Editing Great Lent (section)

==Outline==
{{main|Paschal cycle}}
Liturgically, the period of the Triodion can be divided into three sections: (1) the Pre-Lenten period, (2) the Great Forty Days, and (3) Holy Week.

===Pre-Lenten period===
{{main|Pre-Lent}}
Before the forty days of Great Lent commence, there is a three-week Pre-Lenten season, to prepare the faithful for the spiritual work they are to accomplish during the Great Fast. During this period many of the themes which will be developed in the liturgical texts of the forty days are introduced. Each week runs from Monday to Sunday and is named for the Gospel theme of the Sunday which concludes it.

In the Slavic tradition, with the addition of Zacchaeus Sunday, some regard the pre-Lenten period as lasting four weeks, but there are no liturgical indications that the week following the fifth Sunday before Lent (whether preceded by Zacchaeus Sunday or otherwise) is in any way Lenten, because Zacchaeus Sunday falls outside the ''[[Triodion]]'', the [[liturgical book]] which governs the pre-Lenten period and Lent itself.

====Zacchaeus Sunday====
[[Image:Hole zachaeus in tree.gif|thumb|[[Zacchaeus]] being called down from the tree (1908, William Hole)]]

In the Slavic liturgical traditions, Zacchaeus Sunday occurs on the fifth Sunday before the beginning of Great Lent (which starts on a Monday). Though there are no materials provided in the Lenten Triodion for this day, it is the very first day that is affected by the date of the upcoming Pascha (all the preceding days having been affected by the previous Pascha). This day has one sole Pre-Lenten feature: the [[Gospel]] reading is always the account of [[Zacchaeus]] from {{bibleverse||Luke|19:1-10|KJV}}, for which reason this Sunday is referred to as "Zacchaeus Sunday" (though the week before is not called "Zacchaeus week").

This reading actually falls at the end of the [[lectionary]] cycle, being assigned to the 32nd Week after Pentecost. However, depending upon the date of the upcoming Pascha, the readings of the preceding weeks are either skipped (if Pascha will be early) or repeated (if it will be late) so that the readings for the 32nd Sunday after Pentecost always occur on the Sunday preceding the Week of the Publican and the Pharisee.

In the Byzantine ("Greek") liturgical traditions, the Gospel reading for Zacchaeus remains in the normal lectionary cycle and does not always fall on the fifth Sunday before Lent. In fact, it usually falls a few weeks before, and the fifth Sunday before Lent is known as the Sunday of the Canaanite Woman after the story in {{bibleverse||Matthew|15:21-28|KJV}}.

The Lenten significance of the Gospel account of Zacchaeus is that it introduces the themes of pious zeal (Zacchaeus' climbing up the sycamore tree; Jesus' words: "Zacchaeus, make haste"), restraint (Jesus' words: "come down"), making a place for Jesus in the heart ("I must abide at thy house"), overcoming gossip ("And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner"), repentance and almsgiving ("And Zacchaeus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold"), forgiveness and reconciliation ("And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham"), and the reason for the Passion and Resurrection ("For the Son of man is come to seek and to save that which was lost").

The [[Epistle]] reading for Zacchaeus Sunday is {{bibleverse|1|Timothy|4:9-15|KJV}}, which in and of itself has no Lenten theme, other than as an admonition to righteous behaviour.

====Publican and Pharisee====
The reading on the Sunday which concludes this week is the [[Parables of Jesus|Parable]] of the [[Publican and the Pharisee]] ({{bibleverse||Luke|18:10-14|KJV}}). The Sunday of the Publican and the Pharisee is the first day the Lenten Triodion is used (at [[Vespers]] or [[All-Night Vigil]] on Saturday night), though it is only used for the Sunday services, with nothing pertaining to weekdays or Saturday. The theme of the hymns and readings on this Sunday is dedicated to the lessons to be learned from the parable: that righteous actions alone do not lead to salvation, that pride renders good deeds fruitless, that God can only be approached through a spirit of humility and repentance, and that God [[Justification (theology)|justifies]] the humble rather than the self-righteous. The week which follows the Sunday of the Publican and the Pharisee is a fast-free week, to remind the faithful not to be prideful in their fasting as the Pharisee was ({{bibleverse||Luke|18:12|KJV}}).

The Sunday of the Publican and the Pharisee is also the first day that ''structural'' changes (as opposed to simply substituting Lenten hymns for normal hymns from the [[octoechos (liturgy)|octoechos]] or [[menaion]]) are made to the Sunday services. For example, there begins to be a significant 'split' after the Great Prokimenon at [[Vespers]] that night.

====Prodigal Son====
[[File:Rembrandt Harmensz van Rijn - Return of the Prodigal Son - Google Art Project.jpg|thumb|[[Rembrandt]]'s painting of the ''Return of the [[Prodigal Son]]'' ({{circa|1662}})]]

The theme of this week is the Parable of the [[Prodigal Son]] ({{bibleverse|Luke|15:11-32|KJV}}). Again, the Triodion does not give [[proper (liturgy)|propers]] for the weekdays. The Gospel Reading on Sunday lays out one of the most important themes of the Lenten season: the process of falling into sin, realization of one's sinfulness, the road to repentance, and finally reconciliation, each of which is illustrated in the course of the parable.

The week following is the only week of the Triodion on which there is normal fasting (i.e. no meat, fish, wine, oil or animal products on Wednesday or Friday except if an important feast such as the [[Presentation of Jesus at the Temple]] or [[Forty Martyrs of Sebaste]] falls on that day, in which case certain foods are allowed).

====Meatfare Week====
The Saturday of this week is the first [[Saturday of the Dead]] observed during the Great Lenten season. The proper name in the [[typikon]] for the Sunday of this week is ''The Sunday of the [[Last Judgment]]'', indicating the theme of the Gospel of the day ({{bibleverse||Matthew|25:31-46|KJV}}). The popular name of "Meatfare Sunday" comes from the fact that this is the last day on which the laity are permitted to eat meat until Pascha (Byzantine Rite monks and nuns never eat meat).

====Cheesefare Week====
{{main|Cheesefare Week}}
During Cheesefare Week the eating of dairy products is permitted on every day (even Wednesday and Friday, which are normally observed as fast days throughout the year), though meat may no longer be eaten any day of the week. On the weekdays of this week, the first Lenten structural elements are introduced to the cycle of services on weekdays (the chanting of "Alleluia", the Prayer of Saint Ephrem, making prostrations, etc.).

Wednesday and Friday are the most lenten, but some lenten elements are also observed on Monday, Tuesday and Thursday. The office of Cheesefare Saturday celebrates the "Holy Ascetic Fathers".

Cheesefare Week is concluded on [[Cheesefare Sunday]]. The proper name for this Sunday is ''The Sunday of Forgiveness'', both because of the Gospel theme for the day ({{bibleverse||Matthew|6:14-21|KJV}}) and because it is the day on which everyone asks forgiveness of their neighbor. The popular name of "Cheesefare Sunday" derives from the fact that it is the last day to eat dairy products before Pascha. On this Sunday, Eastern Christians identify with [[Adam and Eve]], and forgive each other in order to obtain forgiveness from God, typically in a Forgiveness Vespers service that Sunday evening.

During Forgiveness Vespers (on Sunday evening) the [[antependia|hangings]] and [[vestments]] in the church are changed to somber Lenten colours to reflect a penitential mood. At the end of the service comes the "Ceremony of Mutual Forgiveness" during which all of the people one by one ask forgiveness of one another, that the Great Fast may begin in a spirit of peace.

===The Great Forty Days===
The forty days of Great Lent last from Clean Monday until the Friday of the Sixth Week. Each of the Sundays of Great Lent has its own special commemoration, though these are not necessarily repeated during the preceding week.  An exception is the Week of the Cross (the Fourth Week), during which the theme of the preceding Sunday—the [[Veneration of the Cross]]—is repeated throughout the week. The themes introduced in the Pre-Lenten period continue to be developed throughout the forty days.

====Clean Week====

The first week of Great Lent starting on [[Clean Monday]], the first day of Great Lent. The name "Clean Week" refers to the spiritual cleansing each of the faithful is encouraged to undergo through fasting, prayer, repentance, reception of the Holy Mysteries and begging forgiveness of his neighbor. It is also traditionally a time for [[spring cleaning]] so that one's outward surroundings matches his inward disposition.

Throughout this week fasting is most strict. Those who have the strength are encouraged to fast completely, eating only on Wednesday and Friday evenings, after the Presanctified Liturgy. Those who are unable to keep such a strict fast are encouraged to eat only a little, and then only [[xerophagy]] (see [[Great Lent#Prodigal Son|Prodigal Son]]) once a day. On Monday, no food should be eaten at all and only uncooked food on Tuesday and Thursday. Meals are served on Saturday and Sunday, but these are fasting meals at which meat, dairy products and fish are forbidden.

At [[Great Compline]] during the first four days of the Fast (Monday through Thursday) the [[Great Canon]] of St. [[Andrew of Crete]] is divided into four parts and one part is chanted each night.

The First Saturday is called "St. Theodore Saturday" in honor of St. [[Theodore the Recruit]], a 4th-century [[martyr]]. At the end of the Presanctified Liturgy on Friday (since, liturgically, the day begins at sunset) a special canon to St. Theodore, composed by St. [[John of Damascus]], is chanted. Then the priest blesses [[kolyva]] (boiled wheat with honey and raisins) which is distributed to the faithful in commemoration of the following miracle worked by St. Theodore on the First Saturday of Great Lent.

Fifty years after the death of St Theodore, the emperor [[Julian the Apostate]] (361-363), as a part of his general policy of [[persecution of Christians]], commanded the governor of [[Constantinople]] during the first week of Great Lent to sprinkle all the food provisions in the marketplaces with the blood offered to pagan idols, knowing that the people would be hungry after the strict fasting of the first week. St Theodore appeared in a dream to Archbishop [[Eudoxius of Antioch|Eudoxius]], ordering him to inform all the Christians that no one should buy anything at the marketplaces, but rather to eat cooked wheat with honey (kolyva).

The First Sunday of Great Lent is the [[Feast of Orthodoxy]], which commemorates the restoration of the [[veneration]] of [[icon]]s after the [[iconoclasm|Iconoclast]] controversy, which is considered to be the triumph of the Church over the last of the great [[heresy|heresies]] which troubled her (all later heresies being simply a rehashing of earlier ones).  Before the [[Divine Liturgy]] on this day, a special service, known as the "[[Triumph of Orthodoxy]]" is held in [[cathedral]]s and major monasteries, at which the ''[[synodicon]]'' (containing [[anathema]]s against various heresies, and [[encomia]] of those who have held fast to the Christian faith) is proclaimed.

The theme of the day is the victory of the True Faith over heresy. "This is the victory that overcomes the world, our faith" ({{bibleverse|1|John|5:4|KJV}}). Also, the icons of the saints bear witness that man, "created in the image and likeness of God" ({{bibleverse||Genesis|1:26|KJV}}), may become holy and [[Theosis (Eastern Orthodox theology)|godlike]] through the purification of himself as God's living image.

The First Sunday of Great Lent originally commemorated the [[Prophet]]s such as [[Moses]], [[Aaron]], and [[Samuel (Bible)|Samuel]]. The Liturgy's [[Prokeimenon]] and [[alleluia]] verses as well as the [[Epistle]] (Hebrews 11:24-26,32-40) and [[Gospel]] ({{bibleverse||John|1:43-51|KJV}}) readings appointed for the day continue to reflect this older usage.

====Second Week====
The Second Sunday of Great Lent commemorates [[Gregory Palamas|St. Gregory Palamas]], the great defender of the Church's [[doctrine]] of [[Hesychasm]] against its attack by [[Barlaam of Calabria]]. The Epistle is Hebrews 1:10-14; 2:1-3 and the Gospel is {{bibleverse||Mark|2:1-12|KJV}}

Throughout this week, and until the Sixth Friday in Lent, one meal may be taken a day with [[xerophagy]]. Until the [[Lazarus Saturday|Sixth Saturday in Lent]], Saturday and Sunday fasting remains the same as in the First Week.

====Third Week====
The [[Veneration of the Cross]] is celebrated on the third Sunday. The veneration comes on this day because it is the midpoint of the forty days. The services for this day are similar to those on the [[Great Feast]] of the [[Exaltation of the Cross]] (September 14). During the [[All-Night Vigil]] the priest brings the cross out into the center of the church, where it is venerated by the clergy and faithful. It remains in the center of the church through Friday of the week following (the Fourth Week of Great Lent).<ref>[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=14 Sunday of the Cross] Orthodox [[synaxarion]]</ref>

The Epistle is {{bibleverse||Hebrews|4:14-5:6|KJV}} and the Gospel is {{bibleverse||Mark|8:34-9:1|KJV}}.

====Fourth Week====
This week is celebrated as a sort of [[afterfeast]] of the Veneration of the Cross, during which some of the hymns from the previous Sunday are repeated each day. On Monday and Wednesday of the Fourth Week, a Veneration of the Cross takes place at the [[Prime (liturgy)|First Hour]] (repeating a portion of the service from the All-Night Vigil of the previous Sunday). On Friday of that week, the veneration takes place after the [[Ninth Hour]], after which the cross is solemnly returned to the sanctuary by the priest and deacon.

The Sunday which ends the fourth week is dedicated to [[St. John Climacus]], whose work, ''The Ladder of Divine Ascent'' has been read throughout the Great Lenten Fast.

====Fifth Week====
{{Main|Great Canon}}
[[Image:Andrew of Crete.jpg|thumb|[[Russian icon|Russian Icon]] depicting [[Andrew of Crete|St. Andrew of Crete]] (left) and [[St. Mary of Egypt]]]]

On Thursday of the Fifth Week, the [[Great Canon]] of [[Andrew of Crete|St. Andrew of Crete]] is chanted in its entirety during [[Orthros]]. This is the longest Canon of the church year, and during the course of its nine [[Ode]]s, most every person mentioned in the Bible is called to mind and tied to the theme of repentance. In anticipation of the Canon, Vespers on Wednesday afternoon is longer than normal, with special [[stichera]] added in honor of the Great Canon. While the Great Canon itself is recited during [[Matins]] for Thursday, this service is usually celebrated by anticipation on the prior Wednesday evening, so that more people can attend.

As a part of the Matins of the Great Canon, the ''Life of St. Mary of Egypt'' by St. [[Sophronius of Jerusalem|Sophronius]], [[Greek Orthodox Patriarch of Jerusalem|Patriarch of Jerusalem]] (634 - 638) is read, for her example of repentance and overcoming temptation.  On this day also is chanted the famous [[kontakion]],  "My soul, my soul, why sleepest thou..." by St. [[Romanos the Melodist]]. The next day (Thursday morning) a special Presanctified Liturgy is celebrated, and the fast is relaxed slightly (wine and oil are allowed) as consolation after the long service the night before.

Saturday of the Fifth Week is dedicated to the [[Theotokos]] (Mother of God), and is known as the "Saturday of the Akathist" because the [[Akathist]] to the Theotokos is prescribed to be chanted during Matins on that day, though as with the Great Canon, usually done in anticipation on Friday evening to allow more people to attend. 

The Fifth Sunday is dedicated to [[Mary of Egypt|St. Mary of Egypt]], whose ''Life'' was read earlier in the week during the Great Canon.  At the end of the Divine Liturgy many churches celebrate a "Blessing of [[dried fruit|Dried Fruit]]", in commemoration of St. Mary's profound asceticism.

====Sixth Week====
[[Image:Воскрешение Лазаря2.jpg|thumb|Icon of the [[Lazarus Saturday|Raising of Lazarus]] (15th century, [[Novgorod school]]). In most [[icons]] of [[death]], [[resurrection]] and [[baptism]], the gates of [[Christian views on Hades|hades]] are visible in the background, as they are here.]]
During the Sixth Week the Lenten services are served as they were during the second and third weeks.

Great Lent ends at Vespers on the evening of the Sixth Friday, and the Lenten cycle of Old Testament readings is brought to an end. (Genesis ends with the account of the burial of Joseph, who is a [[Typology (theology)|type]] of Christ.) At that same service, the celebration of [[Lazarus Saturday]] begins. The [[resurrection]] of [[Lazarus of Bethany|Lazarus]] is understood as a foreshadowing of the [[Resurrection of Jesus]], and many of the Resurrection hymns normally chanted on Sunday (and which will be replaced the next day with hymns for Palm Sunday) are chanted at Matins on the morning of Lazarus Saturday.

[[Palm Sunday]] differs from the previous Sundays in that it is one of the [[Great Feasts of the Orthodox Church]]. None of the normal Lenten material is chanted on Palm Sunday, and fish, wine and oil are permitted in the [[Refectory|trapeza]]. The blessing of palms (or pussywillow) takes place at Matins on Sunday morning, and everyone stands holding palms and lit candles during the important moments of the service.

This is especially significant at the [[Great Entrance]] during the [[Divine Liturgy]] on Palm Sunday morning, since liturgically that entrance recreates the entry of Jesus into Jerusalem. The themes of Lazarus Saturday and Palm Sunday are tied together, and some of the same hymns (including one of the [[apolytikion|apolytikia]]) are chanted on both days. The Holy Week services begin on the night of Palm Sunday, and the [[liturgical colours]] are changed from the festive hues of Lazarus Saturday and Palm Sunday back to somber Lenten colours.

===Holy Week===
{{main|Holy Week}}
Although technically, Holy Week is separate from Great Lent, its services mirror those of Great Lent and are contained in the same book, the ''Lenten Triodion''. Whereas, during Great Lent each week has its own theme, during Holy Week each day has its own theme, again based upon the Gospel readings for the day:
*[[Holy and Great Monday]]—[[Joseph the all-comely]] as a [[Typology (theology)|type]] of Christ, and the account of [[Parable of the budding fig tree|The Fig Tree]] ({{bibleverse||Matthew|21:18-22|KJV}})
*[[Holy and Great Tuesday]]—the [[Parable of the Ten Virgins]] ({{bible verse||Matthew|25:1-13|KJV}})
*[[Holy and Great Wednesday]]—The [[anointing of Jesus]] at [[Bethany (Biblical village)|Bethany]] ({{bible verse||Matthew|26:6-16|KJV}})

Note that for the previous three days, one meal a day is taken a day with xerophagy.
*[[Holy and Great Thursday]]—The [[Mystical Supper]]
One meal may be eaten on this day with wine and oil.
*[[Holy and Great Friday]]—The [[Passion (Christianity)|Passion]] ({{bibleverse||Matthew|27:62-66|KJV}})
No food is to be eaten on this day.
*[[Holy and Great Saturday]]—The [[Holy Sepulchre|Burial of Jesus]] and the [[Harrowing of Hell]] ({{bibleverse||Matthew|28:1-20|KJV}})
One meal may be eaten with xerophagy.

During Holy Week, the order of services is often brought forward by several hours: Matins being celebrated by anticipation the evening before, and Vespers in the morning. This "reversal" is not something mandated by the [[typicon]] but has developed out of practical necessity. Since some of the most important readings and liturgical actions take place at Matins, it is celebrated in the evening (rather than early in the morning before dawn, as is usual for Matins) so that more people can attend.

Since during Holy Week Vespers is usually joined to either the Presanctified Liturgy or the Divine Liturgy, and since the faithful must observe a total fast from all food and drink before receiving [[Holy Communion]], it is celebrated in the morning. Vespers on Good Friday is an exception to this, usually being celebrated in late morning or in the afternoon.

The Matins services for Holy Monday through Thursday are referred to as "Bridegroom Prayer" because the [[troparion]] of the day and the [[exapostilarion]] (the hymn that concludes the [[Canon (hymnography)|Canon]]) develop the theme of "Christ the Bridegroom". Thursday has its own troparion, but uses the same exapostilarion. The [[icon]] often displayed on these days depicts Jesus and is referred to as "the Bridegroom" because the [[crown of thorns]] and the [[robe]] of mockery are parallel to the crown and robe worn by a bridegroom on his wedding day.

This icon is often confused with the visually similar icon of Christ as the [[Man of Sorrows]], which shows Him post-Crucifixion in the same pose but lacking the rod and robe, dead, showing the marks of the nails in his Hands and the spear wound in His side. Incidentally, Thursday has its own icon showing either the [[Mystical Supper]] or the [[Washing of Feet]], or both. The Passion of Christ is seen as the [[wedding]] of the Saviour with his bride, the Church.

====Holy Monday, Tuesday and Wednesday====
[[Image:5208-20080122-1255UTC--jerusalem-calvary.jpg|thumb|[[Icon]] of Christ ''The Bridegroom'' (Ό&nbsp;Νυμφίος) at Golgotha in the [[Church of the Holy Sepulchre]]]]

The first three days of Holy Week (Monday, Tuesday and Wednesday), the services all follow the same pattern and are nearly identical to the order followed on weekdays during the Great Forty Days; however, the number of [[Kathisma]]ta (sections from the Psalter) is reduced and the Old Testament readings are taken from different books. The Presanctified Liturgy is celebrated on each of the first three days, and there is a Gospel reading at each one (during the Forty Days there was no Gospel reading unless it was a feast day). There is also a Gospel reading at [[Matins]] on each day and the [[Canon (hymnography)|Canon]] chanted at Matins is much shorter, consisting of only three or four odes rather than the usual nine.

In addition to the Gospel readings at Matins and Vespers, there is a reading of all four Gospels which takes place during the [[Little Hours]] ([[Third Hour]], [[Sext|Sixth Hour]] and [[Ninth Hour]]) on these first three days. Each Gospel is read in its entirety and in order, beginning with {{bibleverse||Matthew|1:1|KJV}}, and continuing through {{bibleverse||John|13:30|KJV}} (the rest of the Gospel of John will be read during the remainder of Holy Week). The Gospels are divided up into nine sections with one section being read by the priest at each of the Little Hours.

The [[Prayer of Saint Ephrem]] is said for the last time at the end of the Presanctified Liturgy on Holy and Great Wednesday. From this moment on, there will be no more prostrations made in the church (aside from those made before the [[Epitaphios (liturgical)|epitaphios]]) until Vespers on the afternoon of [[Pentecost]].

In some churches, the [[Holy Mystery]] (Sacrament) of [[Unction]] is celebrated on Holy and Great Wednesday, in commemoration of the [[anointing]] of Jesus' feet in preparation for his burial ({{bibleverse||Matthew|26:6-13|KJV}}).

The [[triduum|remaining three days]] of Holy Week retain a smaller degree of Lenten character, but each has elements that are unique to it.

====Holy (Maundy) Thursday====
[[Image:Last Supper by Theophanes the Cretan.jpg|thumb|''[[Mystical Supper]]'' by Theophanes the Cretan (16th century, Stavronikita monastery, Mount Athos)]]

'''Holy and Great Thursday''' is a more festive day than the others of Holy Week in that it celebrates the institution of the Eucharist. The [[antependia|hangings]] in the church and the [[vestment]]s of the clergy are changed from dark Lenten hues to more festive colours (red, in the Russian tradition).

Whereas the [[Divine Liturgy]] is forbidden on other Lenten weekdays, the [[Divine Liturgy of St. Basil]] (combined with Vespers) is celebrated on this day. Many of the standard hymns of the Liturgy are replaced with the [[Troparion]] of Great Thursday. In some churches, the [[Holy Table]] (altar) is covered with a simple white linen cloth, in commemoration of the [[Mystical Supper]] (Last Supper).

During this Divine Liturgy, the [[reserved Mysteries]] are renewed (a new [[Lamb (liturgy)|Lamb]] being [[consecrated]], and the old Body and Blood of Christ being consumed by the deacon after the Liturgy). Also, when the supply of [[Chrism]] runs low, it is at this Liturgy that the heads of the [[autocephalous]] churches will Sanctify new Chrism,<ref>[https://web.archive.org/web/20030301104732/http://www.goarch.org/en/ourfaith/articles/article8420.asp</ref> the preparation of which would have been begun during the [[All-Night Vigil]] on Palm Sunday.

After the Liturgy, a meal is served. The rule of [[fasting]] is lessened somewhat, and the faithful are allowed to partake of wine in moderation during the meal and use oil in the cooking.

That night, the hangings and vestments in the church are changed to black, and Matins for Great and Holy Friday is celebrated.

====Good Friday====
[[File:Great and Holy Friday Matins.jpg|thumb|200px|A [[Matins]] service, before the [[Holy Sepulchre|tomb]] on Good Friday at a [[St. Joseph the Betrothed Ukrainian Greek Catholic Church|church in Chicago]]]]

'''Holy and Great Friday''' is observed as a strict fast day, on which the faithful who are physically able to should not eat anything at all. Some even fast from water, at least until after the Vespers service that evening.

The Matins service, usually celebrated Thursday night, is officially entitled, "The Office of the Holy and Redeeming Passion of our Lord Jesus Christ".<ref>Bishop Kallistos, ''op. cit.'', p. 565</ref> It is commonly known as the "Matins of the Twelve Gospels", because interspersed throughout the service are twelve Gospel readings which recount the entire [[Passion (Christianity)|Passion of Christ]] from the [[Last Supper]] to the sealing of the [[Holy Sepulchre|tomb]]. Before the Sixth Gospel ({{bibleverse||Mark|15:16-32|KJV}}) which first mentions the [[Crucifixion]], the priest carries a large cross into the center of the church, where it is set upright and all the faithful come forward to venerate it. The cross has attached to it a large [[icon]] of the ''soma'' (the crucified body of Christ).

At the beginning of each Gospel, the bell is rung according to the number of the Gospel (once for the first Gospel, two for the second, etc.). As each Gospel is read the faithful stand holding lighted candles, which are extinguished at the end of each reading. After the twelfth Gospel, the faithful do not extinguish their candles but leave them lit and carry the flame to their homes as a blessing. There, they will often use the flame to light the [[lampada]] in their [[icon corner]].

On the morning of Great Friday, the [[Royal Hours]] are served. This is a solemn service of the [[Little Hours]] and [[Typica]] to which [[antiphon]]s, and scripture readings have been added. Some of the fixed psalms which are standard to each of the Little Hours are replaced with psalms which are of particular significance to the Passion.

[[Image:TzanesIcon.jpg|thumb|250px|''[[Epitaphios (liturgical)|Epitaphios]]'' ({{circa|1600|lk=no}}, Emmanuel Tzanes Bounialis, [[Cretan School]])]]

Vespers on Good Friday is usually celebrated after the Royal Hours service,<ref>{{cite news | title=Μεγάλη Παρασκευή: LIVE η λειτουργία του Επιτάφιου  |trans-title=Good Friday: LIVE the service of the Epitaph | language=el |quote=Το πρωί της Μεγάλης Παρασκευής γίνεται ο στολισμός του Επιταφίου στις εκκλησίες. Αρχικά ψάλλονται οι Μεγάλες Ώρες, που περιέχουν ψαλμούς, τροπάρια, Αποστόλους, Ευαγγέλια και Ευχές. |trans-quote=On the morning of Good Friday, the epitaph is decorated in the churches. First, the Great Hours are sung, which contain psalms, tropes, Apostles, Gospels and Blessings.|url=https://www.news247.gr/koinonia/megali-paraskeyi-i-apokathilosi-toy-estayromenoy-kai-o-epitafios.7625284.html |work=News24/7 |date=17 April 2020 |access-date=20 March 2023}}</ref> although in some monasteries it is served in the afternoon.<ref>{{cite encyclopedia |title= Παρασκευή μεγάλη [Good Friday] |encyclopedia= [[Great Greek Encyclopedia]] |date= |year= |last= |first= |publisher= Phoenix |location= Athens |volume = ΙΘ΄ |page = 664 }}</ref> After the [[Little Entrance]] the Gospel reading is a [[concatenation]] of the [[four Evangelists]]' accounts of the Crucifixion and the [[Descent from the Cross]]. At the point during the reading which mentions [[Joseph of Arimathea]] and [[Nicodemus]], two clergymen approach the large cross in the center of the church, remove the ''soma'', wrap it in a piece of white linen, and carry it into the sanctuary.

Later, during the [[Troparion]], the clergy carry the [[Epitaphios (liturgical)|epitaphios]] (a cloth icon symbolizing the [[winding sheet]] in which Jesus was prepared for burial) into the center of the church, where it is venerated by all the faithful. Special chants and prayers and chanted along with biblical readings and [[psalms]] chanted.

That night, the Matins of Lamentation is normally celebrated in the evening. At this service, special hymns and prayers are chanted. The Lamentations of Great and Holy Friday are the main chants of the service. The Lamentation Praises are chanted to very movingly beautiful ancient tones and words which reflect the lament of the [[Theotokos]] over her son [[Christ]]. The [[Epitaphios (liturgical)|epitaphios]] is placed on a beautifully ornate and decorate [[catafalque]] or [[bier]] before the Lamentations representing the tomb of Christ.

The priest then sprinkles [[rosewater]] and fresh rose petals all over the tomb, the congregation, and the temple/church. A procession with the ornate tomb then takes place around the church and back into the church where it will be venerated by everyone. As more special prayers and chants are sung especially the chant: "The Noble Joseph..." as the service finishes.

====Holy Saturday====
'''Holy and Great Saturday''' (known also as the '''Great Sabbath''', because on it Jesus "rested" from his labours on the Cross) combines elements of deep sorrow and exultant joy. This, like Good Friday is also a day of strict fasting, though a meal may be served after the Divine Liturgy at which wine (but not oil) may be used.

The Matins of Lamentation (usually celebrated on Friday evening) resembles the Byzantine Rite [[funeral]] service, in that its main component is the chanting of [[Psalm 119|Psalm 118]] (the longest Psalm in the Bible), each verse of which is interspersed with laudations (''ainoi'') of the dead Christ. The service takes place with the clergy and people gathered around the epitaphios in the center of the church. Everyone stands holding lighted candles during the psalm. Next are chanted the ''[[Evlogitaria]] of the Resurrection'', hymns which are normally chanted only on Sundays.

This is the first liturgical mention of the impending [[Resurrection of Jesus]]. At the end of the [[Great Doxology]] the epitaphios is carried in [[Procession#Eastern Orthodox|procession]] around the outside of the church, as is the body at a priest's funeral, and then is brought back in. By local custom, the clergy may raise the epitaphios at the door so that all may pass under it as they enter in, symbolically entering into the death and resurrection of Jesus. The Gospel ({{bibleverse||Matthew|27:62-66|KJV}}) is not read at its usual place during Matins, but rather, following readings of the vision in [[Book of Ezekiel|Ezekiel]] of the dry bones returning to life and an Epistle, near the end of the service, in front of the epitaphios.

[[Image:Russian Resurrection icon.jpg|thumb|A 16th-century [[Russian icon]] of the descent into Hades of [[Jesus Christ]], which is the icon for Holy and Great Saturday]]

The next morning (Saturday), the [[Divine Liturgy of St. Basil]] is celebrated (combined with [[Vespers]]). At the beginning of the service, the hangings and vestments are still black. The service is much longer than usual, and includes 15 Old Testament readings recounting the history of salvation, including two [[canticles]], the [[Song of the Sea|Song of Moses]] and the [[Song of the Three Holy Children]], and showing [[Typology (theology)|types]] of the death and resurrection of Jesus.

Many parts of the liturgy which are normally performed in front of the [[Holy Doors]] are instead done in front of the epitaphios. Just before the Gospel reading, the hangings and vestments are changed to white, and the entire atmosphere of the service is transformed from sorrow to joy. In the Greek practice, the priest strews the entire church with fresh [[Bay leaf|bay leaves]], symbolizing Christ's victory over death. This service symbolizes the descent of Christ into [[Hades in Christianity|Hades]] and the [[Harrowing of Hell]].

Thus, according to Byzantine Rite theology, Jesus' salvific work on the Cross has been accomplished, and the righteous departed in the [[Bosom of Abraham]] have been released from their bondage; however, the Good News of the Resurrection has not yet been proclaimed to the living on earth, the celebration of which commences at midnight with Matins. For this reason, neither is the fast broken nor the [[Paschal greeting]] exchanged.

At the end of the Divine Liturgy, the priest blesses wine and bread which are distributed to the faithful. This is different from the [[Sacred Mysteries]] (Holy Communion) which were received earlier in the service. This bread and wine are simply [[blessing|blessed]], not [[consecrated]]. They are a remnant of the ancient tradition of the church (still observed in some places) whereby the faithful did not leave the church after the service, but were each given a glass of [[wine]], and some [[bread]] and [[dried fruit]] to give them strength for the vigil ahead. They would listen to the reading of the [[Acts of the Apostles]], read in full, and await the beginning of the [[Paschal Vigil]]. However, this is not usually done nowadays.

The last liturgical service in the Lenten Triodion is the [[Midnight Office]] which forms the first part of the Paschal Vigil. During this service the [[Canon (hymnography)|Canon]] of Great Saturday is repeated, near the end of which, during the ninth ode, the priest and deacon take the epitaphios into the sanctuary through the [[Holy Doors]] and lay it on the [[Holy Table]] (altar), where it remains until the feast of the [[Ascension of Jesus|Ascension]]. After the concluding prayers and a [[dismissal (liturgy)|dismissal]], all of the lights and candles in the church are extinguished, and all wait in silence and darkness for the stroke of midnight, following which the [[Pentecostarion]] replaces the Lenten Triodion, commencing with the resurrection of Christ being proclaimed.