Good Friday
Good Friday
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Good Friday
Good Friday is a Christian holiday celebrating the crucifixion of Jesus and his death at Calvary. It is observed during Holy Week as part of the Paschal

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This article is about the holiday. For the peace deal, see Good Friday Agreement. For other uses, see Good Friday (disambiguation).

Good Friday A Stabat Mater depiction, 1868Type ChristianSignificance Commemorates the crucifixion and death of Jesus ChristCelebrations No traditional celebrationsObservances Worship services, prayer and vigil services, fasting, almsgivingDate The Friday immediately preceding Easter Sunday2017 date
  • April 14 (Western)
  • April 14 (Eastern)
2018 date
  • March 30[1] (Western)
  • April 6 (Eastern)
2019 date
  • April 19 (Western)
  • April 26 (Eastern)
2020 date
  • April 10 (Western)
  • April 17 (Eastern)
Frequency AnnualRelated to Passover, Christmas (which celebrates the birth of Jesus), Septuagesima, Quinquagesima, Shrove Tuesday, Ash Wednesday, Lent, Palm Sunday, Maundy Thursday, and Holy Saturday which lead up to Easter, Easter Sunday (primarily), Ascension, Pentecost, Whit Monday, Trinity Sunday, and Corpus Christi which follow it. It is related to the Feast of the Exaltation of the Holy Cross, which focuses on the benefits, graces, and merits of the Cross, rather than Jesus's death.

Good Friday is a Christian holiday celebrating the crucifixion of Jesus and his death at Calvary. It is observed during Holy Week as part of the Paschal Triduum on the Friday preceding Easter Sunday, and may coincide with the Jewish observance of Passover. It is also known as Holy Friday, Great Friday, and Black Friday.[2][3][4]

Members of many Christian denominations, including the Anglican, Catholic, Eastern Orthodox, Lutheran, Methodist, Oriental Orthodox and Reformed traditions, observe Good Friday with fasting and church services.[5][6][7]

The date of Good Friday varies from one year to the next on both the Gregorian and Julian calendars. Eastern and Western Christianity disagree over the computation of the date of Easter and therefore of Good Friday. Good Friday is a widely instituted legal holiday around the world, including in most Western countries and 12 U.S. states.[8] Some countries, such as Germany, have laws prohibiting certain acts, such as dancing and horse racing, that are seen as profaning the solemn nature of the day.[9][10]

Contents
  • 1 Name
    • 1.1 Etymology
    • 1.2 Other languages
  • 2 Biblical accounts
  • 3 In Eastern and Oriental Orthodox Christianity
    • 3.1 Matins of Holy and Great Friday
    • 3.2 Royal Hours
    • 3.3 Vespers of Holy and Great Friday
    • 3.4 Matins of Holy and Great Saturday
  • 4 In the Roman Catholic Church
    • 4.1 Day of Fasting
    • 4.2 Services on the day
    • 4.3 Liturgy
    • 4.4 Stations of the Cross
    • 4.5 Acts of Reparation to Jesus Christ
  • 5 Anglican Communion
  • 6 Lutheran Church
  • 7 Other mainstream Protestant traditions
  • 8 Associated customs
    • 8.1 Australia and New Zealand
    • 8.2 Canada
    • 8.3 Cuba
    • 8.4 Hong Kong
    • 8.5 Ireland
    • 8.6 Malaysia
    • 8.7 Malta
    • 8.8 Philippines
    • 8.9 Spain
    • 8.10 United Kingdom
    • 8.11 United States
  • 9 Calculating the date
  • 10 Cultural references
  • 11 Criticism from non-observers
  • 12 See also
  • 13 References
  • 14 Further reading
  • 15 External links
Name Etymology

A common folk etymology incorrectly claims "Good Friday" is a corruption of "God Friday". The term in fact comes from the sense "pious, holy" of the word good.[11] The Oxford English Dictionary also gives other examples with the sense "of a day or season observed as holy by the church" as an archaic sense of good (good, adj. 8c) as in good tide meaning "Christmas" or "Shrove Tuesday", and Good Wednesday meaning the Wednesday in Holy Week.[12]

Other languages

In German-speaking countries, Good Friday is generally referred to as Karfreitag (Kar from Old High German kara‚ "bewail", "grieve"‚ "mourn", Freitag for "Friday"): Mourning Friday. The Kar prefix is a cognate of the English word "care" in the sense of cares and woes; it meant mourning. The day is also known as Stiller Freitag ("Silent Friday") and Hoher Freitag ("High Friday, Holy Friday"). In the Nordic countries it is called "The Long Friday". In Greek, Polish and Hungarian, Good Friday is generally referred to as Great Friday (Μεγάλη Περασκευή, Wielki Piątek, Nagypéntek).

Biblical accounts Main articles: Passion (Christianity), Crucifixion of Jesus, and Sayings of Jesus on the cross The Judas Kiss by Gustave Doré, 1866 Part of a series onDeath and Resurrection of Jesus Passion
  • Last Supper
  • Arrest
  • Trial
    • Pilate's court
    • Flagellation
    • Mocking
    • Crown of thorns
    • Via Dolorosa
  • Crucifixion and Death
  • Burial
  • Resurrection
    • Empty tomb
  • Appearances
    • Noli me tangere
    • Road to Emmaus
    • Great Commission
    • Ascension
Hypotheses
  • Instrument of crucifixion
  • Resurrection
  • Stolen body
  • Swoon
  • Vision
  • Lost body
Holy Week
  • Palm Sunday
  • Maundy Thursday
  • Good Friday
  • Holy Saturday
  • Easter Sunday
Related
  • Substitutionary atonement
  • Crucifixion darkness
  • Roza Bal
  • Talpiot Tomb
  • Islamic view
Portals: Christianity Bible
  • v
  • t
  • e

According to the accounts in the Gospels, the royal soldiers, guided by Jesus' disciple Judas Iscariot, arrested Jesus in the Garden of Gethsemane. Judas received money (30 pieces of silver) (Matthew 26:14–16) for betraying Jesus and told the guards that whomever he kisses is the one they are to arrest. Following his arrest, Jesus was taken to the house of Annas, the father-in-law of the high priest, Caiaphas. There he was interrogated with little result and sent bound to Caiaphas the high priest where the Sanhedrin had assembled (John 18:1–24).

Conflicting testimony against Jesus was brought forth by many witnesses, to which Jesus answered nothing. Finally the high priest adjured Jesus to respond under solemn oath, saying "I adjure you, by the Living God, to tell us, are you the Anointed One, the Son of God?" Jesus testified ambiguously, "You have said it, and in time you will see the Son of Man seated at the right hand of the Almighty, coming on the clouds of Heaven." The high priest condemned Jesus for blasphemy, and the Sanhedrin concurred with a sentence of death (Matthew 26:57–66). Peter, waiting in the courtyard, also denied Jesus three times to bystanders while the interrogations were proceeding just as Jesus had predicted.

In the morning, the whole assembly brought Jesus to the Roman governor Pontius Pilate under charges of subverting the nation, opposing taxes to Caesar, and making himself a king (Luke 23:1–2). Pilate authorized the Jewish leaders to judge Jesus according to their own law and execute sentencing; however, the Jewish leaders replied that they were not allowed by the Romans to carry out a sentence of death (John 18:31).

Pilate questioned Jesus and told the assembly that there was no basis for sentencing. Upon learning that Jesus was from Galilee, Pilate referred the case to the ruler of Galilee, King Herod, who was in Jerusalem for the Passover Feast. Herod questioned Jesus but received no answer; Herod sent Jesus back to Pilate. Pilate told the assembly that neither he nor Herod found Jesus to be guilty; Pilate resolved to have Jesus whipped and released (Luke 23:3–16). Under the guidance of the chief priests, the crowd asked for Barabbas, who had been imprisoned for committing murder during an insurrection. Pilate asked what they would have him do with Jesus, and they demanded, "Crucify him" (Mark 15:6–14). Pilate's wife had seen Jesus in a dream earlier that day, and she forewarned Pilate to "have nothing to do with this righteous man" (Matthew 27:19). Pilate had Jesus flogged and then brought him out to the crowd to release him. The chief priests informed Pilate of a new charge, demanding Jesus be sentenced to death "because he claimed to be God's son." This possibility filled Pilate with fear, and he brought Jesus back inside the palace and demanded to know from where he came (John 19:1–9).

Antonio Ciseri's depiction of Ecce Homo with Jesus and Pontius Pilate, 19th century

Coming before the crowd one last time, Pilate declared Jesus innocent and washed his own hands in water to show he had no part in this condemnation. Nevertheless, Pilate handed Jesus over to be crucified in order to forestall a riot (Matthew 27:24–26) and ultimately to keep his job. The sentence written was "Jesus of Nazareth, King of the Jews." Jesus carried his cross to the site of execution (assisted by Simon of Cyrene), called the "place of the Skull", or "Golgotha" in Hebrew and in Latin "Calvary". There he was crucified along with two criminals (John 19:17–22).

Jesus agonized on the cross for six hours. During his last three hours on the cross, from noon to 3 pm, darkness fell over the whole land.[13] Jesus spoke from the cross, quoting the messianic Psalm 22: "My God, my God, why have you forsaken me?"

With a loud cry, Jesus gave up his spirit. There was an earthquake, tombs broke open, and the curtain in the Temple was torn from top to bottom. This tear, according to Christian tradition, signified a removal of restriction of the common Jews from the Temple's "Holiest of Holies", and that God's people now could, themselves, communicate directly with their advocate before God, Jesus the Christ, rather than needing the Temple's High Priest as an intercessor. The centurion on guard at the site of crucifixion declared, "Truly this was God's Son!" (Matthew 27:45–54)

Joseph of Arimathea, a member of the Sanhedrin and secret follower of Jesus, who had not consented to his condemnation, went to Pilate to request the body of Jesus (Luke 23:50–52). Another secret follower of Jesus and member of the Sanhedrin named Nicodemus brought about a hundred-pound weight mixture of spices and helped wrap the body of Jesus (John 19:39–40). Pilate asked confirmation from the centurion of whether Jesus was dead (Mark 15:44). A soldier pierced the side of Jesus with a lance causing blood and water to flow out (John 19:34), and the centurion informed Pilate that Jesus was dead (Mark 15:45).

Joseph of Arimathea took Jesus' body, wrapped it in a clean linen shroud, and placed it in his own new tomb that had been carved in the rock (Matthew 27:59–60) in a garden near the site of crucifixion. Nicodemus (John 3:1) also brought 75 pounds of myrrh and aloes, and placed them in the linen with the body, in keeping with Jewish burial customs (John 19:39–40). They rolled a large rock over the entrance of the tomb (Matthew 27:60). Then they returned home and rested, because Shabbat had begun at sunset (Luke 23:54–56). Matt. 28:1 "After the Shabbat, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb". i.e. "After the Sabbath, at dawn on the first day of the week,.......". "He is not here; he has risen, just as he said..........".(Matt. 28:6) On the third day, which is now known as Easter Sunday (or Pascha), Jesus rose from the dead.

In Eastern and Oriental Orthodox Christianity Icon of the Crucifixion, 16th century, by Theophanes the Cretan (Stavronikita Monastery, Mount Athos)

Byzantine Christians (Eastern Christians who follow the Rite of Constantinople: Orthodox Christians and Greek-Catholics) call this day "Great and Holy Friday", or simply "Great Friday".[14]

Because the sacrifice of Jesus through his crucifixion is commemorated on this day, the Divine Liturgy (the sacrifice of bread and wine) is never celebrated on Great Friday, except when this day coincides with the Great Feast of the Annunciation, which falls on the fixed date of 25 March (for those churches which follow the traditional Julian Calendar, 25 March currently falls on 7 April of the modern Gregorian Calendar). Also on Great Friday, the clergy no longer wear the purple or red that is customary throughout Great Lent,[15] but instead don black vestments. There is no "stripping of the altar" on Holy and Great Thursday as in the West; instead, all of the church hangings are changed to black, and will remain so until the Divine Liturgy on Great Saturday.

The faithful revisit the events of the day through public reading of specific Psalms and the Gospels, and singing hymns about Christ's death. Rich visual imagery and symbolism as well as stirring hymnody are remarkable elements of these observances. In the Orthodox understanding, the events of Holy Week are not simply an annual commemoration of past events, but the faithful actually participate in the death and resurrection of Jesus.

Each hour of this day is the new suffering and the new effort of the expiatory suffering of the Savior. And the echo of this suffering is already heard in every word of our worship service – unique and incomparable both in the power of tenderness and feeling and in the depth of the boundless compassion for the suffering of the Savior. The Holy Church opens before the eyes of believers a full picture of the redeeming suffering of the Lord beginning with the bloody sweat in the Garden of Gethsemane up to the crucifixion on Golgotha. Taking us back through the past centuries in thought, the Holy Church brings us to the foot of the cross of Christ erected on Golgotha, and makes us present among the quivering spectators of all the torture of the Savior.[16]

Great and Holy Friday is observed as a strict fast, and adult Byzantine Christians are expected to abstain from all food and drink the entire day to the extent that their health permits. "On this Holy day neither a meal is offered nor do we eat on this day of the crucifixion. If someone is unable or has become very old unable to fast, he may be given bread and water after sunset. In this way we come to the holy commandment of the Holy Apostles not to eat on Great Friday."[16]

Matins of Holy and Great Friday

The Byzantine Christian observance of Holy and Great Friday, which is formally known as The Order of Holy and Saving Passion of our Lord Jesus Christ, begins on Thursday night with the Matins of the Twelve Passion Gospels. Scattered throughout this Matins service are twelve readings from all four of the Gospels which recount the events of the Passion from the Last Supper through the Crucifixion and burial of Jesus. Some churches have a candelabrum with twelve candles on it, and after each Gospel reading one of the candles is extinguished.

Good Friday cross from the Catholicon at Holy Trinity Monastery, Meteora, Greece

The first of these twelve readings John 13:31–18:1 is the longest Gospel reading of the liturgical year, and is a concatenation from all four Gospels. Just before the sixth Gospel reading, which recounts Jesus being nailed to the cross, a large cross is carried out of the sanctuary by the priest, accompanied by incense and candles, and is placed in the center of the nave (where the congregation gathers)Sēmeron Kremātai Epí Xýlou:

Today He who hung the earth upon the waters is hung upon the Cross (three times).
He who is King of the angels is arrayed in a crown of thorns.
He who wraps the Heavens in clouds is wrapped in the purple of mockery.
He who in Jordan set Adam free receives blows upon His face.
The Bridegroom of the Church is transfixed with nails.
The Son of the Virgin is pierced with a spear.
We venerate Thy Passion, O Christ (three times).
Show us also Thy glorious Resurrection.[17][18]

The readings are:

  1. John 13:31–18:1-Christ's last sermon, Jesus prays for the apostles.
  2. John 18:1–18:28-The agony in the garden, the mockery and denial of Christ.
  3. Matthew 26:57–26:75-The mockery of Christ, Peter denies Christ.
  4. John 18:28–19:16-Pilate questions Jesus, Jesus is condemned, Jesus is mocked by the Romans.
  5. Matthew 27:3–27:32-Judas commits suicide, Jesus is condemned, Jesus mocked by the Romans, Simon of Cyrene compelled to carry the cross.
  6. Mark 15:16–15:32-Jesus dies.
  7. Matthew 27:33–27:54-Jesus dies.
  8. Luke 23:32–23:49-Jesus dies.
  9. John 19:25–19:37-Jesus dies.
  10. Mark 15:43–15:47-Joseph of Arimathea buries Christ.
  11. John 19:38–19:42-Joseph of Arimathea buries Christ.
  12. Matthew 27:62–27:66-The Jews set a guard.

During the service, all come forward to kiss the feet of Christ on the cross. After the Canon, a brief, moving hymn, The Wise Thief is chanted by singers who stand at the foot of the cross in the center of the nave. The service does not end with the First Hour, as usual, but with a special dismissal by the priest:

May Christ our true God, Who for the salvation of the world endured spitting, and scourging, and buffeting, and the Cross, and death, through the intercessions of His most pure Mother, of our holy and God-bearing fathers, and of all the saints, have mercy on us and save us, for He is good and the Lover of mankind.

Royal Hours Vigil during the Service of the Royal Hours. Main article: Royal Hours

The next day, in the forenoon on Friday, all gather again to pray the Royal Hours, a special expanded celebration of the Little Hours (including the First Hour, Third Hour, Sixth Hour, Ninth Hour and Typica) with the addition of scripture readings (Old Testament, Epistle and Gospel) and hymns about the Crucifixion at each of the Hours (some of the material from the previous night is repeated). This is somewhat more festive in character, and derives its name of "Royal" from both the fact that the Hours are served with more solemnity than normal, commemorating Christ the King who humbled himself for the salvation of mankind, and also from the fact that this service was in the past attended by the Emperor and his court.[citation needed]

Vespers of Holy and Great Friday The crucified Christ, just before the Deposition from the Cross and the placing of the Epitaphios in the Sepulcher.

In the afternoon, around 3 pm, all gather for the Vespers of the Taking-Down from the Cross, commemorating the Deposition from the Cross. The Gospel reading is a concatenation taken from all four of the Gospels. During the service, the body of Christ (the soma) is removed from the cross, as the words in the Gospel reading mention Joseph of Arimathea, wrapped in a linen shroud, and taken to the altar in the sanctuary.

The epitaphios ("winding sheet"), depicting the preparation of the body of Jesus for burial

Near the end of the service an epitaphios or "winding sheet" (a cloth embroidered with the image of Christ prepared for burial) is carried in procession to a low table in the nave which represents the Tomb of Christ; it is often decorated with an abundance of flowers. The epitaphios itself represents the body of Jesus wrapped in a burial shroud, and is a roughly full-size cloth icon of the body of Christ. Then the priest may deliver a homily and everyone comes forward to venerate the epitaphios. In the Slavic practice, at the end of Vespers, Compline is immediately served, featuring a special Canon of the Crucifixion of our Lord and the Lamentation of the Most Holy Theotokos by Symeon the Logothete.[citation needed]

Matins of Holy and Great Saturday The Epitaphios being carried in procession in a church in Greece.

On Friday night, the Matins of Holy and Great Saturday, a unique service known as The Lamentation at the Tomb (Epitáphios Thrēnos) is celebrated. This service is also sometimes called Jerusalem Matins. Much of the service takes place around the tomb of Christ in the center of the nave.[citation needed]

A unique feature of the service is the chanting of the Lamentations or Praises (Enkōmia), which consist of verses chanted by the clergy interspersed between the verses of Psalm 119 (which is, by far, the longest psalm in the Bible). The Enkōmia are the best-loved hymns of Byzantine hymnography, both their poetry and their music being uniquely suited to each other and to the spirit of the day. They consist of 185 tercet antiphons arranged in three parts (stáseis or "stops"), which are interjected with the verses of Psalm 119, and nine short doxastiká ("Gloriae") and Theotókia (invocations to the Virgin Mary). The three stáseis are each set to its own music, and are commonly known by their initial antiphons: Ἡ ζωὴ ἐν τάφῳ, "Life in a grave", Ἄξιον ἐστί, "Worthy it is", and Αἱ γενεαὶ πᾶσαι, "All the generations". Musically they can be classified as strophic, with 75, 62, and 48 tercet stanzas each, respectively. The climax of the Enkōmia comes during the third stásis, with the antiphon "Ō glyký mou Éar", a lamentation of the Virgin for her dead Child ("O, my sweet spring, my sweetest child, where has your beauty gone?"). The author(s) and date of the Enkōmia are unknown. Their High Attic linguistic style suggests a dating around the 6th century, possibly before the time of St. Romanos the Melodist.[citation needed]

The Epitaphios mounted upon return of procession, at an Orthodox Church in Adelaide, Australia.

At the end of the Great Doxology, while the Trisagion is sung, the epitaphios is taken in procession around the outside the church, and is then returned to the tomb. Some churches observe the practice of holding the epitaphios at the door, above waist level, so the faithful most bow down under it as they come back into the church, symbolizing their entering into the death and resurrection of Christ. The epitaphios will lay in the tomb until the Paschal Service early Sunday morning. In some churches, the epitaphios is never left alone, but is accompanied 24 hours a day by a reader chanting from the Psalter.[citation needed]

The Troparion (hymn of the day) of Good Friday is:

The noble Joseph, when he had taken down Thy most pure Body from the tree, wrapped it in fine linen, and anointed it with spices, and placed it in a new tomb.
Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto ages of ages. Amen.
The angel came to the myrrh-bearing women at the tomb and said:
Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.

In the Roman Catholic Church Day of Fasting Crucifix prepared for veneration

The Catholic Church regards Good Friday and Holy Saturday as the Paschal fast, in accord with Article 110 of Sacrosanctum Concilium.[19] In the Latin Church, a fast day is understood as having only one full meal and two collations (a smaller repast, the two of which together do not equal the one full meal)[20][21] – although this may be observed less stringently on Holy Saturday than on Good Friday.[19]

Services on the day

The Roman Rite has no celebration of Mass between the Lord's Supper on Holy Thursday evening and the Easter Vigil unless a special exemption is granted for rare solemn or grave occasions by the Vatican or the local bishop. The only sacraments celebrated during this time are Baptism (for those in danger of death), Penance, and Anointing of the Sick.[22] While there is no celebration of the Eucharist, it is distributed to the faithful only in the Service of the Passion of the Lord, but can also be taken at any hour to the sick who are unable to attend this service.[23] After the Lord's Supper any candlesticks and altar cloths, cross or crosses are removed leaving it bare so that they may be returned in-ceremony on Easter Sunday which memorialises the day of Christ's resurrection.[24] It is also customary to empty the holy water fonts in preparation of the blessing of the water at the Easter Vigil.[25] Traditionally, no bells are rung on Good Friday or Holy Saturday until the Easter Vigil.[26]

The Celebration of the Passion of the Lord takes place in the afternoon, ideally at three o'clock; however, for pastoral reasons (especially in countries where Good Friday is not a public holiday), it is permissible to celebrate the liturgy earlier, even shortly after midday, or at a later hour up until 9pm.[27][28]

The vestments used are red (more commonly) or black (more traditionally).[29] Before 1970, vestments were black except for the Communion part of the rite when violet was used.[30] Before 1955 black was used throughout.[31] If a bishop or abbot celebrates, he wears a plain mitre (mitra simplex).[32]

Liturgy See also: Good Friday prayer for the Jews Communion from the Blessed Sacrament on Good Friday (Our Lady of Lourdes, Philadelphia)

The Good Friday liturgy consists of three parts: the Liturgy of the Word, the Veneration of the Cross, and Holy Communion.

  • The Liturgy of the Word consists of the clergy and assisting ministers entering in complete silence, without any singing. They then silently make a full prostration. This signifies the abasement (the fall) of (