Saturday, April 7, 2012
Liturgical Color: Black
Palm Sunday
Almighty and everlasting God, in your tender love for us you sent your Son our Savior Jesus Christ to take upon himself our nature, and to suffer death upon the Cross, giving us the example of his great humility: Mercifully grant that we may walk in the way of his suffering, and come to share in his resurrection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Holy Week
Through Jesus Christ our Lord. For our sins he was lifted high upon the Cross, that he might draw the whole world to himself; and by his suffering and death he became the author of eternal salvation for all who put their trust in him.
Most liturgical texts are from the Book of Common Prayer (2019) of the Anglican Church in North America.
The New Coverdale Psalter, © 2019 by the Anglican Church in North America. Used by permission.
Red Letter Day
Patriarch of Moscow, Confessor and Ecumenist
Ecumenical Commemoration
The day of Christ's rest in the tomb. The altar is bare, no Eucharist is celebrated. The Church contemplates the reality that God the Son lay dead and buried.
Holy Saturday is the day of Christ's rest in the tomb — the only day in the Christian year when the Church contemplates the reality that God the Son lay dead and buried. It is the third day of the Paschal Triduum, spanning from the evening of Good Friday to the lighting of the Paschal Candle at the Easter Vigil. Like Good Friday, no Eucharist is celebrated on Holy Saturday itself; the altar remains bare. The theological significance of this day was developed early. The Apostles' Creed's affirmation that Christ 'descended to the dead' (descendit ad inferos) finds its liturgical home here. The tradition of Christ's descent — variously called the Harrowing of Hell, the Descensus, or the Anastasis — is rooted in 1 Peter 3:18-20 and 4:6, amplified by early patristic reflection. An ancient homily attributed to the second century (sometimes called the 'Ancient Homily on Holy Saturday,' preserved in the Liturgy of the Hours) dramatically narrates Christ descending to the realm of death to liberate Adam and Eve: 'Arise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven.' The BCP 2019 provides two collects for this day: one focusing on the entombment and the hope of the third day, the other on the descent to the dead.
Holy Saturday is characterized by silence, waiting, and theological paradox. The Church holds a kind of cosmic Sabbath — God resting from the work of redemption as God once rested from the work of creation. The Byzantine tradition makes the most of this paradox, with icons of the Anastasis (Resurrection) that depict Christ standing on the shattered gates of Hades, pulling Adam and Eve from their tombs, even as his own body lies in the grave above. This icon is, notably, the Eastern Church's primary Resurrection image — not the empty tomb, but the harrowing of the dead. In the West, the day is marked by quiet preparation. The Easter Vigil, which begins after nightfall, is technically the first liturgy of Easter Day and belongs to the Resurrection rather than to Holy Saturday. The BCP 2019 makes this distinction explicit: the Vigil is listed under Easter rather than Holy Saturday. The hours before the Vigil are a genuine liturgical void — the Church waits, as the disciples waited, not yet knowing what the morning will bring. The ancient baptismal connection is strong: Holy Saturday was historically the final day of preparation for catechumens who would be baptized at the Vigil, their passage through water mirroring Christ's passage through death.
Tikhon (1865-1925), birth name Vasily Ivanovich Belavin, was Patriarch of Moscow and the Russian Orthodox Church. Serving as Russian Orthodox Bishop of the Aleutians and North America (1898-1907), he fostered ecumenical relations with the Episcopalian Church. Elected Patriarch in 1917 after the restoration of the patriarchate, he resisted Bolshevik persecution and suffered imprisonment, dying in 1925 under Soviet pressure. He was canonized as a saint by the Russian Orthodox Church in 1989.
Tikhon was born in 1865 into an Orthodox Russian family. Ordained to the priesthood, he eventually became a bishop and was assigned as the Russian Orthodox Bishop of the Aleutians and North America from 1898 to 1907, during a crucial period of Orthodox missionary work in North America. During his tenure, Tikhon demonstrated remarkable openness to Episcopalian clergy and lay leaders, encouraging dialogue and cooperation between the Orthodox and Anglican communions. In 1917, following the Russian Revolution and the restoration of the patriarchate (which had been dormant since 1700), Tikhon was elected Patriarch of Moscow. In this capacity, he became the primary defender of Orthodox Christianity against Bolshevik ideology and Soviet state pressure. He was imprisoned multiple times, interrogated, and subjected to intense pressure to renounce his faith and his position. Despite these trials, he maintained his commitment to Orthodox Christianity and ecumenical witness. He died on April 7, 1925 (October 9 in the Orthodox calendar), under circumstances suggesting Soviet pressure and possible poisoning. The Russian Orthodox Church canonized him as a saint in 1989, recognizing his steadfast faith and martyrdom under persecution.
Tikhon is venerated in the Orthodox tradition as a confessor who endured persecution under communist atheism while maintaining fidelity to Orthodox Christianity and the patriarchate. His ecumenical outreach during his American episcopate is recognized as a significant moment in Orthodox-Anglican relations. He exemplifies Orthodox resistance to totalitarianism and the cost of faith under persecution. His canonization in 1989 marked the post-Soviet recognition of his holiness and martyrdom.