Feast of the Cross by order of Helena and Constantine. The church was ded- icated nine years later, with a portion of the cross[note 1] placed inside it. Other legends explain that in 614, that portion of the cross was carried away from the church by the Persians, and remained missing until it was recap- tured by the Byzantine Emperor Heraclius in 628. Ini- tially taken to Constantinople, the cross was returned to the church the following year. The date of the feast marks the dedication of the Church of the Holy Sepulchre in 335.[3] This was a two-day fes- tival: 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 for- ward to venerate it. 1.1 Western practices In Roman Catholic liturgical observance, red vestments are worn at church services conducted on this day, and Russian icon of Feast of the Exaltation of the Cross (icon from [note 2] Yaroslavl by Gury Nikitin, 1680. Tretyakov Gallery, Moscow). if the day falls on a Sunday, its Mass readings are used instead of that for the occurring Sunday in Ordinary Time. The lectionary of the Church of England (and In the Christian liturgical calendar, there are several dif- other Anglican churches) also stipulates red as the litur- ferent Feasts of the Cross, all of which commemorate gical colour for 'Holy Cross Day'.[4] the cross used in the crucifixion of Jesus. While Good Friday is dedicated to the Passion of Christ and the Cru- Until 1969, the Wednesday, Friday, and Saturday of the cifixion, these days celebrate the cross itself, as the in- calendar week after the one in which 14 September falls strument of salvation. were designated as one of each year’s four sets of Ember days by the Church in the West. Organization of these celebrations is now left to the decision of episcopal con- ferences in view of local conditions and customs. 1 September 14 September 14 is the titular feast of the Congregation of Holy Cross, The Companions of the Cross and the This feast is called in Greek Ὕψωσις τοῦ Τιμίου καὶ Episcopal Church's Order of the Holy Cross. This date [1] Ζωοποιοῦ Σταυροῦ (“Raising Aloft of the Honored also marked the beginning of the period of fasting, except and Life-Giving Cross”) and in Latin Exaltatio Sanc- on Sundays and ending on Easter Sunday, that was stipu- tae Crucis. In English, it is called The Exaltation of lated for Carmelites in the Carmelite Rule of St. Albert the Holy Cross in the official translation of the Roman of 1247.[5] The Rule of St. Benedict also prescribes this Missal, while the 1973 translation called it The Triumph day as the beginning of monastic winter (i.e., the period of the Cross. In some parts of the Anglican Communion when there are three nocturns of psalms and readings at the feast is called Holy Cross Day, a name also used Matins) which also ends at Easter. by Lutherans. The celebration is also sometimes called Feast of the Glorious Cross.[2] According to legends that spread widely, the True Cross 1.2 Eastern Orthodox practice was discovered in 326 by Saint Helena, the mother of the Roman Emperor Constantine the Great, during a In Byzantine liturgical observance, the Universal Exal- pilgrimage she made to Jerusalem. The Church of the tation (also called Elevation in Greek Churches) of Holy Sepulchre was then built at the site of the discovery, the Precious and Life-creating Cross commemorates 1 2 1 SEPTEMBER 14 both the finding of the True Cross in 326 and its recov- ery from the Persians in 628, and is one of the Twelve Great Feasts of the church year. September 14 is al- ways a fast day 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 Sat- urday and Sunday before[note 3] and after[6] September 14 are also commemorated with special Epistle and Gospel readings[note 4] about the Cross at the Divine Liturgy. On the eve of the feast before small vespers the priest, having prepared a tray with the cross placed on a bed of fresh basil leaves or flowers, covered with an aër (liturgi- cal veil), places it on the table of prothesis; after that ser- vice, the priest carries the tray on his head preceded by lighted candles and the deacon censing the cross, process- ing to the holy table (altar), in the center whereof laying the tray, in the place of the Gospel Book, the latter being set upright at the back of the altar.[7] Those portions of the vespers and matins which in sundry local customs take place before the Icon of the Feast (e.g.,the chanting of the Polyeleos and the Matins Gospel[note 5]) instead take place in front of the Holy Table.[8] The bringing out of the cross and the exaltation ceremony occur at matins.[7] The cross remains in the center of the temple throughout the afterfeast, and the faithful venerate it whenever they enter or leave the church. Finally, on the leave-taking (apodosis) of the feast, the priest and deacon will cense around the cross, there will be a final veneration of the cross, and then they will solemnly bring the cross back Exaltation of the Cross from the Très Riches Heures du Duc de into the sanctuary through the Holy Doors. This same Berry (Musée Condé, Chantilly) pattern of bringing out the cross, veneration, and return- ing the cross at the end of the celebration is repeated at a number of the lesser Feasts of the Cross mentioned below.[9] 1.3 Oriental orthodox practice 1.3.1 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 cel- ebrate on September 15. September 16 is observed as the Feast of the Exaltation of the Holy Cross (Khachver- ats 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 Apos- tle James of Jerusalem, the “Brother of the Lord”. On the Orthodox Cross set for special veneration on the feast of The Sunday nearest September 14, the liturgy is marked with Universal Exaltation of the Precious and Life Giving Cross. 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. 3 On the Sunday nearest September 28 (always two weeks 3 October 12 after the Exaltation) the Armenian Church celebrates the Feast of the Holy Cross of Varak (Varaka Khach) com- In the Russian Orthodox Church, October 12 is the com- memorating the third century placement of an authentic memoration of the Translation of a Portion of the Life- relic of the cross in Armenian soil at Varagavank. This is Giving Cross from Malta to Gatchina. a cross feast unique to the Armenian Church. A portion of the Life-Giving Cross of the Lord, as well On the Sunday closest to October 26, the Armenian as the Philermos icon of the Mother of God and the right Church celebrates the Discovery of the Holy Cross (Ky- hand of St. John the Baptist were preserved on the island ood Khach), commemorating the finding of the True of Malta by the Knights of the Catholic Order of St. John Cross by Saint Helena (327 AD). of Jerusalem, who controlled the island. In 1798, when the French seized the island, the Maltese 1.3.2 Ethiopian Orthodox Tewahedo Church Knights turned to the Russian Empire for defense and protection. To this end, they elected Paul I, the Tsar of The Ethiopian Orthodox Tewahedo Church and the Cop- Russia, as Grand Master of the Order. The Tsar accepted tic Church of Alexandria, commemorate the finding of his election. On October 12, 1799, Maltese knights came the true cross on Meskerem 17 of the Ethiopian Calen- to their new Priory Palace, just built for them by Paul in dar correspondng to September 27 in the Julian Calendar Gatchina (45 km. [27 miles] south of St. Petersburg), (or, in leap years, one day later. The eve of this day is and offered these ancient and holy treasures to their new popularly called “Demera” in Amharic - meaning Bon- Grand Master, the Tsar. fire. The Patriarch of the Ethiopian Orthodox Tewahedo In the autumn of 1799 the holy items were transferred to Church lights a large bonfire in Maskal Square, Addis St. Petersburg and placed in the Winter Palace within the Ababa's greatest open arena, and smaller bonfires are lit internal church dedicated to the Icon of the Savior Not- by individuals and local parishes throughout the country. Made-by-Hands. The Feast for this event was established Thousands attend the colourful and vibrant ceremony of in 1800.[10] religious chantings around the bonfire in Maskal Square, which owes its name to the ceremony, “maskal” meaning in Ge'ez “cross”.