The origin of the custom of a yearly commemoration of the crucifixion is involved in some obscurity. It may be regarded as certain, indeed, that among Jewish Christians it almost imperceptibly grew out of the old habit of annually celebrating the Passover on the 14th of Nisan, and of observing the “days of unleavened bread,” from the 15th to the 21st of that month. In the Gentile churches, on the other hand, it seems to be well established that originally no yearly cycle of festivals was known at all. The weekly observance of the dies dominica, however, became universal at a very early date; and the practice of giving special prominence to Easter Sunday (the first Sunday after the 14th of Nisan), as well as that of keeping a previous fast of considerable rigour, though of indeterminate duration, had established itself in Egypt and in the Western churches at least by the middle of the 2d century. The accounts which have been transmitted by Eusebius, Socrates, and Epiphanius of the paschal controversies, which began to be agitated about 160 a.d., are obscure on many points—so obscure, indeed, as to suggest doubts whether these historians had altogether comprehended the questions under discussion. So much, however, is clear, that Occidental feeling had even then begun to take great offence at the prevailing Eastern practice. In Asia Minor, Syria, and Mesopotamia, the 14th and 16th of Nisan were specially observed, altogether irrespective of the day of the week, and for this apostolic sanction was urged by Polycarp; but Anicetus of Rome, with great earnestness, though still with deference, pleaded immemorial usage for the custom of observing a

Friday and Saturday fast followed by an Easter Sunday feast. As the Western churches gained in influence, the practice of tolerance became increasingly difficult; already in 190 λ.d. we find Victor of Rome insisting on the conformity of Polycrates of Ephesus, and proclaiming the contumacious Asiatics to be out of communion (ακοινώνητους). To secure uniformity in this matter was one of the objects for which the council of Nice was convened in 325; no canon, however, was framed by the fathers there assembled, but it was recommended in a circular letter that Easter (πάσχα) should invariably be observed on a Sunday, and that the passion should, with equal regularity, be commemorated on Friday. Considerable progress towards the compulsory establishment of a uniform paschal usage was made in the years immediately following; thus, by a canon of the council of Antioch (341), the followers of the Oriental use were laid under severe ecclesiastical censures; in the decrees of that of Laodicea (361) the ominous word αi'peσις is heard (αipεσις των τεσσαρεςκαι.8εκατι.των) ; while in the Theodosian Code (xvi. 5, 9; 6, 6; 10, 24), the Quartodecimans are formally ranked among the other heretics whose error is to be visited with civil pains and penalties.

From the earliest period of its observance, the day was marked by a specially rigorous fast, and also, on the whole, by a tendency to greater simplicity in the public services of the church. Prior to the 4th century there is no evidence of non-celebration of the eucharist on Good Friday; but after that date the prohibition of communion became common. In Spain, indeed, it became customary to close the churches altogether as a sign of mourning; but this practice was condemned by the council of Toledo (633). In the Romish Church the Good Friday ritual at present observed is marked by many special features, most of which c⅛n bo traced back to a date at least prior to the close of the 8th century (see the Ordo Romanus in Muratori’s Liturg. Pom. Vet.). The altar and officiating clergy are draped in black, this being the only day on which that colour is permitted. Instead of the epistle, sundry passages from Hosea, Habakkuk, Exodus, and the Psalms are read. The gospel for the day consists of the history of the passion as recorded by St John. The reading of this is followed by bidding prayers for the peace and unity of the church, for the pope, the clergy, all ranks and conditions of men, the sovereign, for catechumens, the sick and afflicted, heretics and schismatics, Jews and heathen. Then follows the “adoration of the cross” (a ceremony said to date back to near the time of Helena’s “invention of the cross”); the hymns Pange Lingua and Vexilla Pegis are sung, and the reserved host brought out and partaken of by the priest. In many Roman Catholic countries, as, for example, in Spain, it is usual with the faithful to spend much time in the churches in meditation on the “seven last words” of the Saviour; no carriages are driven through the streets; the bells and organs are silent; and in every possible way it is sought to deepen the impression of a profound and universal grief. In the Greek Church also the Good Friday fast is excessively strict; as in the Roman Church, the passion history is read and the cross adored; towards evening a dramatic representation of the entombment takes place, amid open demonstrations of contempt for Judas and the Jews. In Lutheran churches the organ is silent on this day; and altar, font, and pulpit are draped in black, as indeed throughout Holy Week. In the Church of England the history of the passion from the gospel according to John is also read; the collects for the day are based upon the bidding prayers which are found in the Ordo Romanus.