Solemn Vigil Mass
11:00 PM
From the earliest days of the Church’s history, the Easter Vigil has been considered the single most important liturgical celebration of the year. The Easter Vigil originated as a nocturnal liturgy that began no earlier than sunset on Holy Saturday and continued past midnight, sometimes lasting until dawn. One of the earliest references to this celebration dates around 140 A.D. The paschal liturgy consists in four basic elements:
the Service of Light;
the Liturgy of the Word;
the Liturgy of Baptism;
the Liturgy of the Eucharist.
The Service of Light
The Service of Light, that is, the lighting of illuminating flames with which the Easter vigil begins, is one of the most beautiful and memorable elements of the Easter liturgy. It presents us with powerful imagery of the Risen Christ as the Light of the world shattering the darkness of the long night of sin and death. while the image of light is simple enough in itself, the service of Light involves several different uses of illumination that over time came to be drawn into a unified whole. There was the use of light at all Christian vigils that took on special significance at the Easter vigil. Illumination was also associated with the administration of Baptism, which was originally reserved for the Easter Vigil.
From the very earliest centuries the sacrament of Baptism has been administered during the Easter vigil. There are indications in Saint Justin's Dialogue with Trypho of this being the case already in the first half of the second century. And since even in apostolic times the of illumination was associated with this sacrament, it was only logical that a single "paschal candle" should eventually emerge as a symbol of Christ in the midst of the many other lights of the newly baptised shining on this night. Such a "paschal candle" would also have been viewed as the New Testament symbolic counterpart of the pillar of fire that led the people of Israel through the night in the course of their deliverance from Egypt. The particular light that was used to illuminate the sacred texts as they were being read at the Easter Vigil naturally have taken on a certain pre-eminence over the other lamps burning during the liturgy, and hence most probably developed into we now know as the "paschal candle."
The use of a bonfire to begin the Service of Light at the Easter Vigil can be traced to St Patrick (fifth century), who introduced the practice in Ireland to replace the old pagan springtime fire rites. Eventually the custom spread across Europe and towards the end of the ninth century was incorporated into the official liturgy of the Church in the West.
To begin the Vigil all the lights in the Church are put out. A fire is prepared outside the chapel. When the people have assembled, the celebrant goes there with the acolyte who carries the paschal candle. The priest greets the people and blesses the fire. After the fire has been blessed the priest cuts a Cross in the wax of the paschal candle tracing the Greek letters alpha and omega and the numerals of the current year while saying:
Christ yesterday and today
the Beginning and the End
the Alpha
and the Omega.
All time belongs to him;
and all the ages.
To him be glory and power;
through every age and forever. Amen.
The celebrant may insert five grains of incense into the candle in the form of a cross saying:
By his holy
and glorious wounds,
may Christ the Lord
guard us
and protect us. Amen.
The celebrant lights the paschal candle from the new fire, saying:
May the light of Christ rising in glory
dispel the darkness of our hearts and minds.
The priest then takes the paschal candle, lifts it high and sings: Lumen Christi (or The Light of Christ).
All reply: Deo Gratias (or Thanks be to God)
The priest then processes to the chapel. At the chapel door the priest lifts the candle high and sings a second time: Lumen Christi.
All reply: Deo Gratias
All light their candle from the paschal candle and continue in procession. When the priest arrives before the altar he faces the people and sings a third time: Lumen Christi.
All reply: Deo Gratias
The paschal candle is placed in the middle of the sanctuary. The book and the candle may be incensed. The priest then sings the Easter Proclamation (The Exsultet). At the conclusion of the Exsultet all extinguish their candles and sit as the Liturgy of the Word begins. Only the paschal candle remains lit “to dispel the darkness of this night.”
The Liturgy of the Word
The earliest records of the Easter Vigil give testimony to the extended use of Scripture at the Vigil. Sources from the fifth century state that there were twelve readings from the Old Testament interspersed with Psalms and appropriate prayers. The purpose of the readings was to open minds and hearts of the assembly to the new creation typified in the Easter mystery.
This theme is evident is the very first reading (Genesis 1:26-31) which gives the account of creation, foreshadowing the new creation. We are reminded of God’s words “In the beginning God created the heavens and the earth.”
The second reading (Genesis 22:1-18) the sacrifice of our Lord on the wood of the cross is prefigured in Abraham’s willingness to sacrifice his own son in obedience to God. In return God tells Abraham “All the nations of the earth will bless themselves by your descendants, as a reward for your obedience.”
The third reading (Exodus 14:15-51:1) relates the passage of the Israelite through the Red Sea. We are told that seeing God’s action “the people venerated the Lord; they put their faith in the Lord”. The responsorial psalm which follows immediately is actually a continuation of the reading with Moses and the Israelites singing in gratitude for their deliverance.
The fourth reading (Isaiah 54:5-14) uses beautiful nuptial imagery to describe God’s love for the people He has redeemed. Through the prophet God says to His people “Now your creator will be your husband, his name the Lord of hosts; your redeemer will be the Holy One of Israel, he is called the God of the whole earth.”
In the fifth reading (Isaiah 55:1-11) we are invited to “come to the water” – the waters of Baptism and sanctifying grace. God promises spiritual nourishment – a promise fulfilled in the Eucharist. We hear “come to the water all you who are thirsty; though you have no money, come! Buy corn with no money, and eat, and, at no cost, wine and milk…Listen to me and you will have good things to eat”.
The sixth reading (Baruch 3:9-15, 32-4:4) exhorts us to seek wisdom “Listen, Israel, to commands that bring life; hear and learn what knowledge means…Israel blessed are we: what pleases God has been revealed to us.”
In the seventh and final reading from the Old Testament (Ezekiel 36:16-28) God speaks to His children with paternal love, promising the cleansing and transformation of our hearts. “I will pour clean water over you and you will be cleansed…I shall give you a new heart and put a new spirit in you.”
After the last reading from the Old Testament with its responsory and prayer, the altar candles are lit and the Gloria is intoned. For centuries the intoning of the Gloria at the Easter Vigil has been marked by special actions that serve to emphasise the transition from the preparatory portion of the Easter Vigil, with its numerous readings from the Old Testament, to the full joy of the resurrection proclaimed in the Gospel and celebrated in the Mass. The most important of these actions is the “return” of the bells, the ringing of the bells that have remained silent since the Gloria on Holy Thursday.
The Collect of the Mass is then said followed the reading of Epistle, which is from Paul’s letter to the Romans (Romans 6:3-11). In it Paul tells us that through Baptism we share in the Paschal mystery “When we were baptised in Christ Jesus we were baptised in his death; in other words, when we were baptised we went into the tomb with him and joined him in death, so that as Christ was raised from the dead by the Father’s glory, we too might live a new life.”
After the Epistle all rise. The priest solemnly intones the Alleluia, which has been omitted from the Liturgy throughout Lent and all the people repeat the Alleluia. The responsorial psalm which gives praise to God is sung with the triple Alleluia as its refrain.
The Gospel gives the account of the Resurrection. In Year A we hear Matthew’s account (Matthew 28:1-10) of the women going to the tomb and encountering the angel who says to them “I know you are looking for Jesus…He is not here, for he has risen.” The women run to tell the disciples meeting the Risen Lord on their way. In Year B we have Mark’s account (Mark 16:1-7) of the women encountering the angles who instructed them to “go and tell his disciples and Peter ‘He is going before you to Galilee’”. In Year C we hear Luke’s account (Luke 24:1-12) and hear of the women telling the disciples who “did not believe them.”
After the readings the celebrant gives a homily reflecting on the themes of this night’s liturgy.
The Liturgy of Baptism
The conferring of the Sacrament of Baptism has been linked with the celebration of the Easter Vigil from the very earliest times. If there are candidates to be baptised the come forward and are presented by their godparents. The priest encourages the people present to “come to the aid of these our brothers and sisters” by their prayers. The Litany of the Saints is then sung. If no one is to be baptised there is a blessing of water after which all stand with lighted candles and renew their baptismal promises. This was introduced into the Liturgy in 1951. The celebrant asks the people the same questions that are asked of every candidate for baptism and the people respond “I do.” The celebrant says a concluding prayer then, here in Carmel, celebrant turns to the Sisters and asks them to renew their religious vows. The Sisters recite the formula for the renewal of vows and then sprinkles the community and all the faithful with the newly blessed water, during which a hymn is sung. Following the sprinkling, all extinguish their candles; this bring the Liturgy of Baptism to a close.
The Liturgy of the Eucharist
The Easter Vigil leads into the celebration of the Vigil Mass. As far back as the early second century this Eucharistic liturgy was already considered the most important rite of the paschal season and of the whole liturgical year.
After the gifts have been brought to the altar, the Offertory prayers are said over the unconsecrated bread and wine; following this the celebrant censes the gifts and the main altar. He gives the thurible to the acolyte who censes the celebrant and the congregation.
The Eucharistic Prayer this night begins with a preface that speaks of the Passion, Death and Resurrection of Our Lord as a single mystery – the Paschal Mystery:
It is truly right and just, our duty and our salvation,
at all times to acclaim you, O Lord,
but on this night above all
to laud you yet more gloriously,
when Christ our Passover has been sacrificed.
For he is the true Lamb
who has taken away the sins of the world:
by dying he has destroyed our death,
and by rising, restored our life.
If Eucharist Prayer I is used there are two special insertions for the Mass of the Easter Vigil (and for the other Masses of the Easter Octave), the first of which reminds us of the great event we are commemorating:
Celebrating that most sacred night
of the Resurrection of our Lord Jesus Christ in the flesh
The second insertion touches on the other dominant theme of the Easter liturgy – Baptism – and mentions those in our midst who through this Sacrament are fully participating in the Eucharist celebration for the first time:
Therefore, Lord, we pray:
graciously accept this oblation of our service,
that of your whole family,
which we make to you
also for those to whom you have been pleased to give
the water of new birth and the Holy Spirit,
granting them forgiveness of all their sins;
These insertions have been part of the Easter Vigil for at least thirteen hundred years.
At tonight’s Holy Communion we share in the joy of the Apostles as we, like them, are reunited with our risen Saviour, filled with hope by His promise “…he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day” (Jn 6:54)
Following Holy Communion, as the faithful make their thanksgiving, the Blessed Sacrament is returned to the Tabernacle, which has been empty since Holy Thursday. The red sanctuary lamp is lit once more.
After the prayer after thanksgiving the celebrant gives the solemn blessing and dismissal. The community and the organ combine to fill the chapel with the triumphant sound of the recessional hymn.*
*See James Monti, The Week of Salvation, Our Sunday Visitor, Indiana, USA, 1993 for more information