This paper analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday in Roman liturgy since its origins until today. The aim of the paper is to give a simple overview of historical development of Good Friday ceremony, as a part of the Easter Triduum that celebrates Christ’s paschal mystery as the peak of God’s proclamation in Jesus from Nazareth. One of the most important motives in topic selection has been particularity of celebration of Passion, Death and Resurrection that Church celebrates from its beginnings. First celebrations have been on Sunday Eucharist and from the middle of 2nd century in separate ceremonies prior to Easter. The second motive is related to the fact that this is the only day in church (liturgical) year without liturgy. This is because Church is abstaining from Eucharist celebration devoted to Christ’s non-blood sacrifice, while Good Friday liturgy is devoted exactly to Christ’s Blood Sacrifice. As the third motive, we would like to point out the beauty of ceremony rich in symbolism and theological depth prayers. First part of the paper is related to analysis of earliest liturgical sources: Egerius, Cyril of Jerusalem, Roman liturgical books from VI to XVI century: Ordines Romani, sacramentaries, Roman pontificals (X-XII century) and first Missals. Second part of the paper analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday according to Missal of Pius V from 1570, as well as its connection to previous sources. Third part analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday as reformed by Pius XII in 1955 and that has been in use until 1970. We have analysed liturgical texts on Croatian language as well. Fourth part analyses liturgy of the Passion of Our Lord Jesus Christ on Good Friday according to Missal of Paul VI dating in 1970. Fifth part of the paper is related to special issues: variations of Prayer of the Faithful, historical overview of Communion on Good Friday, Way of the Cross and “Tomb of Christ”. It may be noticed that although every reform brought new elements, the Good Friday liturgy has not been dramatically changed throughout history and liturgy remained the same in its structure. One of the possible explanations for this may be the fact that the faithful have “jealously” taken care of what they recognized in Good Friday liturgy and its magnificence. On the other hand, one may not neglect touching beauty and simplicity of Good Friday liturgy. With this on mind, we may conclude that today’s liturgy of the Passion of Our Lord Jesus Christ on Good Friday is the most quality one due to its most accurate theological, ecclesiological and liturgical understanding of the Passion of Our Lord Jesus Christ. In it He destroyed death, brought to the world through Adam and transferred on future generations, and renewed in us the Consecrated Mercy, as prayed in ancient Good Friday entrance prayer.