Maundy Thursday (from the Middle English mandé and the Latin mandatum, meaning commandment, from which comes the modern English mandate/mandatory).
In many ways this is a continuation of the Ash Wednesday worship service. For example, it begins with the sermon (as if the service was already in progress), and then to the confession in which the words of forgiveness omitted on Ash Wednesday are finally spoken. The Gospel points to Jesus’ humility and servanthood, by describing his washing the feet of his own disciples. Indeed, some traditions include ritual foot washing as part of the liturgy on this day. Holy Communion follows, which is fitting given that this Holy Day also commemorates the night in which Jesus instituted the sacrament of Holy Communion. But then the service takes a darker turn, as did that night on which Jesus’ Passion began (from Latin patior, “to suffer, bear, endure”). As Jesus’ dignity was stripped from him, so we strip the altar and its surroundings of all decoration, while Psalm 22 is sung (“My God, my God, why have you forsaken me?”) The service ends, and the worshippers depart, in complete silence.
Exodus 12:1-4 [5-10] 11-14 The passover of the Lord
Psalm 116:1-2, 12-19 I will lift the cup of salvation and call on the name of the Lord.
1 Corinthians 11:23-26 The meal, and proclaim the Lord’s death until he comes.
John 13:1-17, 31b-35 The service of Christ: footwashing.
Good Friday (in the now archaic sense of “pious or holy”).
This is such a solemn occasion that the Church has historically forbidden Holy Communion to be celebrated on this day. The bare altar reinforces this abstinence. Worship begins with prayer and the reading of the Passion narrative, rather than with words of welcome and song. The Bidding Prayers (from the Old English: biddan, “to pray”) are modern versions of the Good Friday prayers of the Early Church, each with an introduction in which we are exhorted to pray (“Let us pray for…”). But this service is not focused on our grief, but on Jesus’ cross, and a rough-hewn cross is carried into worship, and silence is kept for veneration or “meditation on the mystery of the crucified Savior.” The service concludes with Tenebrae (from the Latin tenebra, meaning “darkness”) in which we recall the seven last “words” (actually, phrases) of Jesus on the cross, taken from multiple Gospel accounts. The Strepitus (Latin for “noise or loud crash”) ends the service and symbolizes the earthquake that occurred at the death of Jesus. All depart in silence and without formal recession, recalling the abandonment of Jesus by the disciples who were absent from the foot of the cross.
Isaiah 52:13–53:12 The suffering servant
Psalm 22 My God, my God, why have you forsaken me?
Hebrews 10:16-25 The way to God is opened by Jesus’ death.
John 18:1–19:42 The passion and death of Christ
(Note: Only John 18:1-19:42 shall be read in worship)
Holy Saturday: Easter Vigil
This is the most varied worship service of the Christian year. It begins in the narthex, with a spark, which ignites the contents of a large bowl. (Narthex is a Greek word, νάρθηξ, meaning “giant fennel” adopted in Byzantine architecture to describe the entrance or vestibule of a church building – perhaps because it originally resembled a hollow stem.) This fire is used to light the Paschal Candle (from the Greek pascha and Hebrew pesah meaning “Passover,” or in the Christian context “Easter”). This candle burns only in the season of Easter, and at baptisms and funerals, as a reminder of the Resurrection. At the Vigil, the candle cannot be lit from an existing (borrowed) flame but only from a “new fire” – hence the spark. A procession moves into the worship space, as the ancient Easter Proclamation is chanted. A service of reading begins. Traditionally, twelve readings are used, although that can be reduced to seven or (as is the case at SAKLC) to four. These readings, followed by canticles (sung or chanted biblical texts) remind us of our forebearers’ encounters with God, often in the context of water (Baptismal imagery), and of God’s saving grace and love. Next, we process to the font at the door of the church, there to celebrate the sacrament of Holy Baptism (if there are candidates awaiting Baptism) or the service of Baptismal Renewal in which we are reminded of our own baptism. We then return to our seats accompanied by the first great Hymn of Praise of Easter, as lights are turned on, and any signs of the now-ended Lenten season are removed. Easter has arrived! A celebration of Holy Communion begins, and “alleluia” returns to our worship liturgy (from the Greek leitourgia, which literally means “work for the people”). This wonderful, varied, complex, and moving service ends with music and song.
Genesis 1:1–2:4a Creation.
Exodus 14:10-31; 15:20-21 Deliverance at the Red Sea.
Isaiah 55:1-11 Salvation freely offered to all.
Daniel 3:1-29 Deliverance from the fiery furnace.
Romans 6:3-11 Dying and rising with Christ.
John 20:1-18 Seeing the risen Christ.
(Note: The first, third and fourth readings shall be followed by the canticles Cantemus Domino – the Song of Moses & Miriam, Isaiah 12:2-6, and the Benedicite, Omnia Opera, respectively)
