April 26, 2008

•     ~Photos From Last Night's Service of the Lamentations~

  The Service of the Lamentations--The Service centers around two dramatic events. The first is a series of short hymns which are sung at the Tomb of Christ (which give the service its popular title). These hymns lament the death of Christ, but see in His defeat on the Cross the ultimate source of victory over sin and death. The second is the procession with the kouvouklion. This procession, which was originally the procession of the people into the Church, has come to be understood as the burial procession of Christ. As the people reenter the Church, they pass under the icon of the Burial of Christ (the Epitaphios) which again reminds us that we pass through the death of Christ to true life.

   

  The Epitaphios the icon depicting the burial of Christ,  is place in the Kouvouklion/funeral bier, which represents the tomb of Christ.

  Hymns from the Anoi
  "Come, let us see our Life lying in the tomb, that He may give life to those that in their tombs lie dead. Come, let us look today on the Son of Judah as He sleeps, and with the prophet let us cry aloud to Him: Thou hast lain down, Thou hast slept as a lion; who shall awaken Thee, O King? But of Thine own free will do Thou rise up, who willingly dost give Thyself for us. O Lord, glory to Thee."

  "Today a tomb holds Him who holds the creation in the hollow of His hand; a stone covers Him who covered the heavens with glory. Life sleeps and hell trembles, and Adam is set free from his bonds. Glory to Thy dispensation, whereby Thou hast accomplished all things, granting us an eternal Sabbath, Thy most holy Resurrection from the dead."

  

  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 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.

  

      

  On Great and Holy Saturday the Orthodox Church commemorates the burial of Christ and His descent into Hades. It is the day between the Crucifixion of our Lord and His glorious Resurrection. The Matins of Holy Saturday is conducted on Friday evening, and while many elements of the service represent mourning at the death and burial of Christ, the service itself is one of watchful expectation.

  On Great and Holy Saturday the Church contemplates the mystery of the Lord's descent into Hades, the place of the dead. Death, our ultimate enemy, is defeated from within. "He (Christ) gave Himself as a ransom to death in which we were held captive, sold under sin. Descending into Hades through the Cross ... He loosed the bonds of death" (Liturgy of St. Basil).

  On Great Saturday our focus is on the Tomb of Christ. This is no ordinary grave. It is not a place of corruption, decay and defeat. It is life-giving, a source of power, victory and liberation.

  Great Saturday is the day between Jesus' death and His resurrection. It is the day of watchful expectation, in which mourning is being transformed into joy. The day embodies in the fullest possible sense the meaning of xarmolipi - joyful-sadness, which has dominated the celebrations of Great Week. The hymnographer of the Church has penetrated the profound mystery, and helps us to understand it through the following poetic dialogue that he has devised between Jesus and His Mother:

  "Weep not for me, O Mother, beholding in the sepulcher the Son whom thou hast conceived without seed in thy womb. For I shall rise and shall be glorified, and as God I shall exalt in everlasting glory those who magnify thee with faith and love."

  "O Son without beginning, in ways surpassing nature was I blessed at Thy strange birth, for I was spared all travail. But now beholding Thee, my God, a lifeless corpse, I am pierced by the sword of bitter sorrow. But arise, that I may be magnified."

  "By mine own will the earth covers me, O Mother, but the gatekeepers of hell tremble as they see me, clothed in the bloodstained garment of vengeance: for on the Cross as God have I struck down mine enemies, and I shall rise again and magnify thee."

  "Let the creation rejoice exceedingly, let all those born on earth be glad: for hell, the enemy, has been despoiled. Ye women, come to meet me with sweet spices: for I am delivering Adam and Eve with all their offspring, and on the third day I shall rise again." (9th Ode of the Canon)

  Great Saturday is the day of the pre-eminent rest. Christ observes a Sabbath rest in the tomb. His rest, however, is not inactivity but the fulfillment of the divine will and plan for the salvation of humankind and the cosmos. He who brought all things into being, makes all things new. The re-creation of the world has been accomplished once and for all. Through His incarnation, life and death Christ has filled all things with Himself He has opened a path for all flesh to the resurrection from the dead, since it was not possible that the author of life would be dominated by corruption.

  Saint Paul tells us that:

  "God was in Jesus Christ reconciling the world to Himself" (2 Corinthians 5:19). Hence, eternal life - real and self-generating - penetrated the depths of Hades. Christ who is the life of all destroyed death by His death. That is why the Church sings joyously "Things now are filled with light, the heaven and the earth and all that is beneath the earth" (Canon of Pascha).

  The Church knows herself to be "the place, the eternal reality, where the presence of Christ vanquishes Satan, hell and death itself.

  The solemn observance of Great Saturday help us to recall and celebrate the great truth that "despite the daily vicissitudes and contradictions of history and the abiding presence of hell within the human heart and human society," life has been liberated! Christ has broken the power of death.

  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.

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