Triduum

 

Sacramentum Caritatis—no references

 

Redemptionis Sacramentum—no references

 

Chirograph of John Paul II—no references

 

JPII Address—no references

 

Paschale Solemnitatis

Preface

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]

 

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.

 

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.

 

37. It is fitting that the lenten season should be concluded, both for the individual Christian as well as for the whole Christian community, with a penitential celebration, so that they may be helped to prepare to celebrate more fully the paschal mystery. [41]

 

These celebrations, however, should take place before the Easter Triduum and should not immediately precede the evening Mass of the Lord's Supper.

 

III. The Easter Triduum in General

 

38. The greatest mysteries of the redemption are celebrated yearly by the Church beginning with the evening Mass of the Lord's Supper on Holy Thursday and ending with Vespers of Easter Sunday. This time is called "the triduum of the crucified, buried and risen"; [42] it is also called the "Easter Triduum" because during it is celebrated the paschal mystery, that is, the passing of the Lord from this world to his Father. The Church, by the celebration of this mystery through liturgical signs and sacramentals, is united to Christ, her spouse, in intimate communion.

 

39. The Easter fast is sacred on the first two days of the Triduum, in which, according to ancient tradition, the Church fasts "because the Spouse has been taken away." [43] Good Friday is a day of fasting and abstinence; it is also recommended that Holy Saturday be so observed, so that the Church, with uplifted and welcoming heart, be ready to celebrate the joys of the Sunday of the Resurrection. [44]

 

40. It is recommended that there be a communal celebration of the Office of Readings and Morning Prayer on Good Friday and Holy Saturday. It is fitting that the bishop should celebrate the Office in the cathedral with, as far as possible, the participation of the clergy and people. [45]

 

This Office, formerly called Tenebrae, held a special place in the devotion of the faithful as they meditated upon the passion, death, and burial of the Lord while awaiting the announcement of the resurrection.

 

41. For the celebration of the Easter Triduum, it is necessary that there be a sufficient number of ministers and assistants who should be prepared so that they know what their role is in the celebration. Pastors must ensure that the meaning of each part of the celebration be explained to the faithful so that they may participate more fully and fruitfully.

 

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.

 

43. It is fitting that small religious communities, both clerical and lay, and other lay groups should participate in the celebration of the Easter Triduum in neighboring principal churches. [46]

 

Similarly, where the number of participants and ministers is so small that the celebrations of the Easter Triduum cannot be carried out with the requisite solemnity, such groups of the faithful should assemble in a larger church.

 

Also, where there are small parishes with only one priest, it is recommended that such parishes should assemble, as far as possible, in a principal church and participate in the celebration there.

 

On account of the needs of the faithful, where a pastor has the responsibility for two or more parishes in which the faithful assemble in large numbers, and where the celebration can be carried out with the requisite care and solemnity, the celebrations of the Easter Triduum may be repeated in accord with the given norms. [47]

 

So that seminary students "might live fully Christ's paschal mystery, and thus be able to teach those who will be committed to their care," [48] they should be given a thorough and comprehensive liturgical formation. It is important that during their formative years in the seminary, they should experience fruitfully the solemn Easter celebrations, especially those over which the bishop presides.

 

IV. Holy Thursday Evening Mass of the Lord's Supper

 

44. With the celebration of Mass on the evening of Holy Thursday, "the Church begins the Easter Triduum and recalls the Last Supper in which the Lord Jesus, on the night he was betrayed, showing his love for those who were his own in the world, he gave his body and blood under the species of bread and wine offering to his Father and giving them to the Apostles so that they might partake of them, and he commanded them and their successors in the priesthood to perpetuate this offering."

 

1975 GIRM

336. The funeral Mass has first place among the Masses for the dead and may be celebrated on any day except solemnities that are days of obligation, Holy Thursday, the Easter triduum, and the Sundays of Advent, Lent, and the Easter season.

 

 

 

Voluntati Obsequens—no references

 

Liturgicae Instaurationes—no references

 

Tres Abhinc—no references

 

Musicam Sacram

 

65. In sung or said Masses, the organ, or other instrument legitimately admitted, can be used to accompany the singing of the choir and the people; it can also be played solo at the beginning before the priest reaches the altar, at the Offertory, at the Communion, and at the end of Mass.

The same rule, with the necessary adaptations, can be applied to other sacred celebrations.

66. The playing of these same instruments as solos is not permitted in Advent, Lent, during the Sacred Triduum and in the Offices and Masses of the Dead.

 

Inter Oecumenici—no references

 

Sacram Liturgiam—no references

 

Sacrosanctum Concilium—no references

 

De Musica Sacra

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

182. There are, besides, other exercises of piety which, although not strictly belonging to the sacred liturgy, are, nevertheless, of special import and dignity, and may be considered in a certain way to be an addition to the liturgical cult; they have been approved and praised over and over again by the Apostolic See and by the bishops. Among these are the prayers usually said during the month of May in honor of the Blessed Virgin Mother of God, or during the month of June to the most Sacred Heart of Jesus: also novenas and triduums, stations of the cross and other similar practices.

 

 

Divini Cultus—no references

 

Tra le Sollicitudines—no references