12. Year C - Good Friday

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VERSION: 29 April 2002

GOOD FRIDAY, YEARS A, B, C

In 2002: 29 Mar

In 2003: 18 Apr

In 2004: 9 Apr

In 2005: 25 Mar

In 2006: 14 Apr

In 2007: 6 Apr

In 2008: 21 Mar

In 2009: 10 Apr

In 2010: 2 Apr

In 2011: 22 Apr

In 2012: 6 Apr

In 2013: 29 Mar

In 2014: 18 Apr

In 2015: 3 Apr

In 2016: 25 Mar

- - -

Note: For explanations and suggestions on the various resources provided, see the documents 'General notes and resources' and 'Holy Week' in the 'General and seasonal' folder.

INTRODUCTORY REMARKS

The service on Good Friday is the second part of the Three Days to Easter (Triduum) celebration. The notes here relate to the service as given in Church Rites on page 282. Further commentary and notes on this rite are given in Church Rites on page 355; the parts of the service are numbered accordingly. This material is supplementary to what is contained in Church Rites. Note that this order of service is also included on the disk and print-out of Approved Worship Services.

SHAPE OF THE SERVICE

The service consists of three main parts (four, if communion is included):

BACKGROUND TO THE SERVICE

This service is one of the most ancient in the heritage of the Western Christian church. Good Friday was the original fast day of the early church. It existed before the period of Lent was established, and even before the development of the rest of Holy Week. This fast is almost as old as the celebration of the resurrection itself. The service is sparse and simple - not because later liturgical embellishments have been removed from the service, but rather because they were never added. The power of conservatism has preserved the Good Friday service in much the same form as it was in the early church. Hence it begins almost immediately with the greeting and prayer of the day (collect) without additional entrance songs such as the 'Lord, have mercy' or 'Glory to God in the highest'. Neither the 'Glory to the Father . . .' nor the Nicene Creed (both later additions) are used. While the intercessions of the people ceased to be included in the Western mass during the middle ages, the bidding prayer was always preserved in this service.

TIME OF THE SERVICE

Timing of services over Easter in our congregations is often determined more by the members' departure time for the Easter long-weekend holiday than anything else. Yet much of the genius behind the Three Days to Easter celebration is in the timing of the services. The congregation gathers in the evening of Maundy Thursday because that is the night in which he was betrayed. The congregation meets for the Easter Vigil at midnight or before dawn, because that was the time of Christ's resurrection. And so the traditional time for the Good Friday devotions is not in the morning, but at 3 o'clock in the afternoon: the time of Christ's death.

If there is a need for a second service, it may be held in the morning, perhaps at 9 am, the time when Pilate condemned Christ to death, or at noon, the time of his crucifixion. One of these other services may be the stations of the cross. Yet it is worthwhile if worshippers can attend the chief service in the afternoon at 3 pm.

Dawn on Good Friday holds no special theological or historical significance, so there is no point in holding a dawn service on this day.

COMMUNION ON GOOD FRIDAY?

Not until the eighth century was communion added to the Good Friday service, and even then with reluctance. There seem to have been two reasons for this reluctance: first, as the three day service was seen as one complete celebration, the eucharist at dawn on Easter Sunday (at the end of the vigil) was seen as the true paschal celebration; and secondly, exultant eucharistic thanksgiving was thought to be out of place on this day. Even when communion was added to the service, it was not within the context of a complete eucharist; that is, the bread and wine were not consecrated at this service. Rather the tradition was (and still is in Roman Catholic and in some Anglican congregations) to offer communion from the bread and wine consecrated the night before at the Maundy Thursday service.

Lutherans, who do not generally commune from the reserved sacrament, are therefore in a difficult position to decide what to do. Do we celebrate the Lord's supper, which requires (for a valid celebration) the inclusion of at least some element of thanksgiving, or do we omit communion all together, as the early church did? Page 356 of Church Rites indicates that communion on Good Friday may be appropriate because the sacramental body and blood of Christ is closely connected with his death on the cross. On the other hand, it has also been argued that it is better not to celebrate the eucharist on this day, in order to maintain the devotional character of the Good Friday service, and to point ahead to the climactic Easter eucharist.

Most congregations have a firm tradition about celebrating or not celebrating the sacrament on this day, and it may be as well not to change this. However, the rite for Good Friday in Church Rites provides for an optional Good Friday eucharist for those who wish to use it. Note that the thanksgiving elements of this rite are down-played, but not omitted altogether.

SETTING OF THE SERVICE

The Good Friday order, because it is unique in the liturgy of the church, does not follow any particular musical setting. Page 356 of Church Rites comments that the liturgy is spoken. While this can be effective, in fact some very good music is available for use in this service. Especially the following parts may be sung:

See Music Packages 2, 5 and 8 for more information.

DON'T OVERDO IT!

Good Friday is one of the most significant celebrations of the church year. However, be wary of cluttering up this day with special events, anthems, visuals and actions. By all means, make it different from the usual Sunday service - its character, after all, is quite unique - but allow the words of the service as it is given in Church Rites to stand on their own merits. The readings from Isaiah and John's gospel, the bidding prayer, and the reproaches are all the more powerful when they are spoken in stark simplicity.

LITURGY

2 OPENING SENTENCES

See the document 'General notes and resources', under 'Sentence', in the 'General and seasonal' folder for suggestions on using a Sentence.

God forbid that I should boast of anything

but the cross of our Lord Jesus Christ.

In him is salvation, life, and resurrection from the dead;

by him we are redeemed and set free.

May God be gracious to us and bless us,

and make his face shine upon us.

(Gal 6:14 REB, Ps 67:1 NIV - Church Rites, p283)

OR

Jesus loved his own who were in the world,

and he loved them to the end. (John 13:1 NRSV)

4 COLLECT

One of the following prayers of the day (collects) may be used.

Traditional

Almighty God,

look graciously on this your family,

for whom our Lord Jesus Christ

was willing to be betrayed

and given up into the hands of sinners

and to suffer death upon the cross;

through your Son,

Jesus Christ, our Lord,

who lives and reigns

with the you and the Holy Spirit,

one God, now and forever.

Amen.

OR, modernised traditional

Almighty God,

look mercifully on your family,

for whom our Lord Jesus Christ

was willing to be betrayed

and given up into the hands of sinners,

and to suffer death on the cross.

We ask this through your Son,

Jesus Christ, our Lord,

who lives and reigns

with the you and the Holy Spirit,

one God, now and forever.

Amen.

OR, new (revised alternative)

(Let us pray that we accept the cross of Christ. [silence])

Almighty and merciful God,

we thank you for bringing life and peace for us

through the shame, suffering, and death of your Son.

Teach us to boast about nothing

but the cross of Christ,

and be willing to suffer gladly for his sake.

For he lives and reigns

with you and the Holy Spirit,

one God, now and forever.

Amen.

5 FIRST READING

Isaiah 52:13 - 53:12 The Suffering Servant of God (fourth 'Servant Song')

(Begin with 'The Lord says . . .')

6 PSALM

Psalm 22

Antiphon:

My God, my God, why have you forsaken me? (Ps 22:1a NRSV)

7 SECOND READING

Hebrews 10:16-25 Jesus, our priest and sacrifice

OR

Hebrews 4:14-16; 5:7-9 Jesus, our great high priest

8 HYMN (OR VERSE)

The rite suggests that a hymn may be sung at this point. Alternatively, one of the following verses may be said or sung.

Christ humbled himself and became obedient to the point of death

even death on a cross.

Therefore God also highly exalted him

and gave him the name that is above every name. (Phil 2:8,9 NRSV)

OR

You were killed, and by your death you bought people for God,

from every tribe, language, nation and race. (Rev 5:9b TEV)

9 GOSPEL

This long gospel reading is normally read by several readers. Complete notes and text on how to do this are contained in the separate document 'Passion according to St John in dialogue form with chorale verses', in the 'Rites and services' folder. This document suggests verses from appropriate Lutheran passion chorales that can be interspersed throughout the reading.

John 18:1 - 19:42  The passion according to St John

(Begin with: 'Jesus left with his disciples . . .' (TEV/NIV) or 'Jesus went out with his disciples . . .' (NRSV))

See 'Tenebrae gospel' below, under 'Visual', for a tenebrae style of reading the gospel.

PRAYER AFTER THE GOSPEL

This is the gospel of the Lord.

Praise to you, O Christ (, Lamb of God).

Thank you, Lord Jesus Christ,

for completing our salvation on the cross.

Help us always to trust in your atoning death.

Amen.

OFFERING

It is difficult to fit an offering into the Good Friday liturgy while being sensitive to the nature and flow of the service. If communion is celebrated, an offering may be taken up during the hymn after the Reproaches before the 'Liturgy of the sacrament' begins. This is a natural break in the service. If communion is not celebrated, a special time of silence for the collection of the offering may take place after the sermon, before the bidding prayer. Alternatively, a retiring offering may be taken. In this case, however, the announcement of the offering must be done very discretely, since silence is observed both at the beginning and end of the service. Perhaps a sign next to a bowl at the door would be the best idea.

If an offering is collected, this prayer may be used at the presentation.

Saving God, strengthen us to trust in your Son,

our great high priest and the sacrifice for our sins.

Make us ready to give ourselves in service,

to help one another,

and to reach out in love to all people.

Amen.

12 BIDDING PRAYER

The bidding prayer (Church Rites, pages 285-7) is one of the oldest collections of intercessions in the tradition of the Christian church. The subjects of the prayers follow an ancient sequence. Although the prayers have been revised and modernised, they follow the originals closely in their content. The bidding prayer is best read by two readers, perhaps a lay assistant to read the paragraphs beginning 'Let us pray for . . .' and the minister to read the collects after the short period for silent prayer. The minister introduces and concludes the bidding prayer.

Call to prayer

On this most sacred day when our Lord, who has been lifted up to draw all people to himself, has gone before us to the Father, we his body stand with him before the Father and intercede for his church and his world.

For the church

Let us pray for the holy church of God throughout the world, that God the almighty Father will grant peace to his church, preserve it in unity, and protect it throughout the world.

(silent prayer)

Almighty Father, you have shown your glory to all nations in Christ your Son: Guide the work of your church; help it to persevere in faith, proclaim your name, and bring your salvation to people everywhere.

Lord, in your mercy,

hear our prayer.

For the presidents, pastors and people of the church

Let us pray for the president of our church, N, and our district president, N, for all pastors and servants of the church, and for all the people of God.

(silent prayer)

Almighty Father, you guide the church and keep it holy. Help all of us to work faithfully for you.

Lord, in your mercy,

hear our prayer.

For those searching for faith

Let us pray for those who are searching for faith in God or being prepared for baptism, that God will wash them in the waters of new birth, and give them his Holy Spirit.

(silent prayer)

Almighty Father, you continually add new members to your church. Increase the faith and understanding of those being prepared for baptism. Give them new birth by water and the Spirit, and strengthen them by your grace to life eternal.

Lord, in your mercy,

hear our prayer.

For the unity of the Christian church

Let us pray for all Christians, that God will gather us by his Spirit and keep us united in faith and love.

(silent prayer)

Almighty Father, you have made us your holy people by our common baptism. Make us one in our confession of faith, increase our love for each other, and help us to work together in your mission to the people of the world.

Lord, in your mercy,

hear our prayer.

For the Jewish people

Let us pray for the Jewish people, to whom God spoke through the prophets, that they will acknowledge Jesus as the Christ foretold by the prophets.

(silent prayer)

Almighty Father, long ago you gave your promise to Abraham and his descendants. Grant that your chosen people may share with us the fullness of your redemption.

Lord, in your mercy,

hear our prayer.

For those who do not yet believe in Christ

Let us pray for all who do not yet believe in Jesus Christ, that the light of the Holy Spirit will show them the way of salvation.

(silent prayer)

Heavenly Father, remember those who do not remember you. Have mercy on those who have rejected your grace. Guide those who seek to make sense of their lives, so that they may find their salvation in Jesus Christ.

Lord, in your mercy,

hear our prayer.

For those in public office

Let us pray for those who serve us in public office, that God may use them to curb what is evil and work for the wellbeing of our nation.

(silent prayer)

Heavenly Father, guide all the nations of the earth, so that they may promote international justice and peace. Bless our country and all who hold positions of responsibility, our prime minister, N, and premier, N. Direct the parliaments of our commonwealth and state, so that we may enjoy good government, and live together in freedom and harmony.

Lord, in your mercy,

hear our prayer.

For those in need

Let us pray for all the needy people of the earth, that God will provide for them according to their needs.

(silent prayer)

Heavenly Father, heal those who are physically sick and mentally disturbed. Support those who are aged and dying. Comfort those who are hungry and lonely. Relieve those who are oppressed, and free those who are unjustly imprisoned.

Conclusion

Finally, let us pray for all those things for which our Lord would have us ask, saying:

Our Father in heaven,

      hallowed be your name,

      your kingdom come,

      your will be done,

              on earth as in heaven.

Give us today our daily bread.

Forgive us our sins

      as we forgive those who sin against us.

Lead us not into temptation,

      but deliver us from evil.

For the kingdom, the power, and the glory are yours

      now and forever. Amen.

Or, if communion is to be celebrated, the minister says the following instead of the last sentence and Lord's Prayer as above.

Hear the prayers of all who call on you in any trouble, so that they may have the joy of receiving your help in their need; through Jesus Christ our Lord.

Amen.

13 ADORATION OF CHRIST ON THE CROSS

The notes on page 356 of Church Rites, say: 'The adoration . . . may not be familiar to many Australian Lutherans. The adoration of Christ on the cross focuses on his crucifixion for us.' The unfamiliarity of this rite can make it all the more striking, so try to include it in the Good Friday service if at all possible. The adoration of the cross originated very early in Jerusalem with the veneration of relics of the true cross. Later, churches without such relics adopted the practice of carrying a representation of the cross for its strong symbolic and devotional value. The title of this ceremony in Church Rites is 'The adoration of Christ on the cross' to indicate that we adore Christ, rather than the wood of the cross.

The cross ought to be large (one to two metres or more in height) and made of wood. It should be clearly visible throughout the church. It may be a crucifix (ie have a representation of the body of Christ on it). In some places, it has become traditional to make a cross out of the trunk of the tree that was used at Christmas, thus drawing together the incarnation and the crucifixion in a visual way.

A minister or layperson may carry the cross into the church. The notes in Church Rites point out that traditionally this person is bare-footed. The intention of this seems to be that of being in the presence of something holy. Care should be taken, however, that the one carrying the cross does not seem to represent Jesus. The cross should not therefore be carried over the shoulder but rather straight up and facing forward, held by the lower upright beam.

There are two ways suggested in the rubrics for carrying the cross into the church. The first suggests that this be done during the singing of a hymn. The following are suitable:

The congregation, of course, stands at the entry of the cross. Then, when the song is finished, the person carrying the cross turns facing the congregation, lifts the cross up high, and says or chants (the congregation responding):

Behold the wood of the cross, on which the Saviour of the world was lifted up.

O come, let us worship him.

Alternatively, the cross may be brought in in silence. As it is carried up the aisle, the cross is lifted three times and the response is said or sung each time: once at the door of the church, once in the middle of the church, and once in the sanctuary, at which point, as in first option, the bearer faces the congregation.

The cross is then placed in a suitable position in the sanctuary. Usually it is placed prominently and in the centre. It may be leant against the altar, if large enough, although this may cause difficulties if the Lord's supper is celebrated, especially in churches without free-standing altars. Alternatively, a special stand may be prepared beforehand, in which the cross may be placed. Candles may be placed either side of the cross.

If a hymn was not sung during the entry of the cross, then a hymn is sung at this point. This may be done standing (especially for a triumphant song such as 'Lift high the cross') or kneeling (especially with the traditional song 'Sing, my tongue, the glorious battle').

14 REPROACHES

The reproaches are, strictly speaking, a part of the adoration ceremony. These traditional verses are based on the passage in Micah 6:3,4. They are poignant words that are placed in the mouth of Christ on the cross, reproaching the whole of humanity for ingratitude, betrayal and refusal of his love, and calling for repentance and conversion. The response is based on the Eastern hymn, the 'Trisagion' or 'thrice-holy'. The reproaches may be spoken or sung (see Music Package 8 for a reference). The people may kneel during the reproaches.

The text of the reproaches is given in the Approved Worship Services disk and print-out, but are also reproduced here, in an alternative format. A cantor or reader may sing or say the verses.

Thus says the Lord:

What have I done to you, O my people?

How have I burdened you?

Answer me!

I led you out from the prison of death,

but you led your Saviour to the cross.

I freed you from slavery to sin,

but you handed him over to be condemned.

O my people!

Thus says the Lord:

What have I done to you, O my people?

How have I burdened you?

Answer me!

I led you safely through the desert

and brought you to a rich land,

but you led your Saviour to the cross.

I fed you with bread from heaven

and refreshed you with living water,

but you have given him gall and vinegar to drink.

O my people!

Thus says the Lord:

What more could I have done for you, O my people,

than I have done?

Answer me!

I planted you as my fairest vine,

but you yielded only bitter fruit.

I sent my Son to gather your harvest,

but you killed him

and threw him out of the vineyard.

O my people!

Thus says the Lord:

What have I done to you, O my people?

How have I burdened you?

Answer me!

O Lord God most holy, O Lord most mighty,

O holy and most merciful God,

have mercy on us,

and do not condemn us to eternal death.

O Lord God most holy, O Lord most mighty,

O holy and most merciful God,

have mercy on us,

and lead us through death to eternal life.

O Lord God most holy, O Lord most mighty,

O holy and most merciful Saviour,

have mercy on us, and never abandon us.

O Christ, the Saviour of the world, we praise and adore you

for the redemption of the world through your holy cross.

Jesus, Son of the living God,

draw us and all people to yourself. Amen.

15 IF THERE IS NO COMMUNION

If there is no communion, the service finishes with the final hymn, prayer (27) and (29) concluding sentences. The blessing (28) given in the rite at Church Rites page 293 is normally best omitted, especially if the service continues with the Easter Vigil on Saturday night or early Sunday morning. A hymn may be sung between the reproaches and the final prayer.

16 CONFESSION AND ABSOLUTION

Confession and absolution are provided here for circumstances where no service was possible on Maundy Thursday. The Maundy Thursday rite, which forms a unit with the service for Good Friday, provides for the opportunity to receive individual absolution. Congregation members should be encouraged to make use of that opportunity to prepare for Good Friday.

17 SEASONAL PREFACE (if the eucharist is celebrated)

The seasonal preface given in the order is from the the Service - Alternative Form in the Supplement. The seasonal preface given below is a modernised text recommended for use by the Department of Liturgics with all forms of the liturgy.

It is indeed right and good,

Lord God, holy Father,

that we should at all times and in all places

give thanks to you,

through Jesus Christ our Lord.

On the tree of the cross he gave salvation to all,

so that, where death began,

there life might be restored,

and that the enemy,

who by a tree once overcame,

might by a tree be overcome.

And so, with angels and archangels,

and with all the company of heaven,

we adore and praise your glorious name:

COMMUNION INVITATION

Before the distribution (25), this invitation may be spoken.

Every time we eat this bread and drink from this cup

we proclaim the Lord's death until he comes.

(Thanks be to God.)

Come, everything is ready.

POST-COMMUNION CANTICLE

Even if communion is celebrated, there is no post-communion canticle at this service. Once the communicants have been dismissed, the final prayer is said.

27 FINAL PRAYER

Lord our God,

send down your rich blessing on us

as we remember

the suffering and death of your Son.

Grant us pardon and comfort,

so that we may be assured of our eternal salvation;

through Jesus Christ our Lord.

Amen.

OR

Almighty God,

whose Son suffered death on the cross,

before he was enthroned in glory:

Grant that as we walk with him

on the way of the cross,

we may find it to be

the way of pardon and peace and life;

through Jesus Christ our Lord.

Amen.

28 BLESSING AND 29 CONCLUDING SENTENCES

The optional blessing given in Church Rites on page 293 is normally best omitted, because strictly speaking the service does not end here. It continues with the celebration of the third day of the Three Days to Easter celebration beginning tomorrow night with the Easter vigil. Instead of the blessing, the service ends abruptly with the ministers leaving in silence after the concluding sentences:

We adore you, O Christ, and we bless you.

By your holy cross you have redeemed the world.

ANNOUNCEMENTS

It is inappropriate to include any vocal announcements at any point before, after, or during this service. Necessary announcements may be printed on the service sheets or posted on notices at the door. If it is necessary to make a vocal announcement (of welcome, Easter services etc) it should be well before the beginning of the service, so that at least five minutes' silence is allowed in the church before the service begins.

HYMNS AND SONGS

FOR THE READINGS

Please note:        * =        Modernised version available

      G3, G4 . . . =        Guitar chords available in the Music Package 3, 4 . . .

      GS =        Guitar chords in the Supplement to LH

First reading: Isaiah 52 :13 - 53:12

LHS

TIS

Second reading (a): Hebrews 10:16-25

LHS

AT

TIS

Second reading (b): Hebrews 4:14-16; 5:7-9

LHS

AT

TIS

Gospel: John 18:1 - 19:42

LHS

AT

TIS

OTHER HYMNS OR SONGS

See the section 'Hymns and songs' in the document 'Holy Week' (in the 'General and seasonal' folder).

SING, MY TONGUE, THE GLORIOUS BATTLE

This hymn (LH 50) is the traditional Good Friday hymn for use together with the 'Adoration of Christ on the cross'. Give serious consideration to using the tune Picardy (harmony edition of the Supplement A9, or TIS 497) if the plainsong setting (LH 50 and TIS 331) is too difficult. If the plainsong tune is used, it may help for verses 1-3 to be sung solo or by small group, unaccompanied if possible. The congregation can join in singing verse 4 as a response (refrain) after each verse, then all sing verse 5 together at the end.

'ALL TOGETHER' SONGS FOR GOOD FRIDAY

See the section 'All Together songs suitable for Holy Week' in the document Holy Week (in the 'General and seasonal' folder). Note especially:

TAIZE SONGS FOR GOOD FRIDAY

See the section 'Taize songs suitable for Holy Week' in the 'Holy Week' document. Note especially:

Music from Taize, volume I

Crucem tuam (especially for the Adoration of Christ on the cross)

Jesus remember me

Adoramus te, Domine I (especially for the Adoration of Christ on the cross)

Memento nostri, Domine

Agnus Dei (suitable for Lamb of God)

Per crucem (especially for the Adoration of Christ on the cross)

Salvator mundi

Music from Taize, volume II

Adoramus te, Christe (especially for the Adoration of Christ on the cross)

All you who pass this way

IONA SONGS FOR GOOD FRIDAY

See the section 'Iona songs suitable for Holy Week' in the document for Holy Week. Note especially:

John L Bell & Graham Maule, Wild Goose Songs vol. 2 Enemy of Apathy

PSALM 22

For musical settings of Psalm 22, see Music Packages 2, 5 and 8, as well as 6 for verses 1-5. TIS 9, All who see me deride me, is a setting of Psalm 22:1,7-8,16-19,22-23.

The following paraphrase of selected verses of Psalm 22 by David Sch¸tz (altered) is sung to the tune Herzliebster Jesus (O dearest Jesus) (LH 55, ATO 347; note that the setting of TIS 337 is probably not as suitable for most congregations). If reproducing this version, please put 'Words (c) David Sch¸tz' at the beginning or the end of the psalm.

verses1-2

My God, my God, why, why am I forsaken?

Why don't you help me? Why will you not listen?

My God, by day I cry, but you don't answer,

night brings no sleeping.

verses 3-5

Yet you are holy, 'throned on Israel's praises.

In you our fathers trusted, and you saved them.

To you they cried, you were the one who saved them.

You did not shame them.

verses 6-8

But I'm a worm, despised, no longer human;

scorned by the people, mocked by those who see me.

They sneer and tell me: 'Trust in God to save you -

if you have pleased him.'

verses 9-11a

Yet it was you who from the womb, first brought me;

and since my birth, I clung to you for safety.

You've been my God, Lord, since my mother bore me:

Don't be far from me!

verses 11b-14a

Trouble is near, and there is none to help me.

Like bulls, my foes all circle and surround me.

They bare their teeth and roar at me like lions -

my strength is failing!

verses 14b-15

Like water poured out, and like wax that's melting,

my heart is breaking; all my bones disjointed,

my mouth is dry, my tongue is thick and swollen -

in death you lay me.

verses 16-18

Now come the wicked, who like dogs surround me;

My bones stick out; my hands and feet they're piercing.

They stare and gloat; they share my clothes among them;

for them they gamble.

verses 19-22

Lord, don't be far off! Quickly come to save me

from these wild lions, dogs who want to kill me!

Then I'll proclaim your name to all my people:

with them I'll praise you!

MUSIC

See under 'Good Friday' in the the Music Packages 2, 5 and 8 for music suggestions.

Use music carefully on Good Friday. Do not use it as a gap-filler. Periods of silence, when intentional, should proliferate. Many actions that might normally be accompanied by music may be done in silence, such as entering and leaving the church and during the distribution and reception of holy communion. If the over-riding atmosphere of Good Friday is one of silence, then at those points where music is employed, it will have an altogether greater effect.

NOTES ON THE READINGS

See the document 'General notes and resources', under 'Notes on the readings', in the 'General and seasonal' folder.

ISAIAH 52:13 - 52:12: These words of prophecy comprising the fourth Servant Song were spoken initially to the Jewish people in Babylon, whom Isaiah was urging to return to rebuild Jerusalem. However, they have always been applied by the church to God's suffering servant, the Messiah, our Lord Jesus, so detailed are they in applying to his work of redemption and his exaltation. The servant's initial humiliation, portrayed in language of sickness, drew a reaction only of revulsion and rejection. However, his following obvious exaltation forced even the most powerful agencies to review their thinking about him with amazement. The explanation lay in his deliberate willingness to accept others' guilt and to suffer for it. He therefore could bring blessing to others. Yet it was the Lord's hand which laid this upon him so that he might be an offering for sin. Being exalted beyond the grave, he could intercede on behalf of others and provide a righteousness which would belong to many. Whatever purpose these words had for Jews initially, Christians treasure them for their fulfilment in the death and exaltation of our Lord.

HEBREWS 10:16-25: In the preceding verses the writer refers to the completion of Jesus' sacrifice passing into his exalted enthronement in heaven. This selection for today relates this to the fulfilment of God's promise through the prophecy of Jeremiah (31:31-34) that in a new covenant God would make his people to be a new creation. Therefore, having been made pure by the work of the great High Priest, we should enter God's presence with confidence. The new life brings a mutual encouragement among his people to increase in worship participation and good deeds.

OR HEBREWS 4:14-16; 5:7-9: Our Lord was a high priest in that he offered up himself for the sins of the world. Being fully human, he suffered to the highest degree under the torturous affliction inflicted upon him. Being at the same time fully divine, his holiness could only make the utter shame of his assumed sin and guilt so much worse to bear. Yet his unremitting obedience and intense prayers to the Father won the gift of eternal salvation for all who believe and obey him. Therefore we should never hesitate confidently to seek his mercy for our own need.

JOHN 18:1 - 19:42: The gospel accounts of the passion and crucifixion of our Lord do not treat the doctrinal implications of the death of our Lord, but mainly give a historical description of the events themselves. However, in John's account there are clear illustrations of truths Jesus taught woven into the events of the narrative. We see him as the paschal Lamb offered as sacrifice for the sins of the world, the good Shepherd laying down his life for the sheep, the obedient Son fulfilling the will of the Father, the Judge of the world who will one day come in majesty, and the messianic King crowned with thorns but achieving glory as God sees and wills it.

VISUAL

COLOUR

Officially, there is no colour for Good Friday, since the church adopted the practice of stripping all paraments from the altar. Unofficially, black and violet continue to be used. The Roman Catholic and Anglican traditions have adopted a deep blood red or rose colour for vestments, and this may well be used in the Lutheran church as well.

DECORATION

On this day, all banners, pictures and statues, including crucifixes, are generally removed or shrouded with black or linen cloth.

Use black or purple cloth to decorate the church. If there is a large cross as the focal point of the sanctuary, it may be draped in black or purple.

A large crown of thorns may be displayed, and perhaps one or two other strongly symbolic items of the crucifixion such as large nails or spear.

FLOWERS

Flowers could well not be used at all on Good Friday. However, if they are used, they could help to highlight the significance of the day, eg

VISUALS FOR THE READINGS

Pictures or symbols could be displayed on banners or the overhead screen during the readings. For instance, the gospel could be accompanied by pictures like the illustrations in the TEV Bible for John 18:38, 18:40, 19:17, 19:40.

TENEBRAE GOSPEL

While the separate document 'Tenebrae' (in the 'Rites and services' folder) gives directions for the traditional order of service, the following suggestion for a modified service has been used effectively by congregations during the reading of the long gospel on Good Friday.

Prepare six candles on the bare altar, five shorter and one taller (note that, because the altar has been stripped, there are no other candles on it). Place the larger candle in the centre, and arrange the other five candles around it. All candles are lit at the beginning of the reading.

Read the gospel according to the directions in the document 'Passion according to St John' (in the 'Rites and services' folder). During the reading of the gospel one of the five short candles is extinguished each time there is a pause in the reading for the singing of each of the first five chorales. Then, during the sixth chorale (O sacred head), after the account of Jesus' death, the taller centre candle is extinguished (note the words of verse 1: 'the glow of life decays'). During the seventh chorale, after the account of the removal and burial of Jesus' body, the tall centre candle is removed from the sanctuary (echoing the removal of Jesus' body) as the chorale tells of our own departure.

If holy communion is celebrated, the communion vessels are then placed on the altar during the singing of a hymn prior to the preface. At this time the tall candle is brought back into the sanctuary alight, and placed next to the communion vessels, to signify that the living Christ is present with us now in the sacrament. To make room on the altar, the other extinguished candles can be moved to the two sides of the altar, like sentries standing watch over the tomb!

A SPILT CHALICE

One suggestion is that when communion is not administered, a length of black or deep red cloth could be draped from the altar or cross down the centre of the sanctuary to the aisle. At the foot of the altar, where the cloth lies flat on the floor, an empty communion chalice may be placed on its side (facing slightly toward the congregation), with a few red rose petals at the open end of the chalice to call to mind the spilt blood of Christ. But try to make sure that people are not going to be offended by such a use of the communion cup.

ARRANGEMENT OF THE FURNITURE

The Three Days to Easter celebrations may be an opportune time to experiment with the arrangement of the church furniture to fit the rite. One possibility is a slight variation of the suggestion for Maundy Thursday, in which the seats were arranged in a circle around the altar. Here the altar (now bare) remains central to the worship space. The lectern or pulpit is placed centrally at the far end of the church, with two other places for readers either side of the lectern. When the cross is brought in, it is placed between the lectern and the altar. If the altar cannot be moved, a similar set-up can be arranged, but with the altar remaining in its place at the far end of the church beyond the lectern.  Either of these set-ups may be difficult if communion is offered.

GOOD FRIDAY WITHOUT A PASTOR

It is almost immaterial whether or not a pastor is available to lead the Good Friday service, since just about every part of the rite as it is contained in Church Rites can be led by laypeople - except for communion, of course,.

There is ample opportunity for a number of members of the congregation to be involved in the Good Friday service. Although a lay reader may be the main leader of the service, others may take other parts. For instance, the service may be divided up between various lay leaders in the following way.

Main lay reader

Other readers

All laypeople involved in leading the service may enter and leave together at the beginning and the end of the service. They may all be vested in alb or cassock and surplice as appropriate.

CHILDREN

Children could become restless during this service, which is solemn in nature, especially when there is a lot of talking. Yet many of us have clear memories of Good Friday in our own childhoods because of the visual, musical and dramatic contrast of this day to every other day in the church year. Therefore, make the most of the dramatic, musical and visual elements for the sake of children as well as adults, and try not to let the service become too 'cluttered' or ‘intellectual’.

OTHER SUGGESTIONS

STATIONS OF THE CROSS WALK

In many places, the local inter-church council or ministers association organises an outdoor walk/procession involving the stations of the cross. Where this is done, Lutheran congregations may wish to join in, especially if the event does not conflict with congregational worship times.

A congregation may wish to organise an outdoor stations of the cross for themselves, and invite other congregations to join them. Such an event may incorporate drama to illustrate the stations, with members of the congregation playing characters of the Passion. The congregation walks from one scene to another (perhaps while singing a song or hymn) and prayers are offered at each station. The central piece may be a large cross, which is carried with the congregation along the way.

See the document 'Stations of the cross' (in the 'Rites and services' folder) for the traditional form, and use imagination to develop it for local conditions.

THREE HOURS (TREORA)

This is a preaching service for Good Friday focusing on the seven words of Christ on the cross. The service is called the 'Three hours' because it goes from 12 noon on Good Friday (the hour of Christ's crucifixion) to 3 pm (the hour of his death). The service is a meditative service of seven sermons on the seven sayings or words of Christ from the cross that have been recorded in the gospels. This may be an opportunity for a regional celebration, where the pastors and members of several congregations join forces.

The seven words are:

Luke 23:34 Father, forgive them; for they do not know what they are

doing.

Luke 23:43 Truly I tell you, today you will be with me in Paradise.

John 19:26-27 Woman, here is your son. Here is your mother.

Matt 27:46 My God, my God, why have you forsaken me?

John 19:28 I am thirsty.

John 19:30 It is finished.

Luke 23:46 Father, into your hands I commend my spirit.

A sermon meditation is given on each of these sayings. Between each of these meditations the congregation could:

The 'Three hours' devotion takes a lot of preparation. It may be expected that people will come and go during the service. For this reason it will be especially suited to city congregations where it may be widely advertised among surrounding congregations. It may even provide an opportunity for an ecumenical worship service on Good Friday.