a guide to holy week at resurrection

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A GUIDE TO

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SUNDAY THURSDAY FRIDAY

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THE HOLY WEEK JOURNEY DAY BY DAY

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FRIDAY SATURDAY SUNDAY

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THE HOLY WEEK JOURNEY DAY BY DAY

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INTRODUCTIONLent has prepared us to journey with Jesus through

Holy Week. But we do not walk with Jesus simply

as observers of his passion, death, and resurrection,

seeking to recall what happened. The church invites us

instead to enter into Holy Week as pilgrims.

Pilgrimage in the Old Testament is a journey initiated

by God with a spiritual goal. Abraham was called by

God to make pilgrimage to a land that God promised

to show him. Centuries later God led Moses and

Israel on a forty-year pilgrimage to that same Land of

Promise.

Pilgrimage is different than a “trip.” It is not a

sightseeing tour or a desire to experience a change

of scenery. On pilgrimage, it is the “pilgrim” who is

changed by God forever. Abram became Abraham,

the “father of all who believe” (Rom. 4:11). The

shepherd Moses was transformed into the giver of

the Law and one “whom the Lord knew face to face”

(Deut. 34:10). Israel was refined and changed from

a multitude of slaves into God’s own people, a nation

ready to enter the Promised Land (Deut. 4:20).

Pilgrimage is not just for spiritual “superstars.” The

Law of Moses called for all Jews to make an annual

pilgrimage to Jerusalem for the three great feasts

of Passover, Pentecost, and Tabernacles. In fact, our

Palm Sunday procession song, “Who Will Ascend

God’s Holy Mountain?” is a contemporary setting

of Psalm 24—one of the songs of ascent that those

Jewish pilgrims would sing together on their way up

to Jerusalem. In the holy city they gathered not only

to celebrate the feast but also to remember and re-

present to each new generation the history of God’s

saving deeds (Ps. 78:5-8).

This biblical understanding of “remembrance” is very

different from our modern understanding. It was not

a mere memory, a recalling to mind of something

that happened in the past. For the Jews to remember

was to participate in what was being remembered—a

re-living of that event. Thus, every year at the Passover

seder, it was the job of the youngest child to ask the

question, “Why is this night different from all other

nights?” Then began the recitation of mighty works

God enacted to deliver Israel from their bondage in

Egypt under Pharaoh. In eating the Passover seder

they, too, were sharing the meal “eaten in haste” (Exod.

12:11). They were participating in the Exodus from

Egypt just as surely as those Jews who were there with

Moses did.

If you have never gone through Holy Week at Church

of the Resurrection, you may be wondering the

same thing: “Why is this week different from all other

weeks?” During Holy Week, the church celebrates the

Passover of Christ, the “Lamb of God who takes away

the sin of the world” (John 1:29). By his blood God has

delivered us from the slavery of sin and death and has

brought us into the fullness of his promise that we, too,

might share in his resurrection (Phil. 3:10-11).

Holy Week invites each one of us to go on pilgrimage:

to journey with Jesus through the gates of Jerusalem,

to eat with him and hear his commandment to love one

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another, to stay and watch with him in the garden, to

accompany him on the way to Calvary, to be present at

his death, and to dance for joy at his resurrection.

Gregory Nazianzen, a fourth-century bishop,

exhorted his congregation to be as fully present with

Jesus that week in Jerusalem as were his disciples, and

to be changed by Christ’s death and resurrection even

as they were:

We are soon going to share in the Passover [of Christ]...

So let us take our part in the Passover...

If you are a Simon of Cyrene, take up your cross and

follow Christ.

If you are crucified beside him, like one of the thieves,

now like the good thief acknowledge your God. For

your sake, and because of your sin, Christ himself was

regarded as a sinner; for his sake, therefore, you must

cease to sin. Worship him who was hung on the cross

because of you, even if you are hanging there yourself.

Enter paradise with Jesus.

If you are a Joseph of Arimathea, go to the one who

ordered his crucifixion, and ask for Christ’s body. Make

your own the expiation for the sins of the whole world.

If you are a Nicodemus, like the man who worshipped

God by night, bring spices and prepare Christ’s body

for burial.

If you are one of the Marys, or Salome, or Joanna, weep

in the early morning. Be the first to see the stone rolled

back, and even the angels perhaps, and Jesus himself.

To journey with Jesus, to be present with him here

this Holy Week, is a pilgrimage that will change us.

On Palm Sunday we join the crowds waving palm

branches and singing “hosanna” to Jesus as an earthly

king, perceiving his glory in worldly terms based on

our own human experiences and expectations.

By the time Maundy Thursday arrives we begin, with

the disciples, to see Jesus with different eyes. He is the

Christ revealed to us in humility as the embodiment of

God’s love.

To be present at the cross on Good Friday, even as

Mary and John were, is to finally see Jesus’ glory

in God’s terms. He has won for us the victory over

sin and death. His sacrifice on the cross for the

forgiveness of our sins has made the saving power of

his blood eternally present to us.

On Easter Sunday we participate in the glory of God’s

victory over sin and death as we “hasten to see the

stone rolled back, and even the angels perhaps, and

Jesus himself.” Christ is risen—and we are raised with

him into the newness of eternal life.

Let this Holy Week be your invitation to set your

countenance on Jerusalem and, like Jesus, to

journey to the Passover feast. Let us experience the

remembrance of God’s saving deeds and encounter

firsthand the power of the crucified and risen Christ to

save and heal us.

Christ our Passover has been sacrificed for us;

therefore, let us celebrate the feast (1 Cor. 5:7-8)!

Scripture references in this introduction are from The Holy Bible, English Standard Version Copyright 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Scripture throughout the rest of this book is taken from the Holy Bible, New International Version,® NIV.® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

HISTORICAL CONTEXTOn Palm Sunday, we celebrate the entrance of Jesus

as a King into the city of Jerusalem, the historical

capital of the kingdom of Israel. This kind of entry into

the city was well-known in the ancient world. By the

time of Jesus, this was a celebration reserved for the

Roman Emperor and his family alone. Historically, the

“Roman triumph” was awarded by the Roman Senate

to generals and their armies who were returning from

a decisive military victory. Roman emperors would

stride into the city on horseback with a giant parade,

dragging along the spoils of war—both riches and

prisoners. As the emperor, his soldiers, and those who

were part of his victory party rode into the city, the

crowd would join the procession behind them as they

made their way to a temple for a sacrifice.

Jesus made an important statement to the people

as he rode into the ancient city on a donkey colt (a

symbolic animal of peace). Like a great emperor

returning victoriously from war, he was greeted by

the crowds with shouts of triumph and joy and waving

palm branches, “Blessed is the king who comes in the

name of the Lord!” (Luke 19:38). Jesus’ triumphal entry

declares to everyone that he is King and Lord and that

he will be victorious in his mission to defeat sin and

death once and for all.

The church has preserved this celebration and enters

into Jesus’ triumphal arrival to Jerusalem through the

liturgy and celebration of Palm Sunday, which marks

the beginning of Holy Week. Palm Sunday sets the

tone for Holy Week as one of ultimate victory and joy.

The procession on this day holds special significance

because it is the beginning of one liturgical movement

that arcs through Maundy Thursday, Good Friday, and

the Easter Vigil. Historically, the clergy would begin

the procession outside the church. The palms—an

ancient symbol of triumph and victory—are blessed

outside, prior to the procession, and waved by the

crowd as the crucifix, Gospel book, and clergy pass

by. The whole congregation joins the procession and

enters the sanctuary together. These palm branches

are saved and later burned to be used as ashes on Ash

Wednesday of the following year.

Palm Sunday at Resurrection also has a special

significance for us, as we held our very first service on

Palm Sunday in 1954.

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WAVING PALM BRANCHES: In Matthew 21,

it says that crowds placed branches at Jesus’ feet as

he made his triumphal entry into Jerusalem. Palm

branches are an ancient symbol of goodness, victory,

and triumph.

A PROCESSIONAL: We march through part of our

neighborhood both to partictipate in Jesus’ own entry

into Jerusalem as a victorious king and to announce the

beginning of Holy Week.

CHUPPAH: This structure symbolically honors the

crucifix, which represents Christ’s presence.

SHOFAR: The blowing of this horn is a local custom

based on the Bible’s description of its use as a herald of

the coming of a king.

THE PASSION READING: This passage from

John’s Gospel is performed as a dramatic monologue

by a member of the congregation in order to orient the

congregation to the ruling narrative of Holy Week. The

congregation participates in this reading by acting as

those who call for Jesus’ crucifixion.

INCENSE: Burned as a tangible reminder of God’s

presence with us, incense is traditionally used on holy

days. The incense is carried by a person called the

thurifer. The incense also represents our prayers rising

to God in heaven. (Psalm 141:2)

LITURGICAL COLOR CHANGE FROM

PURPLE TO RED: A local custom dating back to

the late ‘80s, the shift from purple to red is meant to

visually capture the dramatic arc of the service. Purple,

a royal color, is used for the processional as we usher

in King Jesus. Then, after the Passion reading, purple

is changed to red, which is the official color of Palm

Sunday and a symbol of Jesus’ death and crucifixion.

The changing colors capture the dramatic juxtaposition

that takes place, as the same crowd of people goes

from praising Jesus to calling for his murder.

WHAT YOU SEE & HEAR

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WHAT YOU SEE & HEAR

DEVOTIONAL

YOUR RESPONSE

Palm Sunday is a service of invitation to the journey of

Holy Week. The service begins on a spiritual high point

as we remember and celebrate Jesus’ triumphal entry

into Jerusalem. Like the crowds in the Gospel accounts

(Matt. 21:1-11, Mark 11:1-11, Luke 19:29-40), during the

processional we are invited to worship Jesus in all his

glory. We see Jesus for who he truly is: our King. As we

wave our palm branches and walk with Jesus towards

Jerusalem, we experience Jesus’ eternal victory.

However, when we arrive with Jesus in Jerusalem

there is a dramatic shift. In the service, we hear the

Passion reading—the account of Jesus’ trial and

crucifixion. The same crowd that was worshiping Jesus

now turns against him, calling for his death. Again,

we see ourselves in the crowd, realizing our own sin

of rejecting Jesus. In the grittiness and length of the

Passion reading, we realize the depth of suffering that

Jesus endured for us.

The prayers of Palm Sunday focus on Jesus’ suffering.

We are called to imitate Jesus in his humility and to

walk with him through his suffering and death. We do

this so that we might also share in his resurrection and

victory—a victory that we have had a glimpse of in this

service. This invitation is not to be taken lightly. If, by

faith, we embrace the call to share in Jesus’ suffering

and allow the Lord to meet us, we will be changed.

Whether this is your first or fiftieth journey through

Holy Week, the Lord Jesus is calling you to walk this

difficult and holy road with him.

How is the Lord inviting you to walk with him this week? What does it mean to walk with Jesus in his suffering?

What stands out to you most about this service?

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HISTORICAL CONTEXTOn Maundy Thursday, we gather for the second

service of Holy Week that marks Jesus’ Last Supper

with his disciples prior to his arrest by the Jewish

leaders. On this night, the apostle John recorded that

Jesus washed his disciples’ feet and gave his disciples

the model for the Eucharist and a “new command”

to love each other as Jesus loved them (John 13:34).

Maundy is a word derived from the Latin which means

“mandate” or “command.”

Jesus takes on the position of a menial slave in the

act of foot washing. This would have been unusual

behavior for a rabbi at that time—a rabbi should have

humility but never give up his station of superior

authority. Jesus adorns himself as a slave and washes

his disciples’ feet in the manner of ancient hospitality.

It was custom to wash the feet of one’s guests before

dinner when they had arrived from a long journey.

Normally, disciples would have been the ones serving

their master, but Jesus’ behavior is different in order to

show his disciples how his Kingdom has turned social

norms upside down. And, he is preparing them for the

greatest dinner of all.

For this is also the night that Jesus institutes the

Eucharist, the meal we share as the family of God in

remembrance of Jesus’ sacrifice on the cross. That

night Jesus and the disciples shared the Passover meal

as the first family of the new Kingdom of God; this

meal remembers the most important event in Jewish

history, the Exodus from Egypt. Many Jews of the first

century were waiting for a Messiah who would lead a

military and political takeover of Israel and reclaim it

from Rome; they envisioned a second Exodus. Bread

and wine play a significant role in the Passover meal,

and during the Passover meal, unleavened bread and

wine is consumed. The unleavened bread is called

“the bread of affliction” to remind the Israelites of their

suffering in Egypt and to remember how they left in

such a hurry that there was no time to let the yeast rise

before baking. There are five cups of wine integral to

the Passover meal. There is varied interpretation, but

generally, the first four cups correspond to the four

terms God used to describe how he would deliver

Israel from Egypt (Exod. 6:6-8)—literally, they are

cups of salvation. The fifth cup of wine is left at the

place set for Elijah, who it was hoped would return to

announce the coming of the Messiah. Jesus connected

for his disciples the hope for a second Exodus to the

deliverance they would yet experience in his body’s

death and resurrection.

The church continues these practices today on

Maundy Thursday. The foot washing after the reading

of the Gospel and the sermon was a common practice

by the fourth century. Traditionally, the leader of the

church washes the feet of twelve poor people on this

day. During the day, there is a ceremony to bless the

holy oils used throughout the year. Finally, this is the

last Eucharist meal consecrated until Easter Sunday.

The priest consecrates elements for this service and

enough bread for reserve Eucharist on Good Friday.

Customarily, Maundy Thursday extends into an all

night prayer vigil, commemorating Jesus’ request that

his disciples stay up praying with him in the Garden of

Gethsemane before his arrest.

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WASHING EACH OTHER’S FEET: We wash

each other’s feet to reenact the same servanthood

that Jesus took on for his disciples, as told in John 13.

Even as King and God, Jesus stooped down to do the

dirtiest and lowliest of duties for his disciples. As Jesus’

followers, we do the same for one another because this

is how Jesus modeled servant love.

STRIPPING OF THE ALTAR: We strip the altar

of all worship elements and wash it with water. The

symbols of Christ’s presence in Communion are

removed as a reminder of how Christ was stripped and

exposed by the soldiers before his crucifixion and also

how his body was washed and prepared for burial by

the women.

SHROUDING OF CROSS AND LOWERING

BANNERS: We fast with our eyes through these

visual cues of the somber pilgrimage into the last hours

of Jesus’ life and his crucifixion.

RESERVED ELEMENTS: The priest blesses extra

Communion bread on Maundy Thursday, which is

meant to be consumed during Communion on Good

Friday. It is processed to All Saints Chapel and stored in

the Tabernacle, a small locked box. Maundy Thursday

through Easter Sunday is technically one long service,

known as the “Triduum,” (The Three Days) with no

formal processionals or recessionals.

WHAT YOU SEE & HEAR

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WHAT YOU SEE & HEAR

YOUR RESPONSE

The Maundy Thursday service invites us to allow Jesus

into our whole lives. Jesus shows his tender love for

us through the vulnerability of washing our feet. Jesus

washes us of our sin through his broken body and his

blood spilled out on the cross through the sacrament

of Communion. This service is intensely embodied—we

are invited to see, hear, and feel Jesus with us.

In the midst of a worship service it feels both bizarre

and startlingly vulnerable to strip off our shoes and

socks and place our feet in a basin of water. The foot

washing portion of the service forces us to be exposed

and vulnerable. It is in that place that we can receive

healing and the fullness of the Lord Jesus’ love for us.

In the Gospel reading for this service, the disciple Peter

is indignant when Jesus asks to wash his feet. Either

Peter does not want his Lord to stoop to such a lowly

place, or he does not want to show Jesus his dirty feet

(or both!). How easy it is to sympathize with Peter in this

moment. But instead of appreciating Peter’s concern

for him, Jesus says, “If I do not wash you, you have no

share with me” (John 13:8).

Jesus displays his incredible humility and the fullness of

his humanity—he is not above us or our bodies. Jesus

became one of us, and a servant to us, in order that

he might bring us into full relationship with God the

Father—that we might share eternal life with him. Jesus’

servanthood, seen in the washing of feet, is then fully

realized in his death on the cross.

Is it more difficult for you to allow someone to wash your feet, or for you to wash the feet of someone else? Why?

How might the Lord want to minister to you during that moment?


DEVOTIONAL

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HISTORICAL CONTEXTTraditionally, the Stations of the Cross refer to

images depicting the journey Jesus walked from his

condemnation and sentencing at trial to the laying

of his body in the tomb. The images are customarily

displayed around the sanctuary of a church, and

people are encouraged to visit the stations during

Lent. At each station there are prayers, reflections, and

scripture read. This journey is thought to have been

adapted from the practice of very early pilgrims to

Jerusalem at Easter who would follow Jesus’ path on

the Via Dolorosa, which was thought to be the actual

path Jesus took on his way to being crucified. The

Stations of the Cross developed in order to provide

this experience to pilgrims around the world, no matter

where they might be. The fourteen stations begin with

Jesus praying in the Garden of Gethsemane and end

with his followers laying his body in the tomb.

At Church of the Resurrection, we take a journey

around our building together at three different times

on Good Friday. An officiant and a musician lead the

service. Each station is marked by a plain wooden

cross. At each station we read the passage of scripture

associated with that moment on Jesus’ journey and take

a moment to reflect with song and prayer. Our Stations

of the Cross service was designed by Pope John Paul II.

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WHAT YOU SEE & HEAR

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CRUCIFER AND ACOLYTES: The crucifer

bears the shrouded Crucifix and the acolytes bear

the torches, as is standard for a procession in official

church liturgies. The acolytes are youth in the

church who have been invited into a role of liturgical

leadership.

FOURTEEN WOODEN CROSSES: We journey

to fourteen wooden crosses that mark the traditional

fourteen stations. At each station, we sing, pray, and

reflect on scripture.

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WHAT YOU SEE & HEAR

DEVOTIONAL

YOUR RESPONSE

Amidst the intensely corporate pilgrimage of Holy

Week, the Stations of the Cross stand out as an

opportunity for a uniquely individual encounter with

the Lord. With a liturgy of only two voices, no homily,

and a multitude of scripture readings, this service is

crafted to be a private devotional experience. We are

invited into a one-on-one encounter with Jesus as we

walk alongside him on the road to his crucifixion. As

we contemplate each action that took place on Jesus’

journey to his death, we are invited to ponder the

intentionality with which Jesus embraced his rescue

mission. Each station takes Jesus deeper into betrayal,

suffering, and death, thereby bringing us closer to the

moment of our redemption. This paradox evokes an

overwhelming love for our Savior as he suffers and

stumbles, and it brings us hope amidst the darkness of

human sin.

What difficult burden are you being asked to bear in this season of your life? How does the way in which Christ carried his cross apply to your journey?

What stands out to you the most about this service?

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HISTORICAL CONTEXTGood Friday is a solemn remembrance of Jesus’

sacrifice of his own life so that we might find forgiveness

and reconciliation with God. This is not a somber

recapitulation of Jesus’ death, but rather a thankful and

reverently joyful recollection of his death that gave

us life. This day and the next—Holy Saturday—are the

only two days of the church calendar when there is

no Eucharistic celebration. Traditionally, this service

can be held at three o’clock in the afternoon or later

to mark the hour of Jesus’ death according to the

Gospels.

It is believed that the liturgy for this service is derived

from the earliest days of Christianity. The service

begins in silence and with prayer. The clergy process

into the room silently, dressed in black. In some

traditions, they prostrate themselves before the

cross at this point. Our readings for the day are from

Isaiah’s Suffering Servant poem (Isa. 52:13 –53:12)

and from the sermon to the Hebrews in which the

author explains Jesus’ role as our great High Priest and

Mediator (Heb. 10:1-25). At this time, we return to the

same Gospel reading that we read on Palm Sunday—

the Passion (John 18:1–19:37). This service also

includes the praying of the Solemn Collects in which

we intercede for the church, our nation, and the world.

Our Communion for this service consists of wafers

that have already been blessed during the previous

night’s Maundy Thursday Eucharist. Good Friday is not

a Eucharist service because we are remembering that

Christ’s body was in the grave, and we are waiting for

his resurrected body to bring us new life.

Finally, we take time to venerate the cross. At Church

of the Resurrection, we lay the cross down on the

chancel stage, and all who are led take time to touch

the cross and pray. It is a powerful time of connection

with our sacrificial Savior.

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SILENT PROCESSION: The clergy enters the

room in silence to highlight Good Friday as the

continuation of the long service that begins on Maundy

Thursday and ends with the Great Vigil of Easter.

PROCESSION OF THE CROSS: The

congregation is invited into the immediacy of the wood

of the cross as it is carried through the sanctuary.

VENERATION OF THE CROSS: This tradition

dates back to the fourth century, when Christians

venerated the wood of Jesus’ actual cross. At

Resurrection, we believe that this practice takes us out

of time and, by the Holy Spirit, into the event of Christ’s

crucifixion. It is not a reenactment, but instead a sacred

moment when we are given the gift of repentance as

we physically touch the cross and are moved by Jesus’

healing presence on the cross.

PRAYER MINISTERS: Because this service is

marked by the immediacy of the saving power of the

cross, we fill the room with prayer ministers who are

trained and ready to enter into that moment with you in

prayer.

WHAT YOU SEE & HEAR

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WHAT YOU SEE & HEAR

DEVOTIONAL

YOUR RESPONSE

In the pilgrimage of Holy Week, Good Friday brings

us to a somber and contemplative halt. From the

moment the silent procession enters the sanctuary until

we all leave in silence, we are invited into a focused

contemplation of Jesus’ death on the cross. Each

scripture reading, prayer, and song points us to one

man’s experience on an ancient instrument of torture.

Why? Because we believe that the moment Jesus died

on the cross was the moment the entire world was

rescued from sin and death. That is why we spend so

much time savoring the reality of the cross.

On Good Friday, we celebrate both the specific instant

in history when Jesus redeemed us and the reality

that it can meet us in our sinfulness today. We invite

the Holy Spirit to give us the grace to acknowledge

our personal sinfulness and and then to immediately

find forgiveness available at the cross. It is a stunningly

personal opportunity to ask the Lord to highlight the

sins keeping us from drawing close to him and then to

set those sins down on the wood of the cross.

Is there a sinful habit or pattern that the Lord may be asking you to give to him this Good Friday?

What stands out to you the most about this service?

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REZ CONTEXTThe day before Easter is called Holy Saturday and marks the day that Jesus’ body rested in the tomb. On this day, we do not celebrate Communion. Essentially this is a day of waiting for the resurrection. During the early days of the church, this was a day of fasting for remembrance and peaceful contemplation. At a later point in church history, those who were newly converted to Christianity used this as a day to publically declare their faith in Jesus. After sunset on Saturday, the Great Vigil of Easter (p. 27) would begin, marking the first part of the celebration of Easter.

At Church of the Resurrection, the Great Vigil of Easter developed over the years into a service that highlights our deep desire to meet the Lord through Word and Sacrament by the power of the Holy Spirit. Starting in the 1980s when Resurrection was led by Canon William Beasley, there was a desire to make Holy Week not a series of rituals but a profound time of meeting the Lord. Thanks to his background in theater, Fr. William understood the ability of the arts to make abstract concepts concrete and accessible, and he drew artists to Resurrection. When he brought actors, visual artists, and musicians into the same room and gave them freedom to interpret the Salvation History readings, an explosion of creativity flowed forth. This continues to be true at Resurrection to this day, as artists are asked to be preachers by using their gifts to proclaim the heart of the Gospel.

Because Resurrection was a mobile church from 1991-2012, each move into a new worship space pushed us to a new level of creativity. The move into Glenbard West High School gave us the space for our theatrical and artistic vision to come to full fruition. As the Vigil service grew, we moved into Edman Chapel at Wheaton College, and our artists were challenged to fill a larger space than ever before. Now that we are finally celebrating in our own home, a new level of joy has been unleashed as we adapt to our own space. Through each of these moves, however, Easter has continued to be marked by a bold, creative spirit that is inspired by scripture, liturgy, and the Holy Spirit.

In the past, we combined the theatrical celebration of the Salvation History readings with the Great Vigil of Easter—but in order to give more people an opportunity to hear the Gospel, we have taken these dramatic readings and created a separate afternoon service with a missional focus. We chose the name “Easter Festival” to be more accessible to those outside the church, but we preserve its identity as a service in which we dramatically reinterpret the readings of the Great Vigil through visual art, theater, dance, and song. The artists of Resurrection prepare for months in advance, writing original songs, crafting new art, and theatrically interpreting these scripture stories to tell the story of salvation to the church and those who may never have heard of God’s saving deeds for all people.

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SERVICE OF LESSONS: Old Testament readings are presented dramatically at our Easter Festival in order to

bring a sensory immediacy to the sacramental reality of the texts.

WHAT YOU SEE & HEAR

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WHAT YOU SEE & HEARYOUR RESPONSE

The Easter Festival presents a unique opportunity

to witness the full arc of God’s rescue mission for

his people. These incredible stories also provide a

special chance to invite people who are in need of

God’s saving power. In the service, we are led through

the Old Testament to see how each passage points

us to the saving work of the Resurrected Christ.

These readings tell the epic story of God coming

to the rescue of a creation and a people whom he

loves, and gathering them around himself to live in

his love forever. They are our family history and our

inheritance as children of God. It is through the lens

of this story that Easter holds such power, as it is

the climax of the narrative: God’s rescue mission is

fulfilled when he takes on a physical body, bears our

sins upon himself on the cross, and then defeats death

through his resurrection. It makes our family’s story

our story—and so every year we listen to the narrative

of how God has been rescuing us from the moment

sin entered the world, and we rejoice in the reality that

we have a part in the tale.

Reflect on your personal history. Where do you see God’s rescue plan breaking into your story?

This service is uniquely invitational. Who could you invite to the Easter Festival?


DEVOTIONAL

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HISTORICAL CONTEXTThe Great Vigil of Easter is the crowning jewel of Holy Week; it begins after sunset on Holy Saturday and extends through the night, culminating in a sunrise Easter Acclamation service. Of all the services celebrated during Holy Week, the Easter Vigil is the oldest known service of the week. The earliest references to the Vigil are found in the second century. In the third and fourth centuries, Christians believed this was the most significant holy day for new Christians to declare their faith and become full members of the family of God. The Easter Vigil celebrates the resurrection of Jesus Christ from the dead and looks forward to his coming again in glory to fully reconcile the world to himself. The Easter Vigil has four important parts: the Service of Light, the readings, baptism, and the Eucharist. The Service of Light is often referred to as the Exsultet. The light represents our passage from the darkness of death on Good Friday into the light of life on Easter Sunday. It is at this time that the Paschal Candle is lit from a new fire outside of the church. Clergy members then process into the sanctuary with the light. As they reach the doors of the sanctuary, they stop and knock prior to entering. As the Paschal Candle enters the room, it is the only light. The Paschal Candle will burn during every service through Easter until Pentecost.

For the rest of the night, we celebrate the Liturgy of the Word, or the Vigil readings. At Resurrection, we spend one hour exploring each reading through worship, an original song, preaching, and Holy Spirit ministry

time. It is a time for us to slow down and dig deeply into the story of salvation presented to us through the Vigil readings. It is also an opportunity for the many lay preachers and worship leaders at Resurrection to have an opportunity to lead. Throughout history, the number of readings has varied. There are nine readings currently found in the Book of Common Prayer, and at Resurrection we add a tenth passage for the second reading—the Fall.

At 6am the Easter Acclamation service begins, and candidates for baptism are presented even as the congregation renews their own baptismal vows. Finally, we reach the moment that we wait for patiently during Lent and all of Holy Week: the Easter Acclamation and the Holy Noise. The celebrant exclaims to the people: “Alleluia, Christ is risen!” And the people respond: “The Lord is risen, indeed! Alleluia!” At this time, we shout and sing and dance as we celebrate the hope given to us all those many years ago on that first Easter Sunday morning, and we rejoice in the expectation of the return of Christ in the future. This is truly the greatest moment of the entire year.

We then conclude the service by celebrating the Eucharist, enjoying together the meal that makes us one with Jesus’ body and blood and unites us with the church throughout the ages. The Eucharist reminds us throughout the year of the death and resurrection of Jesus which we celebrate during Holy Week, and the first Eucharist of Easter is an especially poignant moment as it concludes our Holy Week pilgrimage.

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SERVICE BEGINS IN DARKNESS: The Great

Vigil of Easter begins in darkness because this service

moves us from the darkness of Jesus’ death on Good

Friday to the light of life found in Jesus’ resurrection at

sunrise on Easter morning.

POUNDING ON DOOR: Bishop Stewart pounds

on the doors of the sanctuary as a reminder that Christ

broke down the doors of Hell when he defeated death.

BISHOP CARVING ON NEW PASCHAL

CANDLE: Every year, Bishop Stewart carves the

Greek symbols “Alpha” and “Omega” (“beginning”

and “end”) to highlight Christ’s eternal presence

with us.

“THE LIGHT OF CHRIST”: The early church would

strike a light on Jesus’ tomb and carry the flame with

them throughout their celebration of his resurrection.

Today, we light a Paschal candle every year as a

reminder of the pillar of fire that led the Israelites to

safety in Exodus 13.

THE EXSULTET: Also known as the “Easter

Proclamation,” this poetic hymn is sung by a cantor and

brings the salvation narrative of Holy Week into focus

around the Light of Christ.

CONGREGATIONAL CANDLES: The light from

the Paschal candle is spread to the whole congregation

as a symbol of the intensely personal nature of Christ’s

presence with each of us.

THE HOLY NOISE: The conclusion of the Great

Vigil of Easter takes place at 6am when the celebrant

declares that Christ is risen. Resurrection has taken

the ancient custom of ringing bells in celebration to

new heights through the “Holy Noise,” when the entire

congregation makes a “joyful noise unto the Lord.”

WHAT YOU SEE & HEAR

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DEVOTIONALThe Great Vigil of Easter is the crowning jewel in our

Holy Week pilgrimage. While you may be tempted

to think that of Easter Sunday, in reality it is this quiet

service that begins in darkness on Holy Saturday and

erupts into joyous celebration at sunrise on Easter

morning that encapsulates our pilgrimage. Hour by

hour, we walk with the Lord from death to life, until the

glorious moment when a Spirit-filled impartation of joy

is released and we celebrate that the resurrection is,

indeed, real.

As we keep vigil through the night with Jesus, we join

with believers who, for millennia, have understood

the incredible significance of this evening and have

given up sleep, despite being near the end of a long

pilgrimage, in order to worship and pray. This is how

we find ourselves dancing and singing at sunrise on

Easter Sunday, sleepless as we may be. The joy of the

Gospel overtakes us and we celebrate with childlike

freedom the hope that we have as children of the

living God.

YOUR RESPONSEWhen was the last time that you were moved by the joy of the resurrection?


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HISTORICAL CONTEXTEaster Sunday marks the first Sunday of the Easter

season, which continues through Pentecost. Originally,

in the ancient church, Easter Sunday did not have a

proper liturgy because the Easter Vigil continued

into Easter Sunday and concluded with the Eucharist.

Different parts of the church throughout history used

this time to dramatize the women returning to the

empty tomb or to consecrate a new church.

At Resurrection, we continue our celebration from

the Easter Vigil into Sunday morning. For each of our

Easter services, we repeat the Easter Acclamation,

we baptize people, and we share the Eucharist. These

services minister the joy that was released through the

Great Vigil of Easter.

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BAPTISMS: Baptism as the passage from death to

life is powerfully reinforced by the celebration of Jesus’

resurrection.

ASPERGES: We rejoice in our own baptisms as

the clergy sprinkle the waters of baptism on the

congregation.

EASTER ACCLAMATION: To mark the end of the

Lent and as the climax of our Holy Week pilgrimage,

Bishop Stewart proclaims, “Alleluia! Christ is Risen!”

FLOWERS AND BANNERS: After a season of

visual fasting, the beauty of the Lord’s resurrection is

reflected in the sanctuary being filled with fresh flowers

and bright banners.

DANCING: This Resurrection tradition began in the

early ‘90s as a spontaneous response to the healing

and joy of the Lord’s presence. It has since grown

to be an integral part of our Easter experience, as

children and adults alike overflow with the joy of the

Resurrection.

WHAT YOU SEE & HEAR

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YOUR RESPONSE

We have arrived at our culminating Holy Week service:

Easter morning. One word perfectly sums up this

service: joy!

Having walked with Jesus through the suffering, pain,

and anguish of this week, the celebration of the Easter

service is all the sweeter. Experiencing the weight of

our sin and the cost of Jesus’ sacrifice on Good Friday

gives us all the more reason to rejoice at Jesus’ ultimate

victory. We recognize the depth of the darkness from

which Jesus has saved us. We also rejoice in what we

are saved for: eternal life with the Lord. Through Jesus’

final victory, the victory over death itself, we are able to

be with God forever. We will not be with God simply in

a metaphorical or ethereal way—no, we are promised

that we will share in Jesus’ resurrection. We will be able

to physically walk with Jesus in our heavenly home.

The palpable joy in this service comes from being in

the presence of the Lord and is a taste of the heavenly

joy we will one day experience in fullness. This service

invites us to enter into this glimpse of heaven with

childlike faith and to revel in the joy of being with God

and in his power. Dance and proclaim that the Lord

is good and that the Lord has done it: he has won the

victory!

When was the last time you experienced or witnessed true joy? How was it different from feeling simply happy?

Easter Sunday is a wonderful day to bring guests. Is there someone you could invite? What stands out to you most about this service?

DEVOTIONAL

WHAT YOU SEE & HEAR

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A PRAYER FOR HOLY WEEK: Assist us mercifully with your help, O Lord God of our salvation, that we may enter with joy upon the contemplation of those mighty acts, whereby you have given us life and immortality; through Jesus Christ our Lord. Amen.

© 2016 Church of the Resurrection. All rights reserved.935 W. Union Ave. Wheaton, IL 60187

churchrez.org

Editor: Meghan Robins • Assistant Editor: Ellen Richard Design: Alan Miller • Illustrations: Brittney Dunn

Introduction: Canon Dr. Stephen Gauthier and Dr. Barbara Gauthier Writers: Meghan Robins, Ellen Richard, Sarah Graham • Copyediting: Anna Robbins, Ellen Richard

Production: Bethany McLellan • Photos: Michael Johnson, Ryn Manby Resurrection History: Bp. Stewart Ruch III

Resurrected Christ: Laura Tabbut, Janice Wood, and Ray Wu, 2011

CHURCHREZ.ORG/HOLYWEEK

a guide to holy week at resurrection

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