Holy FridayGOOD-FRIDAY-OF-THE-LORDS-PASSION.pptx

1. • Covering the Cross and the statues is
optional - image of exile and sorrow
for sin.
• The tradition of the covering of the
crucifixes and sacred images and
pictures on Passiontide (now
abolished):
a. On or before the Fifth Sunday of
Lent
b. Palm Sunday of the Lord’s Passion

2. In the liturgical reforms of the late
1960s, word came down that Lenten
veiling was “suppressed.” However, in
the 1985 edition of the Sacramentary
the practiced was reintroduced as an
option. The rubrics are located on the
Saturday before the Fifth Sunday of
Lent.

3. Perhaps the celestial significance of the
two week period before Easter is
enough of a reason to distinguish it:
Because Easter’s date is determined
by the full moon, the coming of the
Easter is heralded by the new moon
waxing ever brighter each evening
during the fourteen days it grows full.
This is the astronomical origin of the
“Passiontide.”

4. Why cover the crucifixes and sacred images?
• to heighten the sense of desolation (misery,
despair, sadness)
• strong image of exile. Ever since we were
thrown out of paradise, death deprives us of
the company of our ancestors, the saints. A
veil keeps us from seeing heaven, a sight that
religious art is meant to anticipate. In Isaiah’s
words, on the day that death is destroyed,
gone also will be the veil that veils all people,
the web woven over the earth.

5. • to re-echo the Gospel
proclamation on that Sunday John
12: 36 in the Tridentine Missal
• to fast through the eyes pictures
and images that proclaim or
reveals the Lord Jesus Christ’s
glory in His chosen one, the
blessed and saints

6. • That’s the reason we veil them so
that at the beginning of the
celebration we can see it with joy.

7. Why cover even the crucifix? It still portrays the
suffering, passion and death of Christ.
• The crucifix is still the image of the glorious Christ –
John 12:27-36 – Jesus on the cross is the one
“raised” as Savior of the world, who reigns from the
cross.
• To welcome it more devotedly on Good Friday cf.
Isaiah 52: 2-3
• To make us eager to see it once again during the
Triduum

8. GOOD FRIDAY OF THE LORD’S
PASSION

9. Feria Sexta in Passione
Domine
Latin- Sixth Day of the
Passion of the Lord

10. Goede Virjdag – Dutch-Good Friday
Why is it called or described as Good ?
– all days within the year are good
– all days within the Holy Week are good
– on this day we received unfathomable goodness
– Jesus showed His goodness and love He won
salvation for sinners
John 3:16
Viernes Santo – Spanish
Venerdi Santo - Italian
Vendrendi Sainte – French

11. If you offer Stations or Way of
the Cross, they should not in
any way detract from the
principal celebration of the
Lord’s Passion (Circular Letter
concerning the Preparation
and Celebration of the Easter
Feasts, 72)

12. When is the best day of the
Holy Week or Easter Triduum
and hour of the day to pray
the Way or the Stations of the
Cross?
Being true to the time
To sanctify the day

13. Terce - Midmorning -Christ
was nailed to the cross -
third hour
Sext - Midday -Christ
hung on the cross - sixth
hour
None - Midafternoon - Christ
died and was pierced on His
side - ninth hour

14. Red is the color of Good Friday
The priest and deacon, wearing red vestments…
The priest wears chasuble and red
stole and deacon a red dalmatic. This
is the only occasion on which a
chasuble is worn apart from the
Mass. It signifies the unity of this
liturgy with yesterday’s Eucharist
and the one tomorrow.

15. Many prefer a deep a solemn red
for Passion Days of Palm Sunday
and Good Friday. In the
Byzantine tradition, a very dark
and bloody red (a color close to
brown or purple as it is to be)
maybe worn on somber
occasions.

16. The Church’s use of red on Good
Friday evokes
a. blood - Red is the vestment because red is the
color of the martyrs. Christ is the first martyr who
offered His life for our salvation.
b. sacrifice
c. royal or regal splendor - This is the color of
the king (John 19:20) and even at the Cross the
kingship of Christ is proclaimed.

17. Celebration of the Lord’s Passion takes
place at about 3 o’clock in the afternoon.
Why 3 o’clock p.m.?
The time that He died on the cross. Coincides
with the hour of Christ’s death.
Anniversary
• closer to the traditional hour of Jesus’ death
• true time of the death of Christ
Anamnesis: reality of here and now making that past
event here and now. It took place at this time and
day. Element of time captures that element.

18. It took place at this time
and day. Element of
time captures that
element.

19. The Good Friday Liturgy is not a
Mass! This liturgy actually is very
much like one from a very early
period in the Church called a
“synaxis” (which means meeting
or assembly) consisting of
readings, psalms and prayers.
This is still the basic shape of our
present Liturgy of the Word.

20. • According to the Church’s ancient tradition,
the sacraments are not celebrated today or
tomorrow.
Holy Communion maybe given to the faithful
only at the celebration of the Lord’s passion,
but maybe brought at any hour of the day to
the sick who cannot take part in this service.

21. • Fasting through the Eucharist - the
Eucharist is considered to break the
Paschal Fast
• Good Friday, when the bridegroom is
taken away (cf. Luke 5:35). From as early
as the 3rd century, Good Friday and Holy
Saturday were days of fasting, while
Easter Sunday was the day of feasting

22. Sacrosanctum Concilium (SC) 110
exhorts: “Let the Paschal Fast be
kept sacred. Let it be celebrated
everywhere on Good Friday, and
where possible, throughout Holy
Saturday, so that the joys of the
Sunday Resurrection maybe
attained with uplifted and clear
mind.”

23. Good Friday is a
celebration and
commemoration of
Jesus’ Passion, suffering
and death by crucifixion
especially in the sign of
word.

24. No Entrance Rite is
described

25. The silence is the
prelude to the Liturgy
of the Word

26. Ameliana Loehr wrote:
“Anything that we do will
just add insult and injury
to the Lord.

27. Ameliana Loehr wrote:
We cannot anymore
open our hands because
we have spanked Him
and crowned Him with
thorns,

28. Ameliana Loehr wrote:
we cannot kiss the
altar because He was
kissed as a sign of
betrayal,

29. Ameliana Loehr wrote:
we cannot anymore
speak because we
have,

30. Ameliana Loehr wrote:
there’s nothing more
that is left except that
we prostrate and just
keep silent and ask for
forgiveness for our
sins.”

31. Prostration - we cannot say
anything because if we will
say anything we will just add
insult to injury. What we can
only do is to fall prostate in
silence which is a prelude to
the Liturgy of the Word – to
listen to it.

32. Why prostration?
This act of prostration, which is
proper to the rite of the day,
should be strictly observed for it
signifies both the abasement of
“earthly man”, and also the grief
and sorrow of the Church. (Circular
Letter Concerning the Preparation and Celebration
of the Easter Feasts #65 a & b))

33. Prostration means:
•Kenosis or self-emptying
•Humility
•Humiliation
The prostration of the priest is
called in Greek “Proskynesis”.

34. Prostration also signifies
the solemn tone of our
celebration today
seriousness of the day and
our celebration.
Deep reverence

35. As much as possible, limit the greeting in
the gathering space or area before the
liturgy. Keep the mood somber as people
enter. The commentator avoids
announcements before the service it will
contribute to the spirit of quiet in the
church. Hold no music rehearsals in the
worship space, either for the music
ministers or for the people. Keep the
mood somber as people enter. Suppress
announcements.

36. Opening Prayer
No “Let us pray.”

37. LITURGY OF THE WORD
The Passion proclaimed
auditory and sonic not visual
Paschalis Solemnitatis - Circular Letter Concerning
the Preparation and Celebration of the Easter
Feasts
# 66 The readings are to be read in their entirety. The
responsorial psalm and the chant before the Gospel
are to be sung in the usual manner.

38. Paschalis Solemnitatis - Circular Letter Concerning
the Preparation and Celebration of the Easter
Feasts
# 66 The narrative of the Lord’s Passion according to
John is sung or read in the way prescribed for the
previous Sunday. After the reading of the Passion, a
homily should be given, at the end of which the
faithful maybe invited to spend a short time in
meditation.

39. First Reading: Isaiah 52: 13- ff & 53:12
Suffering Servant Song of Second
Isaiah. It concludes the series
begun on Monday, Tuesday and
Wednesday of Holy Week. The
image of the suffering Christ is
brought into focus. The suffering
of God’s servant brings
justification and pardon for sins.

40. Responsorial Psalm (the cantor’s and
assembly’s first song for the celebration):
Psalm 30:2, 6, 12-13, 15-16, 17 & 25
Response: Luke 23: 46 “Father, I put My
life in Your hands.”
Jesus’ last words on the cross, but it quotes
the same psalm.
Accompaniment should be minimal or
none at all.

41. Second Reading: Hebrew 4:14-16 & 5:7-9
The suffering of Christ, through which
He became the source of eternal life.
This Hebrew reading describes Jesus
as our compassionate high priest in
heaven, who brings us salvation.
Because He suffered, His obedience
was made perfect. He is the model
for keeping our own faith steadfast.

42. It should be kept in mind
that the Liturgy of the
Word is the central part of
the Good Friday
Celebration.

43. It is the Church’s way of
recalling and re-
experiencing the greatest
event in salvation history:
the Church recalls and re-
experiences by narrating
the event.

44. From Isaiah 53 till the
Passion we reflect on the
mystery of the Holy Cross
that ends in the victorious
and glorious Christ (Regna
Aligno Deus).

45. The first two readings are
strong texts that
prepares us for the
climax of the Liturgy of
the Word which is the
Passion Narrative.

46. Gospel Acclamation:
The proclamation of the Gospel today may begin with
the acclamation used throughout Lent:
• Praise to You, Lord Jesus Christ, King of endless
glory! or
• Praise and honor to You, Lord Jesus Christ! or
• Glory and praise to You, Lord Jesus Christ! or
• Glory to You, O Word of God, Lord Jesus Christ!

47. and its own proper verse.
Philippians 2:8-9
“Christ became obedient for
us even to death, dying on
a cross. Therefore God
raised Him on high and
gave Him a name above all
other names.”

48. "As we recall the passion
of Christ, we see him, as
it were with our eyes,
nailed on the cross". –
St. Augustine

49. •The event on that Friday
becomes a living reality
or present to us, as we
read the passion
narrative.

50. Christ is present in his
word, and with him also
the event of his passion
and death.

51. Purposes of the Passion
•to recall through narration
– anamnesis – making the
past event here and now
through the proclamation
•to re-experience also
through narration

52. No procession of book, no candles, no
incense
There is no procession of book.
In any case, use no incense,
no candles. Candles and
incense are not used in this
liturgy until the Veneration of
the Cross.

53. The proclamation does not begin with the
usual ritual gestures or invitations: no
greeting, no signing of the book and, no
sign of the cross or the person at the
beginning of the reading. All of these are
omitted. The proclamation simply
begins with “The Passion of our Lord
Jesus Christ according to John”. To
proclaim without candles and incense
and greeting and sign of the cross.

54. The proclamation does not begin with
the usual ritual gestures or invitations:
no greeting, no signing of the book
and, no sign of the cross or the person
at the beginning of the reading. All of
these are omitted. The proclamation
simply begins with “The Passion of our
Lord Jesus Christ according to John”. To
proclaim without candles and incense
and greeting and sign of the cross.

55. Customarily, the whole
community kneels in
silence for a while after
the verse announcing
Jesus’ death with the
word, “and delivered
over His spirit,”

56. all including the readers
and singers kneel in
silence for at least a full
minute is observed (if
anything less, there
never is any real silence
in most assemblies).

57. The gospel-passion
narrative and
proclamation does,
however, conclude in the
usual way: “The Gospel of
the Lord.” and the people’s
acclamation “Praise to You,
Lord Jesus Christ.”

58. Why the Johanine Account?
This is because John’s Passion is cast in a
particular light. It is an account of which
Christ is in full control of the events that
surround Him. The section of John’s
Gospel in which the Passion is recorded
is known as the Book of Glory. Indeed,
John’s account is glorious.

59. • Historical Background on the Proclamation of the
Passion
The proclamation of the Passion Narrative on Good
Friday is an ancient tradition in the Church. In the
fourth century a pilgrim from southern France, by
the name of Egeria, describes how the bishop of
Jerusalem read the Passion of the Lord in the
church of Golgotha amidst the loud wailing and
weeping of the assembly.

60. The reading of the passion is
the heart of the entire liturgy.
Since the middle ages it has
been a tradition to sing it and
hence to assign roles for the
narration, for Christ, and
other parts.

61. General Intercession
Prayer of the Faithful
Universal Prayer:
The Passion Invoked

62. Circular Letter Concerning the Preparation and
Celebration of the Easter Feasts
No. 66 The General Intercession are to
follow the wording and form handed
down by ancient tradition,
maintaining the full range of
intentions, so as to signify clearly the
universal effect of the Passion of
Christ, who hung on the cross for the
salvation of the world.

63. General Intercessions
• we present to the Father what
His Son has done for us and for
the world,
• we make our petitions with
confidence that he will not
refuse them on account of the
merits of His Son.
63

64. These prayers express
the scope of the
universal effects of
the Passion of Christ

65. It takes on a solemn and
elaborate or embellished
form with individual collects,
and the invitation for the
whole liturgical assembly to
kneel after each intention is
introduced.

66. Form, Structure, Gesture, Minister
• The deacon, standing at the ambo, sings or says the
introduction in which each intention is stated.
the deacon or another minister priest standing with
his hands joined sings/chants or reads the
Introduction or Invitation or the Call

67. • deacon invites the faithful to kneel.
• liturgical assembly kneels in silent
prayer of petition.
• after the period of silent prayer, the
people are invited to stand if they
have been kneeling.
• deacon invites the people to stand.

68. •priest sings/chants the
prayer in behalf of the
liturgical congregation
with hands outstretched.

69. • For the Church
• For the Pope (mention only the name not
the number)
• For the Clergy and Laity of the Church
(for the bishop mention only the name
do not include the family or last or
surname)
• For those preparing for baptism- the
Catechumens
• For the unity of Christians – Ecumenism

70. • For the Jewish People
• For those who do not believe in
Christ – non- Christians
• For those who do not believe in
God - Atheists
• For all in public office -
Government Leaders
• For those in special need

71. Prayer of the Faithful
The conference of bishops may provide an
acclamation for the people to sing before the
priest’s prayer or decree that the deacon’s
traditional invitation to kneel and pray be
continued: Let us kneel – Let us stand.
• As an alternative, the assembly may sing an
acclamation after the intention is announced before
the prayer. Consider a Kyrie or another imploring
refrain.

72. For the Philippines this is the approved acclamation to
sing before the priest’s prayer.
Kaisa ni Jesu-Cristo
kami’y sumasamo sa ‘Yo,
Diyos Ama ng mga tao,
pakiusap ay dinggin Mo
kahilingan naming ito.

73. • Singing the solemn prayers: Because of their
solemnity, the Good Friday Solemn
Prayers are meant to be sung using the
simple chants given in the Sacramentary
and to include short periods of silent
prayer after each statement of the
intention. If it is not possible to sing these
intercessions, they should be spoken with
solemnity and with time allowed for the
appropriate silences.

74. • Is there, as the Sacramentary suggests, an
acclamation that the assembly sings before or after
the silence that follows the announcement of each
intercession? What is the cue for this acclamation!
How is the prayer itself to be sung or spoken! Will
the “Amen” be sung well if the prayer is sung?

75. Veneration of the cross
75

76. Veneration of the Cross
•the object of veneration
was not the image of Christ
on the cross, but the wood
of the cross.
76

77. Action response to the
proclamation of the Word
and especially the Passion.
is the
VENERATION OF THE CROSS
The Passion venerated

78. Historical Background
in the fourth century A.D. Empress Helena
discovered the wood of the cross in
Jerusalem. Egeria recounts that the relic of
the cross would be held by the bishop and
the faithful would come forward to bow and
touch the cross with their foreheads, then
their eyes, then their lips and kissed it.
Deacons guarded and protected the relics.

79. This ritual slowly spread. At
first, the veneration was
directed toward a relic of the
true cross; only much later
was this replaced by an
image of the cross and later
yet, in some places, by the
crucifix.

80. • in the seventh century A.D. it was
introduced in Rome where a relic of
the true cross was kept at the
Basilica of the Holy Cross.
• in the ninth century the antiphon
“This is the wood of the cross on
which hung the Savior of the world.”

81. • In the twelfth century the cross
was gradually uncovered, as part
of the general scheme of
dramatization.

82. • It will be recalled that on Passion
Sunday or the Sunday before
Palm Sunday the crucifixes and
sacred images were covered, to
heighten the sense of desolation
and to dramatize the gospel
reading assigned for that Sunday:
Jn 12:36: "When Jesus had said
this, he departed and hid himself
from them [Jews]".

83. Veneration of the Cross with the image of
the suffering and crucified Christ is like a
sequel to the proclamation of Christ’s
Passion and Death. We venerate the
Cross that became the instrument in the
death of Jesus. The veneration is on the
wooden cross that was the instrument
so that our sins might be forgiven in the
death of our Lord.

84. 2 Movements
God encounters us and we encounter
God.
• the cross comes to us from the entrance door of the
Church and there are 3 stops at the door, center and in
front (foot of the sanctuary). It should be sensual and
majestic in the spirit of the rites.
• we come to the cross to show our affection and
reverence through the gestures of:
– Genuflection (single or double)
– kneeling
– touching
– kissing
– embracing

85. • The music that fills the time of the veneration then
would be drawn from the many texts and melodies
that proclaim the mystery of the cross. Instruments
should be use, if at all, only to support the singing.
Some pieces might be for choir alone, but the
assembly never should be silent for too long. Styles
can vary from the reflective ostinato music of Taize (if
Jesus, Remember Me or Adoramus te, Christe or
Crucem Tuam was used at the end of the Thursday
liturgy, it can be repeated now and perhaps again
with the Vigil, binding together the days) to
traditional hymns with chant or other tunes.

86. PAANYAYA
• Pangungusap:
Sa kahoy ng krus na
banal
ni Jesus na Poong
Mahal
nalupig ang
kamatayan
at sa muling
pagkabuhay
ang pag-asa ay
sumilay.
This is the wood of the
cross on which hung
the Savior of the
world.

87. • Tugon ng lahat:
Purihin at ipagdangal
ang ating Poong
Maykapal
Ama na Bukal ng
buhay
Anak na Siya nating
Daan
Espiritu na ating
Tanglaw.
Come, let us worship.

88. • 9. Papuri at karangalan
sa Diyos Amang banal.
Sambahin at papurihan
ang Anak Niyang mahal.
Ang Espiritu ng buhay
ating pasalamatan.
A-men.

89. Holy Communion
•Holy Mass is not celebrated on Good Friday
because of the ancient discipline of the
paschal fast.
•8th century: Communion but no Mass
• The thinking that Mass is not celebrated on
Good Friday because Christ himself celebrated the
sacrifice on the cross on this day has no
theological value.
89

90. • Communion Hymn
• But since the Sacramentary /missal says that a communion
song may be sung. , it would also be appropriate to use
only unaccompanied song to help giver special character to
this a typical communion procession. The Missale
Romanum suggests Psalm 21 for communion (probably the
Latin numbering that equals Psalm 22, the responsorial
psalm for Palm Sunday and a common psalm for the Holy
Week) but be sure to include some verses from the second
half of the psalm – verse 23 and the following. This provide
a counter balance to the suffering portrayed in the first part
of the psalm and reflect confidence in God and the ulimate
triumph of the cross.

91. • But you might consider an entirely different option: no
song at all. Sharing communion with no music will
bring this service to a closing as stark as its opening. It
would provide a striking contrast to all the music
prepared for the vigil tomorrow night. Many would
suggest rather quiet singing during communion,
perhaps repeating the music used on Thursday.
Certainly, the communion song should not be one that
focuses on the meal itself, the banquet, the bread and
wine. This communion service is detached from the
Eucharist. The singing could have the same content and
tone as the singing during the procession of the cross.