| Feast of the Exaltation of the Holy Cross | |
|---|---|
 Russian icon of the Feast of the Exaltation of the Cross (icon fromYaroslavl by Gury Nikitin, 1680.Tretyakov Gallery,Moscow). | |
| Official name | Feast of the Exaltation of the Holy Cross |
| Also called | Holy Cross Day |
| Liturgical color | Red |
| Date |
|
| Frequency | Annual |
| Related to | Roodmas,Good Friday |
TheFeast of the Holy Cross,Feast of the Exaltation of the Holy Cross, orFeast of the Cross, commemorates theTrue Cross. On 13 September, 335, the Constantinian Basilica over theHoly Sepulchre wasconsecrated in Jerusalem. The day after the church's consecration, the relic of the cross was shown ("exalted") for the first time to the people for veneration. Later, the feast was also associated with the commemoration of the recovery of the Holy Cross by emperor Heraclius on 13 September 628.
In theliturgical year, there are several celebrations which honor and celebrate the cross used in the crucifixion. UnlikeGood Friday, which is dedicated to thepassion of Christ and the crucifixion, these feast days celebrate the Cross itself, as the sign ofsalvation. It is celebrated byCatholics (Latin Church Catholics,Eastern Catholics),Eastern Orthodox,Oriental Orthodox,Church of the East,Old Catholics,Lutherans andAnglicans, and to a lesser extent byPresbyterians,Methodists andBaptists.[2][3][4][5] The most common day of commemoration is September 14 for churches that use theGregorian calendar and September 27 for churches that use theJulian calendar,Ge'ez calendar, orCoptic calendar.
InEnglish, the feast is called theFeast of the Exaltation of the Holy Cross in the translation of theRoman Missal of 2010, while the 1973 translation called itFeast of the Triumph of the Cross. In some parts of theAnglican Communion the feast is calledHoly Cross Day, a name also used byLutherans. The celebration is also sometimes calledHoly Rood Day, or by the historical namesRoodmas orCrouchmas.
The Feast of the Exaltation of the Holy Cross, celebrated every year on 14 September, recalls three events:
Under Emperor Constantine, around AD 327,Bishop Macarius of Jerusalem caused excavations to be made in order to ascertain the location of Calvary as well as that of theHoly Sepulchre. It was in the course of these excavations that the wood of the cross was recovered.[8] It was determined by Macarius to be authentic (the crosses of the two thieves were also recovered) and for it Constantine built theBasilica of the Holy Sepulchre.[9] Subsequently, pieces of the True Cross relic were distributed across the empire and by the turn of the 5th century were venerated as far away as Italy.[10][11]
The Ancient Georgian Iadgari (Chantbook) bears witness to the celebration of the Exaltation of the Cross in Jerusalem prior to the middle of the 6th century.[12] In the west before the end of the seventh century the feast was mainly observed in Rome.[13] However, the earliest recorded commemoration of 14 September as the feast day on a Western calendar is from the 7th century A.D.[14]
In theGallican usage, beginning about the seventh century, theFeast of the Cross was celebrated on 3 May, and called "Crouchmas" (for "Cross Mass" or "Mass Of The Cross") or "Roodmas". When the Gallican and Roman practices were combined, the September date was assigned to commemorating the rescue of the cross from theSassanid Persians, and the May date was kept as theFinding of the Holy Cross orInvention of the True Cross to commemorate the finding. ("Invention" is a rendering of theLatin terminventio meaning "discovery".)Pope John XXIII removed this feast in 1960, so that theGeneral Roman Calendar now celebrates both the finding and the exaltation of the Holy Cross on 14 September, although some Latin American countries and Mexico still celebrate the feast of the finding on 3 May. Some communities which celebrate the liturgy in the extraordinary form of the Roman Rite also observe the feast of the finding of the Holy Cross on 3 May.
The Second Council of Nicæa of 787, drew the distinction between veneration of the cross and worship orlatria, "which, according to the teaching of the faith, belongs to the Divine nature alone."Petavius noted that this cult must be considered as not belonging to the substance of religion, but as being one of the things not absolutely necessary to salvation.[15] Thus, the honor paid to the image passes to the prototype; and he who adores the image, adores the person whom it represents.[15]
According to Christian tradition, theTrue Cross was discovered in 326 bySaint Helena, the mother of the Roman EmperorConstantine the Great, during apilgrimage she made toJerusalem. TheChurch of the Holy Sepulchre was then built at the site of the discovery, by order of Helena and Constantine. The church was dedicated nine years later, with a portion of the cross. One-third remained in Jerusalem, one-third was brought to Rome and deposited in the Sessorian basilica Santa Croce in Gerusalemme (Holy Cross in Jerusalem), and one-third was taken to Constantinople to make the city impregnable.[16]
The date of the feast marks the dedication of theChurch of the Holy Sepulchre in 335.[17] This was a two-day festival: although the actualconsecration of the church was on 13 September, the cross itself was brought outside the church on 14 September so that the clergy and faithful could pray before the True Cross, and all could come forward to venerate it.
Historically inWestern Christianity, the Wednesday, Friday, and Saturday of the calendar week after the one in which the feast day occurs are designated as one of each year's four sets ofEmber days. Until 1969, these ember days were a part of the liturgical calendar of the Roman Catholic Church. Organization of these celebrations in the ordinary form is now left to the decision ofepiscopal conferences in view of local conditions and customs. The ember days are still observed in the calendar of the Roman Rite'sExtraordinary Form, theAnglican Ordinariate, andWestern Orthodoxy.
Red is the usual liturgical color in churches that follow such traditions.
InWestern Christianity, redvestments are worn at church services conducted on this day.
The lectionaries of theChurch of England (and other Anglican churches) andWestern Rite Orthodoxy also stipulate red as the liturgical color for 'Holy Cross Day.'
InEastern Orthodox Churches that use various liturgical colors, red vestments are also worn. Yet in these Orthodox churches, the wearing of red continues for a week after the feast.[18]
TheCarmelite Rule of St. Albert of 1247 gives this date as the beginning of the period of fasting, which ends onEaster Sunday.[19]
This date is the titular feast of theCongregation of Holy Cross,The Companions of the Cross and theEpiscopal Church'sOrder of the Holy Cross.
TheCommon Worship calendar (2000), like theGeneral Roman Calendar, celebrates the Feast on 14 September.
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TheChurch of the East celebrates the finding of the Cross on 13 September, and considers it to be a major feast. TheAssyrian Church considers theSign of the Cross to be thesacrament by which all of the other sacraments are sealed and perfected. (The Church's traditional list of sacraments does not include marriage.) Saranaya (Syriac) hold ashara every year in cities like Chicago, Illinois, and Modesto, California, and other parts of the world. Theshara in Modesto is held every Sunday prior to 13 September at East La Loma Park, where theysacrifice lambs[clarification needed] in remembrance of the Feast Of the Cross. People gather to feast, sing and dance to celebrate the joyous event.
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InByzantine liturgical observance, theUniversal Exaltation (also calledElevation inEastern Orthodox tradition)of the Precious and Life-creating Cross commemorates both the finding of the True Cross in the year 326 and its recovery from the Persians in the year 628, and is one of theTwelve Great Feasts of the church year. 14 September is always afast day and the eating of meat, dairy products and fish is prohibited. The Feast of the Exaltation has a one-dayforefeast and an eight-dayafterfeast. The Saturday and Sunday before[note 1] and after[20] 14 September are also commemorated with special Epistle and Gospel readings[note 2] about the Cross at theDivine Liturgy.
On the eve of the feast before smallvespers the priest, having prepared a tray with the cross placed on a bed of freshbasil leaves or flowers, covered with anaër (liturgical veil), places it on thetable of prothesis; after that service, the priest carries the tray on his head preceded by lighted candles and the deacon incensing the cross, processes to theholy table (altar), in the centre whereof he lays the tray, in the place of theGospel Book, the latter being set upright at the back of the altar.[21] Those portions of the vespers and matins which in sundry local customs take place before theIcon of the Feast (e.g., the chanting of thePolyeleos and theMatins Gospel[note 3]) instead take place in front of the Holy Table.[22] The bringing out of the cross and the exaltation ceremony occur atmatins.[21]
The cross remains in the centre of the temple throughout the afterfeast, and the faithful venerate it whenever they enter or leave the church. Finally, on the leave-taking (apodosis) of the feast, the priest and deacon will incense around the cross, there will be a final veneration of the cross, and then they will solemnly bring the cross back into the sanctuary through theHoly Doors. This same pattern of bringing out the cross, veneration, and returning the cross at the end of the celebration is repeated at a number of the lesser times.
TheArmenian Apostolic Church observes a five-day fast, called theFast of the Holy Cross, from September 10 through 14 September, in preparation for theFeast of the Holy Church in view of the Holy Cross, which they celebrate on September 15. September 16 is observed as theFeast of the Exaltation of the Holy Cross (Khachverats inArmenian), a feast which continues for several days thereafter. It is counted as one of the five major feasts of the Armenian Church, and the most important of the four feasts of the Holy Cross. According to Armeniantradition, the first one to "exalt" the Cross was the ApostleJames of Jerusalem, the "Brother of the Lord". On the Sunday nearest 14 September, the liturgy is marked with anantasdan service (blessing of the fields) during which theprocessional cross is adorned with basil (a symbol of royalty) and the four corners of the church are blessed as a sign of the sanctification of the world.
On the Sunday nearest September 28 (always two weeks after the Exaltation) the Armenian Apostolic Church andArmenian Catholic Church celebrate theFeast of the Holy Cross of Varak (Varaka Khach) commemorating the third century placement of an authentic relic of the cross in Armenian soil atVaragavank. This is a cross feast unique to the Armenian Church.
On the Sunday closest to October 26, the Armenian Church celebrates theDiscovery of the Holy Cross (Kyood Khach), commemorating the finding of the True Cross by Saint Helena (327 AD).
TheCoptic Orthodox Church and theCoptic Catholic Church annually commemorates two events related to the Cross. The first Feast of the Cross commemorates theConsecration of the Church of the Resurrection on 17Thout according to theCoptic calendar. This corresponds to 14 September on theJulian Calendar (or, in years following a Coptic leap year, one day later) which will correspond to 27 September on theGregorian Calendar until AD 2099. The second Feast of the Cross commemorates theAppearance of the Holy Cross on 10Paremhat according to theCoptic calendar. This corresponds to 19 March on theGregorian Calendar until AD 2099.
TheEthiopian Orthodox Tewahedo Church, theEritrean Orthodox Tewahedo Church, and to a lesser extentEthiopian-Eritrean Evangelical Protestants, theEthiopian Catholic Church, and theEritrean Catholic Church, commemorate the finding of the true cross on Mäskäräm 17 of theEthiopian Calendar. This is the same date as observed by the Coptic Orthodox Church. The eve of this day is popularly calledDemera (meaning "Bonfire") in Amharic.
The Ethiopian Patriarch lights a large bonfire inMeskel Square,Addis Ababa's greatest open arena, and smaller bonfires are lit by individuals and local parishes throughout the country. Thousands attend the colourful and vibrant ceremony of religious chantings around the bonfire in Meskel Square, which owes its name to the ceremony, formeskel means "cross" inGe'ez. According to tradition, the bonfire commemorates how theEmpress Helena used the smoke of a bonfire to determine where to search for the true cross in Jerusalem, or how, by a series of bonfires, she signalled to her son Constantine in Constantinople her success in finding it.
In theMalankara Syrian Orthodox Church a special offering calledpanchasarayumanda is made on this day, in particular at theAkaparambuMor Sabor-Mor Aphroth Church in theErnakulam District,Kerala.
In the liturgy of theRoman Catholic church, the readings in theHoly Mass for the feast of the Exaltation of the Holy Cross draw a comparison between thebronze serpent ofNumbers 21, which was raised up on a pole so that all who looked upon it would be cured of the deadly poison of venomous snakes, andJohn 3:14–15, "And just asMoses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life."[23] If the feast falls on a Sunday, itsMass readings[note 4] are used instead of those for the occurring Sunday inOrdinary Time.
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On 6 March, the liturgical calendar of the Eastern Orthodox Church, commemorates theUncovering of the Precious Cross and the Precious Nails by Empress Saint Helen—that is to say, the anniversary of the actual discovery; the date for the feast on 14 September was determined by the consecration of the Church of the Holy Sepulchre. This is a lesser feast, and does not have any of the liturgical peculiarities of the feast of 14 September.[24]
TheGeneral Roman Calendar before 1960 contained the Feast of the Finding of the Holy Cross (Roodmas) on 3 May. It commemorated the finding of theTrue Cross by SaintHelena, the mother of the emperorConstantine.[25] With the reorganisation of the liturgical calendar by hisMotu proprioRubricarum instructum ofPope John XXIII (1960), the Feast of the Finding of the Cross was celebrated only in some regions. Meanwhile, the finding of the True cross is also commemorated at the Feast of the Exaltation of the Cross on 14 September.
The Eastern Orthodox andEastern Catholics also commemorate theProcession of the Precious Wood of the Life-giving Cross of Jesus Christ on 1 August, which is also the first day of theDormition Fast. Thepropers of the feast are combined with those of theHoly Maccabean Martyrs, the commemoration of whose endurance is deemed appropriate for the first day of a fast. Unlike the observance on 14 September, this commemoration is considered to be a minor feast, but it does have the bringing out of the cross and veneration by the faithful like the September feast.
The history of this feast begins inConstantinople where it was the custom to carry therelic of theTrue Cross through the streets and squares of the city to ask for God's blessing and for relief from sickness. On the eve of the feast (31 July), observed as a forefeast, it was taken out of the imperial treasury, and laid upon the altar of the "Great Church" (Hagia Sophia) and the following day solemnly placed in the middle of the Great Church for the faithful to venerate. It was taken in procession daily throughout the city, offering it to the people tovenerate, until the Feast of theDormition of the Theotokos (15 August), when it was returned to the imperial treasury.
In commemoration of this tradition, it is customary to have anoutdoor procession with theLesser Blessing of Water on August 1. It is the first of three "Feasts of the Saviour" in the month of August, the other two being theTransfiguration (6 August) and theIcon of Christ "Not Made by Hands" (16 August). Because of the blessing ofholy water, this feast is sometimes called "Saviour of the Water." There may also be celebrated on this day theRite of Blessing New Honey, for which reason the day is also referred to as "Saviour of the Honey."
According to SaintNikolaj Velimirović, this feast was instituted by mutual agreement of the Greeks and Russians to commemorate the simultaneous victories of theByzantine EmperorManuel I Komnenos over theBulgarians and the Russian PrinceAndrei Bogolyubsky over theSaracens in the 12th century.[26]
In theRussian Orthodox Church, this feast also celebrates theBaptism of Rus, which occurred on 1 August 988.
In theRussian Orthodox Church, 12 October is the commemoration of theTranslation of a Portion of the Life-Giving Cross from Malta to Gatchina.A portion of the Life-Giving Cross of the Lord, as well as thePhilermos icon of theMother of God and the right hand ofJohn the Baptist were preserved on the island ofMalta by the Knights of the CatholicOrder of St. John of Jerusalem, who controlled the island.
In 1798, when the French seized the island, theMaltese Knights turned to theRussian Empire for defense and protection. To this end, they electedPaul I, theTsar of Russia, asGrand Master of the Order. The Tsar accepted his election. On 12 October 1799, Maltese knights came to their newPriory Palace, just built for them by Paul inGatchina (45 km [27 miles] south ofSaint Petersburg), and offered these ancient and holy treasures to their new Grand Master, the tsar.
In the autumn of 1799 the holy items were transferred to St. Petersburg and placed in theWinter Palace within the internal church dedicated to the Icon of the Savior Not-Made-by-Hands. The feast for this event was established in 1800.[27]
In addition to celebrations on fixed days, the Cross may be celebrated during thevariable, particularly in Lent and Eastertide.
Eastern Christians celebrate an additionalVeneration of the Cross on the third Sunday ofGreat Lent. The services for this day are modeled on the Feast of the Exaltation (14 September), and include bringing the cross to the holy table at little vespers and with solemnity out into the center of church at matins, albeit without the ceremony of theExaltation of the Cross, for veneration by the faithful.[28] It remains in the centre of the church for nearly a week (the Fourth Week of Great Lent). On the Monday and Wednesday of that week, a veneration of the Cross takes place at theFirst Hour (repeating a portion of the service from matins of the previous Sunday). On Friday of that week, the veneration takes place after theNinth Hour, after which the priest and deacons return the cross to the sanctuary.[29]
In addition to all of the above commemorations, Orthodox also hold Wednesday and Friday throughout the year as a commemoration of the Cross.
In theRoman Breviary before the 1961 reform, aCommemoration of the Cross was made duringEastertide, except when the office or commemoration of a double or octave occurred.
Orthodox Churches, the Roman Catholic Church, and some Anglican churches have a formal Veneration of the Cross during the services on Good Friday.
In theEastern Orthodox Church, on several of the feast days mentioned above, there is a public veneration of the cross. It may take place at matins, after the cross is brought out, at the end of the celebration of the Divine Liturgy, or at the end of one of theLittle Hours, depending upon the particular feast and local custom.
The faithful come forward and make twoprostrations, make the sign of the cross on themselves, and kiss the feet of Christ on the cross, and then make a third prostration. After this, they will often receive a blessing from the priest and bow towards their fellow worshippers on each side of the church (this latter practice is most commonly observed inmonasteries).
At the end of the Divine Liturgy, and at some other services as well, it is customary for the faithful to come forward and venerate the "Blessing Cross" (hand-cross) which is held by thebishop orpriest, and to kiss his hand. This practice is also called the "Veneration of the Cross", though it does not involve making prostrations. The cross which is venerated is small (typically 10–16 inches). This cross is usually metal, oftengold orgold-plated, and can beenameled or decorated withjewels. The figure of Jesus on the Cross (thesoma) is usually engraved, enameled, or painted on the cross, rather than being a separate three-dimensional figure as is found on acrucifix.
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This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Cross and Crucifix".Catholic Encyclopedia. New York: Robert Appleton Company.
