GOOD FRIDAY

Leonel Araujo OFM

A INTRODUCTION

In the Christian Church there is the custom of celebrating the Paschal mystery of the dying and rising of Jesus Christ, called the Paschal Cycle. Its liturgical celebration is the central event of the Church’s year. This celebration includes not only the special services of Holy Week and the Easter Vigil, but a substantial part of the year, roughly from February to June, and the season of Lent.

It celebrates both the Passion and Resurrection of Jesus Christ. Eventually everywhere, the celebration was held on Sunday, because Sunday is the weekly celebration of the Resurrection. In our calendar, Easter day is the Sunday after the first full moon of spring. It therefore falls between March 22 and April 25.

In the Roman model, which became normative, Friday and Saturday were observed as days of fasting, with the celebration of the Eucharist either during the Saturday night or at dawn on Sunday, so that it occurred on the first day of the week. The day began at sundown in the Jewish world but at midnight in the Roman world.

In the fourteenth century, the week before Easter came to be filled with celebrations tied to the historical commemoration of the Resurrection on Sunday. The Friday, already a fast day, became Good Friday, the commemoration of the Passion and Crucifixion. The Last Supper, “on the night in which he was betrayed”, was commemorated with a Eucharist on Thursday evening. From this grew our Holy Week. At about the same time, the period of forty days of preparation of catechumens for baptism at Easter, marked by penitence, fasting and instruction, came to be identified as Quadragesima, translated as Lent.

The Easter Cycle encompasses everything from Ash Wednesday to Pentecost. Its theme is the salvation of the human race through the mighty deeds of Jesus Christ our Lord.

B SHORT HISTORY OF GOOD FRIDAY

Our Catholic religion is based on the Bible as the fountain of revelation of God through the Jewish tradition. Therefore the Christian Church had the custom of celebrating the Pasch with emphasis on Good Friday. Good Friday commemorates Jesus’ passion and death on the cross. The cross is a symbol of suffering, hope, and triumph for us Christians, but a scandal for the Jews and madness for pagans.

The cross is venerated in the whole world today. The Way of the Cross is an appropriate service for Good Friday morning. That had become a custom for Christians in Jerusalem, who venerated the place of Jesus’ death and resurrection. It took place in the earliest times, particularly after the edict of the Roman Emperor Constantine in the year 313. A pilgrim from Bordeaux in 333, and the Spanish lady Etheria later in that century, both described the ways in which Christians venerated the places made holy by the suffering and death of Jesus, particularly on Calvary and at the Holy Sepulchre of his burial and resurrection. From then on, the veneration of the cross spread throughout the world.

C JESUS AS A THREAT

Jesus towards the end of his life realized that his work was crumbling into failure. He had come as the witness of God himself and brought to the people God’s news, but they rejected it. Some people considered him as a religious leader, but others asked whether He was going to start an insurrection against the Roman occupying power. The Jews expected the Messiah, the one who would come as king to establish his kingdom on earth and to free the Jews from Roman occupation.

Even though some realized that his aims weren’t political, they considered his influence as dangerously subversive. Religion, understood as adherence to a religious code of conduct, was for the Jewish establishment the nation’s one hope. Jesus was setting himself above that code. He apparently didn’t require the laborious balancing of precedents that the Jews employed to discover God’s will. “Now that I have come there’s no longer any need of that”, Jesus was saying. “God himself is coming into your lives”.

Commentary

In our world today still many people, and even myself, are like the Pharisees. We seek everywhere to find God, “real God” but God is near to us. God speaks to each one of us and says, “Open your heart and your mind to listen to my voice. I, God, now speak to you, not through elaborate argument, but in your heart.”

D. JESUS FACING DEATH

Jesus foretold his death to his disciples. He embodied his Father’s will and his mission with all his heart and soul, and through his suffering, death and resurrection, he initiated the kingdom of God on earth with himself as king. This was what he totally loved and long for, not as a romantic dream but arising from his nature as the Son of God.

Jesus knew that he wasn’t just announcing the kingdom so that someone else could succeed him as its messenger. He also embodied the kingship. Its power was alive in him through activity such as healing, his association with sinners, his welcoming friendship and his power to forgive. Only through him would it become alive in others. Their (our) fate depended on him. He had oneness, a kinship, with all men and women.

Before Good Friday, therefore, Jesus was experiencing the real anguish of his death. As a man, he was frightened of death and that manifested itself in Gethsemane where he prayed alone with his Father.

Great waves of near despair must have assailed him. But though he couldn’t see how total failure could be avoided, he held to his belief that good would triumph in spite of all. In his last supper, he had staked down that conviction in the face of all his disciples and said, “I will never again drink this wine until the day I drink the new wine in the kingdom of God”. Yes, somehow the kingdom would come.

Commentary

Jesus shows us his faithfulness to his Father even to death. Jesus also teaches us to hold firm our belief and to fight against any kind of temptation in our daily life right up to the test of death. Thus we can remain faithful to the Father.

E JESUS IS CRUCIFIED

Jesus realized that he would experience condemnation by the Scribes and Pharisees. He knew exactly the system of punishment of the Roman Empire for rebellion, which was crucifixion.

When Jesus was a boy he would have heard how hundreds of “rebels” had been crucified in the mountains around Jerusalem at about the time of his birth, and of the cases since.

The procedure was stereotyped. On the journey to the place of execution, the man carried the transverse of his cross, hung around his neck. Carried in front of him was a tablet stating his crime.

There would be a crowd at the place of execution, ready to gaze or mock. There the criminal was undressed and scourged. Then he was laid on the ground and his forearms or his wrists were tied or nailed to the bar that he had been carrying. This was then raised up to a groove in the pole that was usually already standing there. The feet were tied or nailed to the pole. Since the man “sat” on a peg, which was fixed to the middle of the pole, he could remain in his agony for hours or even days. With increasing exhaustion, he would be unable to keep upright, in spite of the peg and the tied feet, and he would gradual asphyxiate. He could only wait to die.

Commentary:

“Christ died for our sins in accordance with the scripture” (1 Cor15:3).

Our salvation flows from God’s initiative of love for us, because God loves us. He sent his Son to be the expiation for our sins.

“God was in Christ reconciling the world to himself” (2 Cor 22:19).

GOOD FRIDAY LITURGY

F LITURGY OF THE WORD

The celebration of the Eucharist on Good Friday was already forbidden in 416, when Innocent I mentioned it in a letter to Decentius, Bishop of Gubbio. The Good Friday liturgy of the word is the ancient form of liturgy used on the liturgical days – that is, on days on which the Eucharist was not celebrated. At one time, this would have included all fast days, and therefore all the week days of Lent, except the Annunciation.

The Good Friday liturgy is celebrated in a bare church. Crosses have either been removed or covered. No altar frontal or other ornament is used. The Clergy wear albs and red stoles. The presider may wear a cope or chasuble. If communion is to be distributed, the corporal, chalice, and other vessels are placed on the credence table.

Good Friday is also a day of penance. Abstinence and fasting are to be observed as of obligation in the whole Church.

G READINGS

First Reading (Isaiah 52: 13-53:12)

Textual explanation:

This section from Second Isaiah is the fourth Servant Song. The servant is an unknown prophet or a collective personality (note the shifts between the servant and the “many” (52:14; 53:53:11, 12). He represents Israel at her best; hence Israel is exhorted to imitate him.

The song begins on a note of triumph, exalting the Servant and the accomplishment of his mission. The song then describes the would-be triumph of the Servant’s enemies, specifically how they disfigured him, killed him and finally buried him as a criminal. Such a horrible death obviously pointed to the presence of sin. Israel concluded that it was sin, but not the prophet’s (v.5: “pierced for our offences, crushed for our sin”). Israel, rather, had sinned but the Servant bore her guilt. Indeed he gave his life as a sin offering (v.10). The outcome of the Servant’s action is redemption for Israel, an action that Israel should emulate. At this point the song takes up the introductory note of jubilation. The Servant is exonerated; he takes his rightful place among the great, and he stands as Israel’s model.

Commentary:

This reading shows that Jesus, the Son of God the Most High, comes to the world and humbles himself even as a servant. But people reject him, disfigure, and even kill him. And now he comes to us and knocks at the door of our heart and mind. Do we hear him? Do we open our heart and mind to him? Or do we also do the same as his persecutors. Jesus is our Christian model and so as his followers we ought to be servants to one another.

Second Reading (Hebrew 4:4-16; 5:7-9)

The author of Hebrews emphasizes the high priestly status of Jesus and its implications for believers. An interesting development in Hebrews is that, while it early affirms Jesus’ divinity, it also emphasizes his humanity, indeed a weak humanity. This latter point makes Jesus a high priest who can appreciate the weakness of his people. He was often tempted and so can empathize with us. This is surely a reason for the believers’ confident approach to God. The author returns to Jesus’ humanity.

During his mortal life he prayed the prayer of lament to his Father, especially in his Passion, and received the appropriate answer in the Resurrection. Pain taught Jesus obedience. Such obedience led to his high priestly status and this enables him to save all those now who obey him.

Commentary:

Obedience to God is something precious in our human life and is necessary for us to practise daily, by accepting our weakness and recognising our sinfulness before God, so that we are likely to obey God and remain faithful to him. The fruit of our obedience and faith is eternal salvation. Jesus is the one who feels our weakness and becomes for all who obey him the source of eternal salvation.

Gospel : The Passion (John 18:1-19:42)

John’s Passion account consists of three parts: (a) His arrest and questioning (18:1-27). (b) His trial before Pilate (18:28-19:16a). (c) His crucifixion, death, and burial (19:16b-42).

The word “passion” is not totally accurate, since the pain that Jesus experiences is subsumed under his royalty. Thus, John places the agony in the garden (12:27-28). The soldiers crown him and mock him (19:2-3) because Pilate has proclaimed him as a king (18:37). Finally, the crucifixion itself is the actual enthronement because his kingship is now announced to the community.

John also stresses the absolute freedom of Jesus. He is completely self-possessed, the master of his own fate.

John adds two points not covered by the Synoptics (Matthew, Mark, and Luke): the presence and function of Mary and John at the cross, and the flow of blood and water.

Commentary:

Our human nature seems to suggest that we are born for ourselves and we die for ourselves. Jesus, on the contrary, dies for our sins and brings life to each one of us and to our community.

PERSONAL REFLECTION

The Passion of Christ

The word “suffer” (“passion”) is not new to our world today, especially for me, from East Timor. I have heard so many times the same words from every part of the world. People cry out for help, cry out for peace, justice and freedom. They cry because they are in circumstances of suffering and even death. Who could wipe out all their pain, desperation and sadness?

The passion, dying and the resurrection of Christ is the centre of my vocation. I was called to follow Jesus, to feel the pain, the suffering and the death of our Lord Jesus Christ on the cross through life in community, and relationship with other. The question for me is: do I receive or reject it?

I could ask myself: is there any value in the suffering of Jesus for me and for those who suffered from the tsunami, and for others who are suffering now? Yes, there is. Through His suffering and death, Jesus wipes out all our sin, pain, and sadness, and brings a new life, salvation, justice, peace and hope to us, to our society and to the world.

So this Good Friday is a good opportunity for me to do penance, empty myself and open my heart to the docile welcoming of the Divine Will.

REFERENCES:

Yesterday’s Word Today: A textual explanation and practical application of the three- year Sunday-festival lectionary, by John F. Craghan, C.SS.R.

Making More of Holy Week, by Edmund Flood, O.S.B.

Appendix:

2.1. The collect and lesson

The minister enters into the church in silence, without processional cross or candles. All bow to the altar. After a period of silence prayer, traditionally long enough to say the Miserere, Psalm 51, all rise and go to their places.

The presider faces the congregation and prays the Good Friday collect. All sit for the readings.

St John’s Passion is read or sung as on Palm Sunday. None of the readers of the passion gospel needs be ordained. A passion hymn or silence is appropriate between the epistle and the passion. It is preferable to use the longer form of the passion gospel to include more of the narrative.

Following the passion gospel the sermon is preached.

2.2. The solemn collects

The deacon goes to the centre of the sanctuary facing the people, or to the lectern, and begins the introduction to the solemn collects. The biddings may be spoken or sung to the music in the altar book. The indented portion of the biddings may be omitted or adapted as appropriate. At the conclusion of the bidding, the deacon may say or sing: “let us kneel in silence prayer”. All kneel in their place. The deacon says or sings, “arise”, and stands up. All stand, and the presider says or sings the collect.

Alternatively the kneeling and rising may be omitted and the congregation either stand or kneel for the petition and collects. If they are to kneel, the deacon may say, “let us kneel” before the…”let us pray...” of the first petition. If the congregation remains kneeling throughout, the deacon and presider do not kneel.

2.3 Veneration of the cross

For the veneration of the cross, a wooden cross or crucifix is used that is of appropriate size and beauty, large enough to be clearly visible, and according to cultural preference. One or other of the forms for the rite as found in the Roman Missal is followed. The rite should be carried out with splendour worthy of the mystery of our salvation: both the invitation pronounced at the unveiling of the cross, and the people’s response should be made in song, and a period of respectful silence is to be observed after each act of veneration, the celebrant standing and holding the raised cross.

The cross is to be presented to each of the faithful individually for they veneration, since the personal veneration of the cross is the most important feature is this celebration. Only when necessitated by the large numbers of faithful present should the rite of veneration be made simultaneously by all present.

Only one cross should be used for the veneration, as this contributes to the full symbolism of the rite. During the veneration of the cross the antiphons, “reproaches”, and the hymns should be sung, so that the history of salvation is commemorated through song. The appropriate songs may also be sung.

The priest sings the invitation to the Lord’s Prayer, which is than sung by all. The sign of peace is not exchanged. The communion rite is as described in the Missal.

During the distribution of communion, a psalm or another suitable song may be sung. When communion has been distributed, the pyx is taken to a place prepared for it outside the sanctuary.

After the celebration, the altar is stripped. The cross remains, however, with four candles. An appropriate place, for example the chapel of repose used for reservation of the Eucharist on Holy Thursday, can be prepared within the church, and there the cross is placed so that the faithful may venerate and kiss it, and spend some time in meditation.

I too, find it in my daily life. I know suffering because I have lost my intimate friend (he was a diocesan priest) who died before my eyes. It is very sad and painful. And I experienced the bitterness of war.

Now that I am here in Australia, I have been in a good place, I lack nothing, but I am a little shocked by the culture, the language and the new environment.

What about Jesus who suffered and died for me? He is more than a friend for me, and I should feel more suffering, but with the hope that the triumph of salvation will come to me. Because of His passion and death on the cross, he gathered us together here in this place from different countries, different cultures and languages, to be one in Him.

to bear my difficulties with all people who are dying, together with the passion of Christ. I

o meditate on and reflect his presence in my life, so that his passion, death and resurrection could bring me a new life, a new restoration of heart, mind and hope. Our father Francis on Good Friday meditated on the suffering and the death of Christ, when peace enveloped him and little by little, penetrated his whole being.