Christian Roman Emperor Constantine and his mother St. Helen with the Glorious Cross.
Chapel No. 28 at Göreme in Cappadocia.
Photo from les Eglises Rupestres de Cappadoce (Paris, 1925)
The Exultation of the Glorious Cross
"On this day, Queen Helen took pride in establishing the feast of the exaltation of the cross. On this day, King Constantine, with all faithful kings, was shaken with joy and pride. ...this day, we celebrate the feast of the saving cross, which redeemed us through suffering." (Sedro)(1)Two feasts celebrate the Cross in a major way: Great Friday of the Crucifixion and The Exultation of the Glorious Cross. The Great Sunday of Resurrection also incorporates the Cross in a significant way. (2) Because each feast celebrates some aspect of our salvation history, the Cross' function is central to each commemoration.
The importance of Cross to the Holy Mysteries is clearly demonstrated by the many references to the Cross and its attributes throughout the other times of the liturgical year. To impart to the worshipers the appropriate spiritual attitude, the liturgy applies both teaching devices and petition in the Introductory Prayers, the Hoosoyo, and the Service of the Word.
The mention of the Cross is less frequent in the anaphoras and Communion Rite. As will be shown below, the anaphoras do not often use the word "cross", the "altar-cross" of Great Friday, but rather refer to the saving event of sacrifice re-enacted on the altar-table and to the attributes and accomplishments of the Cross in establishing and securing the Holy Mysteries.
Great Friday of the Crucifixion: Adoration of the Cross
"O cross, come and tell us what is your power. For nations worship you from the ends of the earth. You became an altar on Golgotha, and God's Son was crucified on you. Blood and water flowed from Him for the forgiveness of the world". (Qolo)(3)The blood and water flowing from Jesus' side particular the institution of the Eucharist and underscore the symbiosis between the Cross and the Holy Mysteries.
Incarnation
The Incarnation, according to St. Ephrem, is the central event of Syriac spirituality because God, the One who cannot be contained, became contained within the limitations of a human body. By His nature, God cannot be grasped by the human mind. (4) Yet, He chose to become limited, small and accessible so that He could be bound, scourged and killed. (5)
St. Ephrem the Syrian, Father of the Church.
Picture courtesy of St. Sharbel Foundation, Fr. J. Akiki (1992)
Sunday After the Birth of the Lord, Finding of the Lord In The Temple
"Glory be to the hidden One who became visible by His birth.
Glory be to the living One who tasted death by His birth." (Qolo, str. 1)(6)This miraculous and paradoxical self-abasement flowed out of God's love for humankind.
Great Friday of the Crucifixion: Anaphora of the Signing of the Chalice
"O Christ our God, in your great and unspeakable love for all, you became our sacrifice on Golgotha. By offering yourself, you pardoned the sin of the world." (Sedro) (7)Divine condescension brought about permanent change in the relationship between us and our Creator-- affectionately referred to as Abba by Jesus.(8) The Cross, then, is the connecting device, the bridge, between the Incarnation and Resurrection. Therefore, the spiritual essence of the feast of the Exultation of the Glorious Cross is wholly and absolutely defined by the Resurrection, for by it Abba raised Jesus in glory, and, once and for all, removed the fear of death from the heart of the believer. (1 Cor. 15:17)
Liturgy: A Call To Be Fully Present In The Trinity
Our church season presents a series of liturgical celebrations centered on Jesus and His saving deeds. The liturgy provides us with the time for focusing on the Gospel and on Salvation in light of our personal and communal life experiences. By incorporating familiar signs and symbols, liturgical ritual provides fuller meaning to our life experiences by pointing to the Life who transforms our burdens into experiences of grace-- "For my yoke is easy, and my burden is light." (Matt. 11:30)
In totality the liturgy is a prophetic call to holiness and faithfulness. We are reminded, through the Word and in the Mysteries, of the saving deeds of our loving Lord.
Maronite liturgical rites are simple and concrete. The use of common elements, e.g., the water and a cross, in a spiritual way, infuses them with the power to be icons to the Divine. The ritual use of applicable scriptural texts displays and illustrates: (a) the old figures and symbols which indicate from where we have come, and (b) the new signs and words which point the Way in which we are going.
Kitab al Ritab al Marouniat (The Maronite Book of Rituals), (Rome, 1838).
Exhibit courtesy of Fr. Ghattas Khoury, Pastor of Our Lady of Lebanon Church, (Wheeling, WV)
Our prayers, hymns and canticles explain and teach about our relationship with the Trinity. The Hoosoyo, structured in couplets like the Beatitudes, and the Mazmooro, stand as parables, challenging us to both a new understanding and to a new urgency in the metanoia of our lives.(9)
