# Holy Week/Holy Week

Holy Week.
1. History.—As early as the third century, we find mention of a more especial observance of the last week of Lent. (St. Denis, Bp. of Alexandria.) St. John Chrysostom, who lived in the fourth century, calls it "The Great Week," not because of a greater number of days, but because of the great mysteries commem orated. It was also called Hebdomada Poenosa, The Painful Week, both on account of the sufferings of Christ which were then recalled, and also because of the fatigue consequent upon the celebration of these holy mysteries. The Germans still call it Charwoche, the week of sorrows. From the fact that on Maunday Thursday public sinners were reconciled to the church this week was known as "The Week of Indulgence." But it is most commonly called The Holy Week on account of the holiness of the mysteries celebrated.
2. Observance.—In the early church Holy Week was distinguished by the increased severity of the fast. St. Epiphanius tells us that some Christians observed a strict fast from Monday morning to the dawn of Easter. Many observed this severe fast for two, three and four days. The general practice was to fast from all food from Maunday Thursday to Easter morning. During these days the faithful passed night vigils in the churches. St. John Chrysostom tells us that on Maunday Thursday after the commemoration of the Last Supper they remained a long time in prayer. ​The entire Friday night was spent in prayer in honor of the Burial of our Lord. Saturday night the faithful remained in church assisting at the final preparation of the Catechumens, at their Baptism, and then at the Holy Sacrifice.
The Holy Week was distinguished likewise by an entire cessation from servile labor—an obligation imposed by the civil as well as the ecclesiastical law. The people, weakened by the long and arduous Lenten Fast, needed all their remaining strength for the celebration of the Divine Offices and for prayer in commemoration of the sufferings of Christ.
By a decree of Theodosius, A. D. 389, all law business and all pleadings were forbidden during the seven days preceding and the seven days following Easter. The only exception made was for the legal process necessary in emancipating slaves. The Church obliged Christian masters to give their slaves entire rest from labor during this fortnight.
In remembrance of the goodness of God in pardoning the sins of the world, Christian Princes during Holy Week released all prisoners except those who would be dangerous to the community. St. Leo commenting on this practice exhorts Christian people to emulate this clemency of their rulers and to forgive one another their private wrongs. We learn from the Capitularies of Charlemagne, that Bishops had the right to exact of Judges for the love of Jesus Christ, the release of prisoners. If their demand were refused they could deny admission to the church to the one refusing. As late as the past century the Parliament of Paris on Tuesday of Holy Week, used to go to the Palace prisons and discharge all prisoners whose case seemed favorable or who were not guilty ​of some capital offence. From the pervading thought of the justice and mercy of God during this holy season, these days were called the Reign of Christ.
Finally people during this Holy Week increased their almsgiving and other works of mercy.
4. Liturgy.—In the ceremonies of the Holy Week the Church keeps in view three objects: the Passion of her Lord, the final Preparation of Catechumens for Baptism, and the Reconciliation of Public sinners. Hence throughout the entire liturgy of this season we find the expression of the grief of the Church at the death of her Spouse. Everywhere are most touching allusions to the Passion. The Glory be to the Father is hushed on Passion Sunday: the vestments are expressive of her mourning save when on Maunday Thursday for a little while she allows white to be used to express her joy that her Lord has left her a memorial of Himself in the Blessed Sacrament. The crucifixes are veiled to signify the humiliation experienced by our Savior when forced, to hide from the Jews, to escape untimely death. (Gospel: Passion Sunday.) The images of Saints are likewise covered; because they should not be seen when the glory of the Master is eclipsed. The resources of art are exhausted in presenting a dramatic representation of the Lord's Passion during this week: for this her impressive Cathedrals were built with broad aisles and immense sanctuaries; at her altars are magnificent groupings of ministers clad in rich though sombre vestments, as though devised with the skill of a sculptor and the fine sense of coloring of a master painter; the music throughout is solemn, impressive, harmonious; in the chanting of the Passion, dramatic; plaintive in the Lamentations during Tenebrae; penitential ​and awe-inspiring in the Miserere; sad and reproachful in the Improperia; while the subdued sorrow of the Processional Hymns, Pange lingua and Vexilla Regis heighten by contrast the magnificent burst of triumph in the Exultet and the entire Mass of Easter.
To those who desire to enter more fully into the sentiments of the Church during Holy week, we recommend a careful reading of "Ceremonies of Holy Week," by Cardinal Wiseman; "Explanation of the Ceremonies of Holy Week," by Bishop England, (Works Vol. iii, p. 350, ed. 1849); "Passiontide and Holy Week," by Guéranger.
(Copyright by the Cathedral Library Association, 1891.)