The Liturgies of Lent and Holy Week
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St. Andrew's
Episcopal Church
Arlington, Virginia
Lent and Easter
2005 |
THE LENTEN SEASON
Help your people enter upon the Lenten journey
Strengthened by the power of your Word,
So that we may be victorious over the seductions
of the Evil One and reach the Paschal feast in
the joy of the Holy Spirit.
Italian Sacramentary
The word "lent" comes from the Anglo-Saxon word "lencten" which
means "to lengthen" - referring to that time of year when days begin to
lengthen. For Christians, Lent is a 40 day period of fasting, penitence and
preparation for the festival of Easter. Since every Sunday is a "little Easter,"
celebrating the Resurrection of our Lord, Sundays remain feast days, even
during the Lenten season.
The season begins on Ash Wednesday when people are marked with
ashes prepared from the burning of last year's blessed palms. Ashes have long
been associated with repentance and amendment of life. Lent ends after
sundown on (he Saturday before Laster Sunday, at the Great Vigil of Easter
service. In the early church Lent was the time of preparation for the Easter
baptism of converts to the Christian faith. It usually followed a lengthy and
intensive preparation period - usually three years!
The liturgical color for Lent is usually purple or in some parishes, a
Lenten array of unbleached linen trimmed in red and black. Flowers are
generally omitted from the altar and weddings are not scheduled.
THE LITURGIES IN LENT
By thine Agony and Bloody Sweat;
By thy Cross and Passion;
By thy precious Death and Burial;
By thy glorious Resurrection and Ascension;
And by the Coming of the Holy Ghost,
Good Lord deliver us.
The Great Litany |
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The Great Litany
During this Holy Season, all of our liturgies will be more simple and
contemplative. The Gloria in Excelsis will be omitted. On the First Sunday in
Lent, we will sing the Great Litany in Procession (BCP p. 148-155).
The rubrics call for the litany to be "said or sung, kneeling, standing, or in
procession...".
The litany, as a prayer form, is a set of supplications said or sung by a
cantor, deacon or priest, and followed by set responses from the people. Predating Christianity, this prayer form has been used by other religions, including
Judaism. (Psalm 136 seems to be one example where the cantor was answered
by the peoples' response, "For his mercy endures forever." )
In 1544, when England was at war with Scotland and France, King Henry
VIII caused a special prayer of supplication "to be read to the people in every
church afore processions." Thomas Cranmer, Archbishop of Canterbury, was
the author of The Great Litany, drawing upon many sources, among them the
Sarum rite of York and Martin Luther's work in Germany. From the time of the
First English prayer book (1549) until the most recent American revision (1979)
The Great Litany has been present in the Book of Common Prayer.
The Prayer Book contains three other litanies: the "Litany at the Time of
Death", on page 462. "The Litany for Ordinations" found on page 548, and the
"Litany of Penitence", (often called the "little litany") found in the service for
Ash Wednesday, on page 267.
The entire "noted" (noted for music) text of the 1544 Litany is available online from Justus Anglican
Shrove Tuesday
The word "shrove" comes from the word "shriven" - to have one's sins
forgiven. Before we begin our Lenten discipline we should make preparation
and examine our souls.
Please remember the clergy are always available for private confessions
by appointment. Private confession is not a "Roman Catholic" practice; it is a
Christian practice, and has been in continuous use in our tradition. In John's
Gospel, we see the clear institution of this sacrament by our Lord Jesus Christ,
who said to his disciples, "Receive the Holy Spirit, if you forgive the sins of
any, they are forgiven; if you retain the sins of any, they are retained." (John 20:
22-23)
This sacrament, "Reconciliation of a Penitent", is described in the
Catechism in the BCP, p. 861. The form for private confession may be found in
the BCP pp. 447-452. Those who have availed themselves of this channel of
grace attest to its spiritual value, for the burden of sin is great, but the assurance
of pardon is incomparable:
"Now, there is rejoicing in heaven, for you were lost, and are found.
The Lord has put away all your sins. Abide in peace."
Many parishes hold a "pancake supper" on this night before Lent begins.
This tradition began when people made an effort to use up all the eggs, butter
and fat before they began their Lenten fast. Many Anglican parishes celebrate
with "pancake races" and other festivities in preparation for the start of Lent on
Ash Wednesday.
Ash Wednesday - The first day of Lent
"In the sweat of your face you shall eat bread
till you return to the ground, for out of it you were taken,
you are dust, and to dust you shall return. "
Genesis 3:19
The liturgy of the day is marked by an act of corporate penitence and the
imposition of ashes as a sign of human mortality and penitence.
At each of the three services (see schedule of events) we will have an
opportunity to examine our priorities, as we hear Jesus ask us in the Gospel,
"Where is your treasure?" Are we laying up for ourselves a treasure which
"moth and rust doth corrupt" ...or do we have our treasure in heaven?
Stations of the Cross
Holy and Mighty,
Holy immortal One, have mercy on us.
Trisagion |
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Since the Peace of the Church under Constantine (313 AD), many
Christians have wished to walk where Christ walked in the week of Ins Passion.
Over the centuries, thousands of pilgrims of all Christian denominations, have
journeyed to Jerusalem each year in Holy Week to retrace the steps of our Lord
from Pilate's palace, down the Via Dolorossa, to Calvary.
For the majority of Christians, however, such a pilgrimage was and still is
an unrealizable dream. Thus, wishing to reproduce an analogous devotion at
home, many Christians re-enacted this memorable journey by traveling
between various churches, called "stational churches", each of which was
dedicated to a particular incident identified in the Passion. (The word "station"
implies "standing still" or "gathering at a place") Later, the custom
arose of having "stations" affixed to the wall of the parish church each with a
scene representing one of 14 Passion events. The faithful would make their
pilgrimage by reading scripture and praying at each of the stations.
We will keep this ancient commemoration each Friday night at 7:30pm.
For those who have not made the "pilgrimage", plan now to share with us this
devotional meditation on our Lord's Passion.
The Stations of the Cross.
THE LITURGIES OF HOLY WEEK
Palm Sunday
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All glory, laud, and honor,
to thee, Redeemer King:
To whom the lips of children
Made sweet hosannas ring.
Theodulph, Ninth Century
At each service on this day we will distribute palms which have been
blessed. The palms symbolize Our Lord's triumphant entry into Jerusalem, and
the opening of the liturgy is quite joyous: "All Glory, Laud and Honor, to Thee
Redeemer King!". However the cries of Hosanna" suddenly change to
"crucify!" The Passion narrative is read by a reader (or readers) and the
congregation takes part. This is a disturbing service, and rightly so. We, too,
proclaim "crucify!" The service is a striking reminder of what St. Paul tells us,
"While we were yet sinners, Christ died for us." |
Maundy Thursday
Having completed the forty days
that bring profit to our souls.
We beseech thee in thy love for us
also to behold thy Passion.
Byzantine vespers
The Paschal Meal
When Jesus made His last journey to Jerusalem, he did so for the express
purpose of observing the Feast of the Passover with His disciples. On this
Maundy Thursday we will eat together a Paschal Meal to remind us of the
significance of the Passover to Jesus and why we know him to be "our
Passover" who is "sacrificed for us."
The Paschal Meal is NOT an attempt to keep Passover. It is rather an
attempt to draw nearer to Jesus by extracting from the Passover traditions, that
He knew and used, things that are of special significance to us as Christians.
Although our Paschal meal is a simple supper rather than a banquet, it
features some of the traditional Passover foods and ceremonies, and is intended
to be an event with significance for adults and children alike.
We will eat this meal together in the undercroft, and then proceed to the
nave for a Rite II celebration of the Holy Eucharist, beginning at The Great
Thanksgiving with the Sursum Corda ("Lift up your hearts") and followed by
the traditional stripping of the altar.
Altar of Repose
"If we really believe that which He declares
to be His own flesh and blood
is Jesus Christ giving Himself to us
under the form of bread and wine,
how can we help thanking and therefore adoring
(for to thank God is to adore) the unspeakable gift,
as well as the most bountiful Giver?
- seeing that in this case both are one.- "
John Keble, Anglican priest, poet, and theologian.
The practice of keeping watch with our Lord can be traced to Christ's
appeal to His disciples in the garden of Gethsemane on the eve of the
crucifixion: "Could you not watch one hour with me?" By our vigil with the
Blessed Sacrament on the Altar of Repose, we can answer Jesus with an
emphatic "yes!", knowing that we are in the presence of the same Jesus, now
veiled in the form of bread and wine, as were the disciples who witnessed His
resurrection.
In order to fully appreciate this devotion, we must keep in mind the
Anglican teaching on the Blessed Sacrament. As Episcopalians, we share with
our Roman Catholic, Lutheran, and Eastern Orthodox brothers and sisters, a
firm belief in the real sacramental Presence of Christ in the Eucharist.
When our priests celebrate the Eucharist, it is not merely a
commemoration of the Last Supper, in the way a child's birthday calls to mind
her birth. Instead, the Eucharist is a living witness, both to the sacrifice on
Calvary and to the banquet prepared for us in I leaven. Even though Christ in
His glory is veiled from our eyes, he is present to us in a very real, very
tangible way.
In the words of one missionary bishop, Frank Weston of Zanzibar, "If you
are Christians, then your Jesus is one and the same: Jesus on the Throne of
glory, Jesus in the Blessed Sacrament, Jesus received into your hearts in
Communion, Jesus with you mystically as you pray, and Jesus enthroned in the
hearts and bodies of His brothers and sisters."
The Book of Common Prayer continues an earlier tradition of prohibiting
the celebration of the Eucharist on Good Friday and Holy Saturday. It provides,
however, for the bread and wine consecrated at the Maundy Thursday
Eucharist, to be offered on Good Friday at 6:30am, as the Mass of the Pre-
sanctified.
Following communion, ablutions and the post communion prayer at the
Maundy Thursday Eucharist, the Sacrament to be reserved for Good Friday is
taken in simple procession to the Altar of Repose in the chapel.
The congregation remains in the church for the stripping of the altar. The
celebrant and assisting ministers, having removed chasuble, dalmatic and
stoles, strip the altar. All movable hangings and ornaments are removed to the
sacristy. Crosses that cannot be removed are veiled if not previously
accomplished,
"They divided my garments among them;
they cast lots for my clothing. " Psalm 22:18 (RSV)
A watch is kept throughout the night before the Reserved Sacrament of
bread and wine at the Altar of Repose. A sign up sheet is on the bulletin board
for those wishing to participate in the watch.
Come gather in vigil before Our Lord on this holy night. Be with Him as
he prays his High Priestly prayer. Endure with Him the agony of temptation.
Good Friday
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"Father, into thy hands I commit my spirit."
Luke 23:46
In the Episcopal Church, Good Friday is one of the days in the Church
calendar set aside for "special acts of discipline and self-denial," (BCP p. 17).
Traditionally that has been understood to mean fasting and attendance at
Church at some time during the day or evening.
At 6:30 on Good Friday morning, there will be a "Mass of the
Presanctified." On this solemn and holy day when we remember that Our Lord
was obedient "even unto death", it is not permitted to celebrate the Eucharist.
However, Holy Communion will be administered from the same Reserved
Sacrament before which the faithful have been in vigil at the Altar of Repose.
From noon until three (the traditional hours of Jesus' suffering and death).
Fr. Bragg will preach on the Seven Last Words. You are encouraged to come
and stay as long as your schedule permits.
Stations of the Cross will be offered on Good Friday at 7:30pm.
"We adore you, 0 Christ, and we bless you:
Because by your holy cross vou have redeemed the world." |
The Great Vigil of Easter
This is the night, when Christ broke the
bonds of death and hell,
And rose victorious from the grave.
The Exultet, from The Great Vigil of Easter
The Great Vigil of Easter is the most joyous and beautiful liturgy of the
Church Year. (BCP p. 285) This most ancient of Holy Days is rich in
symbolism, saturated with the Word of God, and is, in fact, the principal
celebration of the Resurrection of Our Lord.
Throughout the ages, it has been in this service that countless saints have
proclaimed, "Alleluia, Christ is risen!" Indeed, when the Easter Vigil is not
celebrated, there is a significant loss in the Christian's subsequent Easter
worship. If we are to "die with Christ" in Baptism, then it is unthinkable that we
should not experience the total darkness of the tomb, in order that the splendid
light of the Resurrection might be all the more glorious.
The climax of the Christian year, The Great Vigil of Easter is a service of
transition, bridging the time between Lent and Easter, Passion and
Resurrection, great sorrow and resounding joy. The Vigil allows us, like Mary
Magdalene, to visit the dark tomb only to find it empty, the Light of the world
having risen from the dead. It is a lengthy and elaborate service, rich with
scripture, music and ceremony.
The Vigil begins in total darkness, like the darkness of the tomb. The
Paschal Candle is lighted from the New Eire and carried into the darkened
church as the The Exultet, the oldest distinctively Christian melody, is sung by
deacon or cantor.
The readings from scripture chronicle the history of man's relationship
with God, from the creation and the Fall to Israel's deliverance and God's
renewed covenant with His children. These lessons are shortened versions of
the final instruction given to the early Church's catechumen, or candidates for
baptism. Appropriately following these lessons is the congregation's Renewal
of Baptismal Vows.
After the congregation has joined together in a reaffirmation of faith, the
Celebrant blesses them with water from the font (the Asperges) as a reminder
of their own baptism into Christ's Passion and Resurrection.
After the Asperges, the celebrant sings the Great Alleluia. The church is
flooded with light, the tomb is empty, death is conquered! The veils of
mourning are lifted, bells ring, the organ blasts out its mighty proclamation,
"Alleluia, the Lord is Risen, Indeed."
ALLELUIA! ALLELUIA! Christ is risen and we are there to celebrate
His triumph over the grave. In an explosion of joy. we sing the Gloria for the
first time since the last Sunday in Epiphany, rejoicing in the promise of life in
Christ and celebrating the change of the course of Creation from death to life.
In the words of Saint John Chrysostom:
"Let none fear death, for the death of
the Saviour has set us free.
Christ has risen and the demons have fallen.
Christ has risen and the angels rejoice!"
Alleluia! Alleluia!
Lenten Booklet Index
Lenten Traditions
Lenten Calendar
St. Andrew's Home Page
St. Andrew's Episcopal Church, 4000 Lorcom Lane, Arlington, Virginia. (703) 522-1600
§§Images:§§
Roger van der Weyden, Crucifixion. Staatliche Museum, Berlin.
El Greco, The Magdalene. Museum of Fine Arts, Budapest.
Master Thomas de Coloswar, Christ Carrying the Cross. Christian Museum, Esztergom.
Giotto, Scenes from the Life of Christ; Entry into Jerusalem. Cappella Scrovegni (Arena Chapel), Padua.
Sasseta, The Last Supper. Pinacoteca Nazionale, Siena.
Sebastiano Ricci, Prayer in the Garden. Kunsthistorisches Museum, Vienna.
Quentin Massys, St. John Altarpiece central panel; Deposition. National Gallery at London.
Pieter Rubens, The Resurrection of Christ. O.-L. Vrouwekathedral, Antwerp.
