Easter Vigil

Sacramentum Caritatis—no references

Redemptionis Sacramentum—no references

Chirograph of John Paul II—no references

JPII Address—no references

Paschale Solemnitatis

3. In many parts of the Christian world, the faithful followers of Christ, with their pastors, attach great importance to the celebration of this rite and participate in it with great spiritual gain.

However, in some areas where initially the reform of the Easter Vigil was received enthusiastically, it would appear that with the passage of time this enthusiasm has begun to wain. The very concept of the Vigil has almost come to be forgotten in some places, with the result that it is celebrated as if it were an evening Mass, in the same way and at the same time as the Mass celebrated on Saturday evening in anticipation of the Sunday.

It also happens that the celebrations of the Triduum are not held at the correct times. This is because certain devotions and pious exercises are held at more convenient times and so the faithful participate in them rather than in the liturgical celebrations.

Without any doubt, one of the principal reasons for this state of affairs is the inadequate formation given to the clergy and the faithful regarding the paschal mystery as the center of the liturgical year and of Christian life.

7. The whole rite of Christian initiation has a markedly paschal character, since it is therein that the sacramental participation in the death and resurrection of Christ takes place for the first time. Therefore, Lent should have its full character as a time of purification and enlightenment, especially through the scrutinies and by the presentations; naturally the paschal Vigil should be regarded as the proper time to celebrate the sacraments of initiation.

8. Communities that do not have any catechumens should not, however, fail to pray for those who in the forthcoming paschal Vigil will receive the sacraments of Christian initiation. Pastors should draw the attention of the faithful to those moments of significant importance in their spiritual life, which are nourished by their baptismal profession of faith, and which they will be invited to renew in the Easter Vigil -- "the fullness of the lenten observance."

17. "In Lent, the altar should not be decorated with flowers, and musical instruments may be played only to give necessary support to the singing." [20] This is in order that the penitential character of the season be preserved.

18. Likewise, from the beginning of Lent until the Paschal Vigil, "Alleluia" is to be omitted in all celebrations, even on solemnities and feasts.

26. The practice of covering the crosses and images in the church may be observed, if the episcopal conference should so decide. The crosses are to be covered until the end of the celebration of the Lord's passion on Good Friday. Images are to remain covered until the beginning of the Easter Vigil.

27. During Holy Week, the Church celebrates the mysteries of salvation accomplished by Christ in the last days of his life on earth, beginning with his messianic entrance into Jerusalem.

The lenten season lasts until the Thursday of this week. The Easter Triduum begins with the evening Mass of the Lord's Supper, is continued through Good Friday with the celebration of the passion of the Lord and Holy Saturday, to reach its summit in the Easter Vigil, and concludes with Vespers of Easter Sunday.

"The days of Holy Week, from Monday to Thursday inclusive, have precedence over all other celebrations." [31] It is not fitting that baptisms and confirmation be celebrated on these days.

42. The chants of the people, and also of the ministers and the celebrating priest, are of special importance in the celebration of Holy Week and particularly of the Easter Triduum because they add to the solemnity of these days and also because the texts are more effective when sung.

The episcopal conferences are asked, unless provision has already been made, to provide music for those parts which should always be sung, namely:

a) the general intercessions of Good Friday; the deacon's invitation and the acclamation of the people;

b) chants for the showing and veneration of the cross;

c) the acclamations during the procession with the paschal candle and the Easter proclamation, the responsorial "Alleluia," the litany of the saints, and the acclamation after the blessing of water.

Since the purpose of sung texts is also to facilitate the participation of the faithful, they should not be lightly omitted; such texts should be set to music. If the text for use in the liturgy has not yet been set to music, it is possible, as a temporary measure, to select other similar texts that are set to music. It is, however, fitting that there should be a collection of texts set to music for these celebrations, paying special attention to:

a) chants for the procession and blessing of palms, and for the entrance into the church;

b) chants to accompany the procession with the Holy oils;

c) chants to accompany the procession with the gifts on Holy Thursday in the evening Mass of the Lord's Supper, and hymns to accompany the procession of the Blessed Sacrament to the place of repose;

d) the responsorial psalms at the Easter Vigil, and chants to accompany the sprinkling with blessed water.

Music should be provided for the passion narrative, the Easter proclamation, and the blessing of baptismal water. Obviously, the melodies should be of a simple nature in order to facilitate their use.

In larger churches where the resources permit, a more ample use should be made of the Church's musical heritage, both ancient and modern, always ensuring that this does not impede the active participation of the faithful.

[Section on Holy Thursday evening Mass] 50. During the singing of the hymn "Gloria in excelsis," in accordance with local custom, the bells may be rung but should thereafter remain silent until the "Gloria in excelsis" of the Easter Vigil, unless the conference of bishops or the local ordinary, for a suitable reason, has decided otherwise. [56] During the same period, the organ and other musical instruments may be used only for the purpose of supporting the singing.

A. The Easter Vigil

77. According to a most ancient tradition, this night is "one of vigil for the Lord," [79] and the Vigil celebrated during it, to commemorate that holy night when the Lord rose from the dead, is regarded as the "mother of all holy vigils."[80] For in that night, the Church keeps vigil, waiting for the resurrection of the Lord, and celebrates the sacraments of Christian initiation. [81]

1. The Meaning of the Nocturnal Character of the Easter Vigil

78. "The entire celebration of the Easter Vigil takes place at night. It should not begin before nightfall; it should end before daybreak on Sunday." [82] This rule is to be taken according to its strictest sense. Reprehensible are those abuses and practices that have crept into many places in violation of this ruling, whereby the Easter Vigil is celebrated at the time of day that it is customary to celebrate anticipated Sunday Masses. [83]

Those reasons that have been advanced in some quarters for the anticipation of the Easter Vigil, such as lack of public order, are not put forward in connection with Christmas night nor other gatherings of various kinds.

79. The Passover Vigil, in which the Hebrews kept watch for the Lord's passover which was to free them from slavery to Pharaoh, is an annual commemoration. It prefigured the true Pasch of Christ that was to come, the night that is of true liberation, in which "destroying the bonds of death, Christ rose as victor from the depths." [84]

80. From the very outset, the Church has celebrated that annual Pasch, which is the solemnity of solemnities, above all by means of a night vigil. For the resurrection of Christ is the foundation of our faith and hope, and through baptism and confirmation, we are inserted into the paschal mystery of Christ, dying, buried, and raised with him, and with him, we shall also reign. [85]

The full meaning of Vigil is a waiting for the coming of the Lord. [86]

2. The Structure of the Easter Vigil and the Significance of Its Different Elements and Parts

81. The order for the Easter Vigil is arranged so that after the service of light and the Easter proclamation (which is the first part of the Vigil), Holy Church meditates on the wonderful works that the Lord God wrought for his people from the earliest times (the second part or liturgy of the word) to the moment when, together with those new members reborn in baptism (third part), she is called to the table prepared by the Lord for his Church, the commemoration of his death and resurrection, until he comes (fourth part). [87]

This liturgical order must not be changed by anyone on his own initiative.

82. The first part consists of symbolic acts and gestures, which require that they be performed in all their fullness and nobility so that their meaning, as explained by the introductory words of the celebrant and the liturgical prayers, may be truly understood by the faithful.

Insofar as possible, a suitable place should be prepared outside the church for the blessing of the new fire, whose flames should be such that they genuinely dispel the darkness and light up the night.

The paschal candle should be prepared, which for effective symbolism must be made of wax, never be artificial, be renewed each year, be only one in number, and be of sufficiently large size so that it may evoke the truth that Christ is the light of the world. It is blessed with the signs and words prescribed in the Missal or by the conference of bishops.[88]

83. The procession, by which the people enter the church, should be led by the light of the paschal candle alone. Just as the children of Israel were guided at night by a pillar of fire, so similarly Christians follow the risen Christ. To each response, Thanks be to God, there is no reason why there should not be added some acclamation in honor of Christ.

The light from the paschal candle should be gradually passed to the candles that all present are holding in their hands; the electric lighting should be switched off.

84. The deacon makes the Easter proclamation, which tells by means of a great poetic text the whole Easter mystery, placed in the context of the economy of salvation. In case of necessity, where there is no deacon and the celebrating priest is unable to sing it, a cantor may do so. The bishops' conferences may adapt this proclamation by inserting into it acclamations from the people. [89]

85. The readings from Sacred Scripture constitute the second part of the Vigil. They give the account of the outstanding deeds of the history of salvation, which the faithful are helped to meditate calmly upon by the singing of the responsorial psalm, by a silent pause, and by the celebrant's prayer.

The restored order for the Vigil has seven readings from the Old Testament, chosen from the law and the prophets, which are everywhere in use according to the most ancient tradition of East and West; and two readings from the New Testament, namely, from the apostles and from the gospel. Thus, the Church, "beginning with Moses and all the prophets," explains Christ's paschal mystery. [90] Consequently, wherever this is possible, all the readings should be read in order so that the character of the Easter Vigil, which demands that it be somewhat prolonged, be respected at all costs.

Where, however, pastoral conditions require that the number of readings be reduced, there should be at least three readings from the Old Testament, taken from the law and the prophets; and the reading from Exodus (ch. 14) with its canticle, must never be omitted. [91]

86. The typological import of the Old Testament texts is rooted in the New and is made plain by the prayer pronounced by the celebrating priest after each reading; but it will also be helpful to introduce the people to the meaning of each reading by means of a brief introduction. This introduction may be given by the priest himself or by a deacon.

National or diocesan liturgical commissions will prepare aids for pastors.

Each reading is followed by the singing of a psalm, to which the people respond.

Melodies that are capable of promoting the people's participation and devotion should be provided for these responses. [92] Great care is to be taken that trivial songs do not take the place of the psalms.

87. After the readings from the Old Testament and the hymn "Gloria in excelsis," the bells are rung in accordance with local custom, the collect is recited, and the celebration moves on to the readings from the New Testament. There is read an exhortation from the apostles on baptism as an insertion into Christ's paschal mystery.

Then all stand and the priest intones the "Alleluia" three times, each time raising the pitch. The people repeat after him. [93] If it is necessary, the psalmist or cantor may sing the "Alleluia," which the people then take up as an acclamation to be interspersed between the verses of Psalm 117, which is so often cited by the apostles in their Easter preaching. [94] Finally, the resurrection of the Lord is proclaimed from the gospel as the high point of the whole liturgy of the word. After the gospel, a homily is to be given, no matter how brief.

88. The third part of the Vigil is the baptismal liturgy. Christ's passover and ours are celebrated. This is given full expression in those churches that have a baptismal font, and more so when the Christian initiation of adults is held, or at least the baptism of infants. [95] Even if there are no candidates for baptism, the blessing of baptismal water should still take place in parish churches. If this blessing does not take place at the baptismal font but in the sanctuary, baptismal water should be carried afterwards to the baptistry, there to be kept throughout the whole of paschal time. [96] Where there are neither candidates for baptism nor any need to bless the font, baptism should be commemorated by the blessing of water destined for sprinkling upon the people. [97]

89. Next follows the renewal of baptismal promises, introduced by some words on the part of the celebrating priest. The faithful reply to the questions put to them, standing and holding lighted candles in their hands. They are then sprinkled with water; in this way the gestures and words recall to them the baptism they have received. The celebrating priest sprinkles the people by passing through the main part of the church while all sing the antiphon "Vidi aquam" or another suitable song of a baptismal character. [98]

90. The celebration of the Eucharist forms the fourth part of the Vigil and marks its high point, for it is in the fullest sense the Easter sacrament, that is to say, the commemoration of the sacrifice of the cross and the presence of the risen Christ, the completion of Christian initiation, and the foretaste of the eternal pasch.

91. Great care should be taken that this eucharistic liturgy is not celebrated in haste, indeed, all the rites and words must be given their full force: the general intercessions, in which the neophytes for the first time as members of the faithful exercise their priesthood; [99] the procession at the offertory, in which the neophytes, if there are any, take part; the first, second, or third Eucharistic Prayer, preferably sung, with the proper embolisms; [100] and finally eucharistic communion as the moment of full participation in the mystery that is being celebrated. It is appropriate that at communion there be sung Psalm 117 with the antiphon "Pascha nostrum" or Psalm 33 with the antiphon "Alleluia, alleluia, alleluia" or some other song of Easter exultation.

92. It is fitting that in the communion of the Easter Vigil, full expression be given to the symbolism of the Eucharist, namely, by consuming the Eucharist under the species of both bread and wine. The local ordinaries will consider the appropriateness of such a concession and its ramifications. [101]

3. Some Pastoral Considerations

93. The Easter Vigil liturgy should be celebrated in such a way as to offer to the Christian people the riches of the prayers and rites. It is, therefore, important that authenticity be respected, that the participation of the faithful be promoted, and that the celebration should not take place without servers, readers, and choir exercising their roles.

94. It would be desirable if, on occasion, provision were made for several communities to assemble in one church, wherever their proximity to one another or small numbers mean that a full and festive celebration could not otherwise take place.

The celebration of the Easter Vigil for special groups is not to be encouraged since, above all in this Vigil, the faithful should come together as one and should experience a sense of ecclesial community.

The faithful who are absent from their parish should be urged to participate in the liturgical celebration in the place where they happen to be.

95. In announcements concerning the Easter Vigil, care should be taken not to present it as the concluding period of Holy Saturday, but rather it should be stressed that the Easter Vigil is celebrated "during Easter night," and that it is one single act of worship. Pastors should be advised that in giving catechesis to the people, they should be taught to participate in the Vigil in its entirety. [102]

96. For a better celebration of the Easter Vigil, it is necessary that pastors themselves have an even deeper knowledge of both texts and rites, so as to give a proper mystagogical catechesis to the people.

97. Mass is to be celebrated on Easter Day with great solemnity. It is appropriate that the penitential rite on this day take the form of a sprinkling with water blessed at the Vigil, during which the antiphon "Vidi aquam" or some other song of baptismal character should be sung. The entrance steps to the church should also be filled with the same water.

102. For adults who have received Christian initiation during the Easter Vigil, the whole of this period [Easter time] is given over to mystagogical catechesis. Therefore, wherever there are neophytes, the prescriptions of the Ordo initiationis Christianae adultorum, nn. 37-40 and 235-239, should be observed. Intercession should be made in the Eucharistic Prayer for the newly baptized through the Easter octave in all places.

107. This sacred period of fifty days concludes with Pentecost Sunday, when the gift of the Holy Spirit to the apostles, the beginnings of the Church, and the start of its mission to all tongues and peoples and nations are commemorated. [113]

Encouragement should be given to the prolonged celebration of Mass in the form of a Vigil, whose character is not baptismal as in the Easter Vigil, but is one of urgent prayer, after the example of the apostles and disciples, who persevered together in prayer with Mary, the Mother of Jesus, as they awaited the Holy Spirit.

1975 GIRM

158. For a particular reason, having to do either with the meaning of the rite or of the liturgical feast, to celebrate or concelebrate more than once on the same day is permitted as follows:

a. One who has celebrated or concelebrated the chrism Mass on Holy Thursday may also celebrate or concelebrate the evening Mass.

b. One who has celebrated or concelebrated the Mass of the Easter Vigil may celebrate or concelebrate the second Mass of Easter.

c. All priests may celebrate or concelebrate the three Masses of Christmas, provided the Masses are at their proper times of day.

d. One who concelebrates with the bishop or his delegate at a synod or pastoral visitation, or concelebrates on the occasion of a meeting of priests, may celebrate another Mass for the benefit of the people.[67] This holds also, in analogous circumstances, for gatherings of religious.

272. The dignity of the word of God requires the church to have a place that is suitable for proclamation of the word and is a natural focal point for the people during the liturgy of the word.[84]

As a rule the lectern or ambo should be stationary, not simply a movable stand. In keeping with the structure of each church, it must be so placed that the ministers may be easily seen and heard by the faithful.

The readings, responsorial psalm, and the Easter Proclamation ("Exsultet") are proclaimed from the lectern; it may be used also for the homily and general intercessions (prayer of the faithful).

It is better for the commentator, cantor, or choir director not to use the lectern.

Voluntati Obsequens—no references

Liturgicae Instaurationes—no references

Tres Abhinc—no references

Musicam Sacram—no references

Inter Oecumenici

60. The faithful who receive communion at the Mass of the Easter Vigil or the Midnight Mass of Christmas may receive again at the second Mass of Easter and at one of the Day Masses of Christmas.

Sacram Liturgiam—no references

Sacrosanctum Concilium—no references

De Musica Sacra

81. Accordingly, the playing of the organ, and all other instruments is forbidden for liturgical functions, except Benediction, during the following times:

a) Advent, from first Vespers of the first Sunday of Advent until None of the Vigil of Christmas;

b) Lent and Passiontide, from Matins of Ash Wednesday until the hymn Gloria in excelsis Deo in the Solemn Mass of the Easter Vigil;

c) the September Ember days if the ferial Mass and Office are celebrated;

d) in all Offices and Masses of the Dead.

84. Throughout the Sacred Triduum, from the midnight before Holy Thursday until the hymn Gloria in excelsis Deo of the Solemn Mass of the Easter Vigil, the organ or harmonium shall remain completely silent, excepting the instance mentioned in paragraph 83b.

This prohibition holds even for private devotions during the Sacred Triduum; no exceptions or contrary custom are to be tolerated.

Musicae Sacrae—no references

Mediator Dei—no references

Divini Cultus—no references

Tra le Sollicitudini—no references