The Feast of the Elevation of the Cross

The historical origin of the Feast of the Elevation of the Cross is not clear. The tradition is generally accepted that in the fourth century St. Helen, mother of Emperor Constantine, discovered three crosses buried on Golgatha, where Jesus Christ was buried. The true cross was identified because it was found between the two others (those of the two thieves), because it bore the inscription (Jesus of Nazareth, King of the Jews), and because it was the source of numerous miracles. What is historically certain, however, is that, beginning with September 14, 347, an annual ceremony was held in the Basilica of the Holy Sepulchre, built in Jerusalem by order of Constantine. At this ceremony a relic considered to be the wood of the cross was venerated. On that day, the bishop elevated or "exalted" the cross, i.e., raised it solemnly above the people.

At the conclusion of the Vigil on the Feast of the Exaltation, the crucifix is placed on a board and decorated with flowers. The bishop (priest in his place) carries it in procession around the church and raises it at the four cardinal points, the four branches of the cross. For the cross fills the universe and unites the whole created world through the love of Christ, who is, "the breadth and length and height and depth...." and reveals to us "all the fullness of God" (Eph 3:18-19)

Then the bishop (priest) places the crucifix on a stand in the center of the church, censes it, and the whole assembly sings the following hymn:

"O Lord, save Your people and bless Your inheritance. Grant victory to the Orthodox Christians over their adversaries, and by virtue of Your Cross, preserve Your habitation."

Before venerating the cross, the people sing the following prayer three times. It is also repeated at the Liturgy in place of the Trisagion:

"Before Your Cross we bow down in worship, O Master, and glorify Your Holy Resurrection."

The cross, inseparable from Christ and from His Passion, assumes a great importance, and the Church personifies it and addresses prayers to it. The work which Christ accomplishes on earth is always linked to the work of the Holy Spirit. The power of the Holy Spirit (LK 24:40) descends upon the cross to make it an invincible weapon against the demons. The cross is, through the Holy Spirit, more than an object: it is a symbol, a sign (in the strongest sense of the word). In it, the battle between Christ and the powers of evil continues until the end of time.