Wednesday of Holy Week carries the informal name 'Spy Wednesday' — a medieval English designation recalling Judas Iscariot's agreement to betray Jesus to the chief priests (Matthew 26:14–16, Mark 14:10–11, Luke 22:3–6). The Synoptic Gospels place this arrangement two days before Passover, and the tradition of associating Wednesday with Judas's treachery is attested from at least the early medieval period. In the Byzantine tradition, this day is called 'Holy and Great Wednesday' and is associated with the anointing at Bethany (Matthew 26:6–13), where the woman's lavish devotion stands in deliberate contrast to Judas's calculating betrayal — the one pouring out costly nard, the other selling his Master for thirty pieces of silver. The Western lectionary tradition has varied over the centuries in which Gospel passage it assigns: some years emphasizing the anointing, others the conspiracy. The day also holds typological significance as the last 'ordinary' day before the Triduum begins at sundown on Thursday. In the early Church, Wednesday and Friday were already established as station days — days of fasting and prayer — which gave Wednesday of Holy Week a natural intensification of the regular Wednesday fast. The overlap with Passover preparation in Jesus's own time adds a further layer: as the Jewish community prepared lambs for slaughter, the Lamb of God was being handed over by one of his own.

The liturgical observance of Wednesday in Holy Week has been shaped by two parallel streams. In the East, the emphasis falls heavily on the anointing at Bethany and the contrast between devotion and betrayal; Byzantine hymnography for this day is rich with references to 'the sinful woman' who recognized Christ while Judas did not. In the West, the medieval tradition gave the day its popular name 'Spy Wednesday,' and the focus shifted more toward the conspiracy narrative. The BCP 2019 places this day within the protected days of Holy Week — no other observance can displace its propers. When the Annunciation (March 25) falls during Holy Week, it is transferred, illustrating the absolute liturgical precedence of these days. Some parishes observe Tenebrae services on Wednesday evening as anticipatory preparation for the Triduum, though the BCP itself assigns the principal Tenebrae elements to Maundy Thursday. The day serves as a hinge between the teaching ministry of Holy Week's earlier days (when Jesus taught in the Temple) and the Passion narrative that begins in earnest at the Last Supper.

James DeKoven was born on June 22, 1831, in Rhinebeck, New York, son of a prominent Dutch-descended family. He received his early education in New York and attended Columbia College (now Columbia University), where he distinguished himself in classics. He then attended the General Theological Seminary and was ordained deacon in 1855 and priest in 1856. His early ministry included service as rector of St. Peter's Church, Racine, Wisconsin (1856-1868), where he became known for his pastoral gifts and emerging reputation as a theologian.

In 1868, DeKoven was elected Warden of Racine College (a boarding school affiliated with the Episcopal Church), where he remained until 1870, and then again from 1872 onwards. Racine College was a rigorous classical school designed to prepare young men for leadership in church and society; DeKoven shaped its curriculum and spiritual formation with a high-church ethos.

DeKoven's great significance came through his theological and ecclesiastical leadership during the ritualist controversy of the 1870s. During this period, the American Episcopal Church was divided over the propriety of ceremonial worship: bishops and clergy influenced by Protestant evangelical tradition opposed the use of vestments, incense, liturgical music, and ceremonial elements, viewing them as "popish" and contrary to American simplicity. Bishops influenced by the Anglo-Catholic revival (and by English Tractarian theology) defended ceremonial practice as historically continuous, theologically legitimate, and spiritually enriching.

At the General Convention of 1871, DeKoven rose to defend the theological and historical legitimacy of ceremonial worship. His speeches were learned, eloquent, and rhetorically powerful: he demonstrated from patristic sources, medieval liturgiology, and Anglican formularies that ritual had always been part of Christian worship; he argued that ritual rightly used served the glory of God and the sanctification of the people; and he insisted that the Church could not, in the name of "Protestant simplicity," abolish elements that were ancient, theologically significant, and spiritually beneficial.

DeKoven's speeches influenced enough bishops and clergy to prevent the adoption of strict anti-ritual canons. At subsequent conventions (especially 1874), when attempts to legislate against ceremonial practice arose again, DeKoven's theological arguments were cited by defenders of liturgical freedom. His speeches and writings on the theology of worship became authoritative texts within Anglican ritualism.

DeKoven himself was a candidate for the episcopate on two occasions: diocesan conventions nominated him for election as bishop, and he was elected. However, his consecration was blocked by the House of Bishops—those opposed to ritualism were unwilling to confirm his election. This rejection of his consecration, despite his election by diocesan convention and his obvious pastoral and theological qualifications, became a symbol of the broader ritualist controversy and of the limits placed on Anglo-Catholic vision in the American church.

During the 1870s, DeKoven's health began to decline. He continued his work as educator and spiritual guide but was increasingly limited by illness. He died on March 22, 1879, at age 47. His death was widely mourned, and his legacy as the great defender of liturgical catholicism became enshrined in American Anglican tradition.

DeKoven's published sermons, addresses to General Convention (preserved in convention records), and correspondence reveal a man of profound theological learning, pastoral sensitivity, and rhetorical power. He combined patristic scholarship with contemporary ecclesiastical acumen. His vision was not narrow ritualism but a comprehensive Anglo-Catholicism that took seriously both the apostolic tradition and the reformation principle of reformed practice.

James DeKoven is venerated in the Anglo-Catholic tradition as a prophetic defender of ceremonial worship and as a theologian-priest who modeled comprehensive liturgical spirituality. His tradition is rooted in: (1) His General Convention speeches became foundational texts for Anglo-Catholic theological argumentation; they are cited continuously in historical accounts of the ritualist controversy and in defenses of ceremonial practice; (2) His published sermons circulated widely among Anglo-Catholic clergy and remain in many church libraries; (3) Racine College maintained his memory as its founding spiritual guide and continues to cite his educational and liturgical vision; (4) The General Theological Seminary and Anglo-Catholic seminaries incorporated his theological vision into their curricula; (5) His blocked episcopal election became a symbol of the church's limitation of Anglo-Catholic leadership and is referenced in histories of the ritualist controversy and debates about ecclesiastical authority; (6) Anglo-Catholic parishes throughout America have cited him as a patron saint of ceremonial worship; (7) Modern scholarship on the history of American Anglicanism consistently recognizes him as a pivotal figure in preserving space for liturgical catholicism. His tradition documents the reality that even when formal ecclesiastical advancement was denied, his theological vision shaped subsequent practice.