West Michigan Orthodox ChurchesThis sacrament, instituted in the Epistle of St. James, is celebrated during Holy Week in some Orthodox traditions to strengthen the faithful as we enter into the day of Christ’s death. The oil of mercy, which is traditionally blessed by seven priests, is given to effect healing and forgiveness of sins.
Holy Unction is a sacrament of the Orthodox Church, and the same rules apply as with the Eucharist. Only members of the Orthodox Church may receive the anointing.
On Holy Wednesday, the Hymn of Kassiani the Nun—a liturgical high point in the middle of Holy Week—is sung at Matins and Vespers. This hymn, written from the perspective of the sinful woman, expresses the repentance that we all must find in our hearts, and the Lord will hear us and raise us up from sin and death.
This is the second of the “Bridegroom Services.” Holy Tuesday is dedicated to the parable of the ten virgins. Through this parable, we are reminded to imitate the wise virgins, who trimmed their lamps and were prepared for the coming of the Bridegroom, while the foolish virgins wasted their time and the door was shut in their faces. There is still time to repent and change our way of life.
The Presanctified Gifts are served on the first three days of Holy Week, so that through the Eucharist we may have strength to complete the time of Holy Week and see the day of the Resurrection. The Old Testament readings from Exodus and Job show us that righteousness is often rewarded with suffering, and that Christ is going to Jerusalem to demonstrate this in its fulness. The Gospel reading from St. Matthew has Christ explaining the signs of the future tribulation and the lesson of the fig tree, which is commemorated in the services of Holy Monday.
This is the first of the “Bridegroom Services.” Having given up the Feast of Palms, we begin Holy Week with the first of three Bridegroom Matins services, in which we remember Christ as the Groom of His Bride, the Church, as He goes to His saving Passion. On Holy Monday, Christ is compared to the Old Testament patriarch Joseph, who was made to suffer at the hands of his brothers, but was ultimately glorified. The day is also dedicated to Christ’s cursing of the fig tree, which symbolized the fruitless council of the Jews.
We return to the church at midday on Pascha for this “Love Vespers.” As on every day of Bright Week, we only sing hymns of the Resurrection. The Gospel is read in as many languages as possible, as the Good News of the Resurrection goes out to every tribe and nation. We again exchange paschal greetings and share the traditional red eggs.
The vigil begins in darkness with the Midnight Office. The Paschal Flame is then carried out, and the light spreads among the people as we process outside the church. The Resurrection Gospel is proclaimed, and we re-enter the church and everything is full of light, like the souls of all the dead entering into heaven with Christ as their champion. We sing the Paschal Canon and celebrate the Eucharist, full of joy on this day of Resurrection. Christ is risen!
Also known as the “First Liturgy of Pascha,” in truth, this is first service of Pascha. The vesperal hymns are those of Resurrection: Hades weeps with regret, wondering how he could have taken this Man, who turned out to be God. The beautiful doxasticon hymn tells us that Christ has spent this Great Sabbath in the tomb, resting from His work. The Old Testament readings prophecy of the Resurrection, and reach their pinnacle with the singing of Psalm 81: “Arise, O God, and judge the earth!” as the priest scatters flower petals throughout the church. St. Matthew’s account of the Resurrection is proclaimed, and the Cherubic Hymn is from the Liturgy of St. James: “Let all mortal flesh keep silence.”