Chapter y35 Good Friday
Question #1: The liturgy of Good Friday, "The Celebration of the Lord's
Passion", is "the most sober liturgy of the Church Year." The
liturgy of Good Friday is the glorious celebration of the most momentous event
in history: the destruction of Death! How do you harmonize
these two very divergent themes?
Question #2: Before 1955, parishes in the USA celebrated "The Seven
Last Words" and "The Way of the Cross" during the time between noon and 3 PM on
Good Friday. Some cultures have processions with "floats" depicting
historical scenes of the passion of Christ. Some cultures act out the passion of
Christ and some even nail Jesus to the Cross. How can these devotions
which recall and enact the past historical event be harmonized with the
liturgical notion of anamnesis?
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Second Vatican Council. Constitution on the Sacred, #110,
§ 2.
Norms Governing Liturgical Calendars, #18 and 20..
Lectionary for Mass, #41.
Code of Canon Law. Book IV, Part III, Title II: Sacred Times (cc
1244-1253). Canons 1251-1253. CLSA Commentary, pp 853-855.
Donald C. Maldari, "The Triumph of the Cross," AMERICA, March
8, 2004, pp 8-11. Fr. Maldari go beyond understanding the cross as "the
father's demand for the Son's gruesome death to redeem the world" and "the
neo-Jansenist fascination with pain" to the Christian tradition that
"becoming holy somehow involves giving something up." Jesus, realized that
if he was shake up the status quo he would meet with opposition. His
suffering resulted from his rejection of any compromise to his mission.)
Lewis, David. "Touch Wood." Expository Times. February 1986. 148-149.
Martimort, A. G. (Editor). The Liturgy and Time, Volume IV of The
Church at Prayer. New Edition. Collegeville: The Liturgical Press, 1986, pp
49-50, 54-55.
Martz, Robert G. "A Day for Foolishness." Dialogue. Fall 1983.
306-307.
Nocent, Adrian. The Liturgical Year. Volume 3: The Easter Season.
Collegeville, MN: Liturgical Press, 1977. 64-93.
Parsch, Pius. The Church’s Year of Grace. Vol. 2. Collegeville, MN:
Liturgical Press, 1953. 332-338.
Paul VI. Poenitemini. Apostolic Letter of February 17, 1966.
"The Non-Christian Cross"
http://members.cox.net/srice1/books/parsons/parsons.htm
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The Glorious Cross The liturgy of
Good Friday, "The Celebration of the Lord's Passion", is "the most sober liturgy
of the Church Year." The liturgy of Good Friday is the glorious
celebration of the most momentous event in history: the destruction of
Death! How do you harmonize these two very divergent themes?
Sobriety The liturgy of Good Friday, "The
Celebration of the Lord's Passion", is "the most sober liturgy of the Church
Year." The altar is bare. Liturgical ceremonies are in their most
primitive form (e.g. introduction to the gospel, etc.) No Sacraments are
celebrated today.
Sacrament of Reconciliation No confessions on this day. Lent,
the appropriate time for the Sacrament, is over.
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General Principal: "The
Church Year is the way we read the Bible." How do Isaiah 54, Hebrews 4-5,
and John 18-19 make the day "Good Friday"?
Gospel according to John On Sunday, we read
the Passion from one of the Synoptic Gospels. On Good Friday we proclaim
the Passion from the Gospel according to John. Note that John's passion
account is very different from that of the synoptics. All is from the
viewpoint of the Resurrection. Jesus, the great "I AM", reigns glorious
from the tree. See, for example, Fr. Raymond Brown, "The Passion According to John," Worship 49:2 (March
1975) pp 126-134. [I have found this article very useful for preparing my homily
on this day.]
Note the difference between a proclamation of the Passion according to John,
and presentation of a "generic" passion account compiled from the various
accounts of the passions (as is often the case with passion plays, historical
reenactments, and movies.
Intercession for the Jews
1955 Revised Holy Week text 8.
For the conversion of the Jews: Let us pray also for the Jews. May
the Lord our God tear the veil from their hearts so that they also may
acknowledge our Lord Jesus Christ. ... Almighty and everlasting God, you
do not refuse your mercy to the Jews. Hear the prayers which we offer for
that people. May they acknowledge the light of your truth, which is
Christ. May they be brought out of all darkness: through the same
our Lord Jesus Christ. Amen. [You can see
why the Jews objected when this prayer was "restored" by permitting the use in
2008 of the Missal of 1962.]
1965 Nostra Aetate Second Vatican Council. Declaration on the Relationship of the Church to
Non-Christian Religions ("Nostra Aetate"), October 28, 1965.
(Available
on line)
1969 Missal of Paul VI
6. For the Jewish people: Let us pray / for the Jewish people, / the
first to hear the word of God, / that they may continue to grow in the love of
his name / and in faithfulness to his covenant. ... Almighty and eternal God,/
long ago you gave your promise to Abraham and his posterity. / Listen to your
Church as we pray / that the people you first made your own / may arrive at the
fullness of redemption. We ask this through Christ our Lord. Amen.
[Jews could pray this prayer comfortably -- though they
might mean something different than we by "fullness of redemption."]
2008 February 4 Prayer to be used by those
celebrating Good Friday according to the Missale Romanum of 1962: [USCCB
CDW Newsletter, XLIV, Feb 2008, p 5. The text is given in Latin
because it is only used by those who want to celebrate in Latin, consequently
there is no need to translate the prayer into English. However, if you do
not know Latin, the prayer says:] "Let us pray for the Jews:
That Our Lord and God might illumine their hearts to know Jesus Christ, the
salvation of all people. ... Almighty, eternal God, you will that all
people come to salvation and the fullness of truth; grant, we beseech you, that
all of Israel might be saved and enter into the fullness of your people in Your
Church. [While Jews would object less to this prayer
than to the prayer of 1955, they still would not be able to pray the prayer in
good conscience.]
Intercession for the Muslims
1955 Revised Holy Week text The General Intercessions for Good Friday in the Roman Missal of 1962
after praying for various categories of the faithful, rulers on nations, and the
Jews, then prays in prayer #9 "For the conversion of pagans."
Muslims (and all who who are not Christians or Jews) would be included in this
prayer.
Let us pray also for the pagans.
May almighty God take
away evil from their hearts.
May they give up their idols
and be converted
to the living and true God
and his only Son, Jesus Christ, our God and Lord.
Almighty and everlasting God,
you always desire not the death but the
life of sinners.
In your goodness hear our prayer.
Deliver them from
idol worship.
Unite them to your holy Church,
to the praise and glory of your
name;
through our Lord Jesus Christ. Amen.
[Muslims who worship the God of Abraham as do Jews and
Christians are highly insulted by implying that they worship idols!
However, in the USA the Jews are more organized to respond to defamation of Jews
than are Muslims and consequently the response above in answer to their
objection to the prayer of 1962.] (See comments at Chapter 962 Introduction
to Islam on
Vatican II and Islam)
1969 Missal of Paul VI Intercession for the Muslims
is included in prayer #7 "For those who do not believe in
Christ" and not in prayer #8 "For those who do not believe
in God." I have been at liturgies where the
priest included them among those "who do not believe in God"! This
demonstrates woeful ignorance of the world's largest religion. The current
prayer reads:
VII. For those who do not believe in Christ
Let us pray for those who do not believe in Christ,
that the light of the Holy Spirit
may show them the way to salvation.
Almighty and eternal God
enable those who do not acknowledge Christ
to find the truth
as they walk before you in sincerity of heart.
Help us grow in love for one another,
to grasp more fully the mystery of your godhead,
and to become more perfect witnesses of your love
in the sight of all.
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Theological Issues Today the cross is
presented not primarily as a symbol of Christ's sufferings but as a symbol of
Christ's victory. Christ has
taken the sting out of death. "Death is swallowed up in victory. Where, O
death, is your victory? Where, O death, is your sting?" (1 Corinthians 15:54-55)
The Cross which had been a symbol of suffering, torture, and death, has become a
symbol of triumph, glory, and life. (Catechetically, when I am presenting
this material, I show an electric chair morphing into a royal throne.)
Practically, one must ask: Where am I with death? Do I realize I
have already died?
Ritual Issues The veneration is of the
cross, not Jesus hanging on the
cross. Ritually the parish should use a cross
rather than a crucifix and there should be but
one cross rather than multiple crosses.
Is this what happened in your parish this year?
Multiplication of Symbols When you multiply
money you get more money; when you multiply rabbits you get
more
rabbits; when you multiply symbols you get
less symbol.
Songs at the Veneration of the Cross The
issue is "who caused Jesus to die on the cross" -- Do the songs and hymns answer
this question by saying "It was the Jews!"? This has been an issue
with the "Reproaches."
Pastoral Issues [It is preferable that the
principal cross in the sanctuary during the year be the cross used for the
veneration on Good Friday; however, this is not always possible.] A large
cross, after the progressive unveiling and "showing" is placed in the sanctuary
where it is easily approachable by the people, who are then invited to approach
it, reverence it, perhaps kneel beside it, kiss it, touch it, or bow before it
(perhaps after having been invited to remove their shoes and stockings so as to
approach holy ground in bare feet). This may not have the "traditional"
German appearance of "order" but having people approach from various sides,
places, not in procession... has resulted in reports of very reverent and moving
liturgical experiences.
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A Brief History of the Cross Used as a Religious Symbol
Using the Categories of the "Ten
Finger History Grid"
(For an explanation of the "Ten Finger History Grid" click
here)
1. Apostolic [0-399]
The cross and crucifixion are horrible instruments of torture and death
and their depiction in symbol would not inspire "religious" sentiments.
(For Christians of the 21st century the "reality" of the cross is no longer in
the foreground; the cross is primarily a religious symbol. Try to imagine
entering a church and seeing a hangman's noose -- or an electric chair --
sitting on the altar; or perhaps a graphic scene of water boarding on the altar!
We would not be inspired but repulsed!) "The cross is the preeminent
symbol of Christianity, but that wasn't always so. Early Christians preferred to
use the sign of the fish to describe their fellowship, and the lamb for their
founder. For three centuries they professed their faith in the crucified and
risen Lord but could not bring themselves to portray artistically Jesus'
execution like a common criminal." ("Seeing the Cross
Anew" by Barbara Beckwith
http://www.americancatholic.org/Messenger/Apr2003/Feature2.asp)
(John Denham Parsons, The
Non-Christian Cross: An Enquiry into the Origin and History of the Symbol
Eventually Adopted as That of Our Religion. London:
Simpkin, Marshall, Hamilton Kent & Co., Limited, 1896.
http://members.cox.net/srice1/books/parsons/parsons.htm#CH1
) For the first four hundred years, scenes of Christ's crucifixion are
very rare in Christian art because it was though to be an embarrassment that
would be misunderstood if depicted. (Michael Morris
OP, Magnificat June 2008, p iv.)
2. Patristic [400-799] "Only with
the fourth-century legalization of Christianity and the end of crucifixion as a
form of capital punishment among the Romans did Christians begin to feel free to
use the cross in their art. ... It was the finding of the true cross by Emperor
Constantine's mother, St. Helena, in 335, and the subsequent division of this
relic, that really spurred development of the use of the cross in Christian art.
Many early crosses were actually reliquaries, containing fragments of the true
cross." ("Seeing the Cross Anew" by Barbara Beckwith
http://www.americancatholic.org/Messenger/Apr2003/Feature2.asp)
3. Early Medieval [800-1199]
The cross in Eastern Iconography depicts Jesus standing on the
cross (without suffering); he does not hang on the cross. Jesus
Christ, as we know, is "true God and true man" but it is difficult to hold these
two "contradictory" notions together. At this time in history the
"true God" truth was stressed to the detriment of the "true man" truth.
Saint Bernard of Clairvaux, O. Cist. (1090-1153) preaches devotion to Jesus. The
stern Lord of the Apocalypse becomes Jesus of of Nazareth. Mary changes
from a stiff Lady of the Medieval Court to become a loving mother, nursing her
infant at the breast.
4. Medieval [1200-1299]
Saint Francis of Assisi in 1206 prayed before the Crucifix of San
Damiano, an eleventh century icon (which is now - since 1260 - venerated
in the Basilica of Saint Clare of Assisi.) Christ stands on the
cross (without suffering); he does not hang on the cross. -- St.
Francis was influenced by the followers of Bernard of Clairvaux and develops an intense devotion to the humanity of Jesus.
This devotion is expressed in his devotion to Jesus in the crib and on the cross
and in his concern for the geographical places where the historical Jesus lived and walked and died.
5. Late Medieval [1300-1499]
The followers of Francis continue this devotion to the humanity of Jesus;
and as they preach about Jesus, we see the effects of their preaching on art.
Jesus begins to be depicted in his humanity, suffering (hanging) on the cross.
Also, during the Renaissance, human anatomy begins to be studied in detail;
artists look for ways to express this new interest in human anatomy in their art.
For example, they could "legitimately" depict the nude human body by
depicting the death
of Saint Sebastian (muscular nude soldier shot with arrows) and the
crucifixion of Jesus. Depictions of Jesus on the cross become more
"real" and his suffering more intense.
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6. Reformation [1500-1699]
The Reformers realized that, during the course of time some essential
truths of Christianity had become obscured. And felt that:
"In order that the Christian people may more certainly derive an
abundance of graces from the sacred liturgy, holy Mother Church desires to
undertake with great care a general restoration of the liturgy itself. For the
liturgy is made up of immutable elements divinely instituted, and of elements
subject to change. These not only may but ought to be changed with the passage
of time if they have suffered from the intrusion of anything out of harmony with
the inner nature of the liturgy or have become unsuited to it. In
this restoration, both texts and rites should be drawn up so that they express
more clearly the holy things which they signify; the Christian people, so far as
possible, should be enabled to understand them with ease and to take part in
them fully, actively, and as befits a community. (Constitution on the
Liturgy, 21) To this end the Reformers wished to return to a more orthodox
understanding of Jesus Christ as "true God" and "true man" for the "true
God" truth was stressed to the detriment of the "true man" truth with the
consequence that Jesus was no longer the "mediator between God and man" and
devotion to Mary and the saints fulfilled this role of mediation.
This is one factor in the removal of statues (and the corpus from the cross).
However, this in itself did not account for the removal of statues and images.
The more important factor was "the balance between eye and ear / seeing and
hearing." This balance was pointedly expressed by the playwright Thornton
Wilder in an interview following a PBS presentation of his play "Our Town".
He was asked: "Mr. Wilder, you have unlimited money for staging this
performance, why did you choose such a "minimal" stage setting?"
To which he replied: "When the eye sees too much, the ear
doesn't really listen." In order for "the
Christian people, so far as possible, [to] be enabled to understand [liturgical
rites] with ease and to take part in them fully, actively, and as befits a
community" The reformers put the liturgy in the vernacular languages and
restored the Bible and biblical preaching to the liturgical rites.
Consequently, now that the "ear had more to do" there was no longer need, for
example, stained glass windows to be "the bible of the poor" for they had the
real bible! And Wilder's eye/ear principal comes into effect. Hence,
less decoration, fewer statues, crosses without the depiction of Jesus.
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7. After Trent [1700-1899]
In reaction to this "non-papal" liturgical reform, Rome responds by
emphasizing whatever the reformers de-emphasized; e.g. Crucifixes with a
corpus and other Catholic symbols are to be displayed prominently. For
example (1746, and 1822):
"The crucifix is the principal ornament of the altar. It is placed on the
altar to recall to the mind of the celebrant, and the people, that the Victim
offered on the altar is the same as was offered on the Cross. For this reason
the crucifix must be placed on the altar as often as Mass is celebrated."
(Accepimus, Benedict XIV, 16 July, 1746).
"The rubric of the
Roman Missal prescribes that the crucifix be placed at the middle of the altar
between the candlesticks, and that it be large enough to be conveniently seen by
both the celebrant and the people. (Cong. Sac. Rit., 17 September,
1822). (Quoted from the Catholic Encyclopedia 1917 edition)
Note how this directive of 1822 is rethought by the year 2000
due to the "rethinking" that resulted from the Second Vatican Council:
"Since a crucifix placed on the altar and large enough to be seen by the
congregation might well obstruct the view of the action taking place
on the altar, other alternatives may be more appropriate."
(Built of Living Stones, USCCB 2000, #91)
8. Before Vatican II [1900-1959]
The early 1900's saw the beginning of a revival of interest in the
liturgy. This "liturgical
movement" prepared the way for the Second Vatican Council's Constitution on the Sacred
Liturgy.
1951 (Feb 9) The Pascal Vigil is restored.
1955
(Nov 16) The restoration of the liturgy of Holy Week. The Roman Church
begins to pay attention to the "eye/ear" balance. While the vernacular is
not yet permitted, the rubrics for the restored "Holy Thursday" state
(#13) "After the Gospel, it is very fitting to give a short homily..."
"Here we have a double restoration. This is the first time that the homily
is indicated in the rubrics, and it is the first time that the word homily
is used. Msgr. Jounel, commentating on the double restoration, says:
'Preaching as a liturgical act and as mystery is an integral part of the liturgy
of the word. However, it was practically unknown under these essential
aspects since the end of the patristic period.'" (Jounel,
LMD 45 [1956] 27. Quoted in Thomas Richstatter,
Liturgical Law Today, p
37)
9. Vatican II [1960-1975]
Constitution on the Liturgy restores the Bible to the Liturgy.
24. Sacred scripture is of the greatest importance in the
celebration of the liturgy. For it is from scripture that lessons are read and
explained in the homily, and psalms are sung; the prayers, collects, and
liturgical songs are scriptural in their inspiration and their force, and it is
from the scriptures that actions and signs derive their meaning. Thus to achieve
the restoration, progress, and adaptation of the sacred liturgy, it is essential
to promote that warm and living love for scripture to which the venerable
tradition of both eastern and western rites gives testimony.
Biblical scholarship is encouraged. New insight into the Gospel according
to John. New insight into the liturgy of Good Friday. Good Friday
veneration of the cross rather than crucifix. "Behold, Behold, the
wood of the cross..." One
cross replaces multiple crucifixes. E.g. articles by Patrick
Regan on the Glorious Cross. [I once participated in the Good Friday
liturgy at the abbey when Patrick was the abbot. The cross was unveiled
and displayed and elevated; and monks with censors at full length incensed the
cross; and we all sang a glorious, triumphant hymn as the smoke ascended to
heaven. I can still remember the moment and the emotions I felt!
Death had been conquered! It was a glorious moment of strength and light.]
A cross is a basic symbol in any Christian liturgical celebration. The advantage
of a processional cross with a floor standard, in contrast to one that is
permanently hung or affixed to a wall, is that it can be placed differently
according to the celebration and the other environmental factors. While it
is permissible for the cross to rest on the altar, it is preferable that it be
elsewhere, not only for non-eucharistic liturgies but also so that in
eucharistic celebrations the altar is used only for bread and wine and book.
(Environment and Art in Catholic Worship, BCL/NCCB, 1978, #88)
10. After Vatican II [1975-2050]
Some parishes are just now finding out about the revised Good Friday
liturgy. Other parish have established traditions of one cross displayed
in glory. Others have doubts and fears in particular about the Council's
(and Pope John XXIII) desire "That they all may be one." Do we need a
Catholic Christian identity in distinction to Protestant Christian Identity?
For example when the USCCB was discussing Built of Living Stones in
2000, the text regarding "The Veneration of the Cross on Good Friday" (§83)
spoke of "cross" not "crucifix." During the discussion on the floor,
immediately before the vote, one of the bishops noticed this fact and said (as I
recall, from watching EWTN) "In these past years so many Protestants have become
Catholics through the RCIA and have left their protestant religion to embrace
Catholicism. On Good Friday surly we want to provide them with a Catholic
symbol [i.e. crucifix] for veneration and not force them to honor a protestant
cross!" And the words "or crucifix" was added after the phrase "venerate
the cross" so that the text now reads: "The celebration of the
Lord's passion on Good Friday has its particular spatial requirements.
After the proclamation of the passion and the General Intercessions, the entire
assembly rise to venerate the cross or crucifix.
The cross used for the veneration preferably should be of
sufficient size to be held easily, be carried in procession, and be venerated.
After the veneration, the cross remains in the sanctuary." (Note:
"cross" is in the singular.)
The Congregation for Divine Worship in their Book of Blessings (1988),
no. 1233 state: "Of all sacred images, the ‘figure of the precious, life-giving
cross of Christ' is pre-eminent, because it is the symbol of the entire paschal
mystery. The cross is the image most cherished by the Christian people and the
most ancient; it represents Christ's suffering and victory and at the same time,
as the Fathers of the Church have taught, it points to his Second Coming."
In speaking of the "Other Ritual Furnishings" for a church building, the
USCCB in Built of Living Stones (§91)states:
The cross with the image of Christ
crucified is a reminder of Christ's paschal mystery. It draws us into the
mystery of suffering and makes tangible our belief
that our suffering when united with the
passion and death of Christ leads to redemption.
There should be a crucifix "positioned either
on the altar or near it, and . . . clearly visible to the people gathered
there." Since a
crucifix placed on the altar and large enough to be seen by the
congregation might well obstruct the view of the action taking place on the
altar, other alternatives may be more appropriate. The
crucifix may be suspended over the altar or affixed to the sanctuary
wall. A processional cross of sufficient size,
placed in a stand visible to the people following the entrance procession is
another option. If the processional cross is
to be used for this purpose, the size and weight of the
cross should not preclude its being carried in procession. If there is
already a cross in the sanctuary, the processional
cross is placed out of view of the congregation
following the procession.
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Communion or no Communion Regarding the distribution of Holy Communion at the revised (1956) Good
Friday liturgy, a liturgist made the following observation:
In Rome there was originally no communion on Good Friday, since it was not the
practice to distribute communion outside Mass. The earliest documentary evidence
for communion on Good Friday is in Constantinople at the beginning of the 7th century. From there it
was introduced into the suburban parish churches in Rome, but did not appear in
the papal stational liturgy until the 9th century. It soon began to decline and
was eventually restricted to only the presiding minister at the beginning of the 13th
century, although communion for all continued in Germany (until the 16th
century) and in Spain. Communion for all was reintroduced universally in
the Holy Week reforms of 1956 under the influence of the recent trend towards
frequent and even daily communion following Pius X's efforts in this area. Since
the reforms of the Second Vatican Council, some parishes have decided for
themselves to forego communion on Good Friday (having realized that it was only
a comparatively recent phenomenon in order to emphasize the stark and different
nature of the day. A conscious decision was taken in consultation with the
entire parish and with plenty of advance catechesis. For them, ecumenical
considerations did not enter in, but were a welcome and later addition to their
Good Friday practice.
The Paschal Fast begins on Good Friday and extends to
Holy Communion on Easter. We
usually think of Good Friday as the day of fast and abstinence and thus associate
the fast with suffering and especially with Jesus’ suffering on the cross -- rather than
fasting in preparation for the Paschal Feast, and fasting with the Catechumens
as they hunger for their first Eucharist. Catholics do not always associate
“fasting from food” with “fasting from the Eucharist” perhaps because we do
not think of the Eucharist “eating food” or "sharing a meal" but as “receiving Communion”.
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Before 1955, parishes in the USA celebrated "The Seven Last Words" and "The
Way of the Cross" during the time between noon and 3 PM on Good Friday.
Some cultures have processions with "floats" depicting historical scenes of the
passion of Christ. Some cultures act out the passion of Christ and some even
nail Jesus to the Cross. How can these devotions which recall and enact
the past historical event be harmonized with the liturgical notion of
anamnesis?
"Popular devotions are to be highly
recommended, but such devotions should be so drawn up that they harmonize with
the liturgical seasons, accord with the sacred liturgy, and are in some way
derived from it, and lead the people to it, since in fact the liturgy by its
very nature is far superior to any of them." (Constitution on the Sacred
Liturgy, 13)
The challenge is to incorporate the "piety" and "emotion" of the traditional popular devotions (last words, way
of the cross, etc) into the liturgical action so that the liturgy profits from
their piety and the devotions profit from the liturgy’s Roman sobriety and
orthopraxis.
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What is the theological difference between the Good Friday liturgy and a
Passion Play?
What is the theology signified in the adoration of the cross?
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