Confession is in decline and repentance is mispprehended. The decline and the misapprehension cannot be easily qualified, but they are unmistakable at least inasmuch as they are considered to be no more than incidental practices in the life of the Church today. The traditional way of thinking of sin and forgiveness has collapsed among a growing number of Christians. Nothing less than a theological and pastoral renewal is necessary in order to rediscover the living meaning of repentance and confession.
The gift of God's forgiveness is received through private prayer, corporate worship, the disciplines of prayer and fasting, penitential services and above all through the sacrament of Holy Confession.
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.
On Great Friday the Church remembers the ineffable mystery of Christ's death. Death - tormenting, indiscriminate, universal - casts its cruel shadow over all creation. It is the silent companion of life. It is present in everything, ready to stifle and impose limits upon all things. The fear of death causes anguish and despair. It shackles us to the appearances of life and makes rebellion and sin erupt in us (Heb 2.14-15).
On Great Thursday the focus of the Church turns to the events that occurred in the Upper Room and at the Garden of Gethsemane.In the Upper Room, while at meal, Jesus established and instituted the mystery or sacrament of the holy Eucharist and washed the feet of His disciples as well.The Garden of Gethsemane calls our attention to Jesus' redemptive obedience and sublime prayer (Mt 26.36-46). It also brings us before the cowardly, treacherous act of Judas, who betrayed Christ with a kiss, the sign of love and friendship.
The first part of Great Week presents us with an array of themes based chiefly on the last days of Jesus' earthly life. The story of the Passion, as told and recorded by the Evangelists, is preceded by a series of incidents located in Jerusalem and a collection of parables, sayings and discourses centered on Jesus' divine sonship, the kingdom of God, the Parousia, and Jesus' castigation of the hypocrisy and dark motives of the religious leaders.
The solemnities of Great Week are preceded by a two-day festival commemorating the resurrection of Lazaros and the triumphant entry of Christ into Jerusalem. These two events punctuate Christ's ministry in a most dramatic way (Jn 11. l- 12,19). By causing the final eruption of the unrelenting hostility of His enemies, who had been plotting to kill him, these two events precipitate Christ's death. At the very same time, however, these same events emphasize His divine authority. Through them Christ is revealed as the source of all life and the promised Messiah. For this reason, the interlude which separates Great Week from the Great Fast is Paschal in character. It is the harbinger of Christ's victory over death and of the inrush of His kingdom into the life of the world.
Holy Week in the Eastern Orthodox Church institutes the sanctity of the whole calendar year of the Church. Its center of commemorations and inspiration is Easter wherein the glorified Resurrection of Jesus Christ is celebrated. Every Sunday is dedicated in the Eastern Orthodox Church to the Resurrection of the Lord. One hundred days also are dedicated to Easter, 50 before it for preparation, and another 50 after it for commemorating the glorification of the Lord. Easter is considered the 'Feast of Feasts'.
The services of Holy Week transform us into eyewitnesses and direct participants in the awesome events of the Passion and Resurrection of Jesus Christ. In readings taken from both Old and New Testaments, in hymns, processions, and liturgical commemoration, we see the fulfillment of the Messianic prophecies, and the mighty acts by which God Himself, in the person of Jesus Christ, grants us forgiveness for our sins, and rescues us from the pain of eternal death.
In the Orthodox Church the Holy Chrism is consecrated by the Ecumenical Patriarch on Holy Thursday for use in holy churches for the celebration of the sacrament of Holy Chrismation. The sacrament of Holy Chrismation is the visible sign of the transmission of gifts of the Holy Spirit upon those entering Orthodoxy. The Holy Chrism is thus a bond that unites all true Orthodox Christians throughout the world.