of Good Friday and Holy Saturday used to be held towards the close of each of the preceding days. This custom is still retained by those Catholic Churches which celebrate the pre-1955 Holy Week Reforms. In the older form of the Mass known as the Tridentine Mass the readings for Holy Wednesday are taken from ; and the Gospel according to St. ; . In the 1955 Holy Week Reform, the first 38 verses of the 22nd chapter of St. Luke were removed. Those 38 verses are retained in the Roman Catholic Churches which celebrate the pre-1955 Holy Week. Methodist Churches In traditional Methodist usage, The Book of Worship for Church and Home (1965) provides the following Collect for Spy Wednesday: On the evening of Spy Wednesday, many Methodist churches observe the Tenebrae service. Anglican Churches In the Protestant Episcopal Church in the United States, a member of the Anglican Communion, the office of Tenebrae is celebrated on Spy Wednesday. Byzantine Rite In the Byzantine Rite, the theme of Holy and Great Wednesday is the commemoration of the sinful woman who anointed Jesus before his crucifixion and Burial; a second theme is the agreement to betray Jesus made by Judas Iscariot. The day begins at vespers to which may be joined the celebration of the Presanctified Liturgy; typically, this is now performed Tuesday morning or afternoon. At this service, many of the hymns sung at matins are repeated. The readings tell of the finding of Moses and the sufferings of Job. The Gospel tells a number of parables about the Second Coming, including the parable of the Wise and Foolish Virgins. Later that evening (in parish practice) or early the following morning, the matins follows the special format known as the Bridegroom Service which is used the first three days of Holy Week. The Gospel is a passage from John 12 about Jesus revealing himself to some Greeks. Towards the end of matins, the Hymn of Kassiani is sung. The hymn, (written in the 9th century by Kassia) tells of the woman who washed Christ's feet in the house of Simon the Leper (). Much of the hymn is written from the perspective of the sinful woman: Where Byzantine music is used, the composition expresses the poetry so strongly that it often leaves many people in a state of prayerful tears. The Hymn can last upwards of 25 minutes and