Then the epistle is read, the same epistle that is still read at Baptism (Romans 6:3-11), in which Christ’s death and resurrection become the source of the death in us of the “old man,” the resurrection of the new, whose life is in the Risen Lord. During the special verses sung after the epistle, “Arise O God and judge the earth,” the dark Lenten vestments are put aside and the clergy vest in the bright white ones, so that when the celebrant appears with the Gospel the light of Resurrection is truly made visible to us, the “Rejoice” with which the Risen Christ greeted the women at the grave is experienced as being directed to us.

The Liturgy of St. Basil continues in this white and joyful light, revealing the Tomb of Christ as the Life-giving Tomb, introducing us into the ultimate reality of Christ’s Resurrection, communicating His life to us, the children of fallen Adam.

One can and must say that of all services of the Church that are inspiring, meaningful, revealing, this one — the Vespers and Liturgy of St. Basil the Great on the Great and Holy Saturday — is truly the liturgical climax of the Church. If one opens one’s heart and mind to it and accepts its meaning and its light, the very truth of Orthodoxy is given by it, the taste and the joy of that new life which shown forth from the grave.

The author

Father Alexander Schmemann, Great and Holy Saturday. Vespers and the Divine Liturgy of St. Basil the Great. Prepared by Rev. Paul Lazar. Introduction by Rev. Alexander Schmemann. Department of Religious Education, New York, 1976