| Christ the Bridegroom – The Matin services of the evenings of Palm Sunday, and Holy Monday, and Holy Tuesday, anticipating the events of the next day, share a common theme devoted to the Bridegroom Services derived from the Parable of the Ten Virgins that calls for preparedness at the Second Coming, for the “thief comes in the middle of the night”” (Math. 26:1-13). The Mysterion or Sacrament of Holy Unction is celebrated on Holy Wednesday, commemorating Christ’s anointing with myrrh. The service ends with the priest anointing the faithful with Holy Oil. Also, remembered is that on this day Judas betrayed Christ, which led to the tradition from Apostolic times of fasting on Wednesday throughout the year. Holy Thursday begins with the celebration of vespers and the Divine Liturgy of St. Basil with a Reserved Holy Communion in representation of the earthly presence of Christ realized at the Last Supper. In the evening, anticipating the Matins of Friday morning, the Holy Passion service of the reading of the Twelve Gospel is conducted. In these readings Christ’s last instructions to his disciples is presented, as well as the prophecy of the drama of the Cross, Christ’s prayer, and His new commandment. The twelve readings are: St. John 13:31 through 18:1 St. John 18:1 through 29 St. Matthew 26:57 through 75 St. John 18:28 through 19:16 St. Matthew 27:3 through 32 St. Mark 15:16 through 32 St. Matthew 27:33 through 54 St. Luke 23:32 through 49 St. John 19:38 through 42 St. Mark 15:43 through 47 St. John 19:38 through 42 St. Matthew 27:62 through 66. Epitaphios – Great and Holy Friday begins with reading of the Royal Hours leading up to Vespers of Friday afternoon during which the removal of the Body of Christ from the Cross is commemorated. The priest removes the Body of Christ, the Epitaphios, from the Cross, wraps it in a white cloth and carries it into the altar. In an evening service, called the Lamentations at the Tomb, the priest carries the Epitaphios, the painted or embroidered cloth representation of Christ, from the altar around the church before placing it in the Sepulcher, a bier symbolizing the Tomb of Christ. This procession, with the faithful carrying lighted candles, represents Christ’s descent into Hades. |
| It is not without significance that the icon of the Resurrection in our Church is the Descent of Christ into Hades, the place of the dead. This icon depicts a victorious Christ, reigned in glory, trampling upon death, and seizing Adam and Eve in His hands, plucking them from the abyss of hell. This icon expresses vividly the truths resulting from Christ " s defeat of death by His death and Resurrection. Orthodox Celebration of Holy Saturday At the Third Stasis when the verse " Eranan ton Tafon ai miroforoi mira lian proi elthousai-early in the morning the myrrh-bearers came to Thee and sprinkled myrrh upon Thy tomb " is sung the priest sprinkles the Epitaphios with rosewater, using the rantistirion (sprinkler). This verse is usually repeated three or more times. It has become the custom [the the Greek practice] to sprinkle the people as well. At the conclusion of the service, the faithful go in procession with the Epitaphios and often the entire structure that represents the Tomb of Christ around the Church chanting the Thrice-Holy hymn, in a similar manner to the traditional procession for a funeral. It is customary for the clergy and people to hold candles during the singing of the Lamentations and at the procession of the Epitaphios. This practice is rooted in ancient Christian burial practices. Candles were lit in order to symbolize the victory of Christ over death, and to express as well the Church " s belief in the Resurrection. The Scripture readings for the Matins service are: Ezekiel 37:1-14; I Corinthians 5:6-8; Galatians 3:13-14; and Matthew 27:62-66. The Liturgy held on the morning of Holy and Great Saturday is that of Saint Basil the Great. It begins with Vespers. After the entrance, the evening hymn " O Gentle Light " is chanted as usual. Then the Old Testament readings are recited. They tell of the most striking events and prophecies of the salvation of mankind by the death of the Son of God. The account of creation in Genesis is the first reading. The sixth reading is the story of Israel " s crossing of the Red Sea and Moses " song of victory - over Pharaoh, with its refrain: " For gloriously is He glorified " . |
| 2178 Tiede, Figure, 1. T. Hergesel provides a description of sacred (cultic) and biographical (concerning miracle workers) aretalogies («Aretalogia»; cf. Martins Terra, «Milagres») 2181 E.g., Gundry, «Genre,» 107; Smith, Johannine Christianity, 32, may, however, be correct that the issue is partly semantic. For a somewhat fuller discussion on the divine man hypothesis, now largely discredited, see also Keener, Spirit, 66–67; idem, Matthew, 56; and esp. Blackburn, «ΑΝΔΡΕΣ»; Tiede, Figure; Holladay, Theios Aner; Gallagher, Divine Man; Pilgaard. “Theios aner. " 2182 On this function of aretalogies, see above on the function of signs; cf. Grants, Gods, 38; Stambaugh and Balch, Environment, 43. 2189 Bowersock, Fiction as History, 22 (attributing some of this to the influence of the Jesus tradition, 27,143; but would these have exercised such influence on Romés aristocracy by Nerós reign?). 2190 Aune, Environment, 50. For people marveling after miracles, see, e.g., Philostratus Vit. Apol1. passim. 2191 Drawn from the sampling in Grant, Religions, 56–58. Pausanias 2.27.3 notes that the inscriptions list the names of the healed, their disease and how they were cured. Cf. also records of healings in Horsley, Documents, 2:21–25. 2192 Grant, Gods, 66–67; Aelius Aristides Or. 2.30–36,74–76 (Grant, Religions, 53–55). The practice of incubation was already in vogue probably for at least two millennia before our period; note AQHTA i, «The Tale of Aqhat,» 149–55 in ANET, 150; less relevant; KRTA i, «The Legend of King Keret,» 142–49 in ANET, 143; cf. Gen 15:12 ; 1Sam 3:3–15; 1 Kgs 3:4–15. 2193 Aelius Aristides attests that Asclepius sometimes healed away from the shrine as well (Grant, Gods, 66). On Asclepius in general, cf. Grant, Gods, 60, 66–67; Martin, Religions, 50–52; Case, Origins, 107–8; Ferguson, Backgrounds, 173–77; on other sanctuary-based healing cults, see Ferguson, Backgrounds, 173–77 (Amphiaraus); Asclepius at Cos (Grant, Religions, 4–6); possibly Diana at Philippi (Abrahamsen, «Reliefs,» 119–21). Healing miracles were also attributed to Eleusis (Burkert, Cults, 20) and were associated with Apollo (Horace Carmen saeculare 62–64). A Jewish version delegates authority over illness to Raphael (I En. 40[Sim.]; cf. T Sol 18). |
| 6967 See Brown, John, 1:360, citing also Ps 90:2 . 6968 Dodd, Interpretation, 95; Freed, «Samaritans Converts,» 252. 6969 See evidence in Odeberg, Gospel, 308–10. 6970 See Harner, I Am, 15–17; Bell, I Am, 195–98 (who sees it also in 8:18,24,28, on pp. 185–94). 6971 Stauffer, Jesus, 176–78; Harner, I Am, 57; Bauckham, God Crucified, 55. For a summary of views, see Kysar, Evangelist, 119–20; for a thorough collection of Jewish sources, see Williams, I Am He (unfortunately too recent for me to treat as fully as it deserves). 6972 See m. Sukkah 4:5; b. Sukkah 45a; 53a, bar. (also Hillel in m. " Abot 1:14, but not clearly at Sukkoth); Marmorstein, Names, 73. Sanders, Judaism, 143,180, says that the divine name was mentioned on the Day of Atonement. 6973 Dodd, Interpretation, 94, 350; Stauffer, Jesus, 91, 179; Harner, I Am, 18, 61; Davies, Land, 295. That Scripture proclaimed God " s character at the festivals (Stauffer, Jesus, 174) may also prove relevant here. 6974 If the Tetragrammaton was uttered with its vowels by priests in the temple (Hayward, Name, 99; Sipre Num. 39.5.1–2), this may have been more widely known (cf. Acts 19:13–14). Normally, however, it was forbidden (Josephus Ant. 2.276; Sir 23:9–10 ; 1QS 6.27–7.1; m. Sanh. 7:5; t. Ber. 6:23; Sent. Sext. 28; cf. the special writing of the Tetragrammaton at Qumran noted in Siegel, «Characters»). 6975 Thus many doubt that the claim stems from Jesus in these particular words (Harner, J Am, 65). 6976 Motyer, Father the Devil, 209; Blomberg, Reliability, 149, 162, suggesting that Jesus merely claims to bear the divine name like some exalted angels or humans. These examples, while real, come from mystical fringes and would not likely have come to the minds of the average hearer of Jesus even in the story world. 6977 Reim, Studien, 260–61. 6978 Stauffer, Jesus, 124, finds Ani Hu from Isa 43 in Mark 14:62 , but that text does not support his claim (cf. Sanders, Jesus and Judaism, 55). 6979 See Keener, Matthew, 66–67,130–31,346–48; Witherington, Christology, 221–28; see our introduction, ch. 7, on Johannine Christology. |
| The Divine Liturgy of St. Basil is officiated on this day. The readings are: 2 Cor. 11:23-32; Mtt 26-2-28; Jn. 13:3-17; Mtt 26:21-39; Lk. 22:43-44; Mtt 26:40-75; Mtt 27-1-2. During this Liturgy the priest prepares the “Amnos”, the Holy Communion, which is kept throughout the whole year to be given the faithful in times of sickness. The Body and Blood of Christ is present in the Church during the entire year and throughout the ages. On this day, with greater feeling than ever, Christians come for Holy Communion singing: “Receive me Today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies, I will not kiss Thee as did Judas, but as the thief I will confess Thee. Lord, remember me when I comest to Thy Kingdom.” “We worship Thy passion, O Christ……” Great Holy Thursday Evening (The service of the HOLY PASSION of our Lord Jesus Christ. The service is Matins of Friday morning sung by anticipation Thursday evening.) Good Friday celebrates the holy, saving and awesome Passion of Christ. To take away our sins, Christ willingly endured the spittings, scourgings, buffetings, scorn, mocking and the purple robe; the reed, sponge, vinegar, nails, spear and, above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come. Following are the references of the “Twelve Gospel” readings of this service: 1. St. John 13:31 thru Ch. 18,1 2. St. John 18:1-29 3. St. Matthew 26:57-75 4. St. John 18:28 thru Ch. 19:16 5. St. Matthew 27:3-32 6. St. Mark 15:16-32 7. St. Matthew 27:33-54 8. St. Luke 23:32-49 9. St. John 19:38-42 10. St. Mark 15:43-47 11. St. John 19:38-42 12. St. Matthew 27:62-66 These readings relate the last instructions of Christ to His disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the “Gospel of the Testament” of Christ which He left for all men. The Church services during Holy Week re-enact the events of this Gospel. |
| A. S. van der Woude. Leuven, 1993. (BETL; 106); Flint P. W. The Daniel Tradition at Qumran//Eschatology, Messianism, and the Dead Sea Scrolls/Ed. C. A. Evans, P. W. Flint. Grand Rapids; Camb., 1997. P. 41-60; Olson D. C. Enoch and the Son of Man in the Epilogue of the Parables//JSP. 1998. Vol. 18. P. 27-38; McKay G. K. The Eastern Christian Exegetical Tradition of Daniel " s Vision of the Ancient of Days//JECS. 1999. Vol. 7. P. 139-162; Мень А. , прот. Исагогика: Курс по изучению Свящ. Писания: ВЗ: В 2 т. Т. 2. М., 2000; Viviano B. The Least in the Kingdom: Matthew 11:11, Its Parallel in Luke 7:28 (Q), and Daniel 4:14//CBQ. 2000. Vol. 62. N 1. P. 41-54; The Book of Daniel: Composition and Reception/Ed. J. J. Collins, P. W. Flint. Leiden, 2001. Vol. 1, 2; Henze M. The Narrative Frame of Daniel: A Literary Assessment//In the Persian Hellenistic & Roman Period. 2001. Vol. 32. Issue 1. P. 5-20; Royer W. S. The ancient of days: patristic and modern views of Daniel 7:9-14//SVTQ. 2001. Vol. 45. N 2. P. 137-162; Цуркан Р. , свящ. Слав. перевод Библии: Происхождение, история текста и важнейшие издания. СПб., 2001; Ben-Shammai, Haggai Saadia " s Introduction to Daniel: Prophetic Calculation of the End of Days vs. Astrological and Magical Speculation//Aleph. 2004. Vol. 4. P. 11-87; Niskanen P. Daniel " s Portrait of Antiochus IV: Echoes of a Persian King//CBQ. 2004. Vol. 66. Issue 3. P. 378-386; Смагина Е. Б. О книге Даниила//Книга Даниила. Книга Эсфири/Пер. и вступ. ст. Е. Б. Смагиной. М., 2004; Botha J. The Interpretation of Daniel 3 in the Syriac Commentary Ascribed to Ephrem the Syrian//Acta Patristica et Byzantina. 2005. Vol. 16. P. 29-53; 4QPseudo-DanielA-B (4Q243-4Q244) and The Book of Daniel//Dead Sea Discoveries. 2005. Vol. 12. Issue 2. P. 101-133; DiTommaso L. The Book of Daniel and the Apocryphal Daniel Literature. Leiden, 2005; McLay R. T. The Old Greek translation of Daniel iv-vi and the formation of the Book of Daniel//VT. 2005. Vol. 55. Issue 3. P. 304-323; Kritzinger J. |
| The entire congregation joins in singing the, three parts of the “Hymns of Praise” (there are approximately 300 hymns, but only a few are sung). After these hymns are sung, the priest sprinkles the Sepulcher and the whole congregation with fragrant water. There is a simultaneous praise of both the Crucifixion and Resurrection of Christ with their purpose of the redemption of man. We no longer lament the sufferings of the Crucified One; we now lament chiefly for our own sins because we are far from God. So these services should have a rather personal meaning of repentance and of strong faith in God. Christians observe Good Friday with fasting, prayer, cleanliness, self-examination, confession and good works, in humility and, repentance so that the Grace of the Cross might descend upon them. The Gospel reading is Matthew 27:62-66. “Arise, O God, and judge Thou the earth…….” Great Holy Saturday Morning (The service is Vespers and Divine Liturgy of Saturday evening sung by anticipation Saturday morning.) Psalms are read and Resurrection hymns are sung which tell of Christ’s descent into Hades. “Today Hades cried out groaning” is the hymn’s description of the resurrection of Adam and the conquering of death. Thus this day’s celebration is called “First Resurrection”. Most of the readings of this day are from the Old Testament on the prophesies and promise of the conquering of death. On this day the Divine Liturgy of St. Basil is officiated. Apostle Paul exhorts the faithful: “We were buried, therefore, with him by baptism unto death, so we, too, might walk in newness of life”, Romans 4:6. After the reading of the Epistle, the priest follows the custom of tossing of laurel, saying: “Arise, O God, and judge Thou the earth: for Thou shall take all heathen to Thine inheritance”. The Cherubic hymn of this day is: “Let all mortal flesh keep silence and stand with fear and trembling……”, a thoughtful hymn of adoration and exaltation. The Divine Liturgy ends with the Communion Hymn: “So the Lord awaked as one out of sleep, and He is risen to save us”. |
| Prospect of Asia//England in the Thirteenth Cent.: Proc. of the 1989 Harlaxton Symp. Stamford, 1991. P. 51-67; Harvey P. D. A. Matthew Paris " s Maps of Britain//Thirteenth Century England: Proc. of the Newcastle upon Tyne Conf./Ed. P. R. Coss, S. D. Lloyd. Woodbridgre, 1992. P. 109-121; Keynes S. A Lost Cartulary of St. Albans Abbey//Anglo-Saxon England. Camb., 1993. Vol. 22. P. 253-279; Menache S. Rewriting the History of the Templars According to Matthew Paris//Cross Cultural Convergences in the Crusader Period: Essays presented to A. Grabois on his 65th Birthday. N. Y., 1995. P. 183-214; eadem. Matthew Paris " s Attitudes toward Anglo-Jewry//JMedH. 1997. Vol. 23. P. 139-162; Jordan V. B. The Multiple Narratives of Matthew Paris " Estoire de seint Aedward le rei: Cambridge University Library MS Ee.iii.59//Parergon. N. S. Canberra, 1996. Vol. 13. N 2. P. 77-92; Reader R. Matthew Paris and the Norman Conquest//The Cloister and the World: Essays in Medieval History in Honour of B. Harvey/Ed. J. Blair, B. Golding. Oxf., 1996. P. 118-147; eadem. Matthew Paris and Women//Thirteenth Century England: Proc. of the Durham Conf., 1997. Woodbridge, 1999. P. 153-159; Gaudio M. Matthew Paris and the Cartography of the Margins//Gesta. N. Y., 2000. Vol. 39. P. 50-57; Bolton B. Pastor bonus: Matthew Paris " s Life of Stephen Langton, Archbishop of Canterbury (1207-1228)//Dutch Review of Church History. Leiden, 2004. Vol. 84. P. 57-70; Michael M. A. Matthew Paris, Brother William and St. Marcella: Comments on the Apocalyptic Man in British Library MS Cotton Nero. D. 1//Prophecy, Apocalypse and the Day of Doom: Proc. of the 2000 Harlaxton Symp. Donington, 2004. P. 239-249; Breen K. Returning Home from Jerusalem: Matthew Paris " s First Map of Britain in Its Manuscript Context//Representations. Berkley, 2005. Vol. 89. P. 59-93; Blurton H. F. From Chanson de Geste to Magna Carta: Genre and the Barons in Matthew Paris " s Chronica majora//New Medieval Literature. Oxf., 2007. Vol. 9. P. |
| 1. P. 315-344; Thomson W. R. The Image of the Mendicants in the Chronicles of Matthew Paris//AFH. 1977. Vol. 70. P. 3-34; Hilpert H.-E. Kaiser- und Papstbriefe in den «Chronica majora» des Matthaeus Paris. Stuttg., 1981; McCulloch F. Saints Alban and Amphibalus in the Works of Matthew Paris: Dublin Trinity College MS 177//Speculum. Camb. (Mass.), 1981. Vol. 56. P. 761-785; B é rard R. Grapes of the Cask: A Triptych of Medieval English Monastic Historiography//StMon. 1982. Vol. 24. P. 75-103; Thomson R. M. Manuscripts from St. Albans Abbey, 1066-1235. Woodbridge, 1982. 2 vol.; Lewis S. The Art of Matthew Paris in the «Chronica maiora». Berkeley, 1987; Townsend D., Rigg A. G. Medieval Latin Poetic Anthologies (V): Matthew Paris " Anthology of Henry of Avranches (Cambridge, University Library MS. Dd. 11.78)//Mediaeval Studies. Toronto, 1987. Vol. 49. P. 352-390; Morgan N. Matthew Paris, St. Albans, London and the Leaves of the Life of Thomas Becket//Burlington Magazine. L., 1988. Vol. 130. P. 85-96; Binski P. Reflections on Le estoire de Seint Aedward le rei: Hagiography and Kingship in Thirteenth-Cent. England//JMedH. 1990. Vol. 16. P. 333-350, 387; idem. Abbot Berkyng " s Tapestries and Matthew Paris " s Life of St. Edward the Confessor//Archaeologia or Miscellaneous Tracts Relating to Antiquity. Oxf., 1991. Vol. 109. P. 85-100; idem. The Faces of Christ in Matthew Paris " s Chronica majora//Tributes in Honor of J. H. Marrow: Stud. in Painting and Ms Illumination of the Late Middle Ages and Northern Renaissance. L., 2006. P. 85-92; Hahn C. Proper Behavior for Knights and Kings: The Hagiography of Matthew Paris, Monk of St. Albans//The Haskins Society J. Woodbridge, 1990. Vol. 2. P. 237-248; eadem. The Limits of Text and Image? Matthew Paris " Final Project, the «Vitae duorum Offarum», as a Historical Romance//Excavating the Medieval Image: Manuscripts, Artists, Audiences: Essays in Honor of S. Hindman. Aldershot, 2004. P. 37-58; Williams D. T. Matthew Paris and the Thirteenth-Cent. |
| Apostle and Evangelist Matthew Commemorated on November 16 The Holy Apostle and Evangelist Matthew, was also named Levi (Mark 2:14; Luke 5:27); he was one of the Twelve Apostles (Mark 3:18; Luke 6:45; Acts 1:13), and was brother of the Apostle James Alphaeus (Mark 2:14). He was a publican, or tax-collector for Rome, in a time when the Jews were under the rule of the Roman Empire. He lived in the Galilean city of Capernaum. When Matthew heard the voice of Jesus Christ: “Come, follow Me” (Mt. 9:9), left everything and followed the Savior. Christ and His disciples did not refuse Matthew’s invitation and they visited his house, where they shared table with the publican’s friends and acquaintances. Like the host, they were also publicans and known sinners. This event disturbed the pharisees and scribes a great deal. Publicans who collected taxes from their countrymen did this with great profit for themselves. Usually greedy and cruel people, the Jews considered them pernicious betrayers of their country and religion. The word “publican” for the Jews had the connotation of “public sinner” and “idol-worshipper.” To even speak with a tax-collector was considered a sin, and to associate with one was defilement. But the Jewish teachers were not able to comprehend that the Lord had “come to call not the righteous, but sinners to repentance” (Mt. 9:13). Matthew, acknowledging his sinfulness, repaid fourfold anyone he had cheated, and he distributed his remaining possessions to the poor, and he followed after Christ with the other apostles. St Matthew was attentive to the instructions of the Divine Teacher, he beheld His innumerable miracles, he went together with the Twelve Apostles preaching to “the lost sheep of the house of Israel” (Mt. 10:6). He was a witness to the suffering, death, and Resurrection of the Savior, and of His glorious Ascension into Heaven. Having received the grace of the Holy Spirit, which descended upon the Apostles on the day of Pentecost, St Matthew preached in Palestine for several years. At the request of the Jewish converts at Jerusalem, the holy Apostle Matthew wrote his Gospel describing the earthly life of the Savior, before leaving to preach the Gospel in faraway lands. |
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