Where's the "good" in Good Friday

                                                              Growing up, I remember Good Friday services at Holy Trinity Greek Orthodox Church in Phoenix. The Crucifixion of Jesus Christ was less than solemn for children as we followed the flower laden epitafio, or Holy Sepulchre, around the church parking lot. We were dubious mourners, whispering with friends and swiftly running fingers through our candles in a show of bravado. The procession is more awe-inspiring as an adult, but churches are less apt to venture outdoors nowadays, especially in Chicago's unpredictable spring weather.


It suddenly struck me for the first time this year that the term Good Friday is a misnomer. How can the day of Christ's death be called Good if good as an adjective is defined as something pleasing. Death in itself is not pleasing, but if Christ's death is viewed in terms of the resurrection with the expectation of goodness and grace, it is indeed a good and beneficial act for all mankind.


Something else I didn't realize is that "Good Friday" is traditionally called "Holy Friday" 
in the Greek Orthodox Church, which seems more appropriate for the day.