Holy and Great Friday
GREAT FRIDAY is the most solemn day of Holy Week. In awe and trembling, we stand before the Cross on which our Savior died and we see the image of Him dead, lying in our midst, on the Epitaphios (the Winding Sheet). During the Service of Matins , which by anticipation is chanted on Thursday evening, we will hear some of the most compunctionate hymns of the ecclesiastical year. The following are but a few examples: (Fourth Tone)
Thou didst ransom us from the curse of the Law by Thy precious Blood. Nailed to the Cross and pierced with the lance, Thou didst pour forth immortality for men. O our Savior, glory be to Thee. (Second Tone)
Today there is hung upon the Tree, He that suspended the earth upon the waters. A crown of thorns is placed upon Him Who is the King of the Angels. With false purple is He wrapped about, He that wrappeth the Heavens with clouds. Buffetings did He receive, Who freed Adam in the Jordan. With nails was He affixed, He that is the Bridegroom of the Church. With a lance was He pierced, He that is the Son of the Virgin. We worship Thy Passion, O Christ. Show also unto us Thy glorious Resurrection. (Third Tone)
Two evils hath Israel, my first-born son, committed: He forsook Me, the Source of the water of life, and he dug for himself a broken well; he crucified Me upon the Tree, and asked for Barabbas and released him. Heaven was astonished at this, and the sun hid its rays; but thou, O Israel, wast not ashamed, but didst deliver Me up to death. Forgive them, O holy Father, for they know not what they have done.
Every member of Thy holy Flesh endured dishonor for us; Thy head, the thorns; Thy face, the spittings; Thy cheeks, the smitings; Thy mouth, the taste of vinegar mingled with gall; Thine ears' the impious blasphemies; Thy back the lash; Thy hand, the reed; the whole length of Thy body, the stretching upon the Cross; Thy joints, the nails; and Thy side, the spear. O Thou Who didst endure the Passion for us, and from the passions didst set us free, and didst condescend to us in Thy love for men and raise us up, O Almighty Savior, have mercy on us. The Synaxarion and the Kontakion of this day sum up the history and the significance of the sacred events that came to pass for our eternal salvation:
When Friday dawned, Jesus was sent bound from Caiaphas to Pontius Pilate, who was then Governor of Judea. Pilate interrogated Him in many ways, and once and again acknowledged that He was innocent, but, to please the Jews, he later passed the sentence of death against Him. After scourging the Lord of all as though He were a runaway slave, he surrendered Him to be crucified. Thus Jesus was handed over to the soldiers, was stripped of His garments, was clothed in a purple robe, was crowned with a wreath of thorns, had a reed placed in His hand as though it were a scepter, was bowed before in mockery, was spat upon, and was buffeted in the face and on the head. Then they again clothed Him in His own garments, and bearing the cross, He came to Golgotha, a place of condemnation, and there, about the third hour, He was crucified between two thieves. He was blasphemed by those who were passing by, was mocked by the high priests, and by the soldiers was given vinegar to drink mixed with gall. About the ninth hour, He cried out with a loud voice, saying, "It is finished." And the Lamb of God "which taketh away the sin of the world" (John 1:29) expired on the day when the moon was full, and at the hour when, according to the Law, there was slain the Passover lamb, which was established as a type of Him in the time of Moses. Even lifeless creation mourned the death of the Master, and it trembled and was altered out of fear. Yet, even though the Maker of creation was already dead, they pierced Him in His immaculate side, and forthwith came there out Blood and Water. Finally, at about the setting of the sun, Joseph of Arimathea came with Nicodemus (both of them had been secret disciples of Jesus), and they took down the all-holy Body of the Teacher from the Cross and anointed it with aromatic spices, and wrapped it in a clean linen cloth. When they had buried Him in a new tomb, they rolled a great stone over its entrance. Such are the dread and saving sufferings of Jesus Christ commemorated today, and in remembrance of them, we have received the Apostolic commandment that a fast be observed on every Friday.
Kontakion (Fourth Tone)
Come, let us all praise Him Who was crucified for us; for Mary beheld Him on the Tree, and said: Though Thou dost endure the Cross, yet Thou art my Son and my God.
On this day, a day of mourning and strict fasting, the service of the "Royal Hours" is celebrated. At each Hour, beside the psalms, prophecies from the Old Testament, an Epistle and a Gospel are read about Holy and Great Friday. The solemn Vespers of Great Friday is chanted in the afternoon at the time of our Lord Jesus' death. Again all the readings remind us of the suffering Christ and His glory. After the Entrance, lections are read in which the Prophet Isaiah speaks of "the Lamb led to the slaughter," and an Epistle of Saint Paul on the power and wisdom of the Cross; again a Gospel is read describing our Lord's trial before Pilate, His Crucifixion and burial. Near the end of this reading, the Body of our Savior is taken down from the Cross and placed in the Sanctuary, just as the noble Joseph took our Lord's body from the Cross and placed it in the grave. After the usual petitions, "Let us all say...," "Vouchsafe...," "Let us complete...," etc., the choir slowly chants the Aposticha, during which a procession exits from the Sanctuary, with the priest and deacon bearing the Shroud, their heads uncovered, proceeded by candles and censer. All kneel with head bowed low before the image of our dead Savior. A bier stands in the middle of the church, with candles lit round it. On it the Epitaphios is laid reverently and censed all round by the priest. The people come up to make a prostration before it and kiss it, while the Aposticha are completed and the following hymn is chanted:
O Thou Who puttest on light like a garment, when Joseph with Nicodemus, took Thee down from the Tree and beheld Thee dead, naked, and unburied, he struck up a compassionate dirge, and with mourning he said: Woe is me, O sweetest Jesus! When but a short while ago the sun beheld Thee hanging upon the Cross, it shrouded itself in darkness, and the earth quaked with fear, and the veil of the Temple was rent asunder. But, behold, now I see Thee willingly submitting to death for my sake. How shall I bury Thee, O my God? Or how shall I wrap Thee with winding sheets? With what hands shall I touch Thine undefiled Body? Or what dirges shall I sing at Thy departure, O Compassionate One? I magnify Thy Passion; I praise Thy Burial and Resurrection, and I cry out: O Lord, glory be to Thee.
Then, after the Lord's Prayer, the dismissal hymns are chanted: "The noble Joseph..." and "Unto the myrrh-bearing women..." (see below), followed by the prayers of dismissal. On this day there is no Liturgy or Communion.
Holy and Great Saturday
Holy and Great Saturday is a reverent vigil at the tomb of the Son of God, slain for our sins. By anticipation, the Saturday Matins is held on Friday evening. The Synaxarion for this day, which is called the "First Resurrection," narrates the following: The Synaxarion :
On Saturday, the high priests and Pharisees gathered together before Pilate and asked him to have Jesus' tomb sealed until the third day; because, as those enemies of God said, "We suspect that His disciples will come and steal His buried body by night, and then proclaim to the people that His resurrection is true, as that deceiver Himself foretold while He was yet alive; and then the last deception shall be worse than the first " After they had said these things to Pilate and received his permission, they went and sealed the tomb, and assigned a watch for security, that is, guards from among the soldiers who were appointed to guard the city (Matt. 27:62-66). While commemorating the entombment of the holy Body of our Lord today, we also celebrate His dread descent with His soul, whereby He destroyed the gates and bars of Hades, and made His light to shine where only darkness had reigned; death was put to death, Hades was stripped of all its captives, our first parents and all the righteous who died from the beginning of time ran to Him Whom they had awaited, and the holy angelic orders glorified God for the restoration of our fallen race. After the Six Psalms and the Great Litany, the Royal Doors are opened; the priest and deacon come out with candles and censer. The choir chants "God is the Lord and hath appeared unto us," and then the following dismissal hymns :
The noble Joseph, taking Thine immaculate Body down from the Tree, and having wrapped It in pure linen and spices, laid It for burial in a new tomb.
When Thou didst descend unto death, O Life Immortal, then didst Thou slay Hades with the lightning of Thy Divinity. And when Thou didst also raise the dead out of the nethermost depths, all the powers in the Heavens cried out: O Life-Giver, Christ our God, glory be to Thee.
Unto the myrrh-bearing women did the Angel cry out as he stood by the grave: Myrrh-oils are meet for the dead, but Christ hath proved to be a stranger to corruption.
In the meantime, the priest and deacon cense the Epitaphios , then stand in front of it. The priest and the choir then chant the "Lamentations" with the verses of the 118th Psalm: "Blessed are the blameless in the way, who walk in the law of the Lord." Each verse of the Psalm is followed by a verse of the Lamentations. It is like a long poem depicting the Angels in Heaven and all creatures on earth overwhelmed by the death of their Creator, and their gratitude at being freed from death's power by Christ. The following are examples of these most compunctionate hymns:
In a grave they laid Thee, O my Life and my Christ; and the armies of the angels were sore amazed, as they sang the praise of Thy submissive love.
Lo, how fair His beauty! Never man was so fair! Yet how doth He seem a dead man bereft of form, though all nature's beauty had Him as its source.
Right it is indeed, Life-bestowing Lord, to magnify Thee; for upon the Cross were Thy most pure hands outspread, and the strength of our dread foe hast Thou destroyed.
Every generation chanteth hymns of praise at Thy burial, O Christ God.
Lo, myrrh-bearing women to Thy tomb, O Savior, are come, their myrrh to offer.
Grant that we who serve Thee may see the Resurrection of Thy Son, O blest Virgin. After the Lamentations, the Resurrection Evlogitaria are chanted. Then, following the customary litanies, the choir chants the canon, where the note of joy and triumph is heard more and more clearly. At the end of the Doxology of Matins, the priest raises the Epitaphios, which is then taken by four pall-bearers, the deacon waking in front, the people following, all carrying candles. The procession walks out of, and around, the church, with the bells tolling and the choir chanting, "Holy God, Holy Mighty, Holy Immortal, have mercy on us." This represents the burial of Christ. Then, when the procession re-enters the church, the priest and deacon carry the Epitaphios into the sanctuary and lay it on the Holy Table. It will lie there until Ascension Eve, as a symbol that Christ appeared among His disciples for forty days after His Resurrection. Then, the Prokeimenon is chanted, and the glorious prophecy of Ezekiel is read about the dry bones of Israel, out of which arose "an exceeding great host" quickened to life by the breath of God. Then follows Saint Paul's Epistle about Christ our Passover, and the Gospel about the sealing of Jesus' tomb. Matins then ends as usual. In many places, especially in the monasteries and convents, a very moving homily on the burial of Christ is read after the completion of the service. This homily was written by Saint Epiphanios of Cyprus, a Jewish convert to Christianity.
Holy and Great Saturday
The Liturgy of Holy and Great Saturday is that of Saint Basil the Great. It begins with Vespers. After the entrance, the evening hymn "O Joyous Light" is chanted as usual. Then fifteen 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". The last reading is about the Three Children in the fiery furnace of Babylon, and their song of praise with its repeated refrain: "O praise ye the Lord and supremely exalt Him unto the ages." In the ancient church the catechumens were baptized during the time of these readings. The Epistle which follows speaks of how, through the death of Christ, we too shall rise to a new life. After the Epistle, the choir chants, like a call to the sleeping Christ: "Arise, O Lord, judge the earth, for Thou shalt have an inheritance among all the nations...." While this is being chanted the priest scatters bay leaves and flower petals throughout the entire church, symbolizing the fragrance of life coming forth from the grave. In ancient times it was the custom to scatter flowers in the path of a victorious ruler when he returned in triumph to his city, even as our Savior will return triumphant from Hades. The deacon carries out the Book of the Gospels, and reads the first message of the resurrection from Saint Matthew. Because the Vespers portion of the service belongs to the next day (Pascha) the burial hymns of Saturday are mingled with those of the resurrection, so that this service is already full of the coming Paschal joy. After the Gospel the Liturgy proceeds as usual. Instead of the Cherubic Hymn, a special Great Entrance Hymn is chanted:
Let all mortal flesh keep silence and stand with fear and trembling, and take no thought for any earthly thing, for the King of kings and Lord of lords cometh to be slain and given as food for the faithful. Before Him go the choirs of the angels with all sovereignty and power: the many-eyed Cherubim and six-winged Seraphim, covering their faces and crying out the hymn: Alleluia, Alleluia, Alleluia. Later in the Liturgy of Holy and Great Saturday, the beautiful and compunctionate Communion Hymn, based on Psalm 77, is chanted: "The Lord awoke as one that sleepeth, and is risen, saving us. Alleluia." After the Liturgy the faithful take their one meal of the day, and that strict fast food, to strengthen them to keep watch the rest of the day and evening. In church the Acts of the Apostles are read aloud. This is the only Saturday of the year on which a strict fast is kept. In the monasteries and convents, the refectory meal is taken in complete silence, out of reverence for the burial of Christ. The Kontakion of Matins sums up the significance of this solemn day:
He that shut up the abyss is seen to be dead, and like a mortal, the Immortal One is wrapped in linen and myrrh, and placed in a grave. And women came to anoint Him weeping bitterly and crying out: This is the most blessed Sabbath whereon Christ, having slept, shall arise on the third day.
Thou didst ransom us from the curse of the Law by Thy precious Blood. Nailed to the Cross and pierced with the lance, Thou didst pour forth immortality for men. O our Savior, glory be to Thee. (Second Tone)
Today there is hung upon the Tree, He that suspended the earth upon the waters. A crown of thorns is placed upon Him Who is the King of the Angels. With false purple is He wrapped about, He that wrappeth the Heavens with clouds. Buffetings did He receive, Who freed Adam in the Jordan. With nails was He affixed, He that is the Bridegroom of the Church. With a lance was He pierced, He that is the Son of the Virgin. We worship Thy Passion, O Christ. Show also unto us Thy glorious Resurrection. (Third Tone)
Two evils hath Israel, my first-born son, committed: He forsook Me, the Source of the water of life, and he dug for himself a broken well; he crucified Me upon the Tree, and asked for Barabbas and released him. Heaven was astonished at this, and the sun hid its rays; but thou, O Israel, wast not ashamed, but didst deliver Me up to death. Forgive them, O holy Father, for they know not what they have done.
Every member of Thy holy Flesh endured dishonor for us; Thy head, the thorns; Thy face, the spittings; Thy cheeks, the smitings; Thy mouth, the taste of vinegar mingled with gall; Thine ears' the impious blasphemies; Thy back the lash; Thy hand, the reed; the whole length of Thy body, the stretching upon the Cross; Thy joints, the nails; and Thy side, the spear. O Thou Who didst endure the Passion for us, and from the passions didst set us free, and didst condescend to us in Thy love for men and raise us up, O Almighty Savior, have mercy on us. The Synaxarion and the Kontakion of this day sum up the history and the significance of the sacred events that came to pass for our eternal salvation:
When Friday dawned, Jesus was sent bound from Caiaphas to Pontius Pilate, who was then Governor of Judea. Pilate interrogated Him in many ways, and once and again acknowledged that He was innocent, but, to please the Jews, he later passed the sentence of death against Him. After scourging the Lord of all as though He were a runaway slave, he surrendered Him to be crucified. Thus Jesus was handed over to the soldiers, was stripped of His garments, was clothed in a purple robe, was crowned with a wreath of thorns, had a reed placed in His hand as though it were a scepter, was bowed before in mockery, was spat upon, and was buffeted in the face and on the head. Then they again clothed Him in His own garments, and bearing the cross, He came to Golgotha, a place of condemnation, and there, about the third hour, He was crucified between two thieves. He was blasphemed by those who were passing by, was mocked by the high priests, and by the soldiers was given vinegar to drink mixed with gall. About the ninth hour, He cried out with a loud voice, saying, "It is finished." And the Lamb of God "which taketh away the sin of the world" (John 1:29) expired on the day when the moon was full, and at the hour when, according to the Law, there was slain the Passover lamb, which was established as a type of Him in the time of Moses. Even lifeless creation mourned the death of the Master, and it trembled and was altered out of fear. Yet, even though the Maker of creation was already dead, they pierced Him in His immaculate side, and forthwith came there out Blood and Water. Finally, at about the setting of the sun, Joseph of Arimathea came with Nicodemus (both of them had been secret disciples of Jesus), and they took down the all-holy Body of the Teacher from the Cross and anointed it with aromatic spices, and wrapped it in a clean linen cloth. When they had buried Him in a new tomb, they rolled a great stone over its entrance. Such are the dread and saving sufferings of Jesus Christ commemorated today, and in remembrance of them, we have received the Apostolic commandment that a fast be observed on every Friday.
Kontakion (Fourth Tone)
Come, let us all praise Him Who was crucified for us; for Mary beheld Him on the Tree, and said: Though Thou dost endure the Cross, yet Thou art my Son and my God.
On this day, a day of mourning and strict fasting, the service of the "Royal Hours" is celebrated. At each Hour, beside the psalms, prophecies from the Old Testament, an Epistle and a Gospel are read about Holy and Great Friday. The solemn Vespers of Great Friday is chanted in the afternoon at the time of our Lord Jesus' death. Again all the readings remind us of the suffering Christ and His glory. After the Entrance, lections are read in which the Prophet Isaiah speaks of "the Lamb led to the slaughter," and an Epistle of Saint Paul on the power and wisdom of the Cross; again a Gospel is read describing our Lord's trial before Pilate, His Crucifixion and burial. Near the end of this reading, the Body of our Savior is taken down from the Cross and placed in the Sanctuary, just as the noble Joseph took our Lord's body from the Cross and placed it in the grave. After the usual petitions, "Let us all say...," "Vouchsafe...," "Let us complete...," etc., the choir slowly chants the Aposticha, during which a procession exits from the Sanctuary, with the priest and deacon bearing the Shroud, their heads uncovered, proceeded by candles and censer. All kneel with head bowed low before the image of our dead Savior. A bier stands in the middle of the church, with candles lit round it. On it the Epitaphios is laid reverently and censed all round by the priest. The people come up to make a prostration before it and kiss it, while the Aposticha are completed and the following hymn is chanted:
O Thou Who puttest on light like a garment, when Joseph with Nicodemus, took Thee down from the Tree and beheld Thee dead, naked, and unburied, he struck up a compassionate dirge, and with mourning he said: Woe is me, O sweetest Jesus! When but a short while ago the sun beheld Thee hanging upon the Cross, it shrouded itself in darkness, and the earth quaked with fear, and the veil of the Temple was rent asunder. But, behold, now I see Thee willingly submitting to death for my sake. How shall I bury Thee, O my God? Or how shall I wrap Thee with winding sheets? With what hands shall I touch Thine undefiled Body? Or what dirges shall I sing at Thy departure, O Compassionate One? I magnify Thy Passion; I praise Thy Burial and Resurrection, and I cry out: O Lord, glory be to Thee.
Then, after the Lord's Prayer, the dismissal hymns are chanted: "The noble Joseph..." and "Unto the myrrh-bearing women..." (see below), followed by the prayers of dismissal. On this day there is no Liturgy or Communion.
Holy and Great Saturday
Holy and Great Saturday is a reverent vigil at the tomb of the Son of God, slain for our sins. By anticipation, the Saturday Matins is held on Friday evening. The Synaxarion for this day, which is called the "First Resurrection," narrates the following: The Synaxarion :
On Saturday, the high priests and Pharisees gathered together before Pilate and asked him to have Jesus' tomb sealed until the third day; because, as those enemies of God said, "We suspect that His disciples will come and steal His buried body by night, and then proclaim to the people that His resurrection is true, as that deceiver Himself foretold while He was yet alive; and then the last deception shall be worse than the first " After they had said these things to Pilate and received his permission, they went and sealed the tomb, and assigned a watch for security, that is, guards from among the soldiers who were appointed to guard the city (Matt. 27:62-66). While commemorating the entombment of the holy Body of our Lord today, we also celebrate His dread descent with His soul, whereby He destroyed the gates and bars of Hades, and made His light to shine where only darkness had reigned; death was put to death, Hades was stripped of all its captives, our first parents and all the righteous who died from the beginning of time ran to Him Whom they had awaited, and the holy angelic orders glorified God for the restoration of our fallen race. After the Six Psalms and the Great Litany, the Royal Doors are opened; the priest and deacon come out with candles and censer. The choir chants "God is the Lord and hath appeared unto us," and then the following dismissal hymns :
The noble Joseph, taking Thine immaculate Body down from the Tree, and having wrapped It in pure linen and spices, laid It for burial in a new tomb.
When Thou didst descend unto death, O Life Immortal, then didst Thou slay Hades with the lightning of Thy Divinity. And when Thou didst also raise the dead out of the nethermost depths, all the powers in the Heavens cried out: O Life-Giver, Christ our God, glory be to Thee.
Unto the myrrh-bearing women did the Angel cry out as he stood by the grave: Myrrh-oils are meet for the dead, but Christ hath proved to be a stranger to corruption.
In the meantime, the priest and deacon cense the Epitaphios , then stand in front of it. The priest and the choir then chant the "Lamentations" with the verses of the 118th Psalm: "Blessed are the blameless in the way, who walk in the law of the Lord." Each verse of the Psalm is followed by a verse of the Lamentations. It is like a long poem depicting the Angels in Heaven and all creatures on earth overwhelmed by the death of their Creator, and their gratitude at being freed from death's power by Christ. The following are examples of these most compunctionate hymns:
In a grave they laid Thee, O my Life and my Christ; and the armies of the angels were sore amazed, as they sang the praise of Thy submissive love.
Lo, how fair His beauty! Never man was so fair! Yet how doth He seem a dead man bereft of form, though all nature's beauty had Him as its source.
Right it is indeed, Life-bestowing Lord, to magnify Thee; for upon the Cross were Thy most pure hands outspread, and the strength of our dread foe hast Thou destroyed.
Every generation chanteth hymns of praise at Thy burial, O Christ God.
Lo, myrrh-bearing women to Thy tomb, O Savior, are come, their myrrh to offer.
Grant that we who serve Thee may see the Resurrection of Thy Son, O blest Virgin. After the Lamentations, the Resurrection Evlogitaria are chanted. Then, following the customary litanies, the choir chants the canon, where the note of joy and triumph is heard more and more clearly. At the end of the Doxology of Matins, the priest raises the Epitaphios, which is then taken by four pall-bearers, the deacon waking in front, the people following, all carrying candles. The procession walks out of, and around, the church, with the bells tolling and the choir chanting, "Holy God, Holy Mighty, Holy Immortal, have mercy on us." This represents the burial of Christ. Then, when the procession re-enters the church, the priest and deacon carry the Epitaphios into the sanctuary and lay it on the Holy Table. It will lie there until Ascension Eve, as a symbol that Christ appeared among His disciples for forty days after His Resurrection. Then, the Prokeimenon is chanted, and the glorious prophecy of Ezekiel is read about the dry bones of Israel, out of which arose "an exceeding great host" quickened to life by the breath of God. Then follows Saint Paul's Epistle about Christ our Passover, and the Gospel about the sealing of Jesus' tomb. Matins then ends as usual. In many places, especially in the monasteries and convents, a very moving homily on the burial of Christ is read after the completion of the service. This homily was written by Saint Epiphanios of Cyprus, a Jewish convert to Christianity.
Holy and Great Saturday
The Liturgy of Holy and Great Saturday is that of Saint Basil the Great. It begins with Vespers. After the entrance, the evening hymn "O Joyous Light" is chanted as usual. Then fifteen 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". The last reading is about the Three Children in the fiery furnace of Babylon, and their song of praise with its repeated refrain: "O praise ye the Lord and supremely exalt Him unto the ages." In the ancient church the catechumens were baptized during the time of these readings. The Epistle which follows speaks of how, through the death of Christ, we too shall rise to a new life. After the Epistle, the choir chants, like a call to the sleeping Christ: "Arise, O Lord, judge the earth, for Thou shalt have an inheritance among all the nations...." While this is being chanted the priest scatters bay leaves and flower petals throughout the entire church, symbolizing the fragrance of life coming forth from the grave. In ancient times it was the custom to scatter flowers in the path of a victorious ruler when he returned in triumph to his city, even as our Savior will return triumphant from Hades. The deacon carries out the Book of the Gospels, and reads the first message of the resurrection from Saint Matthew. Because the Vespers portion of the service belongs to the next day (Pascha) the burial hymns of Saturday are mingled with those of the resurrection, so that this service is already full of the coming Paschal joy. After the Gospel the Liturgy proceeds as usual. Instead of the Cherubic Hymn, a special Great Entrance Hymn is chanted:
Let all mortal flesh keep silence and stand with fear and trembling, and take no thought for any earthly thing, for the King of kings and Lord of lords cometh to be slain and given as food for the faithful. Before Him go the choirs of the angels with all sovereignty and power: the many-eyed Cherubim and six-winged Seraphim, covering their faces and crying out the hymn: Alleluia, Alleluia, Alleluia. Later in the Liturgy of Holy and Great Saturday, the beautiful and compunctionate Communion Hymn, based on Psalm 77, is chanted: "The Lord awoke as one that sleepeth, and is risen, saving us. Alleluia." After the Liturgy the faithful take their one meal of the day, and that strict fast food, to strengthen them to keep watch the rest of the day and evening. In church the Acts of the Apostles are read aloud. This is the only Saturday of the year on which a strict fast is kept. In the monasteries and convents, the refectory meal is taken in complete silence, out of reverence for the burial of Christ. The Kontakion of Matins sums up the significance of this solemn day:
He that shut up the abyss is seen to be dead, and like a mortal, the Immortal One is wrapped in linen and myrrh, and placed in a grave. And women came to anoint Him weeping bitterly and crying out: This is the most blessed Sabbath whereon Christ, having slept, shall arise on the third day.
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