Celebration of the suffering and death of Christ

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Isenheim Altarpiece by Matthias Grünewald depicting the crucifixion and entombment of Christ

The celebration of the passion and death of Christ is the main service in the liturgy of the Latin Church on the afternoon of Good Friday . The believers commemorate the redeeming death of Jesus Christ on the cross.

Structure of the celebration

The simple service in the church , which was completely unadorned on this day, consists of three parts with different liturgical historical backgrounds:

The service begins - if possible - at 3 p.m., at the traditional hour of Jesus' death, and in no case later than 6 p.m. The liturgical color is since the liturgical reforms of the Second Vatican Council no longer black but red. Red is here as a sign that the suffering and death shed blood of Jesus. The use of incense is avoided.

Word worship

The word service on Good Friday forms the old and actual core of the “celebration of the passion and death of Christ”. After a silent entry it begins with a silent prayer by everyone, during which the celebrating priests (and locally also the liturgical services) stretch themselves out on the ground as a sign of extreme humility ( prostration ) and the other fellow celebrants kneel down . The silent prayer closes (therefore without “let's pray”) with the oration of the head of the church and the “amen” of the community. The beginning in silence takes up the silence at the end of the mass on the previous evening, the mass of the last supper on Maundy Thursday .

This is followed by readings from Isaiah 52: 13–53, 12  EU and Heb 4: 14–16; 5,7–9  EU , in between the chanting of Psalm 31  EU . The highlight of the celebration of the words is the proclamation of the Gospel of Christ ( Passion ) according to the evangelist John , which usually takes place with divided roles (evangelist, words of Jesus, words of other people) ( Joh 18,1-19,42  EU ). If necessary, the Passion is followed by a short sermon .

The Great Intercessions that now follow carry the concerns of the Church, the world and those in need before God. Each of the ten intercessions (For the holy Church - for the Pope - for all classes of the Church - for the catechumens - for the unity of Christians - for the Jews - for all who do not believe in Christ - for all who do not believe in God believe - for those in power - for all people in need) consists of four parts:

  • Invitation to prayer stating the matter
  • silent prayer on your knees
  • summary oration of the priest
  • “Amen” as an expression of the affirmation of the request by all believers.

The intercession for the Jews ( Latin Oremus et pro perfidis Judaeis "Let us pray for the unbelieving Jews") dates back to the early Middle Ages and was established in 1570. Its wording, which was used up into the 20th century, could be perceived as derogatory and is now formulated in a version that expresses appreciation for the people of Israel and leaves open the purpose of the Jewish people: “Let us also pray for the Jews, to them Our Lord God first said: May he keep them in fidelity to his covenant and in love for his name, so that they can achieve the goal to which his counsel wants them to lead. ”With the papal letter Summorum Pontificum 2007 were expanded Exceptions are possible (e.g. for religious orders, smaller groups within a congregation or for staff parishes ) in order to celebrate the Good Friday service after the pre-conciliar liturgy of 1962 . After protests against the related principle of equalization of the old prayer “For the conversion of the Jews”, Pope Benedict XVI. 2008 a new compromise formulation. This met with some criticism inside and outside the Catholic Church.

Cross worship

The veneration of the cross (Adoratio crucis) , a sacramental , forms the second part of the celebration. Either a veiled cross with or without a depiction of the crucified, accompanied by two burning candles, is brought into the chancel, where it is revealed and shown in three stations, or an uncovered cross is carried in a procession from the church entrance to the chancel, and three times during this Exaltation of the cross made with the call to veneration of the cross. This traditional call to prayer, repeated three times, is sung by the priest and reads:

Ecce lignum crucis
Ecce lignum crucis, in quo salus mundi pependit or
See the cross on which the Lord has hung, the salvation of the world

The community responds:

Venite adoremus or
Come let us worship
Adoratio crucis , Mark Thedy, around 1898

Afterwards, all those celebrating in procession approach the cross, which is set up, held or laid down in the chancel, and worship it with the classic signs of the knee bend and the kiss . Other forms of cross veneration, such as laying down flowers, are also becoming increasingly common. During the procession, the large and small improperies (laments of the Savior) are traditionally sung.

From the unveiling of the cross until Easter Vigil , it is honored when passing by by a double or single knee bend, just like the exposed Holy of Holies .

This form of veneration of the cross is not understood as an expression of compassion towards the crucified, but as "homage to the Lord triumphing on the cross". Various chants accompany the veneration of the cross, in the first place a responsory adopted from the Eastern Churches , which reveals the Easter character of the Good Friday celebration as well: “We venerate your cross, Lord, and we praise and praise your holy resurrection: For, see, through that The wood of the cross brought joy into all the world ”. Common chants are also the very old improperies , “Heilges Kreuz, be highly revered”, “ O head full of blood and wounds ” and the hymn Pange lingua gloriosi proelium certaminis by Venantius Fortunatus . The singing is a cappella , that is, not accompanied by instruments.

Communion celebration

For the simple communion celebration that follows, the previously bare altar is covered with an altar cloth. It begins with the Lord's Prayer and ends with a prayer of thanks after receiving communion. Since there is no Eucharistic celebration on Good Friday , enough hosts from the mass of the Last Supper on Maundy Thursday are kept for communion , which are now held by the priest or deacon in a procession in silence from the sacristy , accompanied by two ceroferars with burning candles , since the tabernacle has been there Maundy Thursday is empty and open.

The celebration of communion with "pre-sanctified gifts" (Praesanctificata) has been part of the Good Friday liturgy of the Western Church since the 8th century, but the reception of Holy Communion has been limited to the clergy since the high Middle Ages (in Germany from the 16th century), in smaller congregations on the priest ( lay people received communion outside of the celebration on request). Pope Pius XII initiated a reform of the Holy Week liturgy in 1955 and restored the original order of communion for the whole community, clergy and lay people.

Communion can also be given to the sick and dying outside the celebration.

In the liturgical scientific discussion, the communion celebration on Good Friday is not viewed uncritically. The omission of communion celebrations on Good Friday (“Eucharistic fasting”), which has become common in some places in German-speaking countries, is not provided for in the current church order. The spiritual meaning of receiving communion on Good Friday is the intimate, sacramental union of the believers with the suffering and dying Christ. On the other hand, the objection is that the communion celebration "disturbs the basic structure of the old Easter fasting, waiting for the risen Christ to come to the Easter Eucharist".

Degree and subsequent customs

The celebration of the suffering and death of Christ ends after communion and a time of silence with a prayer of blessing over the people. The priest spreads his hands in blessing, the gesture of blessing of the sign of the cross is dispensed with. Since the services of the Triduum Sacrum are viewed as a liturgy, there is no liturgical dismissal. Everyone leaves the church in silence. At the appropriate time, the altar will be completely exposed. Altar cloth and corporals that were needed for communion are removed.

A celebration of the “Entombment of Christ” follows locally as a pious exercise . The believers seek the now revealed cross for silent adoration in prayer until the evening of Holy Saturday . There is mourning, silence and the peace of the grave.

Reform of the Good Friday liturgy in 1955

Some elements of the celebration of the suffering and death of Christ go back to early Christian worship celebrations. A comprehensive reform of the Holy Week liturgy by Pope Pius XII. in 1955 made only minor changes to the Good Friday liturgy with effect from Good Friday 1956, also the liturgical reform of the Second Vatican Council, which came into force in 1970. The basic structure of the service remained the same.

Before reform From 1956 From 1970
time in the morning (Metten already on Maundy Thursday evening) between 12 p.m. and 9 p.m. around 3 p.m., later for pastoral reasons, but not after 6 p.m.
Vestments and liturgical colors black chasuble , deposited for cross veneration;
Deacon and sub-deacon may wear the folded chasuble ( planeta plicata or stole largior )		 Alb and black stole , black cope for intercessions , violet chasuble for communion;
Deacon and sub-deacon wear dalmatic or tunicella in the same colors		 red chasuble throughout
Prostration The altar is covered with an altar cloth during the prostration. The altar cloth is only put on at the great intercessions;
new: Oration after the prostration
Great intercessions prayed on the epistle side , deacon and sub-deacon stand on the steps below the priest;
no squat at the "intercession for the unbelieving Jews"		 prayed in the middle of the altar, deacon and sub-deacon flank the priest at the altar;
some intercessions are progressively changed between 1958 and 1970. The intercession “for the unbelievers and apostates” is now entitled “For the unity of the church”.
The believers also bow their knees during the “intercession for the Jews”.
Cross worship The crucifix and candlestick are on the altar, the candlesticks are not yet lit; this only happens towards the end of the veneration of the cross, before the procession with the holy of holies. The priest puts down the chasuble, takes the cross from the deacon on the epistle side of the altar and begins with the unveiling of the cross in the rear part of the epistle side, continues it at the front right corner of the altar and ends the cross unveiling in the center of the altar. Then he puts the cross in front of the altar; there is a place prepared with a purple pillow and a white linen cloth symbolizing the shroud. The celebrant takes off his shoes and worships the cross with a triple double squat and a kiss. Then he puts the shoes and chasuble back on.
After the worship by the congregation, the cross is placed on the altar, the candles there are now lit; the deacon spreads the corporal on the altar .		 To worship the cross, a deacon or priest carries a crucifix into the chancel, which is accompanied by two acolytes with candlesticks, and is revealed in three steps. The crucifix is in the devotion of two acolytes or altar or the celebrant kept themselves who are positioned centrally on the altar steps the community faces. Next to the cross are two candlesticks or are held by candlesticks. Cross worship is done by a simple squat
Procession with the Holy of Holies All the clerics and acolytes present take part in the procession , a canopy and incense are carried along, the hymn Vexilla regis is sung. The Holy of Holies is only brought to the altar by the deacon or priest with two candlesticks; three short antiphons are sung. In the further development from 1970 silence prevailed for transmission.
Communion celebration Only the priest receives communion. Wine is consecrated by sinking a fragment of the Hostia praesanctificata (contact consecration ). The rites are simplified, the elevation of the host is omitted, likewise the consecration of wine. All present can receive communion.

Web links

Individual evidence

  1. ↑ s. the summary under Good Friday Prayer for the Jews
  2. ↑ Eduard Nagel in: praxis-gottesdienst.net/lexikon , accessed on August 23, 2016.
  3. ↑ Hansjörg Auf der Maur : Celebrating in the rhythm of time I. Men's festivals in the week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), p. 137; Roland Breitenbach : Good Friday. In: Hubert Ritt (ed.): God's people, salvation for all peoples. Ash Wednesday to Easter Eve. Verlag Katholisches Bibelwerk, Stuttgart 1995 (Bible and Liturgy in the Life of the Community 3/95), pp. 60–66, here 60.
  4. ↑ Rupert Berger : Pastoralliturgischen Handlexikon. Freiburg 1999 [1] .
  5. ^ Fr. Daniel Feuling OSB: Introduction to the liturgy of Holy Week. Augsburg / Stuttgart 1921.
  6. ↑ Benedictines of the Beuron Archabbey (ed.): The liturgy of Holy Week. Edition C. German popular edition. 3rd edition, Herder, Freiburg 1958.
  7. ^ The missal for the dioceses of the German-speaking area. Extract Holy Week and Easter. Freiburg 1976.
  8. ↑ Anselm Schott : The complete Roman Missal in Latin and German. Herder Verlag, Freiburg-Basel-Vienna 1963, p. 368.
  9. ↑ Hansjörg Auf der Maur: Celebrating in the rhythm of time I. Gentlemen's festivals in the week and year. Regensburg 1983, ISBN 3-7917-0788-4 ( Church service. Handbook of liturgical science. Part 5.), p. 132.
  10. ↑ Hermann Müller: The solemn Holy Week service. Paderborn 1901, p. 125.132.
  11. ^ Missale Romanum XXVIII. (1920) p. 223 (PDF p. 327) ; Missale Romanum XXIX. (1953) | Missale Romanum 1962 p. 176 (PDF p. 257)
  12. ^ Missale Romanum XXVIII. (1920) p. 226 (PDF p. 330) ; Missale Romanum XXIX. (1953) p. 203.
  13. ↑ Missale Romanum 1962 p. 180 (PDF p. 261)
  14. ^ Graduale Sacrosanctæ Romanæ Ecclesiæ de tempore & de Sanctis. Primum Sancti Pii X iussu restitutum & editum, Pauli VI Pontificis Maximi cura nunc recognitum, ad exemplar "Ordinis Cantus Missæ" dispositum, & rhythmicis signis a Solesmensibus monachis diligenter ornatum 1972, p. 184