The Good Friday PART 1 A Historical Litu

PONTIFICIUM ATHENAEUM S.
ANSELMI DE URBE
PONTIFICIUM INSTITUTUM LITURGICUM
THE GOOD FRIDAY (PART 1): A HISTORICAL,

LITURGICAL AND THEOLOGICAL INVESTIGATION
Waqas SADIQ
11084
Thesis ad Licentiam
in Sacra Liturgia
MODERATOR
José Antonio GOÑI BEÁSOAIN DE PAULORENA
Romae 2022
PONTIFICIUM ATHENAEUM S. ANSELMI DE URBE
PONTIFICIUM INSTITUTUM LITURGICUM
THE GOOD FRIDAY (PART 1): A HISTORICAL,

LITURGICAL AND THEOLOGICAL INVESTIGATION
Waqas SADIQ
11084
Thesis ad Licentiam
in Sacra Liturgia
MODERATOR
José Antonio GOÑI BEÁSOAIN DE PAULORENA
Romae 2022
Spiritual and Theological work can be done only in the indissoluble
unity of Prayer and Study.
«Prayer without Study would be empty. Study without Prayer would be blind».
- KARL BARTH
ACKNOWLEDGEMENT
The completion of this dissertation could not have been possible without the
kind support and assistance of many individuals. Their contributions are sincerely
appreciated and gratefully acknowledged.
I would like to express my special thanks of gratitude to my professor as well as

my moderator José Antonio Goñi Beásoain de Paulorena whose academic expertise and
professionally guidance and directions helped me to carry out this dissertation.
I offer my sincere thanks and appreciation to my friend and classmate Fr. Lizel
Joy DSouza whose wisely and timely support and assistance encouraged me to pursue
this selected argument.
A debt of gratitude is also owed to my priest friend Fr. Paul William Pecchie
who provided me a kind favour for English grammatical correctness.
Above all, to Almighty God Who is the author of knowledge and wisdom and
lastly, to everyone who has helped me in anyway to accomplish this work.
ACRONYMS AND ABBREVIATIONS
AAS Acta Apostolicæ Sedis. Commentarium officiale, Typis Polyglottis

Vaticanis, Roma 1909-.
CCSL Corpus Christianorum. Series latina, Brepols, Turnholti 1953-.
CEC Catholicae Ecclesiae Catechismus, Libreria Editrice Vaticana, Città

del Vaticano 1997.
CIC «Codex Iuris Canonici», AAS 75/2 (1983).
GeV Liber Sacramentorum Romanae Aeclesiæ ordinis anni circuli (Cod.

Vat. Reg. Lat. 316/Paris Bibl. Nat. 719. 1/56) (Sacramentarium
Gelasianum), edd. L.C. Mohlberg-L. Eizenhöfer-P. Siffrin (Rerum
Ecclesiarum Documenta. Series Maior. Fontes 4), Herder, Roma
3
1981.
GILH «General Instruction on the Liturgy of the Hours», in The Divine

Office: The Liturgy of the Hours According to the Roman Rite as
Renewed by Decree of the Second Vatican Council and Promulgated
by the Authority of Pope Paul VI, Vol. 1, Collins, London 1974, Xix-
Xcii.
GIRM «General Instruction of the Roman Missal», in The Roman Missal

Renewed by Decree of the Most Holy Second Ecumenical Council of
the Vatican, Promulgated by the Authority of Pope Paul VI, and
Revised at the Direction of Pope John Paul II. English Translation
According to the Third Typical Edition, Catholic Truth Society,
London 2010, 19-83.
GrH Le sacramentaire grégorien, ses principales formes d’après les plus

anciens manuscrits, 3 voll., ed. J. Deshusses (Spicilegium Friburgense
16. 24. 28), Éditions Universitaires Fribourg Suisse, Fribourg 2-31988-
1992.
MR Missale Romanum ex decreto Sacrosancti Oecumenici Concilii

Vaticani II instauratum auctoritate Pauli PP. VI promulgatum Ioannis
Pauli PP. II cura recognitum, Editio typica tertia emendata, Typis
Vaticanis, Città del Vaticano 2008.
NUALC «Normae Universales de Anno Liturgico et de Calendario», in Missale

Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II
instauratum auctoritate Pauli PP. VI promulgatum Ioannis Pauli PP.
II cura recognitum, Editio typica tertia emendata, Typis Vaticanis,
THE GOOD FRIDAY: A HISTORICAL, LITURGICAL AND THEOLOGICAL INVESTIGATION
Città del Vaticano 2008, 94-103.
OLM Missale Romanum ex decreto Sacrosancti Oecumenici Concilii

Vaticani II instauratum auctaritate Pauli PP. VI promulgatum. Ordo
Lectionum Missae, Editio typica altera, Libreria Editrice Vaticana,
TypisVaticanis 1981.
OR Les Ordines Romani duhaut Moyen Age, 5 voll., ed. M. Andrieu

(Études et Documents 11. 23-24. 28-29), Spicilegium Sacrum
Lovaniense, Louvain 1957-1961.
PRG Le Pontifical romano-germanique du dixième siècle, 3 voll., ed. C.

Vogel (Studi e Testi 226-227. 269), Biblioteca Apostolica Vaticana,
Città del Vaticano 1963-1972.
SC SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II,

«Constitutio de sacra liturgia Sacrosanctum Concilium (4 decembris
1963)», AAS 56 (1964) 97-134.
10
GENERAL INTRODUCTION
First and foremost this dissertation opens the gateway to liturgical research. The
impetus to this study is to discern: how do Roman Catholic Christians understand and
celebrate Good Friday. Such intention explicitly unveils the constitutive elements of the
research paper. Moreover, this study meticulously presents and exposes the liturgical,
historical and theological criterions. The beauty and greatness of the liturgy of the
selected day is designed and fabricated in the rites and rituals, which are in fact the heart
and soul of this study. This is not a complete dissertation and executes only a first Part.
1. Status Quaestionis
So far according to my personal findings and after a long series of diligent and
hard work, on this particular and selected day i found certain studies. These following
sources are applicable and conveninent and constitute this attempted argument.
This manual Anamesis1 is an appropriate resource for our study and scholarship
because it offers us historical descriptions affix with patristic texts, magisterial
documents and liturgical sources such as: Missal, Lectionary and Rituals.
Egeria2 in this treatise which is her travelling dairy she meticulously collects and
notes down all the informations that how the early Christians in the 4th century in
Jerusalem were accustomed to celebrate and execute the rites and rituals of the Holy
Week. In particular, she describes how Christian ancestors adored the true Cross on
Good Friday. This is the most excellent and reliable liturgical source and the leading
edge reference and evidence associated to my dissertation.
J. Ratzinger3 in his opera omnia: collected works on the Theology of the Liturgy
eloquently and succinctly offers us his synopsis, reflections and considerations on the
Theology of the Cross and the Eucharistic sacrifice. This pre-eminent opera is a road
1
Anàmnesis. Introduzione storico-teologica alla liturgia, vol. 6: L’Anno Liturgico: Storia, Teologia e
Celebrazione, ed. A.J. Chupungco, Marietti, Bologna 1990.
2
EGERIA, Itinerarium seu Peregrinatio ad loca sancta, ed. P. Maraval (Sch 296), Cerf, Paris 1982, 284-
286.
3
J. RATZINGER, Collected Works, vol. 11: Theology of the Liturgy, Ignatius Press, San Francisco 2014.
map in direction to understand, conduct and to formulate the theology of the cross and
cross related faith oriented essentials.
In his book P. Angelo Muroni4 illustrates the liturgy of time and space and gives
particular consideration to the liturgical year and liturgy of the Hours. Briefly, this work
examines the sanctity of time and space with their historical, theological and liturgical
perspectives.
P. Regan5 in this article very precisely and concisely provides us primary

accounts and details concerning the veneration of the Cross in Jerusalem, Rome and
Constantinople.
Sacrosanctum Concilium of the Second Vatican Council6 draws all the resources
of liturgical time with its traditional understanding and historical background. This
sublime liturgical document stands as precis and substratum of theological formation
and explanation of the liturgical year and seasons. SC comprehensively examines the
liturgical year while enhancing the sanctity of Sacred Paschal Triduum. This informs us
about the reformed liturgy and theology of the rites and rituals.
The Roman Missal7 gives us basic and thoughtful analysis of the current state of
liturgy along with the implications and directives of the General Instruction of the
Roman Missal 2002 in their theological, pastoral and ecclesial perspective. This is the
most frequent and referenced source of the research.
2. Objectives of the Research

The objective of this undertaken argument is to provide some studies and
assistance to those who are not apprised of and enlighten with the «Importance and
Sanctity of Good Friday». By means of this medium and instrument it also intends to
bring awareness and communicate the richness, profundity and significance of Good
Friday in the Pakistani Christians. Through the theology and liturgy of the Passion, its
aim is to provide some faith, hope and courage to those treated like the suffering servant
4
P.A. MURONI, The Liturgy of Time and in Time: The Mystery of Christ in Time and Space, Urbaniana
University Press, Vatican 2020.
5
P. REGAN, «Veneration of the Cross», Worship 52 (1978) 2-13.
6
SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II, «Constitutio de sacra liturgia Sacrosanctum
Concilium (4 decembris 1963)», AAS 56 (1964) 97-134.
7
The Roman Missal Renewed by Decree of the Most Holy Second Ecumenical Council of the Vatican,
Promulgated by the Authority of Pope Paul VI, and Revised at the Direction of Pope John Paul II.
English Translation According to the Third Typical Edition, Catholic Truth Society, London 2010.
12
GENERAL INTRODUCTION
(Is 53). Recognizing that through their sufferings and passions participate in the
Passion of the Lord strong in their belief that via crucis leads to via lucis.
3. Method
This dissertation contains three chapters in numbers and its method is historical,
theological, analytical and synthetical. Each chapter is cogent, substantial, unfolds the
rational, religious aspect of time, and displays preparedness and actualization of the
rites and rituals.
The first chapter is designed to address the secular and religious understanding
of time and their association. Peculiarly, the doctrine of sacred time accompanied by its
constitutive components in the fundamental sources is examined. This perspective is
aimed to be observing under the criteria of the Liturgical Year and Seasons.
The second chapter is intending to study the doctrine of sacred time in the
Liturgical Celebration of the selected day. This is meant to explore chronologically the
entire rites and rituals of the selected day joined with their current form and actual
connotation.
The third and final chapter takes transition from general to particular rites and
rituals. The major content of this chapter is to critically analyze the rites and rituals of
«Celebratio Passione Domini» which is the central liturgical celebration of the selected
day.
4. Limits
The dissertation is developed on the basis of its limitations. More inherently,
from the Christian point of view this research paper intends to analyze «the Roman
Rite». The research does not consider and observe the philosophical, cultural, linguistic
and pastoral aspects and is merely restricted to the Sacred Time: «Good Friday» and its
liturgical celebration. Each concerning chapter accompanied by its explanation and
significance has its own proper understanding.
5. Contribution to the Scientific Research

This dissertation contributes to the faculty of the liturgical studies and academic
research. The undertaken study can be a source and channel of knowledge and
scholarship to all those who are unaware about the researched topic. This might
13
strengthen the faith and liturgical formation of the author’s local community of
believers. Additionally, in a minor way this attempt delivers some contribution to the
scientific research areas of Saint Anselm, Pontifical Institute of Liturgy.
14
CHAPTER ONE
SACRED TIME
Good Friday is a sacred time and commemorated and celebrated in the

substructure of «Sacred Time». What is time? Time is a complex, ambiguous, abstract
and pluristic reality and entity. This is not one, but intrinsically many and diverse.
«Time means many things to many minds»8. It is framed and shaped from physical to
metaphysical duration, from metaphysical direction to sacred time and from sacred time
to expecting eschatological or end times. Since, our subject matter is to religion,
theology and liturgy, so most of the study and examination will be with a religious
orientation, possessing the nature and content of the title.
In the first chapter of the dissertation I will base and develop my work on two
infinite realities: «Time and Sacrality». How time as a secular phenomenon, when
embraces religiosity becomes sacred time. Additionally, how the Christianity
acknowledges and addresses the concept of sacred time as living each moment for
eternity in consideration with the basic and fundamental teachings. Furthermore, how
systemically and comprehensively this formalized and structuralized the sacred time
from creation to eschatology, life to death, years to months, weeks to days, and days to
hours giving them theological and liturgical significance in consideration with rites and
rituals. Concisely, all these initial and antecedent principles of time and sacrality
logically will lead us to understand the essence and sacredness of the «Good Friday»
apparent in the liturgical time and space fashioned through rites and rituals.
1.1. Notion and Scope of Time

The notion and scope of time is moderately wide and inclusive. Despite being a
perplexed and puzzling concept, this is not merely speculation, but owns the absolute
certainty of existence. Adolf Darlap states, «time is not just a determination of physical
8
J. QUINN, «Time: Aristotelian-Thomistic Analysis», in New Catholic Encyclopedia, vol. 14, The
Catholic University of America, Washington DC 1981, 157.
and material reality. It is also a determination of the spirit»9. The concept of time is
drawn from ordinary human experience and subsequently characterizes human
existence giving direction to it. The New Oxford Dictionary of English gives definition
of time as «the indefinite continued progress of existence and events in the past, present,
and future regarded as a whole»10. However, certain level, the mind achieves abstraction
in the fact of perception and understanding its concreteness. Saint Augustine of Hippo
in his book Confessions reflects on the reality of time:
Quid est enim tempus? Quis hoc facile breviterque explicaverit? Quis hoc ad
verbum de illo proferendum vel cogitatione comprehenderit? Quid autem
familiarius et notius in loquendo commemoramus quam tempus? Et
intellegimus utique, cum id loquimur, intellegimus etiam, cum alio eloquente id
audimus. Quid est ergo tempus? Si nemo ex me quaerat, scio; si quaerenti
esplicare velim, nescio11.
To elucidate the totality of time is an intricate task, because it is characterized by

argumentative and systematic reasoning. But yet we cannot say, this is merely an
abstract universal continuum, there is something more which is far off from our
awareness and intelligence. Many philosophers consider that the notion of time is
derived from man’s awareness of change whether in himself or in the objects he
apprehends.
Time has been an important subject matter of study in religion, philosophy and
science therefore encloses many dimensions or aspects: philosophical, anthropological,
cosmological, scientifical and theological. All these dimensions attempt to demonstrate
and elaborate time in agreement to their own abstract and absolute ways. However, in
order to determine the notion of time let us proceed further and examine some aspects
of time in their respective and precise principles. These aspects will be studied and
analyzed in association with secularity and religiosity, rationality and spirituality. These
aspects are substantial and preliminary grounds to understand the sanctity of time.
9
A. DARLAP, «Time», in Encyclopedia of Theology. A Concise Sacramentum Mundi, ed. K. Rahner,
Burns & Oates, London 1975, 1716.
10
DARLAP, «Time», in The New Oxford Dictionary of English, ed. J. Pearsall, Oxford University Press,
New York 1998. 1940.
11
AUGUSTINUS, Confessionum libri XIII, Lib. XI, 14, 17, edd. M. Skutella-L. Verheijen (CCSL 27),
Brepols, Turnholti 1981, 202. «What is time? Who can explain it simply and briefly? Who is even able to
form the concept in the mind, and put it into words? But, again, what word is more familiar and well-used
in conversation than time? When we talk about it, we certainly understand it, and we also understand it
when we hear others talking about it. What is time, then? If nobody asks me, I know; if I need to explain
it to someone who asked me, I do not know», P.A.MURONI, The Liturgy of Time and in Time: The
Mystery of Christ in Time and Space, Urbaniana University Press, Vatican 2020, 150.
16
CHAPTER ONE: SACRED TIME
1.1.1. Secular Understanding

The expression «secular» in its very essence signifies which is not subject to or
bound to religious or spiritual substance, but owned by rationality and intellectuality
under the faculty of worldly or human sciences. According to The New Oxford
Dictionary of English, the term secular means «denoting attitudes, activities, or other
things that have no religious or spiritual basis»12. We can say a form of study that limits
and excludes man’s «supernatural» phenomenon, but includes «natural» phenomenon.
However, progressing from this comprehension, we advance forward and examine the
secular perspective about the nature and existence of time.
1.1.1.1. Philosophical Aspect
There is a «major debate in the philosophy of time about being and becoming»13
and the scope is exceedingly enormous, but for the sake of brevity the philosophical
aspect of time will be restricted to minimum study. Since from antiquity, the nature of
time has been under consideration and problematic i.e., is time flows from future to past
or past to future? Who gives direction to time? Is time divisible? etc.
Plato says time is a moving image of eternity. Aristotle reasons out on the
reality of time as the number of movement in respect of the before and after.
Plotinus asserts, time as the life of the soul in movement as it passes from one
stage of act or experience to another. Saint Augustine reflects on the reality of
time as, a present of things past, memory, a present of things present, sight, and
a present of things future, expectation14.
Even though all these definitions appeal to reason and intellect, but to give a
single definition to time is equivalent to limit its nature. Time is one of the properties of
being and in its quantitative totality is a relation of reason to natural universe, utterly
different from logical relation which is constructed by concepts. First and foremost time
is a «being of nature» and secondarily with concern to its totality is a «being of reason».
In the natural philosophy, time is established from three inductive determinations; «time
as motion, time as continuous and time as number». Thus, time inevitably follows
motion. It is continuum, because it resides in motion. It is number, because it follows
12
«Secular», in The New Oxford Dictionary of English, ed. J. Pearsall, Oxford University Press, New
York 1998, 1681.
13
Q. SMITH, «Time, Being, and Becoming», in The Encyclopedia of Philosophy, Supplement, ed. D.M.
Borchert, Simon & Schuster Macmillan, New York 1996, 567.
14
«Time», in The Cambridge Dictionary of Philosophy, ed. R. Audi, Cambridge University Press, New
York 1995, 803.
17
the multitude measures of unity done in motion-continuum by series of «now».

Ultimately, this «now» or «present» shifts to later times and becomes the moment for
the existence of time.
1.1.1.2. Anthropological Aspect
Some scholars declare time is as old as human being. The cosmic year is the
same as the earth year. Time is autonomous and self-governing from human being and
its control, for instance, the alternation of the rhythms of nature; light and dark, day and
night, the earth revolves around the sun etc. These natural events of time are beyond the
human command and surpass him. Predominantly, in order to recognize the
anthropological aspect of time, we have to know the «cosmic time and historical time».
The cosmic time is identity and marked by natural events: day and night, light
and dark, the different phases of the moon, the two great cycles, solar and lunar etc.
«The rhythmic succession of the phases in which nature comes into being has given
structure and formation to calendars, divided into months, weeks and days. It is
anodyne, neutral time»15. So, man’s awareness and assessment of time has been
facilitated by cosmic cycles. Conversely, historical time is unavoidably allied to cosmic
time and is displayed by the time that man lives with the events of human life. These
events contain the family and social human experience of the human being and
characterize human history.
However, measuring the human condition, with the passage of time, the social
life and events with regards to the concept and understanding of time has been under
variation and progression. With the rise of industrial revolution, capitalism,
consumerism and technological advancement, contemporary human being is more
tending towards «businessman’s civilization believing «time is money»16. It is more
disposing to Hedonism where time is determined by «pleasure seeking principle» rather
than time for eternity and worship.
15
MURONI, The Liturgy of Time and in Time: The Mystery of Christ in Time and Space, 150.
16
J. QUINN, «Time: Aristotelian-Thomistic Analysis», in New Catholic Encyclopedia, vol. 14, The
Catholic University of America, Washington 1981, 157.
18
1.1.1.3. Psychological Aspect
Time as it is known by the mind’s experience is considered psychological time.

The opinions and experiences of the individuals pertaining to awareness, consciousness
and perception in succession and duration to time lead us to the psychological
perspective. This aspect directs us to «the way in which man acts, reacts and adapts to
his existence in time»17. Time perception indicates «time sense» not as some specific
sense organ, but designates a location where man locates himself in the time zone.
Human being sensing time, not just senses motion but also successiveness within
motion. We can say he formally perceives «time in virtue of the «Sensus communis»
which means central sense cognized to ongoing process»18. Within the cogitative power,
there is an awareness of inner time or self-awareness. It is also assumed that physical
time is not the stimulus for psychological time, one’s experience of time could be very
distinctive from another experience of time, for instance, a person who enjoys
something in his experience for him time passes quickly, whereas, one who gets bore,
for him the same amount of physical time lasts longer. However, the perception of time
under experimental psychology varies from individual to individual and from situation
to situation.
1.1.1.4. Physical Aspect
«Time as it is measured by the course of physical phenomena is called a physical

time»19. In order to understand the idea of simultaneity, this is consequential to study
the physical aspect of time. In physics, time is treated as a parameter that measures all
durations, processes and changes. There are fundamental theories of physics such as:
«the theory of relativity», «statistical mechanics» and «quantum mechanics». But, for
the sake of concision these theories could not be examined in detail. The modern
physics is based on the Albert Einstein’s theory of relativity in which rates of time pass
contrastingly relying on relative motion, speed, light and space. Today, «in relation to
17
J.H. VOOR, «Time in Modern Psychology», in New Catholic Encyclopedia, vol. 14, The Catholic
University of America, Washington 1981, 161.
18
J. QUINN, «Perception of Time», in New Catholic Encyclopedia, vol. 14, The Catholic University of
America, Washington 1981, 159.
19
H. BATEMAN, «The Physical Aspect of Time», Manchester Memoirs 54 (1910) 3.
19
time most of the physicists and scientists approach with mathematical calculation and
empirical observation, rather than philosophical questions»20.
1.1.2. Religious Understanding

Every religion endeavours to sacralise and sanctify time conforming to his own
perceptive, style and way of worship. The conception of time is displayed distinctively
in monotheistic religions and in polytheistic religions. The disparity and dissimilarity
between them is divulged in the «Cyclical and Linear» conception of time.
1.1.2.1. Cyclical Time / Wheel of Time
In the ancient mythological religions, time is considered as cyclical phenomena,

as they examine many natural phenomena cycles for instance, sunrise and sunset, the
phases of the moon, the annual movement of the stars synchronized with the seasons. In
its antiquity, this cyclic concept has been associated to the Near East civilizations as
well as Greek civilization. The «Kalachakra means Wheel of Time» is a belief found
principally religions of Indian derivation such as; Hinduism, Buddhism, Sikhism. They
consider that «universe is basically conceived as undergoing repeated creation and
dissolution»21.
Time is eternal and cyclical and comprising of repeated pattern of life, events
and ages for instance, birth, death, rebirth etc. Thus, in this wheel of time all beings are
eternally reborn. In Jainism, «time is thought to be a wheel which rotates for infinity
without a beginning. This wheel of time holds twelve spokes that each symbolizes a
different phase in the universe’s cosmological history»22.
For the Greeks, time and history is too cyclical. They regard time as an eternal
repetition and it can be represented by the image of a ring and none other than a
«Chronos». In fact, Greeks did mythologize the concept of time making it a god, the
god Kronos, «inserting him into the pantheon along with the other gods and making
20
S. HAWKING, A Brief History of Time: From the Big Bang to Black Hole, Bantam Dell Publishing,
London 1988, 167.
21
«Time: Religious and Philosophical Aspects (25 October 2021)», in Encyclopedia of Science and
Religion, https://www.encyclopedia.com/education/encyclopedias-almanacs-transcripts-and-maps/time-
religious-and-philosophical-aspects, [access: 12-11-2021].
22
«Wheel of Time: Jainism (23 September 2021)», https://en.wikipedia.org/wiki/Wheel_of_time, [access:
12-11-2021].
20
time part of the world of myth. Mythology saw in this god the cause and the origin of all
things, both of gods theogony and of the world cosmogony»23.
1.1.2.2. Linear Time
The conception of linear time is prevailing in the three Abrahamic or

monotheistic religions such as; Judaism, Christianity and Islam. They collectively reject
the idea of cyclic time because it gives no place to genuine progression and final
salvation or end times. Judaism and Christianity hold a strong belief that the history and
journey of salvation is endowed with the direction of beginning and an end as a line. We
can use a geometric metaphor that is linear conception of time.
The Protestant Lutheran theologian Oscar Cullmann in his book Christ and Time
writes, «the symbol of time for primitive Christianity as well as for Biblical Judaism
and the Iranian religion is the line. Therefore, time is the place of the epiphany of
Yahweh»24. The transient of time is linear and it moves in the direction of a fulfilment
that God will realize. «Sacrosanctum Concilium teaches us that liturgical times are
nothing more than a «linear continuation» of the salvation history present in the Church
today and projected in the eschatological time»25.
The Islamic view regarding time is linear and directional, beginning with the
creation by God and ending by the final judgment by God «Allah». In Islam, time is
exclusively subjected to «Allah»; God’s will and dominance. The control over time
belongs to God either it is in past, present or future. Islam views time as created and it is
God’s Creation like all things and therefore, it is under God’s command. God acts in
and through past, present and future. He is eternal and time does not encompass him.
The phrase «Insha’Allah» which means «if God willed or with God’s will»
which Muslims frequently cite when referring to the future, in some degree also
explains the significance of God’s control over future time. «The human knowledge
over time is limited and all that may or may not come to pass is under the control and
knowledge of God»26. Consequently, it is a universal belief of Islam that time is linear,
ordered into past, present and future in which all of human history is building up to a
23
24
O. CULLMANN, Christ and Time: The Primitive Christian Conception of Time and History, SCM,
London 1962, 51.
25
26
«Insha’Allah (8 November 2021)», https://it.wikipedia.org/wiki/Inshallah, [access: 12-11-2021].
21
final judgment. Comparatively, the concept and belief concerning the last judgement
and the end times conducts towards the linear conception of time.
1.2. Sacred Time in Christianity

The Christian liturgy unavoidably is influenced by the elements of cosmic time
for instance: the date of Easter depends on the phases of the moon, the liturgy of the
hours must respect the «veritas horarum» dark and night, both solemnities of December
25thand January 6th have incredibly old solar connection etc. However, the Christians
with faith and confidence profess and confess as Odo Casel states that «God is beyond
and above all times and His throne is in immovable eternity. God is the One who leads
us out of time, into eternity»27. The early Church Father St. Gregory of Nyssa argues
and inscribes:
Qui in ultimis diebus, communione cum naturae, nostrae humilitate inita, caro
prae amore quo humanum genus complectitur factus est, et propterea cum
humanitate temperatus est, omnem in seipso naturam nostram suscipiens , ut
humanitas cum divinitatis admistione in ipso conspiceretur, et per primitias
illas tota naturae nostrae massa sanctificaretur28.
For the Christians time is not just physical or geometrical element, but a place
where God and human encounters. This time finds it’s par excellence and culmination
in the event and mystery of «incarnation, passion, death and resurrection». Jean
Mouroux writes:
The time of the Christian is an incarnated spiritual time, lived in the grace of
Christ, in the power of the Holy Spirit, in the communion of the Church. It is
therefore ecclesial to an extraordinary depth: it is based on the Word of God, it
is nourished by the Sacraments and developed and opened by the Spirit, within
the historical movement of the Church29.
In Christianity time has a fundamental value. Within the dimension of time the
world was created; within it the history of salvation unfolds, finding its culmination in
the «fullness of time» of the Incarnation, and its goal in the glorious return of the Son of
God at the end of time «παροσζία Parusia». In the liturgy of the Easter Vigil as the
celebrant inscribes on the candle the numerals of the current year says these words:
27
O. CASEL, The Mystery of Christ Made Present: Selected Texts for the Christian Year, St Bedes
Publications, New York 1999, 34.
28
GREGORIUS NYSSENUS, Adversus Apollinarem, 1151, ed. J.P. Migne, Parisiis 1863. 45. «God became
subject to time so that we, temporal beings, might become eternal», P. A. MURONI, The Liturgy of Time
and in Time: The Mystery of Christ in Time and Space, Urbaniana University Press, Vatican 2020, 159.
29
M. JEAN, The Mystery of Time, Desclée Publisher, New York 1964, 243.
22
«Christ yesterday and today, the beginning and the end, Alpha and Omega «α, ω», all
time belongs to him, and all the ages, to him be glory and power through every age
forever». Pope John II in his Apostolic Letter Tertio Millennio Adveniente writes:
The meaning of this rite is clear: it emphasizes the fact that Christ is the Lord of
time; he is its beginning and its end; every year, every day and every moment
are embraced by his Incarnation and Resurrection, and thus become part of the
«fullness of time30.
These words are declaration of our faith that Christ is the key to the Christian
understanding of time. According to Enrico Mazza which he adopted the concept from
the Fathers of the Church says; both the time of the Church and the time of the liturgy
are the sacraments of the time of the Christ. All time is God’s time and unanimously
this concept is unified in Christian prayers and liturgical calendar. Jesus’ time constructs
the unity within the cosmic and historical time. The rhythmic pattern of cosmos; rising
and dying of the sun and moon becomes the sign of death and resurrection of Christ.
The cosmos finds its true meaning in him.
Joseph Ratzinger beautifully explains:
It is quite clear Jesus approached his «Hour» with full awareness. The phrase
emphasized in St. John’s Gospel, «the hour of Jesus» has many layers of
meaning. Jesus did not want to die on just any date. His death had significance
for history, for mankind, for the world. That is why it had to be woven into a
very particular cosmic and historical hour. It coincides with the Passover of the
Jews as set out and regulated in Exodus. It brings to an end what is symbolically
opened up in the Passover. The Passover is the «Hour of Jesus» which he takes
from replacement to reality by his self-oblation31.
Furthermore, «when the hour came for him to complete his messianic work, he
delivered himself to the cross on a Friday, at three o clock in the afternoon (Mt, 27,46)
»32. Every time becomes sacred time, if we live in agreement to God’s will and way.
Consequently, in relation to this reality our responsibility emerges to sanctify time
dedicating to God our individual times, days, weeks, hours and each moment of our
lives in praise and worship. We have to participate in the «hour of Jesus» in virtue to
faith and obedience, with the intention that He may take our times in his hands and
shape and model them conforming to His praise and glory.
30
IOANNES PAULUS II, «Epistula apostolica anni MM iubilaeum ad parandum Tertio millennio adveniente
(10 novembris 1994) 10», Acta Apostolicae Sedis 87 (1995) 11-12.
31
J. RATZINGER, Collected Works, vol. 11: Theology of the Liturgy, Ignatius Press, San Francisco 2014,
60.
32
Handbook For Liturgical Studies, vol. 5: Liturgical Time and Space, ed. A.J. Chupungco, A Pueblo
Book, Collegeville (Minnesota) 2000, xvii.
23
1.2.1. Sacred Time in the Holy Bible

To identify the Biblical notion of time, it is significant and requisite to know the
Israelites’ conception of time and history. There is a disparity between Semitic and
Greek understanding and thought pattern with regard to the concept of time. The mind
of the Hebrews is very concrete and tangible and overlooks the abstract speculation and
philosophical inquisition. Whereas, the Greek mind engage into philosophical enquiry
and look beyond the concrete aspect of time. A Polish Rabbi Abraham Joshua Heschel
writes, «Judaism is a religion of time aiming at the sanctification of time. This teaches
us to be attached to holiness in time and to be attached to sacred events»33. One of the
connotations which the Israelites had of time was of «χρόνος period or duration» (Ex
12,40; 1Kgs 6,1; Lk 2,46; Acts 9,9). The Dictionary of Biblical Concepts of the New
Testament defines καιρός: «from the temporal point of view, καιρός indicates the
suitable time, the right moment, the favourable moment»34. But, in the Bible time has
far more substantial meaning and distinction is made between καιρός and χρόνος. «The
word καιρός is used 85 times in the New Testament refers to an opportune time a
moment or a season»35.
In the New Testament καιρός means «the appointed time in the purpose of
God» the time when God acts (Mk, 1,15). Whereas χρόνος is used 54 times
refers to a specific amount of time, such as a day or an hour (Acts 13,18). In the
Eastern Orthodox and Eastern Catholic Churches, before the Divine Liturgy
begins, «the Deacon exclaims to the Priest; “Καιρὸς ηοῦ ποιῆζαι ηῷ Κσρίῳ”
means it is time for the Lord to act36.
Time in the Bible fully holds God’s actions and control both on earth and heaven
and this testimony is harmonized in the book of Genesis and Revelation. In the Sacred
Scripture eternity is endless, but time is measured by beginning and an end (Gn 1,1; Jn,
12,48; Rev 22,13). This is the medium for God’s saving acts manifested in the whole
salvation history. The Exodus is the day when Yahweh came down from heaven and
brought Israel out of Egypt (Ex 3,8; 1Sam 10,18). The Passover «‫ ֶּפסַ ח‬Pesaḥ» and its
cultic rites describe the time and hour of deliverance from Egypt (Ex, 12,1-20). The
book of Leviticus establishes the ritual prescriptions for the festivity, consecration,
33
A. J. HESCHEL, The Sabbath: Its Meaning for Modern Man, Noonday Press, New York 1951, 8.
34
«Dal punto di vista temporale, καιρός indica il tempo adatto, il giusto momento , il momento
favorevole», H. HAHN, «Tempo: Kairos», in Dizionario dei Concetti Biblici del Nuovo Testamento, ed. L.
Coenen-E. Beyreuther, Dehoniane, Bologna 1976, 1826. Translated by me.
35
«Nel NT: καιρός 85 volte», HAHN, «Tempo: Kairos», 1828. Translated by me.
36
«Kairos: In Christian Theology (1 November 2021)», https://en.wikipedia.org/wiki/Kairos, [access: 19-
11-2021].
24
purification, holiness and worship of Yahweh within the proper time and space (Lev
8,33; 15,1-33). In the Psalms which are collected songs and hymns, we are entirely and
absolutely instructed and encouraged to sanctify the time by praising and glorifying
God (Ps 31,15; 55,17; 117,1-2; 119,164; 145). The book of Ecclesiastes is akin in
presenting anything similar to formal treatment of time «there is a time for every affair»
(Eccl 3,1-17). The prophecies of the prophets about Messiah’s birth, ministry, death and
resurrection are in a way; the far-future events and times which are to be happen
hundreds and thousands of years later. These are the first and foremost prophesies about
the manifestation of God in the Incarnated Son (Isa 7,14; 11,1; Jer 23,5-6; Mic 5,2; Hos
11,1; Gal 4,4; Heb 1,1-4).
In the New Testament predominantly the fullness of time is presented in the

mystery of God’s self-manifestation in the form of «Incarnation, Logos, Word made
Flesh» (Jn 1-18; Heb 1,1-3). God broke into our time that is why every year is «Anno
Domini» the year of the Lord. Anscar J. Chupungco states, «in the person of Christ, God
lived and accomplished human salvation in time and space»37. Gospels narrate Christ’s
mission done and achieved within the framework of time, sometimes of the day and
hour. The Synoptic Gospels elucidate that Jesus died at around three o’clock on «Friday
afternoon» (Mt 27,46; Mk 15,33-34; Lk 23,44). So, the passions and death of Jesus
Christ are recorded in time. Joseph Ratzinger reflects, «in terms of salvation promises,
the time of suffering and pain in Jesus; yet in a new way is also a time of hope. The
night is far gone, the day is at hand (Rom 13,12)»38. The book of Revelation reveals the
eternity and infinity of Jesus proclaiming all time belongs to him and all ages «I am
Alpha and Omega, Who is, Who was and Who is to come» (Rev 1,8).
Pre-eminently, «time in the Bible indicates God’s control and power of all
history and His salvific acts. Reciprocally, time for human being is an opportunity to
respond to God, so that His saving acts may for him be efficacious»39. Each act and
each day is a type and anticipation of the eschatological time, the Day of the Lord
«Parousia» (1Tim 6,15). Thus, it is instructed to be watchful (Mk 13,33-36) and
37
Handbook For Liturgical Studies, vol. 5: Liturgical Time and Space, xvii.
38
J. RATZINGER, Jesus of Nazareth. Holy Week: From the entrance into Jerusalem to the Resurrection,
Ignatius Press, San Francisco 2011, 47.
39
P.C. BERG, «Time: Time in the Bible», in New Catholic Encyclopedia, vol. 14, The Catholic University
of America, Washington 1981, 163.
25
practice time with hope, sobriety and vigilance which signifies not neglecting the
present nor speculating the future, but doing what is right here and now.
1.2.2. The Liturgical Year / Calendar

The Catechism of the Catholic Church defines; «the economy of salvation is at
work within the framework of time (CEC 1168) »40. With regard to this judgment the
Church understood the difference between «Chronos and Kairos» and developed the
notion of «Kairos the Lord’s time» tying it to the Liturgical Year which is the annual
cycle of the mysteries of Christ and which the Church commemorates in the Holy Mass,
in the Divine Office and other forms of public worship. In consideration with
Sacrosanctum Concilium (102-104) the Liturgical Year or Calendar is:
Within the cycle of a year, moreover, the holy Church unfolds the whole
mystery of Christ, from the incarnation and birth until the ascension, the day of
Pentecost, and the expectation of blessed hope and of the coming of the Lord. In
celebrating this annual cycle of Christ’s mysteries, the holy Church also honors
with especial love the Blessed Mary and has also included in the annual cycle
days devoted to the memory of the martyrs and the other saints41.
1.2.2.1. Formation and Development
The general notion of the liturgical year is relatively recent. The early
sacramentaries (GeV, GrH), lectionaries and documents elucidate and reveal the origin
and record of liturgical year and its celebrative disposition. Anscar J. Chupungco
describes as following:
It was only in the sixteen century that the celebrations of the annual cycle came
to be understood as a unity with the name «the year of the Church» or later «the
Christian year». In the nineteenth century Prosper Gueranger used the
expression which has become familiar in the meantime «the liturgical year».
The current structure of the liturgical year was fixed in the sixth century and is
the fruit of a process which began in apostolic times with the celebration of
Sunday and which was followed by the annual celebration of Easter42.
In the primitive Christian community the Eucharist formed the nucleus of

Sunday worship and Sunday was born in the Eucharistic and spiritual climate
(pneumatological and eschatological). Sunday is the nucleus of the entire liturgical year.
The Easter vigil proceeded by one or more days of fast spread out and conceived the
40
Catechism of the Catholic Church, TPI, Bangalore 2005, 303.
41
SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II, «Constitutio de sacra liturgia
Sacrosanctum Concilium (4 decembris 1963) 102-104», Acta Apostolicae Sedis (1964) 125.
42
Handbook For Liturgical Studies, vol. 5: Liturgical Time and Space, 135.
26
celebration of the Easter Triduum to which Saint Augustine gives the phrase,
«Sacratissimum Triduum crucifixi, sepulti, suscitati»43. This is recognized as the height
of the entire liturgical year. This led to the development of the Great or Holy Week.
Then the fast was lengthened to forty days and so become Lent season. Along with the
annual celebration of Easter, following the solar calendar others feasts and seasons are
also emerged and developed. In the Western Churches from the season of Christmas
and Epiphany originated the season of advent which constitute the second pole of the
liturgical year. Finally, the Ordinary Time or per annum was formed simply by looking
at Sunday celebrations. «On the first day of each week, which is known as the Day of
the Lord or the Lord’s Day, the Church, by an apostolic tradition that draws its origin
from the very day of the Resurrection of Christ, celebrates the Paschal Mystery. Hence,
Sunday must be considered the primordial feast day»44.
1.2.2.2. Structure and Theological Considerations
«Each and every day is sanctified by the liturgical celebrations of the People of
God, especially by the Eucharistic Sacrifice and the Divine Office. The liturgical day
runs from midnight to midnight. However, the celebration of Sunday and of Solemnities
begins already on the evening of the previous day»45. The Liturgical Year divides the
year into a series of seasons: Advent season, Christmas season, Lent season, Easter
season and Ordinary time and each season has his own mood, feel, theological
emphases and liturgy, which can be distinguished by colors, symbols and scriptural
readings. The Liturgical Year «begins with the first Sunday of Advent and closes with
the last Sunday in Ordinary Time on the Solemnity of Our Lord Jesus Christ, King of
the Universe»46.
Advent has a twofold character, for it is a time of preparation for the

Solemnities of Christmas, in which the First Coming of the Son of God to
humanity is remembered, and likewise a time when, by remembrance of this,
minds and hearts are led to look forward to Christ’s Second Coming at the end
of time. For these two reasons, Advent is a period of devout and expectant
delight47.
43
AUGUSTINUS, Epistulae, 55 Ad Ianuarium Catechumenum 24, ed. A. Goldbacher (Corpus Scriptorum
Ecclesiasticorum Latinorum 34), Wien 1895, 253.
44
NUALC, 4.
45
NUALC, 3.
46
NUALC, 6.
47
NUALC, 39.
27
The Church has no more ancient custom than celebrating the memorial of the
Nativity of the Lord and of his first manifestations, and this takes place in
Christmas Time48.
However, this is the season and time for anticipation, preparation, joy and hope
of what we celebrate at Christmas, the birth of Jesus Christ and associates ourselves
with the new born child Jesus Christ.
Lent is ordered to preparing for the celebration of Easter, since the Lenten
liturgy prepares for celebration of the Paschal Mystery both catechumens, by
the various stages of Christian Initiation, and the faithful, who recall their own
Baptism and do penance49.
Hence, Lent season is the period of penance and preparation in order to

participate worthily in the renewal of baptism and joy of Easter. Meanwhile, «Holy
Week is ordered to the commemoration of Christ’s Passion, beginning with his
Messianic entrance into Jerusalem»50.
Since Christ accomplished his work of human redemption and of the perfect
glorification of God principally through his Paschal Mystery, in which by dying
he has destroyed our death, and by rising restored our life, the sacred Paschal
Triduum of the Passion and Resurrection of the Lord shines forth as the high
point of the entire liturgical year51.
In evidence with over cited norm the Paschal Triduum of the Passion and
Resurrection of the Lord is the privileged time of the entirely liturgical year and require
utmost spiritual attention and participation.
Eastertide is a time which gives room and moment to the whole Church to
rejoice and celebrate the glorious resurrection of Christ. «The fifty days from the
Sunday of the Resurrection to Pentecost Sunday are celebrated in joy and exultation as
one feast day, indeed as one great Sunday»52. On Pentecost, the Church celebrates the
fulfilment of the promise of Jesus about the decent of the Holy Spirit.
Besides the times of year that have their own distinctive character, there remain
in the yearly cycle thirty-three or thirty-four weeks in which no particular aspect
of the mystery of Christ is celebrated, but rather the mystery of Christ itself is
honored in its fullness, especially on Sundays. This period is known as Ordinary
Time53.
48
NUALC, 32.
49
NUALC, 27.
50
NUALC, 31.
51
NUALC, 18.
52
NUALC, 22.
53
NUALC, 43.
28
«Ordinary time is a time for growth and maturation, a time in which the mystery
of Christ is called to penetrate ever more deeply into history until all things are finally
caught up in Christ»54. The Church assigns appropriate scriptural readings for each day
of the year because of their typological relationship to Jesus.
Thus, the motive of the liturgical calendar is to orient our days around the person
and mystery of Christ. This provides particular occasions and whole season to ritualize
the significant movements in our Christian life. In the liturgical calendar the Church
offers us an important tool for spiritual enrichment and renewal. «Every time that we
celebrate, we receive the grace that renews and transforms us (CEC 1164) »55. Romano
Guardini writes «Jesus is our contemporary, who entered history. Without Him the year
and the liturgical feasts would be empty of meaning and deprived of efficacy for our
life. His earthly life entered into eternity and in this way is correlated to every now of
the time»56. «Hence, the purpose of the revision of the liturgical year and of the norms
accomplishing its reform is nothing other than that through faith, hope, and charity the
faithful may share more deeply in the whole mystery of Christ, unfolded through the
cycle of the year»57.
1.2.3. Lent Season

In the liturgical calendar Lent season is the official season of forty days fasting
and has prolonged account of origin and development. «St. Jerome is the first witness in
Rome to the existence of Lent «Quadragesima»58. This is the period of penance, prayer
and spiritual endeavour in preparation for Paschal feast. «Lent season begins on Ash
Wednesday and ends on Maundy Thursday»59. Holy week is the heart of Lent season
and Easter Triduum is the heart and climax of liturgical year. During Holy week is
imperative the faithful to reflect on the Passions of our Lord with sobriety and
seriousness. According to Sacrosanctum Concilium «the season of Lent has a twofold
character: primarily by recalling or preparing for baptism and by penance, it disposes
54
55
Catechism of the Catholic Church, TPI, Bangalore 2005, 301.
56
R. GUARDINI, Il Testamento di Gesù, Vita e Pensiero, Milano 1993, 141.
57
NUALC, 1.
58
59
NUALC, 28.
29
the faithful, who more diligently hear the word of God and devote themselves to prayer,
to celebrate the paschal mystery»60.
Shortly, along with its theological and liturgical significances Lent season is the
consecrated time for the purification of the mind, heart and soul that leads us to focus on
fasting and the practice of virtue in preparation to Easter. The Lent season gives way
and worth to the Easter Triduum and form there emerges the sacred time and substance
of the Good Friday; the actual chief concern of the research.
1.2.4. Good Friday: Liturgical and Theological Significance

«The Paschal Triduum of the Passion and Resurrection of the Lord begins with
the evening Mass of the Lord’s Supper, has its center in the Easter Vigil, and closes
with Vespers of the Sunday of the Resurrection. On Friday of the Passion of the Lord
and Holy Saturday the sacred Paschal Fast is everywhere observed»61. The very first
rubric for the liturgy of Good Friday indicates that «on this day, the Church does not
celebrate the sacraments at all, except for Penance and the Anointing of the Sick»62.
Accordingly, on this day the Church does not celebrate the sacrament of Holy Eucharist,
but commemorates and celebrates the passion of our Lord Jesus Christ. The celebration
of the Lord’s Passion consisting of three parts, namely, the Liturgy of the Word (the
passion proclaimed), the Adoration of the Cross (the passion venerated) and Holy
Communion (the passion communicated).
The Catholic Encyclopaedia provides some information with regards to

terminology of Good Friday:
Good Friday which marks the anniversary of Christ’s death came to be called
«the Great or the Holy or the Good Friday». The origin of the term «Good» is
not clear. Some say it is from «God’s Friday, Gottes Freitag»; others maintain
that it is from the German «Gute Freitag» and not specially English.
Sometimes, too, the day was called «Long Friday» by the Anglo-Saxons; so
today in Denmark63.
60
Sacrosanctum Concilium (4 decembris 1963) 15», Acta Apostolicae Sedis 56 (1964) 109.
61
NUALC, 19-20.
62
English Translation According to the Third Typical Edition, Catholic Truth Society, London 2010, 314.
63
T. GILMARTIN, «Good Friday», in The Catholic Encyclopedia, vol. 6, Robert Appleton Company, New
York, https://www.newadvent.org/cathen/06643a.htm, [access: 09-04-2022].
30
However, apart from terminology, this is called «Good Friday», because this day
our Lord loved us and gave himself up for us, redeeming us from sin and death. Death
itself is put to death on this day therefore; it is called «Good Friday»64. The theology of
Good Friday expresses that; this is not a day of mourning and sadness, but a day of
loving contemplation of the bloody sacrifice which becomes of our salvation and
redemption. On the cross, He is manifested as the exalted king who have won the world
and his enemies not with revenge and hatred, but with love and forgiveness. Hence, for
all the nations, the cross of Christ is the tree of life and tree of salvation.
1.3. Conclusion
It is coherent to say a Sacred Time of Good Friday before embracing religiosity
and sanctity; it is simply a time and game of rational arguments and systematic
reasoning. The essence and significance to time is given under religious programme and
theological considerations. Christianity sanctifies and ritualizes the time and come to
conclusion; time is the creation and subject to God. Time is a linear continuation from
creation to final judgement in progression and preparation. The holy Bible, sacred
traditions and testimonies are the requisite sources of origin and derivation of the
theology of the sacred time. The subject matter of the sacred time does not have validity
and legitimacy unless it is inherited form the respective source of teachings and
principles. The Good Friday is a time of prayer, seriousness, abstinence and
congregational participation that leads from fasting to feasting.
64
P.J. ELLIOTT, Ceremonies of the Liturgical Year. According to the modern roman rite. A manual for
clergy and all involved in liturgical ministries, Ignatius Press, San Francisco 2002, 111.
31
CHAPTER TWO
RITES AND RITUALS OF THE SELECTED DAY
Proceeding with the premises and assertions of the previous chapter, it is

relevant and affirmative to say «religion gives essence and soul to time when it offers
religiosity and sanctity to time». The selected sacred time of study, for the secularized
and scientific mindset, non-believer or atheist might be a simple ordinary time, but for
the believers it is a sacred time and religious man is aware of this. Aptly, the
conventional sanctity of time is translated into actions through the lens and matrix of
rites and rituals. The Roman Rite Catholic Christians mark the selected day with
thoughtful religious sensibility and celebrates with respective rites and rituals which
manifest its faith in action in consideration with transcendental realities and
supernatural truths. The content of these rites and rituals stem off from their proper
theology, authoritative patrimony of fundamental teachings, steering councils,
legitimate principles and constitutive components.
The subject matter and area of competence of the second chapter is analytical
and will delineate «Rites and Rituals in general with an actual connotation» of the
selected day. The chief objective of this chapter is to scientifically examine the
sacredness of the selected day under the discipline and expression of the liturgical
celebration. To treat this chapter with competence and clarity, it will be scrutinized and
examined «how the Roman Rite Catholics commemorate and celebrate Good Friday».
Before diving into the discourse, for better comprehension a brief anthropological,
theological and canonical presentation of rites and rituals will be specified. Hence, the
entire selected day will be studied in its ritual programme.
2.1. Notion of Rites and Rituals

«Worship is anthropological because the human being is ritualis»65. Homo ritualis,
symbolicus, religious and mythicus are privileged anthropological predictions.
Throughout human history rites and rituals have existed at all times and in all cultures.
The terms rite and ritual are widely used in human and social sciences and have sacred
and profane dichotomy. They surround milestone events in a person’s life such as birth,
maturity, marriage and death and mark significant effects. Robertson Smith had argued
that «original pre- Biblical religions were totemic, and culminated in great annual
sacrificial rites: a sort of «communion» in which every individual established moral and
social bonds with the whole group»66.
There is no univocal definition of the term «rite». But, any reference to

regulation, rhythm and order probably coincide with the term «rite». Subsequently, by
its extension further terms such as ritual, ritualization, ceremonies, sequences etc. form
and frame their connotation. According to the Dictionary of Liturgy, «the rite seems to
be an action that is repeated according to invariable rules»67. Predominantly, rites and
rituals are frequently conceived in terms of regular sequences and repetitive acts. «Rite
is an action that is repeated and whose efficacy is in whole or in part of the extra-
empirical order»68. Repetition is not enough to make a rite. In the words of Durkheim,
«actions of a genuine rite hold three crucial characteristics: a public dimension «sacred»
one, a certain degree of solemnity and emotional involvement of the social actors»69.
The Italian sociologists Giolo Fele and Pierpaolo Giglioli argue that «rites do not
merely express nor simply reflect collective values and socialities, but generate them.
The community does not pre-exist action, but is instead created by a repetition of the
same acts. For a community to come into being, it is first necessary to perform it
collectively»70.
65
Handbook For Liturgical Studies, vol. 2: Fundamental Liturgy, ed. A.J. Chupungco, A Pueblo Book,
Collegeville (Minnesota) 2000, 208.
66
L.D. ORSI-F. DEI, «What is a Rite? Émile Durkheim, a hundred years later: Habits and Rituals», De
Gruyter Open Information Science 2 (2018) 7.
67
«Il rito sembra essere un’azione che si ripete secondo regole invariabili e la cui esecuzione non sembra
produrre effetti utili», S. MAGGIANI, «Rito/Riti», in Liturgia, edd. D. Sartore-A.M. Triacca-C. Cibien,
San Paolo, Milano 2001. 1667. Translated by me.
68
Handbook For Liturgical Studies, vol. 2, 208.
69
ORSI-DEI, «What is a Rite? Émile Durkheim, a hundred years later: Habits and Rituals», 2.
70
ORSI-DEI, «What is a Rite? Émile Durkheim, a hundred years later: Habits and Rituals», 7.
34
CHAPTER TWO: RITES AND RITUALS OF THE SELECTED DAY
Ritual practice is recognized as a sequence of actions, hence from this point of

view, rituals are primarily if not exclusively, «expressive actions» that allow people to
publicly express values, feelings and notions. Rituals are powerful, dramatic, and
expressive practices through which groups and communities preserve and regenerate
values and codes. Rituals are enacted through actions and their efficacy flows directly
from the coordinated gestures of the performers, whose physical dimension generates
shared feelings.
The world with strong polemic spirit is going through a period of transition and
moral mediocrity with an attitude of «cult of the individual» where individual
existences assuming autonomy and value, and is freeing itself from the shackles of the
community. Even though, these transformations are challenging but do not make rites
and rituals less important. A rite is a practice that creates norms of moral transcendence,
crucial for the existence of a society or a community and bestows supernatural meaning.
Rite symbolically mediates the reality it represents.
2.1.1. Meaning and Significance of Rites and Rituals in Christian

Worship
Christianity purifies the body and soul of his members by ritualizing significant
events of life with the association of worship and network of sacramental rites and
rituals and escorts them from womb to tomb. «Christian rites and rituals find their
foundation first and foremost in the history of the people of Israel»71. The nucleus and
root of Christianity is same and one, but within Christianity various groups of faithful
follow different rites and are members of different Churches. Why? Because, the variety
in liturgy and discipline in the various regions and provinces, geographical and
territorial setting, cultural and language variation, ecclesiastical divisions of East and
West, great schism, Protestants reformation, certain disparities of dogmatic and
ecclesial disciplines, autonomy and spiritual patrimony etc. all these internal and
external factors led to various Canonical rites and Churches. In spite of this diversity
and divergence, Occidental Rites and Oriental Rites Christians, Anglicans and
traditional Protestant communities frame their worship around certain liturgical rites
and rituals. This is a collective belief that these rites and rituals mediate grace
71
P.A. MURONI, The mistery of Christ in time and space: The christian celebration (Strumenti di studio e
ricerca 60), Urbaniana University Press, Città del Vaticano 2020, 155.
35
constituting a sacred mystery and functioning spiritual significance. However, with the
echo of ecumenical spirit this is right to say «although exists diversity of rites, but
fundamentally finds uniformity in Christ».
From a theological perspective, Christian rite is theandric in its comprehensive

sense, always and everywhere divine and human in its totality. «The fundamental
components of the liturgical rites are texts, symbols, actions and gestures»72.
A liturgical rite is based on a nucleus of words and actions, but its Λόγος is the
Word, «the God became Man» (Jn, 1,1-5, 9-14,16-18) and Paschal mystery and
its ἔργον is a celebration in spirit and truth (Jn, 4,23)73.
The ritual programme proves to establish divine-human stability with the

«revealed Word, glory and mystery» in the celebration. «The prescribed words and
gestures of the ritual are indispensable whose meanings are revealed in the doing. The
connotation of Christian ritual is always more than words and «doctrine in action»74.
The sacred liturgy is a ritual in communication and text needing interpretation.
From canonical point of view «the term ritus rite has been used in many senses.
It is often used to refer to a liturgical rite, to canonical discipline and to a combination
of both»75. In the Code of Canon Law there are some canons in which the term «ritus»
certainly refers to the canonical discipline of a particular Church76, whereas in other
places the term is used to the liturgical rites77. «All rites are juridically equal; therefore
no one can belong to two or more rites at the same time. By baptism a person not only
becomes a Christian but also acquires membership in a canonical rite»78 who later
follows the theological system, ecclesiastical jurisdiction, spiritual legacy and liturgical
rites and rituals of a particular group.
The Catholic Church or more technically Roman Rite Catholics are organically
united in the Holy Spirit by the same faith, the same sacraments and same
divine and ecclesiastical government and hierarchy79.
72
K. IRWIN, «Liturgical Theology», in The New Dictionary of Sacramental Worship, ed. P.E. Fink, Gill
and Macmillan, Dublin 1990,. 726.
73
Handbook For Liturgical Studies, vol. 2, 221.
74
M. SEARLE, «Theology and Rite», in The Study of Liturgy, edd. C. Jones-G. Wainwright, Oxford
University Press, New York 1992, 57.
75
M. WOJNAR, «Rites, Canonical», in New Catholic Encyclopedia, vol. 12, The Catholic University of
76
Cf. CIC 383 §2, 476, 1109.
77
Cf. CIC 1-2, 846 §2, 991, 1119, 1176 §2.
78
WOJNAR, «Rites, Canonical», 516.
79
WOJNAR, «Rites, Canonical», 514.
36
They share equivalent dogmatic constitution, ecclesiastical discipline, spiritual

patrimony and liturgical rites and rituals. In the Roman Rite Church the «Supreme
Roman Pontiff» the divinely appointed successor ordinarily exercises the authority over
the public liturgical worship through the Congregatio de Cultu Divino et Disciplina
Sacramentorum (Congregation for Divine Worship and the Discipline of the
Sacraments) with general and particular liturgical decrees and laws. The authority to
make any change in the liturgy or discipline of the rites is reserved to the Holy See.
2.2. Liturgical Language

Language is not the only criteria in worship, but functions decisive part and
plays a key role in the religious worship as it is the instrument used to preach and teach.
Most rites have an original language which gives to each rite its historical identity.
2.2.1. Liturgical Language of the Roman Rite

«In religious matters, words and formulae used by earlier generations are dear to
those who today inherit from them»80. The concrete and convenient example of over
stated assertion could be, «the Words of Institution or Consecration of Jesus in the Last
Supper», the baptismal formula, prayer of our Father in heaven etc. The liturgical
language of the Roman Rite has socio-historical considerations for instance; denial and
deficiency of the Greek language in the West and of the Latin in the East not only
detained the autonomy of liturgical rites but also distorted the culture of the language.
«The Vatican II Constitution on the Sacred Liturgy, Sacrosanctum Concilium contains
six articles no. 36,39,54,63,101 and 113 that speak directly to the matter of the
Liturgical language»81.
2.2.1.1. Official
«Latin is the language that has the most longevity in the Roman Liturgy: It has
been in use for over sixteen centuries and from the 4th century the official liturgical
language of the Church went from Greek to Latin»82. «Sacrosanctum Concilium states
80
F. ARINZE, «Latin and Vernacular: Language in the Roman Liturgy (11 November 2006)», Gateway
Liturgical Conference, St Louis, Missouri, https://www.ewtn.com/catholicism/library/latin-and-
vernacular-language-in-the-roman-liturgy-4238, [access: 21-02-2022].
81
M. COLLINS, «Liturgical Language», in The New Dictionary of Sacramental Worship, 651.
82
OFFICIUM DE LITURGICIS CELEBRATIONIBUS SUMMI PONTIFICIS, «The Use of the Latin Language: in
Approfondimenti (17 November, 2009)»,
37
that Latin retains its privileged character as the official language of the Roman
Liturgy»83. Sacrosanctum Concilium established the following principle «particular law
remaining in force, the use of the Latin language is to be preserved in the Latin rites»84.
Taking this principle into consideration the Code of Canon Law, canon 928, also
prioritize, stipulates and affirms the use of Latin language as following: «the Eucharistic
celebration is to be carried out in the Latin language or in another language provided
that the liturgical texts have been legitimately approved»85. Thus, the official liturgical
books of the Roman Rite are published in Latin «editio typica». In addition, the Holy
See produces its entire official works in Latin likely: papal documents, dogmatic
proclamations, doctrinal and pastoral communications, and directives etc. which
provide a single clear point of reference for translations into all other languages. The
authoritative texts which are published in «Acta Apostolicae Sedis» are usually in Latin.
Decisively, ecclesiastical Latin continues to be the official language of the Holy See and
the Roman Rite.
2.2.1.2. Vernacular
«The introduction of mother tongue or local languages into the sacred liturgy of
the Roman Rite is a development that did not occur all of a sudden»86.The use of
vernacular language holds sway its prominence since the liturgical reforms which was
followed by the second Vatican council. «Finally, on 14 June 1971, the Congregation
for Divine Worship sent notice that Episcopal Conferences could allow the use of the
vernacular in all the texts of the Mass, and each Ordinary could give the same
permission for the choral or private celebration of the Liturgy of the Hours»87. The
Church shows extraordinary missionary dynamism when promotes and allows the use
of dignified, sober, stable and not subject to frequent change vernacular language.
However, this is followed by the conditions of lawful translations being faithful to the
https://www.vatican.va/news_services/liturgy/details/ns_lit_doc_20091117_lingua-latina_en.html,
[access: 20-02-2022].
83
COLLINS, «Liturgical Language», 652.
84
Sacrosanctum Concilium (4 decembris 1963) 36 §1», AAS (1964) 109.
85
The Code of Canon Law: New Revised English Translation, Theological Publications in India,
Bangalore 2008, 212.
86
ARINZE, «Latin and Vernacular: Language in the Roman Liturgy (11 November 2006)», [access: 21-02-
2022].
87
SACRA CONGREGATIO PRO CULTODIVINO, «Notificatio De Missali Romano, Liturgia Horarum et
Calendario (14 iunii 1971) 4», AAS 63 (1971) 714.
38
original Latin text, accurate adaptations and compatible inculturation. In the General
Instruction of the Roman Missal this is recommended «consideration should also be
given to the characteristics of different languages and of the culture of different
peoples»88. Hence, the reasons for the use of mother tongue or local languages are:
better understanding, full, conscious and active participation in the liturgical
celebrations. Precisely, the Church allows the use of vernacular languages when it
promotes the pastoral nature and missionary concerns of the Church.
2.3. The Rites and Rituals of the Selected Day

This part more transparently and concretely reveals and demonstrates the rites
and rituals of the selected day.
2.3.1. Fasting and Abstinence

«Fasting for religious and spiritual reasons has been a part of human custom
since pre-history. This is an important practice in many of the world’s religion and is
mentioned in the Bible, in the Quràn, the Mahabharata, and the Upanishads»89. Fasting
that refers to the act of willingly abstaining is particularly important for Christians
during Lent which is carried out for a variety of reasons for instance, to cultivate
personal discipline and spiritual energy, to form self-mortification, to commemorate
special events and to follow tradition etc. Generally, this practice abstains from the
consumption of food and precludes sexual activity.
2.3.1.1. Day of Fasting and Abstinence for the Christians
Good Friday is the day of fasting and abstinence which follows a long history of
practice, heritage and tradition. «The Biblical concept of fasting embraced both partial
and total abstinence from food and drink. Both the Septuagint and the New Testament
employed the verb «νηζηεσειν» to designate fasting as a religious or pious practice»90.
The earliest Christians following the example of Christ (Mt 6,16; Mk 2,20) and
the apostles (Acts 13,2, 14,23; 2 Cor 2,27) practiced fast and abstinence. The
88
GIRM 38.
89
«Fasting», in New World Encyclopedia, (27 July 2020),
https://www.newworldencyclopedia.org/entry/Fasting [access: 13-03-2022].
90
L. LEKAI, «Fast and Abstinence», in New Catholic Encyclopedia, vol. 5, The Catholic University of
39
observance of the Friday abstinence in commemoration of the Passion and death

of Our Lord was common in both Eastern and Western Church91.
In early centuries regular weekly fasts were practiced on Wednesday and Friday
and testimony to this practice is found in Didache 8, 1: «Αἱ δὲ νηζηεῖαι ὑμῶν μὴ
ἔζηωζαν μεηὰηῶν ὑποκριηῶν. νηζηεύοσζι γὰρ δεσηέρα ζαββάηων καὶ πέμηῃ· ὑμεῖς δὲ
νηζηεύζαηε ηεηράδα καὶ παραζκεσήν»92.
The tradition of Paschal fasting is very ancient. Tertullian and Ippolytus attest
that in Rome annual Paschal celebration was began with fasting on Good Friday
and lasted all Saturday until the celebration of the Eucharist in the Vigil of the
night93.
The first rubrics of the Sacred Paschal Triduum in the words of Sacrosanctum
Concilium no. 110 instructs:
Nevertheless, let the paschal fast be kept sacred. Let it be celebrated everywhere
on Good Friday and, where possible, prolonged throughout Holy Saturday, so
that the joys of the Sunday of the resurrection may be attained with uplifted and
clear mind94.
The Code of Canon Law also exercises the legitimacy and jurisdiction in relation
to fasting and abstinence when it states: «abstinence and fasting are to be observed on
Ash Wednesday and Good Friday»95. Thus, in affirmation to above cited canon on
Good Friday abstinence and fasting are obligatory and required of Catholics who are not
exempted for various reasons. Further, this sacred practice is also encouraged in the
Universal Norms on the Liturgical Year and the Calendar as such: «on Friday of the
Passion of the Lord and, if appropriate, also on Holy Saturday until the Easter Vigil the
sacred Paschal Fast is everywhere observed»96. Accordingly, Good Friday is the day of
fasting, but not a penitential fast like of Lent, but of Easter, which makes us to live from
the passion to the resurrection of Christ.
91
P. CLANCY, «Fast and Abstinence», in New Catholic Encyclopedia, vol. 5, The Catholic University of
92
Doctrina XII apostolorum (Didache) 8, 1, ed. G. Schöllgen (Fontes Christiani 1), Freiburg, Herder
1991, 118.
93
«La tradizione del digiuno pasquale e antichissima. Tertulliano e lppolito attestano che a Roma la
celebrazione annuale della Pasqua iniziava col digiuno del venerdì santo e si prolungava per tutto il
sabato fino alla celebrazione dell’Eucaristia nella Veglia della notte», A. BERGAMINI, L’Anno Liturgico:
Cristo festa della Chiesa: Storia, Celebrazione, Teologia, Spiritualità e Pastorale, San Paolo, Milano
2002, 262. Translated by me.
94
SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II, «Sacrosanctum Concilium 110», 127.
95
CIC 1251.
96
40
With a genuine Christian spirit, Good Friday or Paschal Fast is imperative and
eminently recommended to all the faithful in order to perceive and participate in the
Passion of Christ. They must offer their fast in prayer to the Lord in close union with
the Cross of Christ and with works of charity.
This brings inner attitude of conversion, change of heart «μεηάνοια» and

liberation from sins. Through corporal fasting the wound inflicted on the dignity
of our nature by intemperance is cured by the medicine of a salutary
abstinence97.
Basil of Caesarea in a hymn of the first Monday of Lent avows an insightful

sense of fasting:
Let us fast an acceptable and very pleasing fast to the Lord. True fast is the
estrangement from evil, temperance of tongue, abstinence from anger,
separation from desires, slander, falsehood and perjury. Privation of these is
true fasting98.
Thus, our bodily fasting is irrelevant if it is not tied with a spiritual avoidance of
sin.
2.3.2. Sacred Times of the Day

Prayer is a universal phenomenon in world religions. There is no religion in any
level of culture that does not recognize the phenomena of prayer. The custom of
praying at certain specific, fixed or set times of the day goes way beyond the
history of the religion of Israel and Christianity99.
In Christianity, with the ancient Christian principle of «lex orandi, lex credendi,
lex vivendi» prayer is determined the nucleus and central theme of worship as «ecclesia
orans the praying Church».
2.3.2.1. Roman Rite: Liturgy of the Hours
Jesus prayed, commanded us to pray and taught us how to pray (cf. Mt, 5,44; Lk,
11,2-4). The Liturgy of the Hours (Liturgia Horarum) also identified with different
names as: Divine Office, Canonical Hours and the Breviary. «It is the official, public
and common prayer of the Church by the people of God with Christ and to Christ»100
which is executed on distinct hours and fixed times of the day. The Liturgy of the Hours
97
PAULUS VI, «Constitutio apostolica Paenitemini (17 februarii 1966) 2», AAS 58 (1966) 181.
98
W. CORNER, «Wisdom for the day: St. Basil the Great», Saint Barnabas Antiochian Orthodox Church (9
March 2014), https://stbarnabasoc.org/wisdom-day-st-basil-great/, [access: 23-03-2022].
99
Handbook For Liturgical Studies, vol. 5: Liturgical Time and Space, ed. A.J. Chupungco, A Pueblo
Book, Collegeville (Minnesota) 2000, 3.
100
GILH 1, 2.
41
primarily consists of psalms supplemented by canticles, hymns, antiphons, readings

(Biblical, patristic, ecclesiastical and hagiographical), short responsories, intercessions
and prayers. All these constitutive components and essentials have theological
substance and spiritual nature. The roots of the Liturgy of the Hours lie in the Bible and
in the pattern and organism of Jewish set times prayer (Ps, 55,17, 119,164; Dan, 6,10).
Robert Taft writes: «Jews pray at set times. So do Christians. The first Jewish-converts
may even have recited the same prayers at the same times as their Jewish
contemporaries»101. Additionally, a long series of transformations can be discerned in
extra-Biblical texts, contexts and traditions. But, for the reason of brevity, chronological
progression and theological formation cannot be perused exhaustively. However beyond
all, Liturgy of the Hours is designed and standardized:
According to the teaching and example of Jesus and the apostolic community
(Lk, 18,1; Acts 2,42) in the spirit and character of incessant, humble, watchful,
single-minded, pure and in conformity with God’s nature (Heb, 15,15; Lk, 18,9-
14, Mk, 13,33; Jn, 14,13; Mt, 6,5-8)102.
It is Christ-oriented and has union and communion character in the dynamism of

intra-Trinitarian praise. Its principal aim is «sanctification and glorification» concurred
in the following lines of the Sacrosanctum Concilium: «By tradition going back to early
Christian times, the divine office is devised so that the whole course of the day and
night is made holy by the praises of God»103. In the Liturgy of the Hours the Church as
single body offers a sacrifice of praise and tribute of lips acknowledging His name. This
is a joy and foretaste of the song of praise in heaven104. John Paul II addressing at St.
Patrick’s Cathedral New York city on 3 October 1979 said:
Through the Liturgy of the Hours or Divine Office, this prayer of Christ to
which we give voice, our day is sanctified, our activities transformed, our
actions made holy. We pray the same psalms that Jesus prayed and come into
personal contact with him-the person to whom all Scripture points, the goal to
which all history is directed105.
101
R. TAFT, The Liturgy of the Hours in East and West: The Origins of the Divine Office and its Meaning
for Today, The Liturgical Press, Collegeville (Minnesota) 1986, 3.
102
GILH 5.
103
104
GILH 15, 16.
105
IOANNES PAULUS II, «Apostolic Journey to the United States of America: Morning Prayer at New
York’s Saint Patrick’s Cathedral (3 October 1979)», New York 1979.
42
Brief Analysis of the Liturgy of the Hours of Good Friday:
On Good Friday the Liturgy of the Hours in its supporting elements presents a
reflective understanding of the mystery of the Cross. Psalms, readings and prayers are
Passion oriented and faithful in a thoughtful manner; feel, mood and attitude are
assigned to recall them.
Office of Readings:
«Before morning Lauds on Good Friday and Holy Saturday, the Office of
Readings is, if possible, to be celebrated publicly and with the people taking part»106.
The Office of Readings opens with three Psalms followed by Biblical and patristic
readings, which apply in a particular way to Christ who suffers. St. John Chrysostom
illustrates: «the strength of the blood of Christ and in particular explains the symbolism
of the water and blood that came out of the side of the crucifixion (Jn, 19,34)107.
Psalm 2 recalls the conspiracy of enemies, Psalm 21 that Jesus recites on the
cross and Psalm 37 describes the drama of the man who suffers while his
friends remain at a certain distance from him. The Biblical reading (Heb, 9,11-
28) presents Christ as pontiff and mediator of the new covenant, who enters the
heavenly sanctuary carrying his redeeming blood. The patristic reading of St.
John Chrysostom explains the typology of the Paschal lamb108.
Lauds or Morning Prayer:
Morning Prayer constituting of (Ps, 50, 147) especially with the antiphons insists
on the redemptive value of the Lord’s death and on the triumph of the cross, an aspect
highlighted mainly by Psalm 147. The short readings display the glory of the suffering
servant (Is, 52, 13-15).
106
GILH 210.
107
Cf. IOANNES CHRYSOSTOMUS, Catecheses ad illuminandos3, 13-19, ed. A. Wenger (Sch 50bis), Cerf,
Paris 1970, 174-177; M. AUGÉ, L’Anno Liturgico: È Cristo stesso presente nella sua Chiesa (Monumenta
Studia Instrumenta Liturgica 56), Libreria Editrice Vaticana, Città del Vaticano 2011, 147.
108
«Il Salmo 2 che ricorda da congiura dei nemici (cf. At 4,24-30), il Salmo 21 che Gesù recito sulla
croce (cf. Mt 27,39-44) e il Salmo 37 che descrive il drammadell’uomo che soffre mentre i suoi amici
restano a una certa distanza da lui (cf. Lc, 23,49). La lettura Biblica (Eb 9,11-28) ci presenta Cristo
come pontefice e mediatore della nuova alleanza, che entra nel santuario Celeste portando il suo sangue
redentore. La lettura patristica di San Giovanni Crisostomo spiega la tipologia dell’agnello Pasquale», J.
LÓPEZ MARTÍN, L’Anno Liturgico: Storia e Teologia, Cinisello Balsamo, Milano 1987, 169. Translated
by me.
43
Daytime Hours:
Daytime Hours are divided into: third hour, sixth hour (midday) and ninth hour
(afternoon). They comprise of same text (Ps, 39,2-14, 17-18; 53,3-6, 8-9; 87) apart from
trivial distinction (Is, 52,13-15, 53,4-7). The antiphons of the third, sixth and ninth
hours separately evoke the various moments of the passion, while the psalms (Ps, 39, 53
and 87) have almost the tone of the prayer of Jesus who on the cross offers to his father.
Vespers or Evening Prayer:
«Those who attend the celebration of the Passion of the Lord on Good Friday do
not say the Vespers of the respective day»109. Even though, the liturgical celebration of
the passion of the Lord replaces the vespers, but does not omit. Thus, Psalm 115 in its
Eucharistic application corresponds to the sacrifice of Jesus, Psalm 142 and (Phil, 2,6-
11) reveal the sentiments of Jesus during the passion and as sum up commemorate the
glorious death of Christ.
Compline or Night Prayer:
At last, night prayer under the subject of (Ps, 90 and Ap, 22,4-5) and imagery of
light manifests victorious, redemptive and glorious death of Jesus.
2.3.3. Place of Worship

A place of worship is a particularly designed space where followers of particular
religion or group come to perform acts of devotion, veneration, or religious duties.
Temples, synagogues, churches and mosques are examples of such privileged places,
which are meant and created for sacred worship.
2.3.3.1. Christian Place of Worship
For the Christians a Church is the central place where liturgy is celebrated and
where the community of believers comes together to worship and praise God. The word
«Church» is the common translation of the Greek word «ἐκκληζία» literally «called out
assembly or gathering of those summoned»110. The Code of Canon Law defines the
109
GILH 209.
110
J. MCKENZIE, «Church», in Dictionary of the Bible, Geoffery Chapman, London 1976, 134.
44
Church as «a sacred building designated for divine worship»111. The Rite of Dedication
of a Church and an Altar describes «rightly, then, from early times «Church» has also
been the name given to the building in which the Christian community gathers to hear
the word of God, to pray together, to receive the sacraments, and to celebrate the
Eucharist»112. The Church is not just a building, but more than a building or place. In
the Old Covenant the Temple was the place where God dwelt and where worship was
offered. But in the New Covenant established by Jesus Christ worship is no longer
bound to one place, but is carried out «in Spirit and in truth» (Jn, 4,24).
Jesus cleansing the Temple revealed that His Body is the true Temple where
God dwells (Jn, 2,21) and through Baptism His followers are the members of
Christ’s Body and accordingly, can worship God anywhere113.
Consequently, such credence in both ways (etymologically and theologically)

describes the Church as «the Mystical Body of Christ and the building» in which
Christians worship and pray. Historically, once Christianity was accepted and legalized
the construction of Church buildings followed shortly thereafter and bounced from
«Domus ecclesia, private homes for assembly meeting» to lavish Basilicas and
grandiose Cathedrals. Concerning the architecture and style of the Church buildings
Sacrosanctum Concilium no. 123 affirms:
The Church has not adopted any particular style of art as her very own; she has
admitted styles from every period according to the circumstances of peoples and
the needs of the various rites, for the celebration of liturgical services and the
active participation of the faithful114.
However, the Code of Canon Law under its jurisdiction governs and protects the
sanctity, nobility and dignity of the sacred arts and furnishings which are devoted and
intended for the Church buildings. The laws of the sacred liturgy and all acts of divine
worship are to be observed and performed only after the legitimate solemn rite of
dedication and blessings115.
111
CIC 1214.
112
«Ordo dedicationis ecclesiae et altaris: Caput II, 1», in Pontificale Romanum ex decreto Sacrosancti
Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum, Editio typica, Typis
Vaticanis, Vaticanis 1977, 20.
113
A. JOHANNECK, «More than a Meeting Space, a Church is a Holy Place», Liturgy Blog (15 January
2018), https://www.dnu.org/liturgy-blog/, [access: 04-03-2022].
114
115
Cf. CIC 1205-1219.
45
The Churches are oriented toward the infinite beauty of God and have been built
for the purpose of sacred rites and rituals, for the celebration of the sacred mysteries and
for the divine worship. The Catholic Church spurs and appreciates that all the liturgical
celebrations are to be directed and celebrated in the Church, especially the celebration
of the most holy Eucharist. But, to meet this task if exist some impediments for instance
scant and inadequate space in the Church building etc. Then according to the principal,
celebration is allowed in another respectable place. «For the celebration of the
Eucharist, the people of God are normally gathered together in a Church or, if there is
no Church or if it is too small, then in another respectable and suitable place that is
nonetheless worthy of so great a mystery»116. The liturgical celebration of Good Friday
is one of the significant and substantial celebrations of the year and in certain places
Churches are packed with the faithful. Thus, based on the condition and norm of (GIRM
288) on Good Friday «Celebration of the Passion of the Lord» can be celebrated either
in the Church building or any other worthy and reputable place.
2.3.4. Central Liturgical Celebration of the Selected Day

Collectively, the entire liturgy of the selected day is noteworthy and applicable
in its nature and proper context. But apart from this affirmation, Good Friday has
central and pivotal liturgical celebration pertaining to its practice and adherence.
Succinctly, this subdivision deals and confronts with the central liturgical celebration of
the selected day.
2.3.4.1. Celebratio Passione Domini
The heart and center of the liturgy of Good Friday is «celebration of the passion
of the Lord». The first rubric for the liturgy of Good Friday indicates that «on this day,
the Church does not celebrate the sacraments at all, except for Penance and the
Anointing of the Sick»117. Thus, the entire Church devotedly commemorates and
celebrates the Lord’s Passion. The structure of the celebration is very simple and
expressive. The celebration consists of three parts: the Liturgy of the Word (the passion
proclaimed), the Adoration of the Cross (the passion venerated) and Holy Communion
116
GIRM 288.
117
English Translation According to the Third Typical Edition, 314.
46
(the passion communicated). In short, each part has its own appropriate rites and rituals
which are holistically united and integrated around the mysteries of cross, sacrifice and
salvation.
2.3.5. Supplementary Devotional Prayers of the Selected Day

Adjacent to an eminent and key celebration, some supplementary devotional
prayers are also practiced, encouraged and appreciated on the selected day.
2.3.5.1. Devotional Prayers of Catholic Christians
«Pious exercises are part of Christian worship. The Church has always been
attentive to ensure that God is glorified worthily through them, so that man may derive
spiritual benefits from them»118. According to the directory on popular piety and the
liturgy following devotions and pious practices are mentioned on Good Friday: the Via
Crucis, Good Friday procession, Passion plays, and Marian devotions as: the Via
Matris, the holy rosary, the Planctus Mariae, the Ora della desolata.
The Way of the Cross (Via Crucis):
Along with its tradition, longevity and variation the Way of the Cross also
known Stations of the Cross «Via Crucis» or «Via Dolorosa» remain a prominent
devotion among the Christians and continued to grow in popularity. «Of all the pious
exercises connected with the veneration of the Cross, none is more popular among the
faithful than the Via Crucis»119. This is an ancient Christian devotion which is observed
during all Lenten Fridays and in particular on Good Friday in commemoration of
Christ’s Crucifixion and recalls the last journey that Jesus walked in his earthly life. The
Stations of the Cross are based on scriptural scenes which follow the path of Christ from
Pontius Pilate’s praetorium to Christ’s tomb and project a spiritual pilgrimage reflecting
the passion of the Lord. This pious devotion consists of fourteen stations and each
station is commonly visited with some variation of prayers, meditations and readings
from Scripture. «The Church knows in fact that from the Mount of Olives to the Mount
of Calvary in every episode which happened on that Way lies hidden a mystery of grace
118
CONGREGATIO PRO CULTU DIVINO ET DISCIPLINA SACRAMENTORUM, Directory on Popular Piety and
the Liturgy: Principles and Guidelines 72, Catholic Truth Society, London 2002, 24.
119
CONGREGATIO PRO CULTU DIVINO ET DISCIPLINA SACRAMENTORUM, Directory on Popular Piety and
the Liturgy: Principles and Guidelines 131, Catholic Truth Society, London 2002, 38.
47
and a gesture of his love»120. On Good Friday many faithful ardently and fervently seek
and approach to the continued importance of the Stations of the Cross and many more
are inspired to practice in their devotional life. However, «a plenary indulgence is
granted for those who piously exercise the Way of the Cross»121.
Holy Rosary:
The Church devotional prayers try to mediate on the mysteries of Christ and «the
Church’s devotion to the Blessed Virgin is an intrinsic element of Christian worship»122.
The Marian prayer known as the Holy Rosary is a meditative prayer based on Scripture.
This prayer draws its mysteries from the New Testament and is centred on the great
events of Jesus Christ. Pope Paul VI called this pious devotion «the compendium and
epitome of the entire gospel»123. According to Pope John Paul II: «to recite the rosary is
nothing other than to contemplate with Mary the face of Christ and rosary devotions are
among the finest and most praiseworthy traditions of Christian contemplation»124. In the
Sorrowful mysteries there is a portrayal and reflection of the passion of the Lord.
Convincingly, on Good Friday many faithful with fervour, reverence and purity reciting
the Rosary meditate and participate in the passion of Christ with Mary and the universal
Church.
2.3.6. Liturgical Ministers

Every established religion acknowledges liturgical ministers who are esteemed
legitimate formal leaders and identified by distinct terms and titles respect to their
religions. Their roles and functions vary in different religious responsibilities and duties,
but commonly assigned presiding over particular rites and rituals and instructing about
doctrines and practices. By its very nature religious celebrations, ceremonies, functions
and rituals are communal and reciprocal, they cannot be independent, «one man show»
or unilateral. Therefore, to execute and officiate the rites and rituals of the selected day
120
P. MARINI, «Way of the Cross: Presentation (18 April 2003)»,
https://www.vatican.va/news_services/liturgy/documents/ns_lit_doc_via-crucis_en.html, [access: 06-03-
2022].
121
PAENITENTIARIA APOSTOLICA, «Decretum Enchiridion Indulgentiarum. Norme et Concessiones (29
iunii 1968) 63», AAS 60 (1968) 410.
122
PAULUS VI, «Adhortatio apostolica de Beatae Mariae Virginis cultu recte instituendo et augendo
Marialis cultus (2 februarii 1974) 56», AAS 66 (1974) 162.
123
PAULUS VI, «Marialis cultus 42», 152.
124
IOANNES PAULUS II, «Epistula apostolica de Mariali Rosario Rosarium Virginis Mariae (16 octobris
2002) 3, 5», AAS 95 (2003) 7-8.
48
and peculiarly the central liturgical celebration and ritual prayer the selected day of
studies owns liturgical ministers.
2.3.6.1. Liturgical Ministers of Roman Rite:

The liturgical celebration in a different way, according to different orders,
functions and pertains to the whole Body of the Church. Therefore, all whether
ordained ministers or lay Christian faithful, in fulfilling their function or their
duty, should carry out solely but totally that which pertains to them125.
The presented numbers of liturgical ministers are restricted and limited to the
nature of the selected celebration. The rubrics of Good Friday state the following
ministers to officiate the celebration of the passion of the Lord.
Bishop:
«The bishop is to be considered as the high priest of his flock. Therefore, all
should hold in great esteem the liturgical life of the diocese centered around the
bishop»126. «Every legitimate celebration of the Eucharist is directed by the Bishop,
either in person or through Priests who are his helpers»127. In reflection with these two
citations whether this is a Eucharistic celebration or not, bishop is the first and foremost
president and principal celebrant of all the liturgical celebrations.
Priest:
A Priest who belongs to the sacred power of Orders is a principal minister and
executor of the rites and rituals carried out in the liturgical celebration and exercise the
presidential function in all of its parts. The rubric no. 4 of Good Friday says: «this
liturgy by its very nature may not, however, be celebrated in the absence of a priest»128.
Briefly, validly ordained priest wearing the liturgical vestments presides over the
celebration, administrate the rituals, delivers the homily, adores and elevates the Cross
and distribute the Holy Communion.
125
GIRM 91.
126
127
GIRM 92.
128
English Translation According to the Third Typical Edition, 314.
49
Deacon:
A Deacon in virtue of sacred Ordination holds first place among those who assist
and minister in the celebration129. According to the rubrics of Good Friday the function
and office of the deacon depends on his presence, availability and accessibility.
However, if he is present he assists and accompanies the celebrant in administrating the
liturgical celebration. He takes the office of solemn intercessions, assists during the
adoration of the cross and according to law and situation carries some other required
functions.
Instituted Acolyte and Lector and Lay Ministers:
The acolyte is instituted for service at the altar and to assist the Priest and
Deacon. In the ministry of the altar, his primary work is to prepare the altar and
the sacred vessels. The lector is instituted to proclaim the readings from Sacred
Scripture and he may also announce the intentions for the Universal Prayer130.
Thus, these ministers assist during the liturgy of the Word, adoration of the
Cross and distribution of the Holy Communion. Meanwhile, approved by the
instructions and directives in the absence of acolyte and lector their functions and tasks
may be substituted by deputed lay ministers and extraordinary ministers131. In
consideration with norms, the «schola cantorum» or choir exercises its own liturgical
function and during the celebration offers the service of lips and voices while chanting
and singing.
2.4. Conclusion
Intrinsically, rites and ritual are structuralized, formalized, repetitive and
transitive and have substantial function and dynamic form. They create and frame the
identity of religion and community that remains stable with common actions, but with
different experience. The human being produces worship because by its very nature
humans are not only «homo sapiens» but also «homo adorans and homo ritualis».
Christianity believes and concedes that human beings are creation of God and first and
foremost as worshipers intended to praise and worship Him. Thus, obligation and
commitment to worship is actualized in rites and rituals. Subsequently, ritual ensues in
129
GIRM 94.
130
GIRM 98-99.
131
GIRM 100-101.
50
celebration, because the faith exists as celebration not as fact and celebration is the
carrying out of the ritual program. Good Friday is a sacred and solemn day and requires
obligatory fast and abstinence, sanctify the day with set times of prayer, is celebrated in
sacred place and executed and administrated by certain liturgical ministers and leaders,
it has proper language, structure and pattern, is observed with great devotion and
sobriety by the followers. Good Friday is passion oriented and its rites and rituals
manifest and express communal expression of faith, dogma and doctrine and have
different levels: historic, systematic, spiritual and pastoral. Ultimately, the selected day
of studies expresses its faith in celebration through rites and rituals and brings inter-
subjective and transcendence relation and amplify sacred reality.
51
CHAPTER THREE
CELEBRATIO PASSIONE DOMINI (CENTRAL

LITURGICAL CELEBRATION OF THE SELCTED DAY)
In the previous chapter, it has been clearly explored how Roman Rite Catholics
acknowledge, realize and practice rites and rituals of the selected day. Fundamentally
religion, anthropology and culture uniformly are the mechanism and momentum of rites
and rituals. The forms of worship and cultic aspirations and activities are permeated by
them, when they actuate an operational translation of the ideas and beliefs of the
religion that it affiliates and associates and display perceptible and tangible expressions
of faith. They reveal a solid bond and affinity between creed and cult. More concretely,
«a rite is «religion in action»132 and «has its con-sequent in celebration»133. Explicitly,
the liturgical rites are sacred actions which share ritual program, celebratory structure
and functional form. These actions are accompanied by faith, knowledge and rules and
are actualized in discipline through sensible signs and symbols, verbal and non verbal
languages. In affiliation with those rites and rituals, now the research takes transition
and supplants from general to particular central liturgical celebration of the selected
day.
This chapter aims to address rigorously and eloquently «Celebration of the

Passion of the Lord (Celebratio Passione Domini)» the central liturgical celebration of
the selected day. The method of this chapter would synthetical and predominantly focus
on the entire rites and rituals of the central liturgical celebration. The entire selected
celebration will be studied in ritual, ceremonial and celebrative disposition.
132
M. DHAVAMONY, Phenomenology of Religion, Gregorian University Press, Rome 1973, 158.
133
Handbook For Liturgical Studies, vol. 2: Fundamental Liturgy, ed. A.J. Chupungco, A Pueblo Book,
Collegeville (Minnesota) 2000, 215.
3.1. Celebration of the Passion of the Lord (Celebratio Passione

Domini)
The first testimony to the liturgical celebration of Good Friday comes from
Jerusalem at the end of the fourth century. «It is credible to say that for the ancient
Church Good Friday was also a day of liturgical celebration and its details are broadly
reported by Egeria’s testimony that will have a decisive influence on the Roman
liturgy»134. «In the 4th century the central element of the celebration of Good Friday
consisted of the celebration of the Word. The arrangement of this liturgy is offered by
Justin in his I Apologia which has been taken up from the different liturgies»135. In the
4th century in Jerusalem «as attested by St. Cyril, (bishop of the city) and the pilgrimage
diary of Egeria in her Itinerarium, in place of Eucharistic Celebration, the rite of
adoration of the cross used to practice»136. Egeria in her travelling diary also mentions:
Ingreditur ibi episcopus et omnis populus, dicitur ibi oratio apta loco et diei.
Quia tam magnum montem necesse habent descendere, lente et lente cum ymnis
uenitur in Gessamani. Et sic ponitur cathedra episcopus in Golgotha post
Cricem, qua stat nunc; in quo est lignum sanctum crucis, aperitur et profertur,
ponitur in mensa tam lignum crucis quam titulus. Item legitur de prophetis, ubi
passurum Dominum dixerunt; item legitur de euangeliis, ubi passionem dicit137.
«Good Friday in the 5th century was marked only by a Liturgy of the Word, as
evidenced by the sermons of Pope Leo the Great»138.
The earliest witnesses to the liturgy of Good Friday at Rome are the Gregorian
Sacramentary and the evangeliary from the middle of the seventh century. The
evangeliary assigns the reading of the passion according to St. John and the
Sacramentary gives the text of the prayer of the faithful that was offered in the
134
«È verosimile che per la Chiesa antica anche il Venerdì Santo abbia costituito un giorno di
celebrazione liturgica. Per conoscere una sua celebrazione più ampia dobbiamo attendere i dettagli
riferiti dalla testimonianza di Egeria», Anàmnesis. Introduzione storico-teologica alla liturgia, vol. 6:
L’Anno Liturgico: Storia, Teologia e Celebrazione, ed. A.J. Chupungco, Marietti, Bologna 1990, 106.
Translated by me.
135
IUSTINUS, Apologia I, 67, ed. Ch. Munier (Sch 507), Cerf, Paris 2006, 309.
136
A. BERGAMINI, «Triduo Pasquale», in Liturgia, edd. D. Sartore-A.M. Triacca, San Paolo, Milano
2001, 2030-2031.
137
«This was a day given over entirely to itinerant prayer that took the faithful on Thursday evening from
the Mount of Olives to Gethsemane and then, on Friday, from the cenacle or upper room (where they
venerated the pillar of the scourging) to Golgotha. On Golgotha the bishop presented the wood of the
cross to the faithful for their veneration. Each station included a reading of passion prophecies and of the
gospel, along with the signing of psalms and prayers», EGERIA, Itinerarium seu Peregrinatio ad loca
sancta, ed. P. Maraval (Sch 296), Cerf, Paris 1982, 280-286. Translated by me.
138
P.A. MURONI, The mistery of Christ in time and space: The christian celebration (Strumenti di studio e
ricerca 60), Urbaniana University Press, Città del Vaticano 2020, 190.
54
CHAPTER THREE: CELEBRATIO PASSIONE DOMINI
Basilica of the Holy Cross in Jerusalem. At that time papal liturgy consisted
solely of biblical readings followed by the prayer of the faithful139.
«Before the seventh century on that day, Holy Communion did not appear in
Rome»140. In the Ordo XXIII (700-750) we find an interesting rubric: «neither the Pope
nor the bishops used to receive Communion on Good Friday»141. In the 8th century the
veneration of the cross had become part of the papal liturgy and Andrieu’s Ordo XXIII
describes:
Et precedent de sancto Iohanne psallendo. Archidiacono tenente sinistram

manum domni apostolici et ipso pontifice in dextera sua portante turbibulum
cum incenso et alio diacono post dorsum domni apostolici portante lignum
ptiosae crucis in capsa de auro cum gemmis ornata: crux vero ipsa de ligno
ptioso desuper ex auro cum gemmis, intus cauam habens confectionem ex
balsamo satis bene olentem. Et, dum perveniunt at Hierusalem, intrant
aecclesiam et ponit diaconus ipsam capsam ubi est crux super altare et sic
aperit eam domnus apostolicus. Verumtamen, ut a domno apostolico fuerit
osculata, statim ascendit subdiaconus in ambonem et incipit legere lectionem
Oseae prophetae, post cuius descensum ascendit cantor et canit gradale. Et
iterum ascendit subdiaconus et legit aliam lectionem Deuteronomii, post quem
cantor ascendens incipit tractatum. Quo completo, vadit diaconus discalciatus
cum evangelio et cum eo duo subdiaconi et legit passionem domini secundum
Iohannem142.
In the Gelasian Sacramentary around the 7th- 8th centuries we find, together with
the Liturgy of the Word, the adoration of the cross and sacramental communion.
In the 8th century, the papal liturgy envisaged the adoration of the cross and the
distribution of communion to the people, in which pope did not participate. At
the same period, the celebration of Good Friday in the tituli Churches
comprised the Liturgy of the Word, the adoration of the cross and the
communion received by everyone143.
In the middle of the tenth century the Pontifical of St. Alban’s at Mainz gives a
detailed description of the ritual: Liturgy of the Word before a reading of the
139
The Church at Prayer, vol. 4: The Year, ed. A.G. Martimort, The Liturgical Press Collegeville,
Minnesota 1987, 49.
140
INNOCENTIUS I, Epistula Decentio episcopo Eugubino, ed. R. Cabié (Bibliotheque de la Revue
d’Histoire Ecclésiastique 58), Bibliothèque de la Revue d’Histoire Ecclésiastique, Louvain-La Neuve
1973, 18-32.
141
Les Ordines Romani du haut Moyen Age, vol. 3: Les textes (suite) (Ordines XIV-XXXIV), ed. M.
Andrieu (Études et Documents 24), Spicilegium Sacrum Lovaniense, Louvain 1951, 270-272.
142
«The procession from the Lateran to Holy Cross: The pope walked, censer in hand, before the relic of
the cross that was carried by a deacon, in accordance with a practice more Eastern than Roman. On
arrival at the Sessorian Basilica, the participants began the veneration of the wood of the cross; this was
followed by the Liturgy of the Word. There was no communion», Les Ordines Romani du haut Moyen
Age, vol. 3: Les textes (suite) (Ordines XIV-XXXIV), ed. M. Andrieu (Études et Documents 24),
Spicilegium Sacrum Lovaniense, Louvain 1951, 270-271. Translated by me.
143
MURONI, The Liturgical Year: The Mystery of Christ in Time and Space, 190.
55
passion and the prayer of the faithful; adoration of the cross; Communion of the
congregation in the body and blood of Christ144.
From the 13th century it became customary for communion to be received only
by the president of the celebration, thus excluding all others. This practice
remained in force until the reform of the Holy Week effected by Pius XII in
1956145.
In 1955 with the reform of the Holy Week carried out by Pius XII, the
communion of the faithful was also restored146.
Even though, the liturgy of Good Friday has been under variation in different
forms and traditions. The Celebration of the Passion of the Lord remains the heart and
core of the liturgy of Good Friday. Matías Augé writes: «on this day Church celebrates
the victorious death our Lord, the first act of Easter as the Fathers of the Church used to
call it «Pascha Crucifixionis»147. The first rubric for the liturgy of Good Friday
indicates that «on this day, the Church does not celebrate the sacraments at all, except
for Penance and the Anointing of the Sick»148. Thus, with the exception of the
sacraments mentioned in the rubric, the Church on Good Friday neither celebrates the
sacraments, nor the sacrament of Holy Eucharist, but only commemorates and
celebrates the Passion of the Lord.
The current and actual celebrative structure of the «Celebratio Passione

Domini» is the result of a synthesis of different traditions. It is very simple, expressive
and meaningful. As previously stated, the celebration consists of three parts: the Liturgy
of the Word (the passion proclaimed), the Adoration of the Cross (the passion
venerated) and Holy Communion (the passion communicated). «The order of the
Celebration of the Lord’s Passion which stems from an ancient tradition of the Church,
should be observed faithfully and religiously, and may not be changed by anyone on his
own initiative»149. Though inclusively unified and integrated, but each part of this
144
The Church at Prayer, vol. IV: The Year, ed. A.G. Martimort, The Liturgical Press Collegeville,
Minnesota 1987. 50.
145
146
Cf. BERGAMINI, «Triduo Pasquale», 2031.
147
«La Chiesa celebra la morte vittoriosa del Signore, il primo atto della Pasqua, la “Pascha
crucifixionis”, come la chiamavano i Padri», M. AUGÉ, L’Anno Liturgico: È Cristo stesso presente nella
sua Chiesa (Monumenta Studia Instrumenta Liturgica 56), Libreria Editrice Vaticana, Città del Vaticano
2011, 144. Translated by me.
148
149
P.J. ELLIOTT, Ceremonies of the Liturgical Year. According to the modern roman rite. A manual for
clergy and all involved in liturgical ministries, Ignatius Press, San Francisco 2002, 112.
56
celebration have its proper history, liturgy, rites and rituals and will be treated with
perspicuity and certainty.
3.1.1. Preparatory Rites

«As the priest or celebrant prepares, so do the people»150. For lawful and smooth
execution of the liturgical celebration preliminary directives and steps must be
followed. James Baker asserts «proper preparation prevents poor performance»
although, this quote comes from different context, but could be relevant and applicable
to our matter. The celebrative structure and ritual programme requires prefatory
preparation in material and spiritual form and it must be carried out in appropriate
manners.
3.1.1.1. Spiritual Preparation
Spiritual preparedness is requisite to commemorate and participate in the

Celebration of the Passion of the Lord and could be effectuated in numerous ways. The
Celebrant and participants approaching the liturgy always may well keep in mind the
words of St. John the Baptist «He must increase, but I must decrease» (Jn 3,30).
Fasting and Abstinence:
On Good Friday recommended and obligatory fasting and abstinence is a chief

spring of spiritual vigilance and preparedness. This is an action and indication of
dynamic religiosity and willingness that leads to inner spiritual maturity and brings an
attitude of conversion to understand and participate in the Passion of the Lord.
Sacrament of Confession and Penance:
«On this day confessions may and should be heard and the sacrament of
reconciliation should be available before, during and after all these celebrations»151.
Thus, to participate in a spirit of contrition and worthily manner faithful are encouraged
to approach and receive the sacrament of confession and penance.
150
P.J. ELLIOTT, Ceremonies of the Modern Roman Rite. The Eucharist and the Liturgy of the Hour. A
Manual for Clergy and all involved in Liturgical Ministries, Ignatius Press, San Francisco 2004, 87.
151
ELLIOTT, Ceremonies of the Liturgical Year. According to the modern roman rite. A manual for clergy
and all involved in liturgical ministries, 111.
57
Silence:
Silence is the best preparation for the celebration of the liturgy. At the beginning
of the celebration there is no sign of the cross, greeting or introduction, hence sacred
silence serves as the prelude to celebration. In obedience to rubrics no. 5 of the
celebration of the Passion of the Lord «the Priest and the Deacon, if a Deacon is
present, wearing red vestments as for Mass, go to the altar in silence and, after making a
reverence to the altar, prostrate themselves or, if appropriate, kneel and pray in silence
for a while»152. According to the Ceremonies of the Liturgical Year «the faithful gather
in silence and the procession enters in silence. While the sacred ministers are praying
silently and all present should kneel in silent prayer»153.
3.1.1.2. Physical Preparation
In advance, all necessary and required physical objects for the celebration ought
to be prepared and organized in a sacristy or preparation room reserved for the sacred
objects. Special care must be taken to ensure that the liturgical books are ready.
Liturgical Vessels and Vestments:
«The diversity of offices is shown outwardly by the diversity of sacred

vestments, which is a sign of the function proper to each minister»154. «The Priest and
the Deacon, if a Deacon is present, wearing red vestments as for Mass, go to the
altar»155. On Good Friday Red vestments; chasuble, stoles, and if a deacon is present
dalmatics are to be arranged. Conversely, for the distribution of the Holy Communion
ciborium and other sacred vessels are mandatory to be prepared beforehand.
152
«The Celebration of the Passion of the Lord, 5», in The Roman Missal Renewed by Decree of the Most
Holy Second Ecumenical Council of the Vatican, Promulgated by the Authority of Pope Paul VI, and
Revised at the Direction of Pope John Paul II. English Translation According to the Third Typical
Edition, 314.
153
154
GIRM, 335.
155
«The Celebration of the Passion of the Lord, 5», in The Roman Missal Renewed by Decree of the Most
Edition, 314.
58
Altar, Ambo and Chair:
«The altar should be completely bare: without a cross, without candles and
without cloths»156. «Nearby the altar, a suitable stand or bracket for the cross, Chair for
the Priest Celebrant with Missal or Order of the Holy Week should be ready. Keeping in
mind the design of each Church from where readers may be clearly seen and heard by
the faithful, ambo with the lectionary or books of the Passion is required»157.
Cross, Candles and Credence Table:
«A cross veiled in violet for the veneration, two candles with candlesticks is to
be prepared in the chapel or narthex»158.
On the credence table purifiers for the Veneration of the Cross; a neatly folded
or rolled altar cloth, corporal, missal stand, a cruet of water and the purifier the
ewer, basin and towel; vessel of water and purifier for those who distribute the
Communion; empty ciboria or patens if required for Communion159.
3.1.2. Ceremonial Actions in Executing the Celebration

A sound sense of ceremonial begins with the way each person moves in the
sanctuary. The celebrant or deacon should walk with dignity, without haste, yet
without seeming to be ponderous or pompous. When he stands at the Altar or
ambo representing Christ and His Church, his posture should suggest
confidence, based on the permanent gift God has imparted to him. At the same
time, he should convey a humble sense of his role in ministering the Sacred
Mysteries, human actions and signs which are divine. Because he sets the
example for others, he should expect the same standard of decorum from all
who assist in the sanctuary and participate in the celebration160.
Diligent care should be taken to ensure that liturgical actions should be truly
worthy, dignified, and beautiful and they must communicate noble simplicity with
elegance. There are so many ceremonial actions or movements, but below described
actions are only those which are mentioned and stand in need of the Good Friday.
156
«Friday of the Passion of the Lord, 3», in The Roman Missal Renewed by Decree of the Most Holy
Second Ecumenical Council of the Vatican, Promulgated by the Authority of Pope Paul VI, and Revised
at the Direction of Pope John Paul II. English Translation According to the Third Typical Edition, 314.
157
158
159
and all involved in liturgical ministries, 113-114.
160
ELLIOTT, Ceremonies of the Modern Roman Rite. The Eucharist and the Liturgy of the Hour. A
Manual for Clergy and all involved in Liturgical Ministries, 69.
59
The Voice:
The use of the voice is important in the context of celebration and preaching.
Therefore, «celebrant, concelebrants and other ministers should always use a voice with
dignity of expression and giving value to the meaning and sense of words, not only for
the communication, but for the distinctive proclamation of the public prayer»161.
Hands:
«All liturgical gestures made with the hands are significant and should be smooth,
never abrupt or mechanical. It should convey a sense of reverence and never distracts
the people»162. The discipline of «joined hands» must be observed during the procession
and in the sanctuary whereas, the «hands are extended» during certain prayers in the
gracious «Orantes» gesture of the early Church»163.
Bows:
«A bow signifies reverence and honor shown to the persons themselves or to the
signs that represent them. There are two kinds of bow: a bow of the head and a bow of
the body»164.
Genuflections:
«A genuflection signifies adoration and must be made to the Holy Cross from the
solemn adoration during the liturgical celebration on Good Friday until the beginning of
the Easter Vigil»165. On Good Friday, «genuflection is made to the Holy Cross, to the
altar when the Blessed Sacrament is placed and ciborium is uncovered, before the
elevation of the sacred particle and at the end after genuflecting to the Cross, all depart
in silence»166.
161
162
163
164
GIRM, 275.
165
GIRM, 274.
166
Cf.«Friday of the Passion of the Lord, 18,22,26,32», in The Roman Missal Renewed by Decree of the
Most Holy Second Ecumenical Council of the Vatican, Promulgated by the Authority of Pope Paul VI,
and Revised at the Direction of Pope John Paul II. English Translation According to the Third Typical
Edition, 330-338.
60
Prostration:
The prostration is a sign of complete donation to God and it is made at the

beginning of the Good Friday liturgy. «The Priest and the Deacon, if a Deacon is
present, wearing red vestments as for Mass, go to the altar in silence and, after making a
reverence to the altar, prostrate themselves»167.
Kneeling Down:
In harmony with the rubrics of the Passion of the Lord, «kneeling down must be
followed by; a reverence to the altar, during the solemn intercessions, during the liturgy
of the adoration of the cross»168.
Kissing the Cross:
For the Adoration of the Cross, first the Priest Celebrant alone approaches, then
the clergy, the lay ministers, and the faithful approach, moving as if in
procession, and showing reverence to the Cross by a simple genuflection or by
some other sign appropriate to the usage of the region, for example, by kissing
the Cross169.
In consideration with this rubric the cross used at the veneration on Good Friday
may be kissed or genuflected.
This section describes the celebrative structure of the central liturgical

celebration of the selected day.
3.2. Liturgy of the Word

In the Economy of Salvation the Word of God is nucleus and crux. «The
fundamental and an integral element of the Liturgy of Good Friday is the proclamation
of the Word of God (passion proclaimed)»170. «The first part of today’s liturgical action
167
168
Cf. «Friday of the Passion of the Lord, 5,12,15», in The Roman Missal Renewed by Decree of the Most
Edition, 314-329.
169
170
«L’elemento fondamentale, integrale e universale della liturgia di questo giorno è la proclamazione
della parola», La Celebrazione nella Chiesa, vol. 3: Ritmi e Tempi della Celebrazione, ed. D. Borobio,
Leumann, Torino 1994, 117. Translated by me.
61
preserves the most ancient form of Celebration of the Word»171. At the begining of the
celebration, without introductory rites and after the prostration two introductory prayers
of choice are proposed and the Liturgy of the Word is preceded by them. The
theological implications of these two prayers are:
In the first prayer, the Lord is asked that in His mercy always sanctify and
protect his family for which Christ inaugurated the paschal mystery in his
blood. The second prayer is entirely inspired by Paul’s Easter text (I Cor, 15,
45-49)172.
The Liturgy of the Word is made up of the three readings from the Sacred
Scripture together with the chants occuring between them, the homily and the solemn
intercessions. «In the readings God speaks to His people, opening to them the mystery
of redemption and salvation and offering them spiritual nourishment»173.
3.2.1. Biblical Readings

In Liturgy, through biblical readings Sacred Scripture is prayed and celebrated
text. As part of the reforms of 1956 to the Liturgy of the Word, an important change and
novelty was made in the choice of readings.
According to a long tradition the proclaimed Gospel remained according to

John, but the first two readings have been changed. Instead of the reading of the
prophet Hosea (6, 1-6), Isaiah (52, 13 - 53, 12) was chosen. This presupposes a
significant transformation in the theological vision of the celebration of the
Passion. But, this does not mean that the previous choice was not suited to the
liturgy of the day: the prophecy of Hosea announced our purification and
resurrection on the third day, giving Good Friday its exact physiognomy: the
celebration of the triumphant death of Christ. As above mentioned, the second
reading has been also varied and instead of reading from the book of Exodus
(12, 1-11), a passage from the letter to the Hebrews (4, 14-16; 5, 7-9) is
proclaimed174.
171
«La prima parte dell’odierna azione liturgica ci conserva la più antica forma di celebrazione della
Parola», A. BERGAMINI, L’Anno Liturgico: Cristo festa della Chiesa: Storia, Celebrazione, Teologia,
Spiritualità e Pastorale, San Paolo, Milano 2002, 256. Translated by me.
172
«Nella prima si chiede al Signore che nella sua misericordia santifichi e protegga sempre la sua
famiglia per la quale Cristo ha inaugurato nel suo sangue il mistero pasquale. La seconda e tutta ispirata
al testo pasquale di Paolo (1Cor 15,45-49)», BERGAMINI, L’Anno Liturgico: Cristo festa della Chiesa:
Storia, Celebrazione, Teologia, Spiritualità e Pastorale, 256. Translated by me.
173
GIRM, 55.
174
«Se il vangelo proclamato e rimasto secondo una lunga tradizione quello della passione secondo
Giovanni, le prime due letture sono state modificate. Invece della lettura del profeta Osea (6,1-6), è stato
scelto Isaia (52,13-53,12). Ciò suppone una trasformazione rilevante nella visione teologica della
celebrazione della Passione. Questo non significa che la scelta precedente non fosse consona alla
liturgia del giorno: la profezia di Osea annunciava la nostra purificazione e la risurrezione il terzo
giorno. Ciò voleva dire dare al Venerdì Santo la sua esatta fisionomia: la celebrazione della morte
trionfante di Cristo. Anche la seconda lettura, come si è detto, è stata variata. Invece della lettura
62
3.2.1.1. First Reading: Isaiah (52, 13 - 53, 12)
This is the most explicit prophecy of the sufferings of Jesus. «The selection from
Isaiah (52, 13-53,12) is one of the passages from the Old Testament in which Christians
first saw the prophets pointing to the death of Christ. In relating this passage to the
Passion, we follow a very ancient apostolic tradition»175. Matías Augé writes: «in the
light of the first reading taken from the songs of the servant of JHWH of the deutero-
Isaiah (Is, 52, 13-53: 12), the image of suffering Christ is brought to light»176. «With the
prophecy of Isaiah the image of the suffering Christ who was led like a lamb to the
slaughter, laden with all our sins became the cause of our justification»177. Carroll
Stuhlmueller affirms: «the doctrine of atoning suffering finds its supreme expression in
these lines»178.
3.2.1.2. Second Reading: Letter to the Hebrews (4, 14-16; 5, 7-9)
«The letter to the Hebrews reveals the obedient Christ who becomes the cause of
eternal salvation for all who obey him»179. The theology of the letter to the Hebrews
specifics that the figure of the «suffering servant» is synchronized in his obedience and
high priesthood, to whom all our faithfulness and trust are due.
3.2.1.3. Responsorial Psalm: Psalm (31:2, 6, 12-13, 15-16, 17, 25)
«The responsorial psalm is an integral part of the Liturgy of the Word and holds
great liturgical and pastoral importance, because it fosters meditation on the Word of
God»180. Accordingly, «the faithful must be continually instructed on the way to
perceive the word of God speaking in the psalms and to turn these psalms into the
dell’Esodo (12,1-11), viene proclamato un brano della lettera agli Ebrei (4,14-16;5,7-9)», Anàmnesis.
Introduzione storico-teologica alla liturgia, vol. 6: L’Anno Liturgico: Storia, Teologia e Celebrazione,
109-110. Translated by me.
175
CONGREGATIO PRO CULTU DIVINO ET DISCIPLINA SACRAMENTORUM, Homiletic Directory 43, Libreria
Editrice Vaticana, Città del Vaticano 2015, 15.
176
«Alla luce della prima lettura, tratta dai carmi del Servo di Jhwh del deutero-Isaia, è messa in luce
l’immagine del Cristo sofferente», AUGÉ, L’Anno Liturgico: È Cristo stesso presente nella sua Chiesa,
145. Translated by me.
177
«Con la profezia di Isaia si è preferito offrire l’immagine del Cristo sofferente, condotto al macello
come pecora muta, carico di tutti i nostri peccati, causa della nostra giustificazione», Anàmnesis.
Introduzione storico-teologica alla liturgia, vol. 6: L’Anno Liturgico: Storia, Teologia e Celebrazione,
110. Translated by me.
178
C. STUHLMUELLER, «Deutero-Isaiah», in Jerome Biblical Commentary 22, 43.
179
«La lettura della lettera agli Ebrei ci mostra Cristo obbediente che diventa causa di Salvezza eterna
per tutti coloro che gli obbediscono», Anàmnesis. Introduzione storico-teologica alla liturgia, vol. 6:
L’Anno Liturgico: Storia, Teologia e Celebrazione, 110. Translated by me.
180
GIRM, 61.
63
prayer of the Church»181. Joseph Ratzinger states: «In the Passion, on the Mount of
olives and on the cross, Jesus always uses passage from the Psalms to speak of himself
and to address the Father»182. In consideration with this declaration, Good Friday
responsorial psalm is psalm 31 which was quoted by Jesus while on the cross, showing
his trust and confidence in the heavenly Father.
3.2.1.4. The Holy Gospel: John (18,1-19,42)
This must be noted that: «all stand for the song acclamation before the Passion
and after the verse recounting the death of Our Lord, all kneel in silent prayer for a few
moments. At the end of the Passion reading, the book is not kissed»183. «On Good
Friday the liturgical service has as its centre John’s narrative of the Passion of him who
was proclaimed in Isaiah as the Servant of the Lord and who became the one High
Priest by offering himself to the Father»184.
This is noteworthy that the proclamation of the Passion is reserved to the gospel
of John, because for which the death of Jesus is not a failure, but a triumph on
the cross and an elevation in the glory185.
«Jesus himself, in John’s Gospel spoke on several occasions of being lifted up; it
is clear in this Gospel that there are three intertwined dimensions to this lifting up: on
the Cross, in his Resurrection, and in his Ascension to his Father»186. «For John cross is
the supreme revelation of God’s love and Jesus’ complete freedom (Jn, 3, 16 ; 13,1 ;
17,1)»187. He presents Jesus as the immolated lamb and the King of gentiles. Ignace De
La Potterie explains «two significant traits of Jesus’ behavior during the Passion: his
complete freedom and his perfect awareness. Jesus accomplishes the work of salvation
181
OLM, 19.
182
J. RATZINGER, Jesus of Nazareth. Holy Week: From the entrance into Jerusalem to the Resurrection,
Ignatius Press, San Francisco 2011, 153.
183
184
OLM, 99.
185
«Si abbia presente però, tra l’altro, che viene conservata la proclamazione della Passione secondo
Giovanni, per il quale la morte di Gesù non è un fallimento, ma un trionfo è elevazione sulla croce e alla
gloria», AUGÉ, L’Anno Liturgico: È Cristo stesso presente nella sua Chiesa, 145.Translated by me.
186
CONGREGATIO PRO CULTU DIVINO ET DISCIPLINA SACRAMENTORUM, Homiletic Directory 44, p. 15.
187
«Per Giovanni la croce è la supreme rivelazione dell'amore di Dio e della completa libertà di Gesù
(Gv, 3,16; 13,1; 17,1)», J. LÓPEZ MARTÍN, «L’Anno Liturgico: Storia e Teologia», Cinisello Balsamo,
Milano 1987, 170. Translated by me.
64
not as resigned victim, but in the sovereign attitude of one who knows the meaning of
events and accepts them freely»188.
The Liturgy of the Word is the Bible transformed into Word proclaimed, prayed
and actualized. Faith is from Scripture and Scripture is for faith and that faith must be
shared, celebrated, acted and lived through Liturgy and Worship. Hence, these Biblical
readings gracefully and exquisitely express the saving grace and efficacy of the Passion
of the Lord and their «culmen et fons» is found in the paschal mystery.
3.2.2. Homily
The homily is a constitutive part of the Liturgy of the Word and is strongly
recommended. «For it is necessary for nurturing the Christian life. It should be an
exposition of some aspects of the readings from the Sacred Scripture»189. In the norms
of Homiletic Directory:
The unique nature of the homily is captured well in St. Luke’s account of
Christ’s preaching in the synagogue of Nazareth (Lk, 4,16-30). The homily also
possesses a sacramental significance: Christ is present in the assembly gathered
to listen to his word and in the preaching of his minister, through whom the
same Lord who spoke long ago in the synagogue at Nazareth now instructs his
people190.
Sacrosanctum Concilium asserts «by means of the homily the mysteries of the
faith and the guiding principles of the Christian life are expounded from the sacred
text»191. Further, it also addresses to those who hold the office of preaching:
The ministry of preaching is to be fulfilled with exactitude and fidelity. The

sermon, moreover, should draw its content mainly from scriptural and liturgical
sources, and its character should be that of a proclamation of God’s wonderful
works in the history of salvation, the mystery of Christ, ever made present and
active within us, especially in the celebration of the liturgy192.
The rubric for the liturgy of Good Friday endorses that «after the reading of the
Lord’s Passion, the Priest gives a brief homily and, at its end, the faithful may be invited
188
«Due tratti significativi del comportamento di Gesù durante la passione: la sua completa libertà e la
sua perfetta consapevolezza. Gesù compie l’opera della salvezza non come una vittima rassegnata, ma
nell’ atteggiamento sovrano di colui che conosce il senso degli avvenimenti e li accetta liberamente», I.D.
POTTERIE, Il Triduo Pasquale: La Passione Secondo il Quarto Evangelista, Queriniana, Brescia 1970, 49.
Translated by me.
189
GIRM, 65.
190
191
Sacrosanctum Concilium (4 decembris 1963) 52», AAS (1964) 109 114.
192
SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II, «Sacrosanctum Concilium 35 §2», 109.
65
to spend a short time in prayer»193. The Ceremonies of the Liturgical Year also suggest:
«after the Biblical readings a homily follows, but it should be brief, to allow the Passion
of the Lord to speak for itself»194.
Thus, in the light and reflection of these citations the core and content of the
homily of Good Friday should be Passion oriented comprising the glory of cross and
saving sacrifice of Christ. This should divulge and decode the mysteries of Jesus’
Passion and salvation. In order to justify faithfully the ministry of preaching, a minister
of preaching is encouraged to prepare competently. John Paul II in the Apostolic
Exhortation, «Catechesi Tradendae» suggests: «the homily should be truly the fruit of
meditation, carefully prepared, neither too long nor too short, and suited to all those
present, even children and the uneducated»195. Pope Francis also in the Apostolic
Exhortation «Evangelii Gaudium» asserts:
Preparation for preaching is so important a task that a prolonged time of study,

prayer, reflection and pastoral creativity should be devoted to it. A preacher
who does not prepare is not spiritual; he is dishonest and irresponsible with the
gifts he has received. A preacher who does not prepare himself and who does
not pray is «dishonest and irresponsible, a false prophet, a fraud, a shallow
impostor»196.
Clearly, «in the preparation of homilies, study is invaluable, but prayer is

essential. The homily will be delivered in a context of prayer, and it should be
composed in a context of prayer»197. The people can be deeply moved by personal
stories, but the homily should express the faith of the Church, and not simply the
preacher’s own story or abstract truths or cold syllogisms or personal applause and
approval. German Lutheran pastor Dietrich Bonhoeffer notes: «sometimes our
preaching contain too much of our own opinions and convictions and too little of Jesus
Christ»198. Preaching should be in proper context with dignified and concrete words and
expressions «to inform, form and transform» the faithful. Eventually, base on the
193
«The Celebration of the Passion of the Lord, 10», in The Roman Missal Renewed by Decree of the
Edition, 315.
194
195
IOANNES PAULUS II, «Adhortatio apostolica de catechesi nostro tempore tradenda Catechesi tradendae
(16 octobris 1979) 48», AAS 71 (1979) 1316.
196
FRANCISCUS, «Adhortatio apostolica de Evangelio nuntiando nostra aetate Evangelii gaudium (24
novembris 2013) 145, 151», AAS (2013) 1080, 1083.
197
198
D. BONHOEFFER, The Cost of Discipleship, Touchstone, New York 1995, 14.
66
Passion of the Lord the heart and the spirit of Good Friday’s preaching is glorious cross
and sacrifice of Christ, which is shaped by a very simple theological dynamic truth «the
Paschal mystery».
3.2.3. The Solemn Intercessions

Prayers of intercession are an important part of the liturgy; they keep us away
from becoming too insular and too focused on ourselves. «Universal prayers have been
handed down through the most classic form of the Liturgy of Good Friday. The current
form certainly dates back to the 5th century, but the style of the prayers and their
composition is certainly older»199. Abbot Patrick Regan writes:
The fundamental unit of these intercessions is an invitatory stating the intention,

a brief pause for silent prayer, and the oration. The Tridentine Missal of 1570
contains a series of nine intercessions. The texts are from the Sacramentary of
Pope Hadrian, (338-55). The Old Gelasian has the same series (GeV 400-417)
with slightly different wording. An introductory rubric (GeV 399) refers to what
follows as «solemn orations». The same Sacramentary indicates that after the
invitatory the deacon announces, «Flectamus genua, Let us kneel», then
«Levate, Rise», indicating that between the invitatory and the oration everyone
prayed silently on bended knee. The basic structure of the intercessions remains
unchanged to the present day. Details, however, vary in the 1956 Ordo and in
each of the three editions of the Missal of Paul VI. The Missal of Paul VI
changes the name of the intercessions to «Oratío Uníversalis» translated
«General Intercessions» in 1974 but «Solemn Intercessions» in 2011 and
considers them to be no longer an independent part of the service but the
conclusion to the Liturgy of the Word200.
In addition, in the rubric of Good Friday of the current Roman Missal:
The Liturgy of the Word concludes with the Solemn Intercessions, which take
place in this way: the Deacon, if a Deacon is present, or if he is not, a lay
minister, stands at the ambo, and sings or says the invitation in which the
intention is expressed. Then all pray in silence for a while, and afterwards the
Priest, standing at the chair or, if appropriate, at the altar, with hands extended,
sings or says the prayer. The faithful may remain either kneeling or standing
throughout the entire period of the prayers201.
199
«La preghiera universale ci e stata tramandata, attraverso la Liturgia del venerdi santo, nella sua
forma piu classica. Il formulario attuale risale certamente al V secolo, ma lo stile delle preghiere che lo
compongono e senz’altro più antico», BERGAMINI, L’Anno Liturgico: Cristo festa della Chiesa: Storia,
Celebrazione, Teologia, Spiritualità e Pastorale, 258. Translated by me.
200
P. REGAN, Advent to Pentecost: Comparing the Seasons in the Ordinary and Extraordinary Forms of
the Roman Rite, Liturgical Press, Minnesota 2012, 183.
201
«The Celebration of the Passion of the Lord, 11», in The Roman Missal Renewed by Decree of the
and Revised at the Direction of Pope John Paul II. English TranslationAccording to the Third Typical
Edition, 316.
67
«The previous Ordo had preserved the nine prayers proposed by the Roman
Missal of 1570. The new Ordo introduced nine prayers, but now there are ten. Because,
the single intention meant for the conversion of infidels «pro conversione infidelium» is
distinguished by two different intentions: «pro iis qui in Christum non credunt e pro iis
qui in Deum non credunt»202. However, the current order of the solemn intercessions is :
i) For Holy Church; ii) For the Pope; iii) For all orders and degrees of the faithful; iv)
For catechumens; v) For the unity of Christians; vi) For the Jewish people; vii) For
those who do not believe in Christ; viii) For those who do not believe in God; ix) For
those in public office; x) For those in tribulation.
«On this day celebrating the Passion of Christ for the salvation of all, the Church
extends her arms and her heart to make a solemn and universal prayer of intercession
for the salvation of the whole world»203. «With these solemn prayers the whole family
of God and all humanity are as if carried to the foot of the cross on which Christ dies for
all»204. The solemn intercessions invoke and endeavour the universailty of salvation and
reconcilation through the mystery of the glorious cross.
3.3. Adoration of the Holy Cross

The Cross is the centrality of our faith and the symbol of glory and victory of our
Savior in which we find our salvation and perfection of His holiness. The holy cross is
the icon of perfect love and perfect sacrifice and is the fundamental and constitutive
element related to the passion of our Lord. The adoration of the Holy cross is a
universal devotion among all Christians and is an important feature to our faith which
leads us to understand the paschal mystery. But, in the Roman Rite Catholics practice
devotion known as the «Adoration of the Holy Cross» on Good Friday with utmost
reverence and adoration. On Good Friday, the clergy and congregation approach a cross
one by one and present a profound gesture of respect. This is the second part of the
202
«L’Ordo precedente aveva conservato le nove orazioni proposte dal Messale Romano del 1570. Il
nuovo Ordo ha introdotto nuove orazioni. Ora se ne contano dieci. Al pasto dell’unica preghiera: Pro
conversione infideliumsi distinguono due diverse intenzioni», Anàmnesis. Introduzione storico-teologica
alla liturgia, vol. 6: L’Anno Liturgico: Storia, Teologia e Celebrazione, 110. Translated by me.
203
«In questo giorno che celebra la passione di Cristo per la salvezza di tutti, la Chiesa allarga le
braccia ed il cuore per compiere una solenne ed universale preghiera di intercessione per la salvezza del
mondo», J. CASTELLANO, L’Anno Liturgico: Memoriale di Cristo e Mistagogia della Chiesa con Maria
Madre di Gesù, Centro di Cultura Mariana, Roma 1991, 92. Translated by me.
204
«Con questa solenne preghiere tutta la famiglia di Dio e tutta l’umanità son o come portate ai piedi
della croce sulla quale Cristo muore per tutti», BERGAMINI, L’Anno Liturgico: Cristo festa della Chiesa:
Storia, Celebrazione, Teologia, Spiritualità e Pastorale, 259. Translated by me.
68
Liturgy of Good Friday and in this part the biblical, historical, theological and liturgical
perspectives of the «adoration of the holy Cross» will be described and examined.
3.3.1. Biblical Synopsis about the Holy Cross

The Holy Cross is a reminder of the sacrifice of our Savior. According to biblical
theologies the cross itself does not affect our salvation, but it was the shedding of blood
of the perfect and sinless Lamb of God on the cross. Thus, the Bible directly and
indirectly manifests the mysteries and salvation related to the cross.
3.3.1.1. Old Testament
The whole life of Jesus is prefigured in the Old Testament with greater or lesser
degrees in many persons, events, institutions, signs and symbols. Therefore, we can also
find and discover many prototypes of the Holy Cross in the Old Testament. In many
ways, the suffering on the cross and death of Jesus Christ has been expressively
manifested and prophesied in the Old Testament with shadows and allusions. The «tree
of life» (Gen.2,9) is exceptional in its characteristics and is a prototype of the tree of the
cross of Christ. The metaphor and allusion marked in the (Deut. 21,22-23) «He who
hangs is accursed of God» apparently gives us an indication about the cross of Christ
and whose answer we can find in the letters of St. Paul «Christ redeemed us from the
curse of the Law, having become a curse for us» (Gal3,13).
In chapter 53 of Isaiah it explicitly details the content and nature of Jesus’

sufferings and passions in the metaphor of innocent Lamb and suffering servant. Among
the last seven Words and expressions of Jesus, spoken on the cross, two of these
expressions «My God, my God, why hast thou forsaken me» (Ps 22,1) and «Into thy
hands I commit my spirit» (Ps 31,5) have nature and origin in the Old Testament.
Joseph Ratzinger beautifully writes «Psalm 22 is Israel’s great cry of anguish, in the
midst of its sufferings, addressed to the apparently silent God»205.
Hence, these metaphors and allusions have directly and indirectly a relationship
with the passion and cross of Christ. Their messianic and eschatological meanings are
manifested in the reality of the cross with the Old Testament gives us some study and
hidden metaphors of the Holy Cross.
205
RATZINGER, Jesus of Nazareth. Holy Week: From the entrance into Jerusalem to the Resurrection,
204.
69
3.3.1.2. New Testament
Whenever, we talk and imagine about the passion and death of our Lord Jesus
Christ, the image of the cross comes to our minds. Because, passion and death is
strongly connected with the cross and the cross does not stand independently. In the
New Testament there are certain metaphors, allusions and direct references which
enhance the greater reality of the Holy Cross. In the New Testament the four canonical
gospels (Mt 27,28-54; Mk 15,21-41; Lk 23,32-46; Jn 19,17-37), all the epistles (Rom
6,5-6; 1Cor 1,18; Phil 2,6-8; Gal 2,20;Heb 12,2; 1Pet 2,24) and testimonies of the
apostles have been established that Jesus was crucified on the cross and this is a
historical event. In the New Testament, the word «cross» is mentioned 28 times and
beside this there are certain metaphors and allusions such as; Lamb, sacrifice, love and
death which also hold deep significance to Jesus’ cross.
Joseph Ratzinger adequately writes that «what the Lord has preached in the
sermon on the Mount, he puts into practice on the cross»206. So, in the New Testament,
we analyse and observe that the cross is presented as a prerequisite of discipleship. A
symbol of perfect sacrifice and love and more profoundly Jesus is exalted as King on
the Cross, who has conquered sin, death and the world with his precious blood.
3.3.2. Historical and Patristic Analysis of the Adoration of the Holy

Cross
The Holy Cross is a sign; both of Christ himself and of the faith of Christians as
well. But, before the time of the emperor Constantine «in the 4th century Christians were
extremely restrained about portraying the cross, because its display might cause ridicule
or danger. Only, after Constantine converted to Christianity, he abolished crucifixion as
a death penalty and promoted it as a symbol of the Christian faith»207. This section
attempts to show briefly the first testimonies and evidences about the Holy Cross of
Jesus. This includes patristic teachings and the testimony of Egeria who travelled to the
Holy Land in the 4th century.
Saint Justin Martyr was an excellent apologist and Church Father of the second
century. He understood the meaning of his life being centred on the crucifixion of Jesus.
206
206.
207
D. EMMONS, «The History of the Adoration of the Cross», Our Sunday Visitor 26 (2021) 2-3.
70
He points out: «cross as the ultimate truth that God becomes in the crucified Christ. For
Saint Justin the cross signifies the redemption of the human race and all believers in
Christ find their pattern of life in it. He appeals to the cross as the greatest symbol of the
strength and rule of Christ, just as the prophet Isaiah had declared in (Is 55,2)»208.
The cross appears at an early date as an element of the liturgical life of the
faithful. Therefore, in the first half of the third century Tertullian could publicly
designate the Christian body as «crucis religiosi» means «devotees of the Cross». Thus,
it is from this original Christian worship of the cross that arose the custom of making on
one’s forehead the sign of the cross. Tertullian says, «Frontem crucis signaculo
terimus»209 means «we Christians wear out our foreheads with the sign of the cross». He
says that it is not commanded in Holy Scripture, but is a matter of Christian tradition,
like certain other practices that are confirmed by long usage and the spirit of faith in
which they are kept.
Emmons comments and synthesis on St. Augustine perspective on the holy

cross. He says that: «by the sign of the cross and the invocation of the Name of Jesus all
things are sanctified and consecrated to God. He perceives cross as the sign of glory and
grace and all the faithful must continuously reflect and meditate on this symbol of grace
and glory»210.
St. Gregory of Tours describes that possibly «in Jerusalem the True Cross was
honored and venerated every Wednesday and Friday. However, it is certain that at
Constantinople a Sunday in Mid-Lent, the first of August, and the 14th of September
were similarly privileged»211. When he speaks of the Wednesday and Friday, it is more
possible that the Wednesday and Friday of Holy Week and not some other time.
«The ritual of adoring the holy cross can be traced to St. Helena who in the early
fourth century travelled from Constantinople to Jerusalem seeking to uncover the sites
of Christ’s passion and especially the cross used for his crucifixion»212. Finally three
crosses were discovered and in order to identify the true cross, they took all three
208
K. CULLEN, «The Cross as Ultimate in the Writings of Justin Martyr», URAM 21 (2018) 19.
209
F. TERTULLIANUS, Controverfiarum, Disputatio Quarta» Controversiae Dogmaticae Adversus
Haereses Utrius Orbis Occidentalis et Orientalis, Bernabò, Romae 1710, 481.
210
EMMONS, «The History of the Adoration of the Cross», 4.
211
H. THURSTON, «Cross and Crucifix, The», in The Catholic Encyclopaedia, Robert Appleton Company,
New York 1908, 536.
212
EMMONS, «The History of the Adoration of the Cross», 2.
71
crosses to a holy sick woman who was near her death. So, when they touched her with
these crosses, one of the crosses healed her completely and they declared that cross as
«the true cross». St. Helena took some part to Constantinople, some to Rome and some
left to Jerusalem. So, by the 7th century, the Good Friday adoration of the wood of the
true cross was being carried out in Rome.
Immediately, after the discovery of the true cross, Christians began to adore it.
So in the fourth-century pilgrimage to the Holy Land, a lady called Egeria observed
how Christians would celebrate Holy Week and collected all the ritual and rites
connected to it. She describes as well how Christian ancestors adored the True Cross on
Good Friday:
Et sic ponitur cathedra episcopo in Golgotha post Crucem, qua stat nunc;
residet episcopus in cathedra; ponitur ante eum mensa sublinteata; stant in giro
mensa diacones et affertur loculus argenteus deauratus, in quo est lignum
sanctum crucis, aperitur er profertur, ponitur in mensa tam lignum crucis quam
titulus. Cum ergo positum fuerit in mensa, episcopus sedens de manibus suis
summitates de ligno sancto premet, diacones autem, qui in giro stant, custodent.
Hoc autem propterea sic custoditur, quia consuetudo est ut unus et unus omnis
populus ueniens, tam fideles quam cathecumini, acclinantes se ad mensam,
osculentur sanctum lignum et pertranseant. Et quoniam nescio quando dicitur
quidam fixisse morsum et furasse de sancto ligno, ideo nunc a diaconibus, qui
in giro stant, sic custoditur, ne qui ueniens audeat denuo sic facere. Ac sic ergo
omnis populus transit unus et unus toti acclinantes se, primum de fronte, sic de
oculis tangentes crucem et titulum, et sic osculantes crucem pertranseunt
manum autem nemo mittit ad tangendum. At ubi autem osculati fuerint crucem,
pertransierint, stat diaconus, tenet anulum Salomonis et cornu illud, de quo
reges unguebantur. Osculantur et cornu, attendunt et anulum213.
3.3.3. Liturgical Perspective

From the earliest time of the Christianity, the ancient Church observed and
practiced the adoration of the cross in their liturgical worship and their treasury of
213
«Then a chair is placed for the bishop in Golgotha behind the Cross, which is now standing; the bishop
duly takes his seat in the chair, and a table covered with a linen cloth is place before him; the deacons
stand around the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The
casket is opened and (the wood) is taken out, and both the wood of the Cross and the title are placed upon
the table. Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the
sacred wood firmly in his hands, while the deacons who stand around guard it. It is guarded thus because
the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the
table, kiss the sacred wood and pass on. And because, I know not when, someone is said to have bitten off
and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest anyone
approaching should venture to do so again. And as all the people pass by one by one, all bowing
themselves, they touch the Cross and the title, first with their foreheads and then with their eyes; and then
they kiss the Cross and pass through, but none lays his hands on it to touch it. When they have kissed the
Cross and have passed through, a deacon stands holding the ring of Solomon and the horn from which the
kings were anointed; they kiss the horn also and gaze at the ring», EGERIA, Itinerarium seu Peregrinatio
ad loca sancta, ed. P. Maraval (Sch 296), Cerf, Paris 1982, 284-286. Translated by me.
72
spiritual devotion. There are certain archaic liturgical texts and documents which verify
and provide evidence of such devotion and practice.
3.3.3.1. Early Sacramentries and Liturgical Texts
As it appears in the Gelasian Sacramentary and is presupposed in the Gregorian:

we can say the ceremony of the adoration of the Cross on Good Friday must have
spread through the West in the seventh and eighth centuries. Then, «in the 8th century,
the homage to the cross had entered in the papal liturgy. The veneration of the wood of
the cross was begun when the faithful used to enter in the Basilica. Then liturgy of the
Word was followed without the rite of communion»214. During the medieval period, this
veneration rite was practiced by supplementary prayers and chants spread widely across
Western Europe.
3.3.3.2. The Order XXXI and Pontifical Roman-Germanic
In the first half of the 9th century it was revealed in Ordo XXXI: «stemming
from the second half of the ninth century, is of particular interest, for it shows that
exposition of the sacred wood has been made into a theophany-which, of course, is fully
consistent with Saint John’s view of the crucifixion as the revelation of divine glory»215.
Therefore, from this concept and consideration the devotion of the Holy Cross is taken
in the Pontifical Roman-Germanic. «The custom mentioned in the Romano-Germanic
Pontifical of genuflecting or even prostrating before the sacred wood is likewise
consistent with this understanding»216.
3.3.3.3. The Roman Missal of 1570 and Order of Pius XII

While preserving the fundamental configuration, texts, and gestures of MR
1570, the reformed Ordo of Pius XII introduces a few details never seen in any
previous service book. It says that on the cross should be the Crucified (no. 14),
that the priest, after unveiling the cross, kisses the feet of the Crucified (no. 17),
and that the faithful do likewise-men first, then women (no. 18). Fortunately, all
these statements are eliminated from the first edition of the post conciliar Missal
214
«Nell’VIII secolo, l’omaggio alla Croce era entrato nella liturgia papale. Poi, all’arrivo nella basilica
si cominciava con la venerazione del legno della Croce, poi si celebrava la liturgia della Parola», La
Chiesa in preghiera. Introduzione alla liturgia, vol. 4: La liturgia e il tempo, ed. A.G. Martimort,
Queriniana, Brescia 1984, 69. Translated by me.
215
216
73
in 1970 and have not returned. They are, however, still in the 1962 Missale
Romanum, the extraordinary expression of the Roman Rite217.
3.3.3.4. The Missal of Paul VI
In the Missal of Paul VI, we find two modes of the exposition of the cross.
Both involve processions-possibly inspired by the seventh- or eighth-century

papal practice. In the first form a veiled cross is carried from the sacristy
through the church to the center of the sanctuary, where, as in the past, it is
unveiled in three stages. At each stage «Behold the wood of the cross» is sung,
to which all respond, «Come let us adore, » then kneel for a moment of silent
adoration. The second form is new. An unveiled cross is carried from the door
of the church to the sanctuary. Along the way it is raised three times, acclaimed,
and adored as in the first form. As is the case for the Eucharistic species, (rubric
18) declares that the preferred gesture for adoring the cross is now a simple
genuflection, though it still permits a kiss or other sign appropriate to the
region218.
3.3.3.5. The Roman Missal of 2002
In the Roman Missal of 2002 (editio typica) the liturgy of the adoration of the
cross is instructed in the rubrics of the Cerebration of the Passion of the Lord as:
Then, accompanied by two ministers with lighted candles, the Priest or the
Deacon carries the Cross to the entrance of the sanctuary or to another suitable
place and there puts it down or hands it over to the ministers to hold. Candles
are placed on the right and left sides of the Cross. For the Adoration of the
Cross, first the Priest Celebrant alone approaches, with the chasuble and his
shoes removed, if appropriate. Then the clergy, the lay ministers, and the
faithful approach, moving as if in procession, and showing reverence to the
Cross by a simple genuflection or by some other sign appropriate to the usage
of the region, for example, by kissing the Cross219.
According to the rubrics of the celebration of the Passion of the Lord, «there are
two options and forms for the showing of the cross before the veneration»220, «the
traditional gradual unveiling of the cross, or showing the cross, already unveiled, during
a procession through the Church. Pastoral needs and the local situation can guide the
217
218
219
«The Celebration of the Passion of the Lord, 17-18», in The Roman Missal Renewed by Decree of the
Edition, 330.
220
74
pastor in discerning which option is more effective»221. During the unveiling of the
cross «Ecce Lignum Crucis and Venite Adoremus» are sung. «The rite of venerating the
cross, should be carried out with the splendour worthy of the mystery of our
salvation»222.
3.3.4. Theological Perspective of the Adoration of the Cross

The Holy Cross stands as the principal symbol of victory and the rite of the
adoration of the cross signifies the victorious and triumphal aspect of Jesus. Jesus Christ
has conquered sin, evil, death and worldly powers. On the cross, he is manifested as the
exalted king who has won the world and his enemies. Not with revenge and hatred, but
with love and forgiveness. Joseph Ratzinger states: «Jesus is exalted on the cross. The
cross is his throne, from which he draws the world to himself. From this place of total
self-sacrifice, from this place of truly divine love, he reigns as the true king in his own
way»223.
The liturgy of Good Friday expresses the theology of the cross which is inspired
by St. John (Jn 3,16). This is not a day of mourning and sadness, but a day of loving
contemplation of the bloody sacrifice which becomes the source of our salvation and
redemption. Hence, the cross of Christ is the tree of life and tree of salvation. Fulton J.
Sheen in the book «Life of Christ» writes: «The law He gave was clear: life is a
struggle; unless there is a Cross in our lives, there will never be an empty tomb; unless
there is the crown of thorns, there will never be the halo of light; unless there is a Good
Friday, there will never be an Easter Sunday»224.The Cross comes before the
resurrection.
In the adoration of the cross, we do not adore the material image or wood, but
what it represents. From the beginning the Church has understood the need of greater
glory of the Cross and has implemented its adoration and veneration. It has done so in
different rites, rituals, forms, shapes and devotions. The holy cross is the symbol of
saving and amazing grace. This is the hermeneutics of love and forgiveness and perfect
221
222
223
211.
224
F.J. SHEEN, Last Appearance in Jerusalem: in Life of Christ, Doubleday, New York 1990, 458.
75
model of sacrifice. Joseph Ratzinger writes: «the cross fount of life and school of justice
and peace, is the universal patrimony of pardon and mercy. It is permanent proof of a
self-emptying and infinite love that brought God to become man, vulnerable like us,
unto dying crucified»225. This is the truth of Good Friday: on the cross, the redeemer has
made us adoptive sons of God who he created in his image and likeness. Thus, we
affirm: «we adore thee, O Christ and we bless Thee, because by the Holy Cross Thou
has redeemed the World».
3.4. Communion Rite

On Good Friday the Church does not celebrate the sacrament of the Holy
Eucharist, so in the third part of the Liturgy of Good Friday, the rite of Holy
Communion (the passion communicated) takes place. This is the final part of the liturgy
of Good Friday and the Holy Communion is done following the respective rites. Jesùs
Castellano Cervera reflects: «however, without the celebration of the Eucharist
according to the ancient custom of the Church, but there is no lack of Communion,
because «Christus Passus» and enters through the mystery of «Koinonia» the body
given for us, the blood shed for us»226.
In the archival phase, this is evident and recorded that «Good Friday in the 5th
century was marked only by a Liturgy of the Word, as evidenced by the sermons of
Pope Leo the Great»227. «Before the seventh century on that day, Holy Communion did
not appear in Rome»228. In the Ordo XXIII (700-750) we find an interesting rubric:
«neither the Pope nor the bishops used to receive Communion on Good Friday»229.
From the 13th century it became customary for communion to be received only
by the president of the celebration, thus excluding all others. This practice
remained in force until the reform of the Holy Week effected by Pius XII in
1956230.
225
S. MAGISTER, «Good Friday, Via Crucis: Holy Week: The Hidden Homilies of Pope Benedict (21
March, 2008)», https://chiesa.espresso.repubblica.it/articolo/195041bdc4.html?eng=y, [access: 04-04-
2022].
226
«Senza celebrazione dell’Eucaristia, secondo l’antica consuetudine della Chiesa; non manca però una
comunione con il (Christus Passus) che permette di entrare nel mistero mediante una koinonia con il
corpo dato per noi, con il sangue versato per noi», CASTELLANO, L’Anno Liturgico: Memoriale di Cristo
e Mistagogia della Chiesa con Maria Madre di Gesù, 92. Translated by me.
227
228
INNOCENTIUS I, Epistula Decentio episcopo Eugubino, ed.Cabié, 18-32.
229
Les Ordines Romani du haut Moyen Age, vol. 3: Les textes (suite) (Ordines XIV-XXXIV), ed. M.
Andrieu (Études et Documents 24), Spicilegium Sacrum Lovaniense, Louvain 1951, 270-272.
230
76
The dictionary of liturgy describes «in 1955 with the reform of the Holy Week
carried out by Pius XII, the communion of the faithful was also restored»231.
According to the current rubric of the Celebration of the Passion of the Lord:
On this day, Holy Communion is distributed to the faithful only within the
celebration of the Lord’s Passion; but it may be brought at any hour of the day
to the sick who cannot participate in this celebration232.
Hence, in the current and actual rite of the Holy Communion, after the
veneration of the cross, simply the Holy Communion is carried from the altar of the
tabernacle or a reserved dignified place to the main altar without solemnity followed by
instructions. Then under the one sacred Species of Bread Holy Communion is
distributed to the faithful. As required during Communion, a song appropriate to the
circumstance is sung, which however is no longer specified, but could be according to
the context and need of pastoral situation. Subsequently, after the rite of Communion,
the solemn liturgy of the Passion and death of our Lord concludes with the final prayer
and blessing over the people and then all depart in silence without concluding rite. This
is also called the Liturgy of the «pre-sanctified» literally meaning that «which was made
holy before». Briefly, despite all liturgical laws and historical and theological
explanations, Holy Communion on Good Friday reminds us that Christ is not dead but
lives among us.
After the Celebration of the Passion of the Lord or Good Friday’s Liturgy, a
period of silence and sobriety is proposed and advised to understand the intent of the
Passion and death of Jesus Christ. In accordance with the theology of silence and
contemplation, a sincere gaze towards Christ is counselled, not a gaze which is
frequently distracted by scattered and passing earthly interests.
3.5. Conclusion
Judgement and an opinion arrived at through a process of rigorous study and
scrutiny: «Celebration of the Passion of the Lord (Celebratio Passione Domini) is the
central liturgical celebration of the selected day. The perused and examined liturgical
celebration has proper and systematic rites and rituals in conjunction with its
theological, canonical, historical and liturgical traditions and credentials. Antecedent to
231
BERGAMINI, «Triduo Pasquale», 2031.
232
77
spiritual performance, a pure state of heart and mind is preconditioned. Good Friday
requires preparatory rites and prerequisite conditions for the validity and efficacy of the
central liturgical celebration. While executing the liturgical celebration and ritual
prayer, significances of ceremonial actions and physical movements are perceived and
found. The sacred text in the form of Biblical readings is prayed in the celebration. The
liturgical celebration is directed and led by the liturgical or religious ministers or
leaders. In the preparatory rites there are three kinds of preparations; spiritual, material
and preparation of the human body. The nature of the central liturgical celebration is
passion oriented. The Holy Cross and Crucifixion of our Lord Jesus Christ is the heart
and soul of Christianity. The rite of Holy Communion is a reminder that Jesus is always
with us.
78
GENERAL CONCLUSION
Conclusion, judgement and an opinion arrived at through a process of rigorous

study and scrutiny: time is first of all a cosmic phenomenon. This is not merely a matter
of rational thinking, logical syllogism and systematic reasoning. But, it is also sacred
and it becomes sacred time, when it associates with religiosity. Sacred time has
religious, spiritual and theological nature and essence. Christianity sanctifies and
ritualizes the time. The holy Bible and sacred traditions are the requisite sources of
origin and derivation of the theology of the sacred time. The subject matter of the sacred
time does not have validity and legitimacy unless it is inherited form the respective
source of teachings and principles. Therefore, base on such interpretation and
understanding it is coherent to say that attempted argument «Good Friday» is a sacred
time which is carried out through rites and rituals.
Christians believe that human beings are creation of God and first and foremost
as worshipers intended to praise and worship Him. This obligation and commitment to
worship is actualized in rites and rituals. The sanctity of «Good Friday» is also realized
by means of rites and rituals; which are structuralized, formalized, repetitive, and
transitive and have substantial function and dynamic form. Subsequently, these rites and
rituals ensue in celebration, because the faith exists as celebration not as fact and
celebration is the carrying out of the ritual program.
In this study, based on the dogmas, doctrines and theological understanding and
explanation; it is rigorously examined that Good Friday in its ritual programme and
celebration is unique and distinctive. Each of the perused and examined liturgical part
of the celebration has proper and systematic rites and rituals in conjunction with its
theological, canonical, historical and liturgical credentials.
Christianity is a monotheistic religion and believes in the sacred and linear

continuation of time. It has liturgical year and seasons and sanctify the time with
religious and theological consideration. Good Friday is a sacred and solemn day,
requires obligatory fast and abstinence and sanctifies the day with set times of prayer. It
has proper language, structure and pattern and is observed with great devotion and
sobriety by the followers. «Celebration of the Passion of the Lord (Celebratio Passione
Domini)» is the central liturgical celebration of the selected day, which requires
preparatory rites and prerequisite conditions for the validity and efficacy of its
celebration. While executing the liturgical celebration and ritual prayer, ceremonial
actions and physical movements are perceived and they are considered important. The
sacred text in the form of Biblical readings is prayed. Antecedent to spiritual
performance, a pure state of heart and mind is preconditioned. The liturgical celebration
is administrated, directed and led by liturgical ministers or religious leaders.
Good Friday is Passion oriented and the Holy Cross and Crucifixion is the heart
and soul of its celebration. A sacred time of «Good Friday» through rites and rituals and
central liturgical celebrations manifest and express communal expression of faith,
dogma and doctrine. Ultimately, the selected day of studies expresses its faith and
brings inter-subjective and transcendence relation and amplify sacred reality.
80
BIBLIOGRAPHY
1. Sources
1.1. Biblical
The Holy Bible: The New Revised Standard Version (NRSV), Catholic Edition, TPI,
Bangalore 2005.
1.2. Patristic
Doctrina XII apostolorum (Didache), ed. G. Schöllgen (Fontes Christiani 1), Freiburg,
Herder 1991.
EGERIA, Itinerarium seu Peregrinatio ad loca sancta, ed. P. Maraval (Sch 296), Cerf,
Paris 1982.
INNOCENTIUS I, EpistulaDecentio episcopo Eugubino, ed. R. Cabié (Bibliotheque de la

Revue d’Histoire Ecclésiastique 58), Bibliothèque de la Revue d’Histoire
Ecclésiastique, Louvain-La Neuve 1973.
IUSTINUS, Apologia I, ed. Ch. Munier (Sch 507), Cerf, Paris 2006.
1.3. Liturgical
CONGREGATIO PRO CULTU DIVINO ET DISCIPLINA SACRAMENTORUM, Directory on
Popular Piety and the Liturgy: Principles and Guidelines, Catholic Truth
Society, London 2002.
_______, Homiletic Directory, Libreria Editrice Vaticana, Città del Vaticano 2015.
Le Pontifical romano-germanique du dixième siècle, 3 voll., ed. C. Vogel (Studi e Testi

226-227. 269), Biblioteca Apostolica Vaticana, Città del Vaticano 1963-1972.
Le sacramentaire grégorien, ses principales formes d’après les plus anciens

manuscrits, 3 voll., ed. J. Deshusses (Spicilegium Friburgense 16. 24. 28),
Éditions Universitaires Fribourg Suisse, Fribourg 2-31988-1992.
Les Ordines Romani du haut Moyen Age, 5 voll., ed. M. Andrieu (Études et Documents
11. 23-24. 28-29), Spicilegium Sacrum Lovaniense, Louvain 1957-1961.
Liber Sacramentorum Romanae Aeclesiæ ordinis anni circuli (Cod. Vat. Reg. Lat.
316/Paris Bibl. Nat. 719. 1/56) (Sacramentarium Gelasianum), edd. L.C.
Mohlberg-L. Eizenhöfer-P. Siffrin (Rerum Ecclesiarum Documenta. Series
Maior. Fontes 4), Herder, Roma 31981.
Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum

auctoritate Pauli PP. VI promulgatum Ioannis Pauli PP. II cura recognitum,
Editio typica tertia emendata, Typis Vaticanis, Città del Vaticano 2008.
Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum

auctaritate Pauli PP. VI promulgatum. Ordo Lectionum Missae, Editio typica
altera, Libreria Editrice Vaticana, Typis Vaticanis 1981.
«NormaeUniversalesde Anno Liturgico et de Calendario», in Missale Romanum ex

decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate
Pauli PP. VI promulgatum Ioannis Pauli PP. II cura recognitum, Editio
typica tertia emendata, Typis Vaticanis, Città del Vaticano 2008, 94-103.
SACRA CONGREGATIO PRO CULTO DIVINO, «Notificatio De Missali Romano, Liturgia

Horarum et Calendario (14 iunii 1971)», AAS 63 (1971) 712-715.
The Roman Missal Renewed by Decree of the Most Holy Second Ecumenical Council of
the Vatican, Promulgated by the Authority of Pope Paul VI, and Revised at
the Direction of Pope John Paul II. English Translation According to the
Third Typical Edition, Catholic Truth Society, London 2010.
1.4. Magisterial
Catholicae Ecclesiae Catechismus, Libreria Editrice Vaticana, Città del Vaticano 1997.
«Codex Iuris Canonici», AAS 75/2 (1983).
FRANCISCUS, «Adhortatio apostolica de Evangelio nuntiando nostra aetate Evangelii

gaudium (24 novembris 2013)», AAS 105(2013) 1019-1137.
IOANNES PAULUS II, «Adhortatio apostolica de catechesi nostro tempore tradenda

Catechesi tradendae (16 octobris 1979)», AAS 71 (1979) 1316.
_______, «Apostolic Journey to the United States of America: Morning Prayer at New
York’s Saint Patrick’s Cathedral (3 October 1979)», New York 1979.
_______, «Epistula apostolica de Mariali Rosario Rosarium Virginis Mariae (16

octobris 2002)», AAS 95 (2003) 5-36.
PAENITENTIARIA APOSTOLICA, «Decretum Enchiridion Indulgentiarum. Norme et

Concessiones (29 iunii 1968)», AAS 60 (1968) 413-419.
PAULUS VI, «Adhortatio apostolica de Beatae Mariae Virginis cultu recte instituindo et
augendo Marialis cultus (2 februarius 1974)», AAS 66 (1974) 113-168.
_______, «Constitutio apostolica Paenitemini (17 februarii 1966)», AAS 58 (1966) 177-
198.
SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II, «Constitutio de sacra

liturgia Sacrosanctum Concilium (4 decembris 1963)», AAS 56 (1964) 97-
134.
82
TABLE OF CONTENTS
2. Studies
Anàmnesis. Introduzione storico-teologica alla liturgia, vol. 6: L’Anno Liturgico:
Storia, Teologia e Celebrazione, ed. A.J. Chupungco, Marietti, Bologna 1990.
AUGÉ M., L’Anno Liturgico: È Cristo stesso presente nella sua Chiesa (Monumenta
Studia Instrumenta Liturgica 56), Libreria Editrice Vaticana, Città del
Vaticano 2011.
BERGAMINI A., L’Anno Liturgico: Cristo festa della Chiesa: Storia, Celebrazione,
Teologia, Spiritualità e Pastorale, San Paolo, Milano 2002.
_______, «Triduo Pasquale», in Liturgia, edd. D. Sartore-A.M. Triacca-C. Cibien, San

Paolo, Milano 2001, 2028-2037.
BONHOEFFER D., The Cost of Discipleship, Touchstone, New York 1995.
CASTELLANO J., L’Anno Liturgico: Memoriale di Cristo e Mistagogia della Chiesa con
Maria Madre di Gesù, Centro di Cultura Mariana, Roma 1991.
CLANCY P., «Fast and Abstinence», in New Catholic Encyclopedia, vol. 5, The Catholic
University of America, Washington 1981, 847-854.
COLLINS M., «Liturgical Language», in The New Dictionary of Sacramental Worship,

ed. P.E. Fink, Gill and Macmillan, Dublin 1990, 651-660.
CULLEN K., «The Cross as Ultimate in the Writings of Justin Martyr», URAM 21(2018)
18-32.
DHAVAMONY M., Phenomenology of Religion, Gregorian University Press, Rome 1973.
ELLIOTT P.J., Ceremonies of the Liturgical Year. According to the modern roman rite. A
manual for clergy and all involved in liturgical ministries, Ignatius Press, San
Francisco 2002.
_______, Ceremonies of the Modern Roman Rite. The Eucharist and the Liturgy of the
Hour. A Manual for Clergy and all involved in Liturgical Ministries, Ignatius
Press, San Francisco 2004.
EMMONS D., «The History of the Adoration of the Cross», Our Sunday Visitor 26
(2021) 2-5.
Handbook For Liturgical Studies, vol. 2: Fundamental Liturgy: Liturgy and

Anthropology, ed. A. J. Chupungco, A Pueblo Book, Collegeville Minnesota
2000.
IRWIN K., «Liturgical Theology», in The New Dictionary of Sacramental Worship, ed.
P.E. Fink, Gill and Macmillan, Dublin 1990, 726-732.
La Celebrazione nella Chiesa, vol. 3: Ritmi e Tempi della Celebrazione», ed. D.

Borobio, Leumann, Torino 1994.
83
LEKAI L., «Fast and Abstinence», in New Catholic Encyclopedia, vol. 5, The Catholic
LÓPEZ MARTÍN J., L’Anno Liturgico: Storia e Teologia, Cinisello Balsamo, Milano
1987.
MAGGIANI S., «Rito/Riti», in Liturgia, edd. D. Sartore-A.M. Triacca-C. Cibien, San

Paolo, Milano 2001, 1667-1675.
MCKENZIE J., «Church», in Dictionary of the Bible, Geoffery Chapman, London 1976,
134-137.
ORSIL.D.-DEI F., «What is a Rite? Émile Durkheim, a hundred years later: Habits and
Rituals», De Gruyter Open Information Science 2 (2018) 115-126.
PIERCE M., «Why parts of Good Friday worship have been controversial», The
Conversation News Letter 31 (2021) 2.
POTTERIE I., Il Triduo Pasquale: La Passione Secondo il Quarto Evangelista,

Queriniana, Brescia 1970.
RATZINGER J., Jesus of Nazareth. Holy Week: From the entrance into Jerusalem to the
Resurrection, Ignatius Press, San Francisco 2011.
REGAN P., Advent to Pentecost: Comparing the Seasons in the Ordinary and
Extraordinary Forms of the Roman Rite, Liturgical Press, Minnesota 2012.
SEARLE M., «Theology and Rite», in The Study of Liturgy, edd. C. Jones-G.
Wainwright, Oxford University Press, New York 1992, 57-59.
SHEEN J.F., Life of Christ, Doubleday, New York 1990.
SULLIVAN S., A Companion to the Liturgy of the Hours: Morning and Evening Prayer»,
Catholic Book Publication, New Jersey 2004.
TAFT R., The Liturgy of the Hours in East and West, The Origins of the Divine Office
and its Meaning for Today, The Liturgical Press Collegeville, Minnesota
1986.
The Church at Prayer: Principles of the Liturgy, 4 voll., ed. A.G. Martimort, The
Liturgical Press Collegeville, Minnesota 1987.
THURSTON H., Cross and Crucifix: The examination of the archaeology of the cross; the
true cross; liturgical uses; and as objects of devotion, The Catholic
Encyclopaedia, Robert Appleton Company, New York 1908.
WOJNAR M., «Rites, Canonical», in New Catholic Encyclopedia, vol. 12, The Catholic
84
TABLE OF CONTENTS
3. On-line References
ARINZE F., «Latin and Vernacular: Language in the Roman Liturgy (11 November
2006)», Gateway Liturgical Conference, St Louis, Missouri,
https://www.ewtn.com/catholicism/library/latin-and-vernacular-language-in-
the-roman-liturgy-4238, [access: 21-02-2022].
«Fasting», in New World Encyclopedia (27 July 2020),

https://www.newworldencyclopedia.org/entry/Fasting,[access: 13-03-2022].
JOHANNECK A., «More than a Meeting Space, a Church is a Holy Place», Liturgy Blog
(15 January 2018), https://www.dnu.org/liturgy-blog/, [access: 04-03-2022].
MAGISTER S., «Good Friday, Via Crucis: Holy Week: The Hidden Homilies of Pope
Benedict (21 March, 2008)»,
https://chiesa.espresso.repubblica.it/articolo/195041bdc4.html?eng=y,
[access: 04-04-2022].
MARINI P., «Way of the Cross: Presentation (18 April 2003)»,

https://www.vatican.va/news_services/liturgy/documents/ns_lit_doc_via-
crucis_en.html, [access: 06-03-2022].
OFFICIUM DE LITURGICIS CELEBRATIONIBUS SUMMI PONTIFICIS, «The Use of the Latin

Language: in Approfondimenti (17 November, 2009)»,
https://www.vatican.va/news_services/liturgy/details/ns_lit_doc_20091117_li
ngua-latina_en.html, [access: 20-02-2022].
85
TABLE OF CONTENTS
ACKNOWLEDGEMENT ................................................................................. 7
ACRONYMS AND ABBREVIATIONS.............................................................. 9

GENERAL INTRODUCTION........................................................................... 11
1. Status Quaestionis ....................................................................................... 11
2. Objectives of the Research .......................................................................... 12
3. Method ......................................................................................................... 13
4. Limits ........................................................................................................... 13
5. Contribution to the Scientific Research ....................................................... 13
Chapter One
SACRED TIME
1.1. Notion and Scope of Time ........................................................................ 15
1.1.1. Secular Understanding....................................................................... 17
1.1.1.1. Philosophical Aspect ................................................................. 17
1.1.1.2. Anthropological Aspect ............................................................ 18
1.1.1.3. Psychological Aspect ................................................................ 19
1.1.1.4. Physical Aspect ......................................................................... 19
1.1.2. Religious Understanding ................................................................... 20
1.1.2.1. Cyclical Time / Wheel of Time ................................................ 20
1.1.2.2. Linear Time ............................................................................... 21
1.2. Sacred Time in Christianity ...................................................................... 22
1.2.1. Sacred Time in the Holy Bible .......................................................... 24
1.2.2. The Liturgical Year / Calendar .......................................................... 26
1.2.2.1. Formation and Development ................................................... 26
1.2.2.2. Structure and Theological Considerations ............................. 27
86
TABLE OF CONTENTS
1.2.3. Lent Season ....................................................................................... 29
1.2.4. Good Friday: Liturgical and Theological Significance ..................... 30
1.3. Conclusion ............................................................................................... 31
Chapter Two
RITES AND RITUALS OF THE SELECTED DAY
2.1. Notion of Rites and Rituals ...................................................................... 34
2.1.1. Meaning and Significance of Rites and Rituals in Christian Worship

................................................................................................................................ 35
2.2. Liturgical Language ................................................................................. 37
2.2.1. Liturgical Language of the Roman Rite ............................................ 37
2.2.1.1. Official ....................................................................................... 37
2.2.1.2. Vernacular ................................................................................ 38
2.3. The Rites and Rituals of the Selected Day............................................... 39
2.3.1. Fasting and Abstinence ..................................................................... 39
2.3.1.1. Day of Fasting and Abstinence for the Christians ................ 39
2.3.2. Sacred Times of the Day ................................................................... 41
2.3.2.1. Roman Rite: Liturgy of the Hours ......................................... 41
2.3.3. Place of Worship ............................................................................... 44
2.3.3.1. Christian Place of Worship ..................................................... 44
2.3.4. Central Liturgical Celebration of the Selected Day .......................... 46
2.3.4.1. Celebratio Passione Domini ..................................................... 46
2.3.5. Supplementary Devotional Prayers of the Selected Day .................. 47
2.3.5.1. Devotional Prayers of Catholic Christians ............................ 47
2.3.6. Liturgical Ministers ........................................................................... 48
2.3.6.1. Liturgical Ministers of Roman Rite: ...................................... 49
2.4. Conclusion ............................................................................................... 50
87
Chapter Three
CELEBRATIO PASSIONE DOMINI (CENTRAL LITURGICAL
CELEBRATION OF THE SELCTED DAY)
3.1. Celebration of the Passion of the Lord (Celebratio Passione Domini) .... 54
3.1.1. Preparatory Rites ............................................................................... 57
3.1.1.1. Spiritual Preparation ............................................................... 57
3.1.1.2. Physical Preparation ................................................................ 58
3.1.2. Ceremonial Actions in Executing the Celebration ............................ 59
3.2. Liturgy of the Word .................................................................................. 61
3.2.1. Biblical Readings............................................................................... 62
3.2.1.1. First Reading: Isaiah (52, 13 - 53, 12) ..................................... 63
3.2.1.2. Second Reading: Letter to the Hebrews (4, 14-16; 5, 7-9) .... 63
3.2.1.3. Responsorial Psalm: Psalm (31:2, 6, 12-13, 15-16, 17, 25) .... 63
3.2.1.4. The Holy Gospel: John (18,1-19,42)........................................ 64
3.2.2. Homily ............................................................................................... 65
3.2.3. The Solemn Intercessions .................................................................. 67
3.3. Adoration of the Holy Cross..................................................................... 68
3.3.1. Biblical Synopsis about the Holy Cross ............................................ 69
3.3.1.1. Old Testament ........................................................................... 69
3.3.1.2. New Testament.......................................................................... 70
3.3.2. Historical and Patristic Analysis of the Adoration of the Holy Cross
................................................................................................................................. 70
3.3.3. Liturgical Perspective ........................................................................ 72
3.3.3.1. Early Sacramentries and Liturgical Texts ............................. 73
3.3.3.2. The Order XXXI and Pontifical Roman-Germanic .............. 73
3.3.3.3. The Roman Missal of 1570 and Order of Pius XII ................ 73
3.3.3.4. The Missal of Paul VI ............................................................... 74
88
TABLE OF CONTENTS
3.3.3.5. The Roman Missal of 2002 ...................................................... 74
3.3.4. Theological Perspective of the Adoration of the Cross .................... 75
3.4. Communion Rite ...................................................................................... 76
3.5. Conclusion ............................................................................................... 77
GENERAL CONCLUSION ............................................................................... 79
BIBLIOGRAPHY ................................................................................. 81
Table of Contents ................................................................................................ 86
89

The Good Friday PART 1 A Historical Litu

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Good Friday PART 1 A Historical Litu

Uploaded by

Copyright:

Available Formats

PONTIFICIUM ATHENAEUM S.

THE GOOD FRIDAY (PART 1): A HISTORICAL,

THE GOOD FRIDAY (PART 1): A HISTORICAL,

I would like to express my special thanks of gratitude to my professor as well as

AAS Acta Apostolicæ Sedis. Commentarium officiale, Typis Polyglottis

CCSL Corpus Christianorum. Series latina, Brepols, Turnholti 1953-.

CEC Catholicae Ecclesiae Catechismus, Libreria Editrice Vaticana, Città

CIC «Codex Iuris Canonici», AAS 75/2 (1983).

GeV Liber Sacramentorum Romanae Aeclesiæ ordinis anni circuli (Cod.

GILH «General Instruction on the Liturgy of the Hours», in The Divine

GIRM «General Instruction of the Roman Missal», in The Roman Missal

GrH Le sacramentaire grégorien, ses principales formes d’après les plus

MR Missale Romanum ex decreto Sacrosancti Oecumenici Concilii

NUALC «Normae Universales de Anno Liturgico et de Calendario», in Missale

Città del Vaticano 2008, 94-103.

OLM Missale Romanum ex decreto Sacrosancti Oecumenici Concilii

OR Les Ordines Romani duhaut Moyen Age, 5 voll., ed. M. Andrieu

PRG Le Pontifical romano-germanique du dixième siècle, 3 voll., ed. C.

SC SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II,

P. Regan5 in this article very precisely and concisely provides us primary

2. Objectives of the Research

5. Contribution to the Scientific Research

Good Friday is a sacred time and commemorated and celebrated in the

1.1. Notion and Scope of Time

To elucidate the totality of time is an intricate task, because it is characterized by

1.1.1. Secular Understanding

1.1.1.1. Philosophical Aspect

the multitude measures of unity done in motion-continuum by series of «now».

1.1.1.2. Anthropological Aspect

1.1.1.3. Psychological Aspect

Time as it is known by the mind’s experience is considered psychological time.

1.1.1.4. Physical Aspect

«Time as it is measured by the course of physical phenomena is called a physical

1.1.2. Religious Understanding

1.1.2.1. Cyclical Time / Wheel of Time

In the ancient mythological religions, time is considered as cyclical phenomena,

1.1.2.2. Linear Time

The conception of linear time is prevailing in the three Abrahamic or

1.2. Sacred Time in Christianity

Joseph Ratzinger beautifully explains:

1.2.1. Sacred Time in the Holy Bible

In the New Testament predominantly the fullness of time is presented in the

1.2.2. The Liturgical Year / Calendar

1.2.2.1. Formation and Development

In the primitive Christian community the Eucharist formed the nucleus of

1.2.2.2. Structure and Theological Considerations

Advent has a twofold character, for it is a time of preparation for the

Hence, Lent season is the period of penance and preparation in order to

1.2.3. Lent Season

1.2.4. Good Friday: Liturgical and Theological Significance

The Catholic Encyclopaedia provides some information with regards to

RITES AND RITUALS OF THE SELECTED DAY

Proceeding with the premises and assertions of the previous chapter, it is

2.1. Notion of Rites and Rituals

There is no univocal definition of the term «rite». But, any reference to

Ritual practice is recognized as a sequence of actions, hence from this point of

2.1.1. Meaning and Significance of Rites and Rituals in Christian

From a theological perspective, Christian rite is theandric in its comprehensive

The ritual programme proves to establish divine-human stability with the

They share equivalent dogmatic constitution, ecclesiastical discipline, spiritual

2.2. Liturgical Language

2.2.1. Liturgical Language of the Roman Rite