fasting were simply preparation. Friday did not yet specifically commemorate
the crucifixion. But the "current of the times" in the fourth century
was a historicizing one: eschatological notions were giving way to historical
commemoration.
From Jerusalem
comes innovation. By the time a pilgrim from Spain named Egeria visited,
between 381-385, when this same Cyril was in his final years as bishop of the
Holy City, there had evolved unmistakable correlation between passion events
and the services for each day. Egeria was able to describe the rites in great
detail in her diary. The close proximity of the actual sites where the events
of our Lord’s passion took place, and the influx of pilgrims, no doubt
suggested visiting and venerating at those locations. Dix condenses well
Egeria’s diary, showing "a fully developed and designedly historical
series of such celebrations in which the whole Jerusalem church takes
part:"
It begins on
Passion Sunday with a procession to Bethany where the gospel of the raising of
Lazarus is read. On the afternoon of Palm Sunday the whole church goes out to
the Mount of Olives and returns in solemn procession to the city bearing
branches of palm. There are evening visits to the Mount of Olives on each of
the first three days of Holy Week, in commemoration of our Lord’s nightly
withdrawal for the city during that week. On Maundy Thursday morning the
eucharist is celebrated (for the only time in the year) in the chapel of the
Cross, and not in the Martyrium; and all make their communion. In the evening
after another eucharist the whole church keeps vigil at Constantine’s church of
Eleona on the Mount of Olives, visiting Gethsemane after midnight and returning
to the city in the morning for the reading of the gospel of the trial of Jesus.
In the course of the morning of Good Friday all venerate the relics of the
Cross, and then from noon to three p.m. all keep watch on the actual site of
Golgotha (still left by Constantine’s architects open to the sky in the midst
of a great colonnaded courtyard behind the Martyrium) with lections and prayers
amid deep emotion. In the evening there is a final visit by the whole church to
the Holy Sepulchre, where the gospel of the entombment is read. On Holy
Saturday evening the paschal vigil still takes place much as in other churches,
with its lections and prayers and baptisms….
Visitors like
Egeria carried back to their native lands the memory of what they had
experienced in Jerusalem and tried to emulate it in their own liturgical
practices. Thus historical commemorations and stational liturgies spread
quickly throughout the Christian world, for both Holy Week and the rest of the
year. For example, because of the unique situation in Jerusalem, where
multitudes of pilgrims descended, they would occupy the church all night in
order to have a place for matins, and similarly for the other hours of prayer.
Thus, in order to keep the people occupied, services and hymns were celebrated
continuously. Clearly it was impossible for the bishop to preside around the
clock, so services would begin without the bishop, who would then make an
entrance some time later. This practice was imitated in many places, such that
ever since the latter part of the fourth century the entrance of the
bishop/clergy for vespers, Liturgy, etc., has moved from the opening of the
service to some point later, for Holy Week and throughout the year!
Also noteworthy is
that in the fourth century there developed a consensus that the full
celebration of the Eucharist, always a joyful event, was inconsistent with the
austerity of the fast. Instead, vespers with Communion was instituted on Wednesdays,
Fridays and saints’ days, though Egeria declines to attest to the practice of
presanctified Communion during Holy Week during the time of her visit.
The Studite Revisions: Ninth through Fifteenth
Centuries
In the ninth
century, two learned brothers at the Monastery of Studios in
Constantinople—Theodore the Studite and Joseph the Studite, Archbishop of
Thessalonica—created a work called the Triodion. Covering the period from three
Sundays before the start of Lent through Pentecost, including, of course Holy
Week, they compiled and composed original hymnography, seeking to bring a
return to biblical roots, particularly the Psalms and the Old Testament. In
doing so, the Studites furthered the earlier historicizing trends and nearly
obliterated baptismal themes from Lent and Holy Week texts. Their emphasis was
on commemorating salvation history and drawing out ethical and ascetical
teachings.
Much of their
material originated in Palestine in the sixth through eighth centuries,
especially from the great Lavra of St. Sabas Monastery. They intended the
Triodion for monastic communities. They had no catechumens. Even in the
"world" by that time only infants remained to be baptized. Partly for
this reason and partly because of the general influence monastics were gaining
in the Church, especially in the area of spiritual direction, the monastic
rites of the Triodion began replacing the cathedral rite in the twelfth
century. By the fourteenth century, the process was complete.
Within the basic
structure of the Triodion, additional hymnography was inserted up until the
fifteenth century—obviously an abrupt terminus at the fall of Constantinople.
It is only at the end of the 14th and beginning of the 15th centuries, for
example that the popular enkomia16 of Matins for Holy Saturday first appear.
It must be noted
that all printed editions of the Triodion are incomplete. They represent only a
selection of the material in the manuscripts, "and many of the unpublished
texts are of a high standard artistically and spiritually."
Holy Week Services As Celebrated Today
Egeria testified to
historicizing and emotional tendencies beginning in the fourth century. Not
only has this trend continued within the Church from then up to the present,
the Orthodox Church has also been influenced by humanistic movements in the
Protestant and Roman Catholic Churches, particularly leanings toward the
dramatic, intended to elicit sentimental responses of "feeling" in the
faithful.
Nevertheless, the
Church has always been conservative and doubly so when it comes to her lenten
and Holy Week services. Thus, as we examine, ever so briefly, the various Holy
Week rites, it should be noted that many of the differences we encounter between
structures of the services for Lent/Holy Week and their usual order arise from
this tendency toward archaism. It is not so much that a service has a special
structure in Holy Week; rather, in Holy Week "we do it the old way.”
Monday, Tuesday and Wednesday
On the first three days of Holy Week, the full
cycle of offices is prescribed, with distribution of Presanctified Gifts after
vespers. One indication of the ancient order of these services is the
instruction to offer incense with a katzion, a hand censer, instead of the
modern censers on chains.
After his entry
into Jerusalem, Christ spoke to the disciples about signs that would precede
the Last Day (Mt. 24-25). Eschatological themes show up in the troparion of the
Bridegroom and the exaposteilarion "I see thy bridal chamber…" at
matins. The parables of the Ten Virgins and of the Talents pervade these three
days. On Monday we also remember the innocent suffering of the Patriarch Joseph
as a type of Christ’s. The barren fig tree which Jesus cursed serves as a
reminder of coming judgment. Wednesday contrasts the agreement made by Judas
with the Jewish authorities to repentance with tears of the sinful woman. The
Triodion texts making it clear that Judas’ fall was not so much because of his
betrayal as his despair of forgiveness.
Since we understand
healing and forgiveness in a holistic manner, without a soul versus body
dualism, the sacrament of Holy Unction is served in many parishes on Holy
Wednesday evening. This practice provides an example of a continuing evolution,
a practice which is not prescribed in the Triodion or typicon. In many
parishes, this sacrament replaces celebration of Holy Thursday matins.
In parish churches
today, in order to schedule the services to be more accessible to attendance by
the faithful, they are often served "by anticipation." For example,
the typicon prescribes matins to be served at 1 a.m. This is, therefore,
anticipated and the service started the evening before. This then pushes the
other hours forward, such that vespers and the Presanctified Liturgy are served
in the morning.
Thursday
On this day we
commemorate four historical events: 1) Jesus washing his disciples’ feet; 2)
institution of the Eucharist; 3) the agony in Gethsemane; 4) betrayal by Judas.
A full eucharistic Liturgy of St. Basil the Great is served in combination with
vespers. Repeated use of the hymn "Of thy mystical supper…" combines
the themes of Holy Communion and Judas’ treachery. It is used even as the
cheroubikon, the hymn that accompanies the transfer of the gifts. At this
Liturgy the Holy Chrism is also consecrated in patriarchal cathedrals or their
equivalents.
A foot-washing rite
often follows the Divine Liturgy. Here the bishop or other proestamenos renders
a dramatic re-enactment of Christ’s washing the feet of his disciples, usually
twelve presbyters or deacons.
Friday
Three importants
variants from the usual order of matins are found on Holy Friday, Holy Saturday
and on the Feast itself. These exhibit a "particularly pronounced dramatic
character in which the symbolic aspect of the liturgical action is greatly
emphasized." This matins is a solemn service, with many extra hymns, in a
variety of tones and twelve Gospel lessons, with lighted candles held by the
faithful; yet it is interesting that the Great doxology is to be read rather
than sung. The matins of Holy Friday clearly harks back to the Jerusalem
practice of passion services celebrated at the locations where the events took
place, as described in the twelve Gospel lessons which we read at this service.
After the fifth
Gospel lesson and during the last of the fifteen antiphons of the service, we
find a recent development in the rite: a procession with the Cross is made in
Greek/Mediterranean churches. Having originated in Antioch, it was adopted in
Constantinople in 1824. After the Cross is placed in the middle of the church,
a figure of Christ is transfixed thereto with nails, then all venerate it.
The sufferings of
Christ form the theme of the Holy Friday services: mockery, crown of thorns,
scourging, nails, thirst, vinegar and gall, crying out , plus the confession of
the good thief. It is vital to note, however, that passion is never separated
from Resurrection, even in the darkest moments: "We venerate thy Passion,
O Christ: Show us also thy glorious Resurrection."
The Hours take on a
special, fuller form on this day, called Royal Hours. First, Third, Sixth and
Ninth hours of prayer each include a Prophecy, an Epistle and a Gospel Lesson.
We find more late,
"dramatic" developments—not mentioned in the Triodion—in the vespers
service. In the Greek/Mediterranean usage, at the conclusion of the Gospel
lesson, the corpus of Christ on the Cross is taken down. In those churches
which practice this custom, the vespers service itself has come to be known as
"Un-nailing Vespers."
Another, slightly
older—yet still recent—development of the fifteenth or sixteenth century is a
procession with the epitaphios26 during the aposticha, where it is carried
around the church and deposited on a decorated bier in the center of the
church.
The vespers on this
day may be combined with the Divine Liturgy if the Feast of the Annunciation
fall on this day. A Presanctified Liturgy was celebrated on Holy Friday up
until at least the middle of the eleventh century. By 1200, however, it
disappeared abruptly. It is interesting to note that while in the Byzantine
practice the Presanctified on Holy Friday has dropped out, this is the only day
of the year in which the Latin rite has retained the Presanctified Liturgy.
Saturday
It is on the
Sabbath, the "Day of Rest," that truly no Liturgy is properly
prescribed (the vesperal Liturgy now commonly celebrated on Saturday morning or
afternoon being the original vigil and Liturgy of the Feast). This is the one
Saturday of the year where the Eastern Church prescribes and permits fasting.
The matins of Holy
Saturday begins like any other daily matins, up through "God is the
Lord…" and a set of troparia. Then the Triodion prescribes kathisma 17
(Ps. 118 LXX) in three stases, with each verse followed by a special
megalynarion in praise of the buried Christ. Little litanies separate the
stases. Next there follow the resurrectional troparia known as the evlogetaria.
Daily matins then continues except that there is no magnificat on the ninth ode
of the canon. At the Trisagion at the end of the Great Doxology, since the
15th/16th century introduction of a procession with the epitaphios at
"Un-nailing Vespers," we process around the outside of the church
with the epitaphios, passing under it as we re-enter the church. Then we have
the troparion of Holy Saturday, a prokeimenon, and a reading from the Prophecy
of Ezekiel. Then we sing another prokeimenon, followed by an Epistle lesson,
Alleluia as at the Liturgy, and a Gospel lesson. Finally, we have litanies and
a conclusion like that of Sunday matins.
At this unique
matins service, we find а constantly rising intensity of the musical tension curve: the
service begins with the somber fifth tone, becoming somewhat more joyful in the
second stasis, and still brighter during the third stasis, sung in the festive
third tone. The first high point is reached with the resurrectional troparia,
while the second high point occurs during the Great Doxology, especially in the
solemn trisagion during the procession. The heightened mood continues through
the Scripture readings and to the conclusion of the service.
The order of the
service given above is that found in the Triodion. Evolution of this service
continues, however, such that modern Greek/Mediterranean practice is to delay
the kathisma with its megalynaria until later in the service, to after the
canon. Instead of being up front in the service, this relocation follows a
general trend in the Greek church of moving "high points" to later in
the services, so that a greater number of the people who arrive habitually late
to services will be able to be in attendance.
While Christ has
descended to Hades, the theme of the enkomia "is watchful expectation
rather than mourning. God observes a Sabbath rest in the tomb, while we await
his Resurrection, "bringing new life and recreating the world."
Conclusion
Historicizing and
dramatic elements have shaped our Holy Week observance into the majestic
Byzantine rites which we know today. The process began in the first century and
continues down to our own age. Regretfully, however, many of our people turn
out for these beautiful services and are not seen the rest of the year. The
services have become such that people want to observe them as they would a
beautiful opera, in small doses, but they fail to connect the paschal events
with their own lives. The celebration has become so much a commemoration of
something so long ago, that it is time we begin sending the pendulum back on
this trend and find ways to recover the eschatological dimensions of Pascha.
People need to recover the sense of something happening to them, for which they
need to prepare, something that sets them apart from the rest of mankind,
something that affects the way they live and relate to one another.
Theodore and the
Studites devised the Triodion precisely because the form of the celebration at
the time, with its emphasis on baptism, failed to connect to a society where
there were no adult catechumens. They, therefore, transformed Lent and Holy
Week to a time of repentance and renewal of one’s baptismal commitment. Now,
however, people are ignorant of the Triodion, and the fast is viewed as no more
than a set of external dietary rules. Following the example of these ninth
century saints, we, in our own time must strive to find ways to bring back a
personal connection to the historical events.
Source: http://www.antiochian.org/midwest/Articles/Development_of_Holy_Week_Services.htm
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