From the readings for Holy Friday:
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written:
“I will destroy the wisdom of the wise,
And bring to nothing the understanding of the prudent.”
Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— that, as it is written, “He who glories, let him glory in the Lord.”
-From I Corinthians 1
(Screen shots from Great Vespers, streamed)
“O misery of Judas! He saw the harlot kiss Thy feet, and deceitfully he plotted to betray Thee with a kiss. She loosed her hair and he was bound a prisoner by fury, bearing in place of myrrh the stink of evil: for envy knows not how to choose its own advantage. O misery of Judas! From this deliver our souls, O God!”
From Matins of Holy Wednesday
We were filled in the morning with Thy mercy, O Lord,
and we rejoiced and were glad.
In all our days, let us be glad for the days
wherein Thou didst humble us,
for the years wherein we saw evils.
And look upon Thy servants,
and upon Thy works,
and do Thou guide their sons.
And let the brightness of the Lord our God be upon us,
and the works of our hands do Thou guide aright upon us,
yea, the work of our hands do Thou guide aright.
From Psalm 89/90
“The theme of the Orthodox account of Christ’s suffering and death is that of bearing shame and mockery. You can search the texts of Holy Week for the word ‘pain,’ and come up with almost nothing. The mocking and the shame, however, color everything.
“The same is largely true of the New Testament as well. When St. Paul describes Christ’s self-emptying (kenosis) on the Cross, he says that Christ ‘became obedient to death,’ and adds, ‘even death on a Cross.’ The point of the ‘even’ is not that the Cross is painful above all pain, but that the Cross is shameful above all shame.”
In an article titled An Atonement of Shame Father Stephen discusses how our own shame and vulnerability before God are the key to our understanding what has been done for us on the Cross, and he points us to the parable of the Prodigal Son, whose father ran to embrace him while he was yet in shame.
“The first instinct of shame is to look down, to turn the face away and hide. Blood rushes to the face (it ‘burns with shame’). Shame is the very sacrament of broken communion, the most proper and natural expression of sin. When Christ enters our shame (and bears it), it is as though God Himself stands before us, takes our face in His hands, and turns our eyes back to Him.”