Holy Week  (see also “triduum”)

 

Sacramentum Caritatis—no references

 

Redemptionis Sacramentum—no references

 

Chirograph of John Paul II—no references

 

JPII Address—no references

 

Paschale Solemnitatis

1. The Easter Solemnity, revised and restored by Pius XII in 1951, and then the Order of Holy Week in 1955 were favorably received by the Church of the Roman Rite. [1]

The Second Vatican Council, especially in the Constitution on the Sacred Liturgy, repeatedly drawing upon tradition, called attention to Christ's paschal mystery and pointed out that it is the font from which all sacraments and sacramentals draw their power. [2]

 

2. Just as the week has its beginning and climax in the celebration of Sunday, which always has a paschal character, so the summit of the whole liturgical year is in the sacred Easter Triduum of the passion and resurrection of the Lord, [3] which is prepared for by the period of Lent and prolonged for fifty days.

 

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.

 

4. The holiday period which, in many places today, cioncides with Holy Week and certain attitudes held by present day society concur to present difficulties for the faithful to participate in these celebrations.

 

5. With these points in mind, the Congregation for Divine Worship, after due consideration, thinks that it is a fitting moment to recall certain elements, doctrinal and pastoral, and various norms that have already been published concerning Holy Week. All those details that are given in the liturgical books concerning Lent, Holy Week, the Easter Triduum, and Paschal time retain their full force, unless otherwise stated in this document.

 

It is the aim of this document that the great mystery of our redemption be celebrated in the best possible way, so that the faithful may participate in it with ever greater spiritual advantage. [5]

 

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.

 

28. Holy Week begins on Passion (or Palm) Sunday, which joins the foretelling of Christ's regal triumph and the proclamation of the passion. The connection between both aspects of the paschal mystery should be shown and explained in the celebration and catechesis of this day.

 

35. The Chrism Mass, which the bishop concelebrates with his presbyterium, and at which the Holy Chrism is consecrated and the oils blessed, manifests the communion of the priests with their bishop in the same priesthood and ministry of Christ. [38] The priests who concelebrate with the bishop should come to this Mass from different parts of the diocese, thus showing in the consecration of the Chrism to be his witnesses and cooperators, just as in their daily ministry, they are his helpers and counselors.

 

The faithful are also to be encouraged to participate in this Mass and to receive the sacrament of the Eucharist.

 

Traditionally, the Chrism Mass is celebrated on the Thursday of Holy Week. If, however, it should prove to be difficult for the clergy and people to gather with the bishop, this rite can be transferred to another day, but one always close to Easter. [39] The Chrism and the oil of catechumens is to be used in the celebration of the sacraments of initiation on Easter night.

 

 

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.

 

1975 GIRM

3. The celebration of Mass also proclaims the sublime mystery of the Lord's real presence under the eucharistic elements, which Vatican Council II[6] and other documents of the Church's magisterium[7] have reaffirmed in the same sense and as the same teaching that the Council of Trent had proposed as a matter of faith.[8] The Mass does this not only by means of the very words of consecration, by which Christ becomes present through transubstantiation, but also by that spirit and expression of reverence and adoration in which the eucharistic liturgy is carried out. For the same reason the Christian people are invited in Holy Week on Holy Thursday and on the solemnity of Corpus Christi to honor this wonderful sacrament in a special way by their adoration.

 

4. Further, because of the priest's more prominent place and office in the rite, its form sheds light on the ministerial priesthood proper to the presbyter, who offers the sacrifice in the person of Christ and presides over the assembly of a holy people. The meaning of his office is declared and detailed in the preface for the chrism Mass on Thursday of Holy Week, the day celebrating the institution of the priesthood. The preface brings out the passing on of the sacerdotal power through the laying on of hands and, by listing its various offices, describes that power. It is the continuation of the power of Christ, High Priest of the New Testament.

 

Choice Of Mass

314. On solemnities the priest is bound to follow the calendar of the church where he is celebrating.

315. On Sundays, on weekdays of Advent, the Christmas season, Lent, and the Easter season, on feasts, and on obligatory memorials:

a. if Mass is celebrated with a congregation, the priest should follow the calendar of the church where he is celebrating;

b. if Mass is celebrated without a congregation, the priest may choose either the calendar of the church or his own calendar.

316. On optional memorials:

a. On the weekdays of Advent from 17 December to 24 December, during the octave of Christmas, and on the weekdays of Lent, apart from Ash Wednesday and in Holy Week, the priest celebrates the Mass of the day; but he may take the opening prayer from a memorial listed in the General Roman Calendar for that day, except on Ash Wednesday and during Holy Week.

b. On the weekdays of Advent before 17 December, the weekdays of the Christmas season from 2 January on, and the weekdays of the Easter season, the priest may choose the weekday Mass, the Mass of the saint or of one of the saints whose memorial is observed, or the Mass of a saint inscribed in the martyrology for that day.

c. On the weekdays in Ordinary Time, the priest may choose the weekday Mass, the Mass of an optional memorial, the Mass of a saint inscribed in the martyrology for that day, a Mass for various needs and occasions, or a votive Mass.

If he celebrates with a congregation, the priest should first consider the spiritual good of the faithful and avoid imposing his own personal preferences. In particular, he should not omit the readings assigned for each day in the weekday lectionary too frequently or without sufficient reason, since the Church desires that a richer portion of God's word be provided for the people.[94]

For similar reasons he should use Masses for the dead sparingly. Every Mass is offered for both the living and the dead and there is a remembrance of the dead in each eucharistic prayer.

Where the faithful are attached to the optional memorials of Mary or the saints, at least one Mass of the memorial should be celebrated to satisfy their devotion.

When an option is given between a memorial in the General Roman Calendar and one in a diocesan or religious calendar, the preference should be given, all things being equal and depending on tradition, to the memorial in the particular calendar.

 

330. Ritual Masses are prohibited on the Sundays of Advent, Lent, and the Easter season, on solemnities, on days within the octave of Easter, on All Souls, on Ash Wednesday, and during Holy Week. In addition, the norms in the ritual books or in the Masses themselves also apply.

 

332. In cases of serious need or pastoral advantage, at the direction of the local Ordinary or with his permission, an appropriate Mass maybe celebrated on any day except solemnities, the Sundays of Advent, Lent, and the Easter season, days within the octave of Easter, on All Souls, Ash Wednesday, and during Holy Week.

 

337. On the occasions of news of a death, final burial, or the first anniversary, Mass for the dead may be celebrated even on days within the Christmas octave, on obligatory memorials, and on weekdays, except Ash Wednesday and during Holy Week.

Other Masses for the dead, that is, daily Masses, may be celebrated on weekdays in Ordinary Time when there is an optional memorial or the office is of the weekday, provided such Masses are actually offered for the dead.

 

Voluntati Obsequens—no references

 

Liturgicae Instaurationes—no references

 

Tres Abhinc

19. Pending the complete reform of the Divine Office, on days of class I and class II with a Matins of three Nocturnes, recitation of any one Nocturne with three Psalms and three readings is permitted. The hymn Te Deum, when called for by the rubrics, comes after the third reading. In the last three days of Holy Week the pertinent rubrics of the Roman Breviary are to be followed.

 

 

Musicam Sacram

 

44. Similarly, celebrations which are singled out by the Liturgy in the course of the liturgical year as being of special importance, may be solemnized by singing. In a very special way, the sacred rites of Holy Week should be given due solemnity, since these lead the faithful to the center of the liturgical year and of the Liturgy itself through the celebration of the Paschal Mystery.

 

Inter Oecumenici—no references

 

Sacram Liturgiam—no references

 

Sacrosanctum Concilium—no references

 

De Musica Sacra

56. The standard editions of the liturgical chant of the Roman Church are:

Roman Gradual, with the Ordinary of the Mass.

Roman Antiphonal, for the Day Hours.

Offices of the Dead, Holy Week, and Christmas.

 

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.

 

 

82. Only the organ may be used on the Sundays of Septuagesima, Sexagesima, and Quinquagesima, and on the ferial days following these Sundays.

 

83. However, during the seasons, and days just mentioned, the following exceptions to the rule may be made:

 

 

a) the organ may be played, and other instruments used on holy days of obligation, and holidays (except Sundays), on the feasts of the principal local patron saint, the titular day, and the dedication anniversary of the local church, the titular or founder's day of a religious congregation, and on the occasion of some extraordinary solemnity;

b) the organ only (including the harmonium or reed organ) may be used on the third Sunday of Advent, and the fourth Sunday of Lent, on Thursday of Holy Week during the Mass of Chrism, and during the solemn evening Mass of the Last Supper from the beginning to the end of the hymn Gloria in excelsis Deo;

c) the organ only may be used at Mass, and Vespers for the sole purpose of supporting the singing.

Local Ordinaries may determine more precisely the application of these prohibitions, and permissions according to the approved local or regional customs.

 

 

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.

 

85. Pastors and others in charge must not fail to explain to the people the meaning of this liturgical silence. They should also take care that during these seasons, and particular days the other liturgical restrictions on decorating the altar are likewise observed.

 

Musicae Sacrae—no references

 

Mediator Dei

158. In Holy Week, when the most bitter sufferings of Jesus Christ are put before us by the liturgy, the Church invites us to come to Calvary and follow in the blood-stained footsteps of the divine Redeemer, to carry the cross willingly with Him, to reproduce in our own hearts His spirit of expiation and atonement, and to die together with Him.

 

Divini Cultus—no references

 

Tra le Sollicitudini—no references