Comments on the Main Themes
On Great Saturday the Church contemplates the mystery of the Lord’s descent into Hades, the place of the dead. Death, our ultimate enemy, is defeated from within. “He (Christ) gave Himself as a ransom to death in which we were held captive, sold under sin. Descending into Hades through the Cross … He loosed the bonds of death” (Liturgy of St. Basil). The hymnographer of the Church describes the mystery with these words:
Come, let us see our Life lying in the tomb, that He may give life to those that in their tombs lie dead. Come, let us look today on the Son of Judah as He sleeps, and with the prophet let us cry aloud to Him: Thou hast lain down, Thou hast slept as a lion; who shall awaken Thee, O King? But of Thine own free will do Thou rise up, who willingly dost give Thyself for us. O Lord, glory to Thee.
Today a tomb holds Him who holds the creation in the hollow of His hand; a stone covers Him who covered the heavens with glory. Life sleeps and hell trembles, and Adam is set free from his bonds. Glory to Thy dispensation, whereby Thou hast accomplished all things, granting us an eternal Sabbath, Thy most holy Resurrection from the dead.
Hymns of the Ainoi
On Great Saturday our focus is on the Tomb of Christ. This is no ordinary grave. It is not a place of corruption, decay and defeat. It is life-giving (zoopoios) a source of power, victory and liberation.
O happy tomb! It received within itself the Creator, as one asleep, and it was made a divine treasury of life, for our salvation who sing: O God our Deliverer, blessed art Thou.
The Life of all submits to be laid in the tomb, according to the law of the dead, and He makes it a source of awakening, for our salvation who sing: O God our Deliverer, blessed art Thou
Hymns of the 7th Ode
Great Saturday is the day between Jesus’ death and His resurrection. It is the day of watchful expectation, in which mourning is being transformed into joy. The day embodies in the fullest possible sense the meaning of xarmolipi – joyful-sadness, which has dominated the celebrations of Great Week. The hymnographer of the Church has penetrated the profound mystery, and helps us to understand it through the following poetic dialogue that he has devised between Jesus and His Mother:
Weep not for me, O Mother, beholding in the sepulcher the Son whom thou hast conceived without seed in thy womb. For I shall rise and shall be glorified, and as God I shall exalt in everlasting glory those who magnify thee with faith and love.
“O Son without beginning, in ways surpassing nature was I blessed at Thy strange birth, for I was spared all travail. But now beholding Thee, my God, a lifeless corpse, I am pierced by the sword of bitter sorrow. But arise, that I may be magnified.”
“By mine own will the earth covers me, O Mother, but the gatekeepers of hell tremble as they see me, clothed in the bloodstained garment of vengeance: for on the Cross as God have I struck down mine enemies, and I shall rise again and magnify thee.”
“Let the creation rejoice exceedingly, let all those born on earth be glad: for hell, the enemy, has been despoiled. Ye women, come to meet me with sweet spices: for I am delivering Adam and Eve with all their offspring, and on the third day I shall rise again.”
9th Ode of the Canon
Great Saturday is the day of the pre-eminent rest. Christ observes a Sabbath rest in the tomb. His rest, however, is not inactivity but the fulfillment of the divine will and plan for the salvation of humankind and the cosmos. He who brought all things into being, makes all things new. The recreation of the world has been accomplished once and for all. Through His incarnation, life and death Christ has filled all things with Himself He has opened a path for all flesh to the resurrection from the dead, since it was not possible that the author of life would be dominated by corruption.
Moses the great mystically prefigured this present day, saying: “And God blessed the seventh day.” For this is the blessed Sabbath, this is the day of rest, on which the only-begotten Son of God rested from all His works. Suffering death in accordance with the plan of salvation, He kept the Sabbath in the flesh; and returning once again to what He was, through His Resurrection He has granted us eternal life, for He alone is good and loves mankind.
Hymn of the Ainoi
St. Paul tells us that “God was in Jesus Christ reconciling the world to Himself” (2 Cor 5.19). Hence, eternal life – real and self-generating – penetrated the depths of Hades. Christ who is the life of all destroyed death by His death. That is why the Church sings joyously “Things now are filled with light, the heaven and the earth and all that is beneath the earth” (Canon of Pascha). The Church knows herself to be “the place, the eternal reality, where the presence of Christ vanquishes Satan, hell and death itself.
The solemn observance of Great Saturday help us to recall and celebrate the great truth that “despite the daily vicissitudes and contradictions of history and the abiding presence of hell within the human heart and human society,” life has been liberated! Christ has broken the power of death.
The death of Christ is the greatest miracle as well as the ultimate manifestation of God’s boundless love for the whole creation. It is no mere man who died. The One who was laid in the tomb is none other than the eternal and deathless Word of God, who taking on flesh humbled Himself, obediently accepting even death, death on a cross (Phil 2.8). Pascha has nothing to do with romanticism and sentimentalities. Someone put it in these bold, vivid terms: “Easter is not about the return of the robin in spring or crocuses or a butterfly coming out of the cocoon or any of that pagan drivel. It’s about a Body that somehow got loose. The Gospel accounts strain to describe what happened, but don’t make any mistake about it, they’re trying to describe something unearthly: death working backwards. So I can’t talk about ‘the eternal rebirth of hope’ or ‘Jesus living on in our hearts.’ We’re talking about a dead Jew, crucified, who came back to life … This is God we’re talking about, a real God, people, not some projection of our ego.”
It is not without significance that the icon of the Resurrection in our Church is the Descent of Christ into Hades, the place of the dead. This icon depicts a victorious Christ, reigned in glory, trampling upon death, and seizing Adam and Eve in His hands, plucking them from the abyss of hell. This icon expresses vividly the truths resulting from Christ’s defeat of death by His death and resurrection.
~Reverend Alkiviadis Calivas, Great Saturday, “Great Lent, Holy Week & Pascha,” Website of the Greek Orthodox Archdiocese of America, http://lent.goarch.org/articles/lent_saturday.asp
