Liturgical year
Western
Advent Christmastide Epiphany Lent Easter Triduum Easter season Feast of the Ascension Pentecost Ordinary Time
Eastern
Feast of Cross Nativity Fast Nativity Theophany Great Lent Pascha Pentecost Transfiguration Dormition Protection

In the Christian liturgical calendar, there are several different feasts known as Feasts of the Cross, all of which commemorate the cross used in the crucifixion of Jesus. While Good Friday is dedicated to the Passion of Christ and the Crucifixion, these days celebrate the cross itself, as the instrument of salvation.

September 14

The original name of this feast was the Feast of the Exaltation of the Cross, by which name it is still known by the Orthodox Church and the Eastern Catholic Churches. Since 1970, it has been called in English the Triumph of the Cross by the Latin Rite of the Roman Catholic Church. However, in Latin its name remains The Exaltation of the Cross. In some parts of the Anglican Communion it is called Holy Cross Day, a name also used by Lutherans. In Jewish folklore the feast was established by Saint Peter for converted Jews to observe instead of Rosh Hashanah.

The feast commemorates the finding of the True Cross in 325 by St. Helena, the mother of the Roman emperor Constantine I during a pilgrimage she made to Jerusalem. The Church 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 ^[1] of the cross placed inside it. In 614, that portion of the cross was carried away from the church by the Persians, and remained missing until it was recaptured by the Byzantine Emperor Heraclius in 628. The cross was returned to the church the following year after initially having been taken to Constantinople by Heraclius.

The date used for the feast marks the dedication of the Church of the Holy Sepulchre in 335. This was a two-day festival: although the actual Consecration of the church was on September 13, the cross itself was brought outside the church on September 14 so that the clergy and faithful could pray before the True Cross, and all could come forward to venerate it.

Western practices

In Roman Catholic liturgical observance, red vestments are worn at church services conducted on this day, and if the day falls on a Sunday, its Mass is used instead of that for the occurring Sunday in Ordinary Time or after Pentecost which would otherwise fall thereon.

Until 1962, the Wednesday, Friday and Saturday of the calendar week after the one in which September 14 falls were designated as one of each year's four sets of Ember days by the church in the West. In more recent years, there have been permissions to move these observances for local reasons.

September 14 is the titular feast of the Congregation of Holy Cross and the Episcopal Church's Order of the Holy Cross.

Eastern practices

In Eastern Orthodox and Byzantine Catholic practice, the Universal Exaltation of the Precious and Life-creating Cross commemorates both the finding of the True Cross in 326 and its recovery from the Persians in 628, and is considered to be one of the Great Feasts of the church year. September 14 is always a fast day, even if it falls on Saturday or Sunday, and the eating of meat, dairy products and fish is prohibited. The Feast of the Exaltation has a one-day Forefeast and an eight-day Afterfeast. The Saturday and Sunday before and after September 14 are also commemorated with special Epistle and Gospel readings about the Cross at the Divine Liturgy.

During the All-Night Vigil on the Eve of the Feast, a cross is placed on the Holy Table (altar) where it reposes during the Vigil. The cross is placed on a tray that has been covered with an Aër (liturgical veil) and decorated with fresh basil leaves and flowers, and a candle burns before it. The cross reposes on the "High Place" of the Holy Table, where the Gospel Book normally lies. Those portions of the Vigil which would normally take place before the Icon of the Feast (the chanting of the Polyeleos and the Matins Gospel) instead take place in front of the Holy Table.

One of the high points of the celebration is when, after the Great Doxology, the priest or bishop brings the Cross out of the sanctuary. He sets the cross on a table (tetrapod or analogion) in the center of the temple (nave of the church) as the choir sings of the festal Troparion of the Cross: "Save, O Lord, Thy people, and bless Thine inheritance, granting unto Orthodox Christians [sometimes translated as "Christians of the true faith"] victory over enemies, and by the power of Thy Cross, do Thou preserve Thy commonwealth."

In cathedrals and monasteries, a special "Exaltation" is performed by the bishop or abbot, standing in the center of the church. This consists of his taking the cross in his hands and raising it above his head. He makes an exclamation, to which the choir responds, chanting, Kyrie eleison ("Lord, have mercy") 100 times. As they chant, he makes the sign of the cross with it three times, then slowly bows down to the ground, and stands up again raising the cross above his head as before. This process is repeated four more times to the four points of the compass.^[2]

Then, whether the special Exaltation has been performed or not, the clergy and the members of the congregation prostrate themselves on the ground as all sing, "Before Thy Cross, we bow down in worship, O Master, and Thy holy Resurrection we glorify" three times (at the words "Thy holy Resurrection" all stand up again). Then all come forward to venerate the cross and receive the priest's blessing (see Veneration of the Cross, below). During the veneration, stichera attributed to the Emperor Leo are chanted by the choir.

The cross will remain in the center of the temple throughout the Afterfeast, and the faithful will venerate it whenever they enter or leave the church. Finally, on the Apodosis of the Feast, the priest and deacon will cense 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 the Holy 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 lesster Feasts of the Cross mentioned below.

• Icon and Synaxarion of the Feast

Armenian Apostolic Church

The Armenian Apostolic Church observes a five-day fast, called the Fast of the Holy Cross from September 10 through September 14, in preparation for the Feast of the Holy Church in view of the Holy Cross, which they celebrate on September 15. September 16 is observed as the Feast of the Exaltation of the Holy Cross (Khachverats in Armenian), 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 Armenian tradition, the first one to "exalt" the Cross was the Apostle James of Jerusalem, the "Brother of the Lord". On the Sunday nearest September 14, the liturgy is marked with an antasdan service (blessing of the fields) during which the processional 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 Church celebrates the Feast of the Holy Cross of Varak (Varaka Khach) commemorating the 3rd century placement of an authentic relic of the cross in Armenian soil. This is a cross feast unique to the Armenian Church.

On the Sunday closest to October 26, the Armenian Church celebrates the Discovery of the Holy Cross (Kyood Khach), commemorating the finding of the True Cross by St. Helena (327 AD).

Ethiopian Orthodox Tewahedo Church

The Ethiopian Orthodox Tewahedo Church, which is one of the five oriental churches comemorates the finding of the true cross on September 28 (Meskerem 17 of the Ethiopian Calendar). However it is on the eve of this day that colorful celebrations take place. The day is called "Demera" in Amharic - meaning Bonfire. It is lit by the Patriarch of the church in remembrance of Queen Helena's path of finding the trues cross in Jerusalem. In this day hundreds of thousands of faithful congregate in the Maskal Square, which is Addis Ababa's greatest open arena for a very vibrant ceremony of religious chantings around the bonfire.

September 13

The Assyrian Church of the East celebrates the finding of the Cross on September 13, and considers it to be a major feast. The Assyrian Church considers the Sign of the Cross to be a seventh Sacrament, by which all of the other Sacraments are sealed and perfected (it takes the place of Marriage, which they do not name in their traditional list of Sacraments).

October 12

In the Russian Orthodox Church, October 12 is the commemoration of the Translation of a Portion of the Life-Giving Cross from Malta to Gatchina.

• Photo of Relic

March 6

On the liturgical calendar of the Eastern Othodox Church, this day commemorates the Uncovering 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 September 14 feast 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 September 14 feat.

• Icon and Synaxarion

May 3

In the Gallican usage, beginning about the seventh century, the Feast of the Cross was celebrated on May 3, and called "Crouchmas" (for "Cross Mass"). According to the Catholic Encyclopedia, when the Gallican and Roman practices were combined, the September date was used to commemorate the rescue from the Persians and the May date was kept as the Finding of the Holy Cross or Invention of the True Cross to commemorate the finding. (The word comes from the Latin invenire, "to find", and should not be understood in the modern sense of creating something new.) This date is that used in the Church of England's Book of Common Prayer liturgy, but the new Common Worship liturgy has followed the Roman Catholic Church's lead, and Holy Cross Day is now celebrated on 14 September.

This feast was removed from the General Roman Calendar effective in 1970 by the Second Vatican Council as part of its policy of either moving or abolishing feasts that would typically occur during Advent or Lent, or in the time between Christmas and the Epiphany or in the time between Easter and Pentecost (May 3 always falls during the latter), as well as removing feasts which celebrate a particular saint or occurrence twice. However, it is still commemorated in some Catholic parishes, and some churches of the Anglican Communion (such as the Church of England) still recognize it as an optional observance.

August 1

The Eastern Orthodox and Eastern Catholics commemorate the Feast of the Procession of the Venerable Wood of the Cross on August 1st. This day marks the beginning of the Dormition Fast. The propers of the feast are combined with those of the Holy Macabean Martyrs, the commemoration of whose endurance is deemed appropriate for the first day of a fast. Unlike the September 14 observance, 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 in Constantinople (modern-day Istanbul, Turkey). It was the custom there to carry the relic of the True 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 (July 31), which is observed as a Forefeast, it was taken out of the imperial treasury, and laid upon the altar of the "Great Church" (Hagia Sophia). On August 1 it was solemly placed in the center of the Great Church for all the faithful to venerate. The relic was taken in procession daily throughout the city, offering it to the people to venerate until the Feast of the Dormition of the Theotokos (August 15), when it was returned again to the imperial treasury.

In commemoration of this tradition, it is customary to have a crucession (a procession headed by the cross) and celebrate the Lesser 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 the Transfiguration (August 6) and the Icon of Christ "Not Made by Hands" (August 16). Because of the blessing of holy water, this holy day is sometimes called "Savior of the Water." There may also be celebrated on this day the Rite of Blessing New Honey, for which reason the day is also referred to as "Savior of the Honey."

According to St. Nikolaj Velimirović, this feast was instituted by mutual agreement of the Greeks and Russians to commemorate the simultaneous victories of the Byzantine Emperor Manuel I Komnenos over the Bulgarians and the Russian Prince Andrei Bogolyubsky over the Saracens in the 12th century.^[3]

In the Russian Orthodox Church, this feast also celebrates the Baptism of Rus, which occurred on August 1, 988.

• Synaxarion

Moveable Feasts

In addition to celebrations on fixed days, there are certain days of the variable cycle when the Cross in celebrated.

The Roman Catholic and Orthodox Churches have a formal Adoration of the Cross during the services for Good Friday.

In the Roman Breviary before the 1961 reform, a Commemoration of the Cross was made during Eastertide except when the Office or Commemoration of a Double or Octave occurs, replacing the Suffrage of the Saints said outside Eastertide.

Eastern Christians celebrate an additional Veneration of the Cross on the third Sunday of Great Lent. The services for this day are modelled on the Feast of the Exaltation (September 14), including bringing the cross out into the center of the church and its veneration by the faithful. It remains in the center of the church until Friday of the week following (the Fourth Week of Great Lent). On Monday and Wednesday of the Fourth Week, a Veneration of the Cross takes place at the First Hour (repeating a portion of the service from the All-night Vigil of the previous Sunday). On Friday of that week, the veneration takes place after the Ninth Hour, after which the cross is returned to the sanctuary by the priest and deacon.

• Icon and Synaxarion

Wednesday and Friday

In addition to all of the above commemorations, Orthodox also hold Wednesday and Friday throughout the year as a commemoration of the Cross.

Veneration of the Cross

Feast Days

In the Eastern Orthodox Church, on several of the feast days metioned 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 the Little Hours, depending upon the particular feast, and local custom.

The faithful come forward and make two prostrations, 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 in monasteries).

End of Services

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 the bishop or priest, 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, often gold or gold-plated, and can be enameled and/or decorated with jewels. The figure of Jesus on the Cross (the soma) is usually engraved, enameled, or painted on the cross, rather than being a separate three-dimensional figure as is found on a crucifix. This is due to the Orthodox practice of using icons rather than statues in church.

Notes

External links

• "" in the 1913 Catholic Encyclopedia.
• The Elevation of the Venerable and Life-Giving Cross Greek Orthodox
• Photo of Exaltation of the Cross by a Bishop in Russia