The following is taken from: The Ecclesiastical Year for Catholic Schools and Institutions, Imprimatur 1903
1. Good Friday, in the language of the Church is called 'Tarasceve," that is, the day of preparation; the Jews called this day so, because they made preparations for the Pasch, which began with the evening. On this day the true Paschal Lamb, Jesus Christ, of Whom the other lambs were only a figure, was slain on Calvary.
2. This day places before our eyes the most important event of Christianity, namely, the death of Jesus Christ, whereby the whole world was redeemed; nevertheless it is not celebrated as a feast day, because a festal celebration is always accompanied with feelings of joy. The Church on this day gives herself up to mourning and sadness over the Passion and death of our Lord, and admonishes the faithful to do the same. The day reminds us specially of the price of our redemption, showing us the enormity and malice of sin. What Christ gained for us through His passion is revealed to us on Easter day, for only through His resurrection did He complete His work of redemption, and in reality conquer death. A festive celebration on this day is really not possible, because the nucleus of every festive celebration is wanting, namely, the Sacrifice of the Mass. Therefore the Church has, from the earliest times, celebrated Good Friday in silence and sadness, with solemn gravity by a strict fast and by somber mourning ceremonies. Mass is the most joyful ceremony that man can perform, but there is no joy in the world today when we celebrate the memory of the crucifixion of our Savior, therefore the Church never celebrated this day as a festival.
3. As a good child commemorates the anniversary of the death of beloved parents not in a festive manner, but in quiet mourning and grateful remembrance, so the devout Christian on Good Friday remembers with sadness and compunction of heart the death of Jesus and his own sins. He contemplates the Eternal High Priest who offers himself as a Sacrifice amidst indescribable torture, and by His obedience even unto death on the Cross, removed the curse of sin from mankind. He acknowledges the blessings of the Cross and resolves, from now on, to follow Jesus on the way to Calvary, to carry his cross willingly and to be obedient to the Divine Will even unto death.
4. Clothed in black vestments, the color of deepest mourning, the priest and his assistants come forth to the sanctuary without lights or incense; on the bare altar stands a veiled crucifix. Before this they prostrate themselves on the steps of the altar, in perfect silence. This is the Introit of Good Friday, the deepest abasement and humiliation at the sight of the ignominy and annihilation of Jesus on the Cross. The deepest mourning for the death of Jesus, the keenest remorse for the sins which were the cause of all this degradation. Meanwhile a white linen cloth is spread upon the altar, it reminds us of the winding sheet of our Lord. The priest rises, and going to the corner of the altar reads the prophecy of Osee, then the tract following the prayer, and the history of God commanding the eating of
the Paschal Lamb, again followed by a tract. Then comes the chanting of the history of the Passion of our Lord, according to the Gospel of St. John.
5. After the reading of the Passion, solemn prayers for the Church and for men of all states and conditions are sung, to which a special prayer and genuflection is added. The following prayers are said:
1st. For the Church;
2d, for the Pope;
3d, for all bishops, priests and other ecclesiastics, as well as for all the children of God; 4th, for the Roman emperor (this prayer is omitted now for there are no more Roman
emperors);
5th, for the Catechumens;
6th, for the erring, the sick, the hungry, and those in prison, for travelers and those on
sea;
7th, for heretics and schismatics;
8th, for the Jews, and,
9th, for the Heathen.
Before each prayer ''Oremus flectamus genua' (let us pray and bend the knee) is sung, whereupon all kneel, and at the word Levate (arise) all arise. By these prayers the Church wishes to express her ardent and urgent supplications. At the prayer for the Jews we do not bend the knee, because they bent their knees in mockery and derision before our Lord when they were about to crucify Him. Also at the close of the prayer for the Jews the ''Amen" is omitted, because this supplication will never be entirely fulfilled until the end of the world. By these prayers the Church wishes to reveal her holy charity to all mankind and her anxious desire to enfold them in her motherly arms and make them happy. This desire of the Church is awakened specially today by the example of Jesus, Who, hanging on the Cross with outstretched arms, wishes to draw all mankind to Him and to redeem them. If you are a true child of the Church, then you must forgive your enemies from the bottom of your heart, and no one must be excluded from this charity. It is in this spirit that the Church prays today.
6. Taking off the chasuble, the priest takes the cross which from the evening before Passion Sunday has been veiled, and standing on the floor at the Epistle side of the sanctuary he uncovers the top of the cross, saying: "Behold the wood of the cross on which the salvation of the world hung." (Ecce lignum Crucis, in quo pependit salus mundi.) The choir sings: Come, let us adore (Venite adoremus), when all but the celebrant fall upon their knees. Coming up the steps of the altar, on the Epistle side, he uncovers the right arm of the cross, repeating the same words in a higher key; going to the middle of thealtar, he uncovers the whole cross with the same words in a still higher tone. The unveiling and exposition of the cross is a symbol of Christ stripped of His garments, nailed to the Cross, raised thereon, and exposed to the people. The triple unveiling and chanting each time in a higher key is a representation of the gradual manifestation of the Sacrifice of the Cross. In the Old Testament this manifestation was not fully understood; this is shown by the almost entirely veiled crucifix, and the low pitch of voice in the chant. On Golgotha the Sacrifice of the Cross was accomplished, but there were only few to acknowledge it, therefore a further unveiling of the cross and a higher pitch of voice in the chant. The cross is now raised on high in the Church that all nations may look upon it; this is indicated by the complete unveiling of the cross and the still higher pitch of voice in the chant. The Christian should consider this threefold call of the Church as an admonition to do penance. Behold the cross on which the salvation of the world hung, also for your sins; cast yourself down, repent of your sins, and mortify your evil inclinations. Then the priest brings the cross to the place prepared for it before the altar, and, out of respect, removes his shoes and genuflecting three times, at intervals, on both knees, kisses the feet of the crucifix.
The acolytes and the faithful also make the adoration of the cross. During the adoration the 'Improperia'' (Reproaches) are sung, in which God reproaches His people with their ingratitude for the numberless benefits He bestowed upon them, in preparing for Him the most excruciating and ignominious death. Even in the earliest times the true Cross on which Christ was crucified was exposed at Jerusalem for veneration. In order that the faithful in distant countries might offer their veneration and homage to the sign of their redemption, this solemn unveiling and veneration was introduced into the entire Church. The same ceremony was used in the fifth century, and has come down to us without any perceptible change. The threefold genuflection reminds us of the three falls of Jesus under the weight of the Cross, as well as the threefold mockery of the Jews, the heathen, and on Calvary. The Improperia are sung partly in Greek, partly in Latin, not only because they originated at a time when the Greek and Latin churches were still united, but also because all nations should be united under the Cross in the same faith. It is not necessary to tell a Catholic that this veneration is not paid to the wood of the cross, but to Christ Who was sacrificed on the Cross. He should endeavor not only to make this veneration exteriorly but also with a contrite heart; he should consider that these reproaches also apply to him; that even every day he receives God's graces and benefits, and in return almost daily offends God, his Benefactor.
7. After the adoration of the cross follows the so-called Mass of the Presanctified. It is not a
Mass in the true sense of the word, as no consecration takes place, only the Host, consecrated the day before, is consumed by the celebrant; for today the world stands appalled at the remembrance of our Lord's death. The Blessed Sacrament is now borne in procession from the chapel, or altar, where it was placed the day before. While the choir sings the hymn, ''Vexilla Regis," the celebrant places it upon the altar, pours wine into the chalice, incenses the altar, washes his hands, says some of the customary prayers, sings the Pater Noster, then elevates the Blessed Sacrament, for adoration, breaks it as usual, says the preparatory prayer and communicates; then leaves the altar without further prayer. This so called Mass has no Offertory or Elevation proper, for the elevation of the Sacred Host is nothing more than an exposition of the Blessed Particle for adoration, a custom which was general in former times; this custom, in a somewhat different form, still prevails. With this elevation there is no consecration, consequently there is no real Mass.
The Church is engaged this day with the bloody sacrifice of Jesus on Calvary; therefore she omits the unbloody Sacrifice of the Holy Mass.
1. Good Friday, in the language of the Church is called 'Tarasceve," that is, the day of preparation; the Jews called this day so, because they made preparations for the Pasch, which began with the evening. On this day the true Paschal Lamb, Jesus Christ, of Whom the other lambs were only a figure, was slain on Calvary.
2. This day places before our eyes the most important event of Christianity, namely, the death of Jesus Christ, whereby the whole world was redeemed; nevertheless it is not celebrated as a feast day, because a festal celebration is always accompanied with feelings of joy. The Church on this day gives herself up to mourning and sadness over the Passion and death of our Lord, and admonishes the faithful to do the same. The day reminds us specially of the price of our redemption, showing us the enormity and malice of sin. What Christ gained for us through His passion is revealed to us on Easter day, for only through His resurrection did He complete His work of redemption, and in reality conquer death. A festive celebration on this day is really not possible, because the nucleus of every festive celebration is wanting, namely, the Sacrifice of the Mass. Therefore the Church has, from the earliest times, celebrated Good Friday in silence and sadness, with solemn gravity by a strict fast and by somber mourning ceremonies. Mass is the most joyful ceremony that man can perform, but there is no joy in the world today when we celebrate the memory of the crucifixion of our Savior, therefore the Church never celebrated this day as a festival.
3. As a good child commemorates the anniversary of the death of beloved parents not in a festive manner, but in quiet mourning and grateful remembrance, so the devout Christian on Good Friday remembers with sadness and compunction of heart the death of Jesus and his own sins. He contemplates the Eternal High Priest who offers himself as a Sacrifice amidst indescribable torture, and by His obedience even unto death on the Cross, removed the curse of sin from mankind. He acknowledges the blessings of the Cross and resolves, from now on, to follow Jesus on the way to Calvary, to carry his cross willingly and to be obedient to the Divine Will even unto death.
4. Clothed in black vestments, the color of deepest mourning, the priest and his assistants come forth to the sanctuary without lights or incense; on the bare altar stands a veiled crucifix. Before this they prostrate themselves on the steps of the altar, in perfect silence. This is the Introit of Good Friday, the deepest abasement and humiliation at the sight of the ignominy and annihilation of Jesus on the Cross. The deepest mourning for the death of Jesus, the keenest remorse for the sins which were the cause of all this degradation. Meanwhile a white linen cloth is spread upon the altar, it reminds us of the winding sheet of our Lord. The priest rises, and going to the corner of the altar reads the prophecy of Osee, then the tract following the prayer, and the history of God commanding the eating of
the Paschal Lamb, again followed by a tract. Then comes the chanting of the history of the Passion of our Lord, according to the Gospel of St. John.
5. After the reading of the Passion, solemn prayers for the Church and for men of all states and conditions are sung, to which a special prayer and genuflection is added. The following prayers are said:
1st. For the Church;
2d, for the Pope;
3d, for all bishops, priests and other ecclesiastics, as well as for all the children of God; 4th, for the Roman emperor (this prayer is omitted now for there are no more Roman
emperors);
5th, for the Catechumens;
6th, for the erring, the sick, the hungry, and those in prison, for travelers and those on
sea;
7th, for heretics and schismatics;
8th, for the Jews, and,
9th, for the Heathen.
Before each prayer ''Oremus flectamus genua' (let us pray and bend the knee) is sung, whereupon all kneel, and at the word Levate (arise) all arise. By these prayers the Church wishes to express her ardent and urgent supplications. At the prayer for the Jews we do not bend the knee, because they bent their knees in mockery and derision before our Lord when they were about to crucify Him. Also at the close of the prayer for the Jews the ''Amen" is omitted, because this supplication will never be entirely fulfilled until the end of the world. By these prayers the Church wishes to reveal her holy charity to all mankind and her anxious desire to enfold them in her motherly arms and make them happy. This desire of the Church is awakened specially today by the example of Jesus, Who, hanging on the Cross with outstretched arms, wishes to draw all mankind to Him and to redeem them. If you are a true child of the Church, then you must forgive your enemies from the bottom of your heart, and no one must be excluded from this charity. It is in this spirit that the Church prays today.
6. Taking off the chasuble, the priest takes the cross which from the evening before Passion Sunday has been veiled, and standing on the floor at the Epistle side of the sanctuary he uncovers the top of the cross, saying: "Behold the wood of the cross on which the salvation of the world hung." (Ecce lignum Crucis, in quo pependit salus mundi.) The choir sings: Come, let us adore (Venite adoremus), when all but the celebrant fall upon their knees. Coming up the steps of the altar, on the Epistle side, he uncovers the right arm of the cross, repeating the same words in a higher key; going to the middle of thealtar, he uncovers the whole cross with the same words in a still higher tone. The unveiling and exposition of the cross is a symbol of Christ stripped of His garments, nailed to the Cross, raised thereon, and exposed to the people. The triple unveiling and chanting each time in a higher key is a representation of the gradual manifestation of the Sacrifice of the Cross. In the Old Testament this manifestation was not fully understood; this is shown by the almost entirely veiled crucifix, and the low pitch of voice in the chant. On Golgotha the Sacrifice of the Cross was accomplished, but there were only few to acknowledge it, therefore a further unveiling of the cross and a higher pitch of voice in the chant. The cross is now raised on high in the Church that all nations may look upon it; this is indicated by the complete unveiling of the cross and the still higher pitch of voice in the chant. The Christian should consider this threefold call of the Church as an admonition to do penance. Behold the cross on which the salvation of the world hung, also for your sins; cast yourself down, repent of your sins, and mortify your evil inclinations. Then the priest brings the cross to the place prepared for it before the altar, and, out of respect, removes his shoes and genuflecting three times, at intervals, on both knees, kisses the feet of the crucifix.
The acolytes and the faithful also make the adoration of the cross. During the adoration the 'Improperia'' (Reproaches) are sung, in which God reproaches His people with their ingratitude for the numberless benefits He bestowed upon them, in preparing for Him the most excruciating and ignominious death. Even in the earliest times the true Cross on which Christ was crucified was exposed at Jerusalem for veneration. In order that the faithful in distant countries might offer their veneration and homage to the sign of their redemption, this solemn unveiling and veneration was introduced into the entire Church. The same ceremony was used in the fifth century, and has come down to us without any perceptible change. The threefold genuflection reminds us of the three falls of Jesus under the weight of the Cross, as well as the threefold mockery of the Jews, the heathen, and on Calvary. The Improperia are sung partly in Greek, partly in Latin, not only because they originated at a time when the Greek and Latin churches were still united, but also because all nations should be united under the Cross in the same faith. It is not necessary to tell a Catholic that this veneration is not paid to the wood of the cross, but to Christ Who was sacrificed on the Cross. He should endeavor not only to make this veneration exteriorly but also with a contrite heart; he should consider that these reproaches also apply to him; that even every day he receives God's graces and benefits, and in return almost daily offends God, his Benefactor.
7. After the adoration of the cross follows the so-called Mass of the Presanctified. It is not a
Mass in the true sense of the word, as no consecration takes place, only the Host, consecrated the day before, is consumed by the celebrant; for today the world stands appalled at the remembrance of our Lord's death. The Blessed Sacrament is now borne in procession from the chapel, or altar, where it was placed the day before. While the choir sings the hymn, ''Vexilla Regis," the celebrant places it upon the altar, pours wine into the chalice, incenses the altar, washes his hands, says some of the customary prayers, sings the Pater Noster, then elevates the Blessed Sacrament, for adoration, breaks it as usual, says the preparatory prayer and communicates; then leaves the altar without further prayer. This so called Mass has no Offertory or Elevation proper, for the elevation of the Sacred Host is nothing more than an exposition of the Blessed Particle for adoration, a custom which was general in former times; this custom, in a somewhat different form, still prevails. With this elevation there is no consecration, consequently there is no real Mass.
The Church is engaged this day with the bloody sacrifice of Jesus on Calvary; therefore she omits the unbloody Sacrifice of the Holy Mass.
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