Holy Week Liturgy

Palm Sunday of the Passion of the Lord

The Procession
At an appropriate hour, a gathering takes place at a smaller church or other suitable place other than
inside the church to which the procession will go. The faithful hold branches in their hands.

Wearing the red sacred vestments as for Mass, the Priest and the Deacon, accompanied by other
ministers, approach the place where the people are gathered. Instead of the chasuble, the priest may
wear a cope, which he leaves aside when the procession is over, and puts on a chasuble.

Meanwhile, the following antiphon or another appropriate chant is sung.

Hosanna to the Son of David; blessed is he who comes in the name of the
Lord, the King of Israel. Hosanna in the highest.

After this, the Priest and people sign themselves, while the Priest says, “In the name of the Father, and
of the Son, and of the Holy Spirit.” Then he greets the people in the usual way. A brief address is given,
in which the faithful are invited to participate actively and consciously in the celebration of this day, in
these or similar words:

Dear brethren (brothers and sisters),

since the beginning of Lent until now
we have prepared our hearts by penance and charitable works.
Today we gather together to herald with the whole Church
the beginning of the celebration
of our Lord’s Paschal Mystery,
that is to say, of his Passion and Resurrection.
For it was to accomplish this mystery
that he entered his own city of Jerusalem.
Therefore, with all faith and devotion,
let us commemorate
the Lord’s entry into the city for our salvation,
following in his footsteps,
so that, being made by his grace partakers of the Cross,
we may have a share also in his Resurrection and in his life.

After the address, the Priest says one of the following prayers with hands extended:

Let us pray.
Almighty ever-living God,
sanctify + these branches with your blessing,
that we, who follow Christ the King in exultation,
may reach the eternal Jerusalem through him.
Who lives and reigns for ever and ever.
R AAmen
Or:

Increase the faith of those who place their hope in you, O God,
and graciously hear the prayers of those who call on you,
that we, who today hold high these branches
to hail Christ in his triumph,
may bear fruit for you by good works accomplished in him.
Who lives and reigns for ever and ever.
R Amen

He sprinkles the branches with holy water without saying anything.

Then a Deacon or, if there is no Deacon, a Priest, proclaims in the usual way the Gospel concerning the
Lord’s entrance according to one of the four Gospels. If appropriate, incense may be used.

Gospel is proclaimed

After the Gospel, a brief homily may be given. Then, to begin the Procession, an invitation may be given
by a Priest or a Deacon or a lay minister, in these words:

Dear brethren (brothers and sisters),

like the crowds who acclaimed Jesus in Jerusalem,
let us go forth in peace.
Or:
Let us go forth in peace.
In this latter case, all respond:
In the name of Christ. Amen.

The Procession to the church where Mass will be celebrated then sets off in the usual way. If incense is
used, the thurifer goes first, carrying a thurible with burning incense, then an acolyte or another
minister, carrying a cross decorated with palm branches according to local custom, between two
ministers with lighted candles. Then follow the Deacon carrying the Book of the Gospels, the Priest with
the ministers, and, after them, all the faithful carrying branches.

As the Procession moves forward, the following or other suitable chants in honor of Christ the King are
sung by the choir and people:
The children of the Hebrews, carrying olive branches, went to meet the
Lord, crying out and saying: Hosanna in the highest.
As the procession enters the church, there is sung the following responsory or another chant, which
should speak of the Lord’s entrance.

R As the Lord entered the holy city,

the children of the Hebrews
proclaimed the resurrection of life.
Waving their branches of palm, they cried:
Hosanna in the Highest.

V When the people heard

that Jesus was coming to Jerusalem,
they went out to meet him.
Waving their branches.

When the Priest arrives at the altar, he venerates it and, if appropriate, incenses it. Then he goes to the
chair, where he puts aside the cope, if he has worn one, and puts on a chasuble. Omitting the other
Introductory Rites of the Mass and, if appropriate, the Kyrie, he says the Collect of the mass, and then
continues the Mass in the usual way.

Collect
Almighty and ever-living God,
who as an example of humility for the human race to follow
caused our Savior to take flesh and submit to the Cross,
graciously grant that we may heed his lesson of patient suffering
and so merit a share in his Resurrection.
Who lives and reigns with you in the unity of the Holy Spirit, one God for ever
and ever.

Prayer Over the Offerings

Through the Passion of your Only Begotten Son, O Lord,
may our reconciliation with you be near at hand,
so that, though we do no merit it by our own deeds,
yet by this sacrifice made once for all,
we may feel already the effects of your mercy.
Through Christ our Lord.

Communion Antiphon
Father, if this chalice cannot pass without my drinking it, your will be done.
Prayer after Communion
Nourished with these sacred gifts,
we humbly beseech you, O Lord,
that, just as through the death of your Son
you have brought us to hope for what we believe,
so by his Resurrection
you may lead us to where you call.
Through Christ our Lord.

Prayer over the People

Look, we pray, O Lord, on this your family,
for whom our Lord Jesus Christ
did not hesitate to be delivered into the hands of the wicked
and submit to the agony of the Cross.
Who lives and reigns for ever and ever.
 Thursday of the Lord’s Supper
The Mass of the Lord’s Supper is celebrated in the evening, at a convenient time, with the full
participation of the whole local community and with all the Priests and ministers exercising their office.

All Priests may concelebrate even if they have already concelebrated the Chrism Mass on this day, or if
they have to celebrate another Mass for the good of the Christian faithful.
…
The altar may be decorated with flowers with a moderation that accords with the character of this day.
The tabernacle should be entirely empty; but a sufficient amount of bread should be consecrated in this
Mass for the Communion of the clergy and the people on this and the following day.

Entrance Antiphon
We should glory in the Cross of our Lord Jesus Christ, in whom is our
salvation, life and resurrection, through whom we are saved and delivered.

The Gloria in excelsis is said. While the hymn is being sung, bells are rung, and when it is finished, they
remain silent until the Gloria in excelsis of the Easter Vigil, unless, if appropriate, the Diocesan Bishop
has decided otherwise. Likewise, during this same period, the organ and other musical instruments may
be used only so as to support the singing.

Collect
O God, who have called us to participate
in this most sacred Supper,
in which your Only Begotten Son,
when about to hand himself over to death,
entrusted to the Church a sacrifice new for all eternity,
the banquet of his love,
grant, we pray,
that we may draw from so great a mystery,
the fullness of charity and of life.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

The Washing of the Feet

After the Homily, where a pastoral reason suggests it, the Washing of the Feet follows.
The men who have been chosen are led by the ministers to seats prepared in a suitable place. Then the
Priest (removing his chasuble if necessary) goes to each one, and, with the help of the ministers, pours
water over each one’s feet and then dries them.

Meanwhile, some of the following antiphons or other appropriate chants are sung.
…
After the Washing of Feet, the Priest washes and dries his hands, puts the chasuble back on, and returns
to the chair, and from there he directs the Universal Prayer.

The Creed is not said.

The Liturgy of the Eucharist

At the beginning of the Liturgy of the Eucharist, there may be a procession of the faithful in which gifts
for the poor may be presented with the bread and wine.
Meanwhile the following, or another appropriate chant, is sung.
Ubi Caritas

Prayer over the Offerings

Grant us, O Lord, we pray,
that we may participate worthily in these mysteries,
for whenever the memorial of this sacrifice is celebrated
the work of our redemption is accomplished.
Through Christ our Lord.

When the Roman Canon is used, the special form is said, with the proper formulas for the
Communicantes, Hanc igitur, and Qui pridie.

At an appropriate moment during Communion, the Priest entrusts the Eucharist from the table of the
altar to Deacons or acolytes or other extraordinary ministers, so that afterwards it may be brought to
the sick who are to receive Holy Communion at home.

Communion Antiphon
This is the Body that will be given up for you; this is the Chalice of the new
covenant in my Blood, says the Lord; do this, whenever you receive it, in
memory of me.

After the distribution of Communion, a ciborium with the hosts for Communion the following day is left
on the altar. The Priest, standing at the chair, says the Prayer after Communion.
Prayer after Communion
Grant, almighty God,
that, just as we are renewed
by the Supper of your Son in this present age,
so we may enjoy his banquet for all eternity.
Who lives and reigns for ever and ever.
Transfer of the Blessed Sacrament

After the Prayer after Communion, the Priest puts incense in the thurible while standing, blesses it and
kneeling, incenses the Blessed Sacrament three times. Then, having put on a white humeral veil, he
rises, takes the ciborium, and covers it with the ends of the veil.

A procession is formed in which the Blessed Sacrament, accompanied by torches and incense, is carried
through the church to a place of repose prepared in a part of the church or in a chapel suitably
decorated. A lay minister with a cross, standing between two other ministers with lighted candles leads
off. Others carrying lighted candles follow. Before the Priest carrying the Blessed Sacrament comes the
thurifer with a smoking thurible. Meanwhile, the hymn Pange, lingua or another Eucharistic chant is
sung.

When the procession reaches the place of repose, the Priest, with the help of the Deason if necessary,
places the ciborium in the tabernacle, the door of which remains open. Then he puts incense in the
thurible and, kneeling, incenses the Blessed Sacrament, while Tantum ergo Sacramentum or another
eucharistic chant is sung. Then the Deason or the Priest himself places the Sacrament in the tabernacle
and closes the door.

After a period of adoration in silence, the Priest and ministers genuflect and return to the sacristy.

At an appropriate time, the altar is stripped and, if possible, the crosses are removed from the church. It
is expedient that any crosses which remain in the church be veiled.

Vespers is not celebrated by those who have attended the Mass of the Lord’s Supper.

The faithful are invited to continue adoration before the Blessed Sacrament for a suitable length of time
during the night, according to local circumstances, but after midnight the adoration should take place
without solemnity.
…
 Friday of the Passion of the Lord
On this and the following day, by a most ancient tradition, the Church does not celebrate the
Sacraments at all, except for Penance and the Anointing of the Sick.

On this day, Holy Communion is distributed to the faithful only within the celebration of the Lord’s
Passion; but it may be brought at any hour of the day to the sick who cannot participate in this
celebration.

The altar should be completely bare: without a cross, without candles and without clothes.

The Celebration of the Passion of the Lord

On the afternoon of this day, about three o’clock (unless a later hour is chosen for a pastoral reason),
there takes place the celebration of the Lord’s Passion consisting of three parts, namely, the Liturgy of
the Word, the Adoration of the Cross, and Holy Communion.

The Priest and the Deacon, if a Deacon is present, wearing red vestments as for Mass, go to the altar in
silence and, after making a reverence to the altar, prostrate themselves or, if appropriate, kneel and
pray in silence for a while. All others kneel.

Then the Priest, with the ministers, goes to the chair where, facing the people, who are standing, he
says, with hands extended, one of the following prayers, omitting the invitation “Let us pray.”

Prayer
Remember your mercies, O Lord,
and with your eternal protection sanctify your servants,
for whom Christ your Son,
by the shedding of his Blood,
established the Paschal Mystery.
Who lives and reigns for ever and ever.

R Amen.
Or:

O God, who by the Passion of Christ your Son, our Lord,

abolished the death inherited from ancient sin
by every succeeding generation,
grant that just as, being conformed to him,
we have borne by the law of nature
the image of the man of earth,
so by the sanctification of grace
we may bear the image of the Man of heaven.
Through Christ our Lord.

R Amen.

Liturgy of the Word

First reading: Is 52: 13-53:12

Psalm: 31: 2,6, 12-13, 15-16, 17, 25
Second Reading: Heb 4:14-16; 5:7-9
Narration of the Passion of our Lord: Jn 18:1–19; 42

After the reading of the Lord’s Passion, the Priest gives a brief homily and, at its end, the faithful may be
invited to spend a short time in prayer.

The Solemn Intercessions

The Liturgy of the Word concludes with the Solemn Intercessions, which take place in this way: the
Deacon, if a Deacon is present, or if he is not, a lay minister, stands at the ambo, and sings or says the
invitation in which the intention is expressed. Then all pray in silence for a while, and afterwards the
Priest, standing at the chair or, if appropriate, at the altar, with hands extended, sings or says the prayer.

The faithful remain either kneeling or standing throughout the entire period of the prayers.

Before the Priest’s prayer, in accord with tradition, it is permissible to use the Deacon’s invitations “Let
us kneel – Let us stand,” with all kneeling for silent prayer.

For Holy Church

The prayer is sung in the simple tone or, if the invitations “Let us kneel – Let us stand” are used, in the
solemn tone.

Let us pray, dearly beloved, for the holy Church of God,

that our God and Lord be pleased to give her peace,
to guard her and unite her throughout the whole world
and grant that, leading our life in tranquility and quiet,
we may glorify God the Father almighty.
Prayer in silence. Then the Priest says:
Almighty ever-living God,
who in Christ revealed your glory to all the nations,
watch over the works of your mercy,
that your Church, spread throughout all the world,
may persevere with steadfast faith in confessing your name.
Through Christ our Lord.
R Amen.

For the Pope

Let us pray also for our most Holy Father Pope N.,
that our God and Lord,
who chose him for the Order of Bishops,
may keep him safe and unharmed for the Lord’s holy Church,
to govern the holy People of God.
Prayer in silence. Then the Priest says:
Almighty ever-living God,
by whose decree all things are founded,
look with favor on our prayers
and in your kindness protect the Pope chosen for us,
that, under him, the Christian people,
governed by you their maker,
may grow in merit by reason of their faith.
Through Christ our Lord.
R Amen.

For all orders and degrees of the faithful

Let us pray also for our Bishop N.,

for all Bishops, Priests, and Deacons of the Church
and for the whole of the faithful people.
Prayer in silence. Then the Priest says:
Almighty ever-living God,
by whose Spirit the whole body of the Church
is sanctified and governed,
hear our humble prayer for you ministers,
that, by the gift of your grace,
all may serve you faithfully.
Through Christ our Lord.
R Amen.

For catechumens

Let us pray also for (our) catechumens,

that our God and Lord
may open wide the ears of their inmost hearts
and unlock the gates of his mercy,
that, having received forgiveness of all their sins
through the waters of rebirth,
they, too, may be one with Christ Jesus our Lord.
Prayer in silence. Then the Priest says:
Almighty ever-living God,
who make your Church ever fruitful with new offspring,
increase the faith and understanding of (our) catechumens,
that, reborn in the font of Baptism,
they may be added to the number of your adopted children.
Through Christ our Lord.
R Amen.

For the unity of Christians

Let us pray also for all our brothers and sisters who believe in Christ,
that our God and Lord may be pleased,
as they live in truth,
to gather them together and keep them in his one Church.
Prayer in silence. Then the Priest says:
Almighty ever-living God,
who gather what is scattered
and keep together what you have gathered,
look kindly on the flock of you Son,
that those whom one Baptism has consecrated
may be joined together by integrity of faith
and united in the bond of charity.
Through Christ our Lord.
R Amen.
For the Jewish people

Let us pray also for the Jewish people,

to whom the Lord our God spoke first,
that he may grant them to advance in love of his name
and in faithfulness to his covenant.
Prayer in silence. Then the Priest says:
Almighty every-living God,
who bestow your promises on Abraham and his descendants,
hear graciously the prayers of your Church,
that the people you first made your own
may attain the fullness of redemption.
Through Christ our Lord.
R Amen.

For those who do not believe in Christ

Let us pray also for those who do not believe in Christ,

that, enlightened by the Holy Spirit,
they, too, may enter on the way to salvation.
Prayer in silence. Then the Priest says:
Almighty every-living God,
grant to those who do not confess Christ
that by walking before you with sincere heart,
they may find the truth
and that we ourselves, being constant in mutual love
and striving to understand more fully the mystery of your life,
may be made more perfect witnesses to your love in the world.
Through Christ our Lord.
R Amen.

For those who do not believe in God

Let us pray also for those who do not acknowledge God,

that, following what is right in sincerity of heart,
they may find the way to God himself.
Prayer in silence. Then the Priest says:
Almighty every-living God,
who created all people
to seek you always by desiring you
and, by finding you, come to rest,
grant, we pray,
that, despite every harmful obstacle,
all may recognize the signs of your fatherly love
and the witness of the good works
done by those who believe in you,
and so in gladness confess you,
the one true God and Father of our human race.
Through Christ our Lord.
R Amen

For those in public office

Let us pray also for those in public office,

that our God and Lord
may direct their minds and hearts according to his will
for the true peace and freedom of all.
Prayer in silence. Then the Priest says:
Almighty every-living God,
in whose hand lies every human heart
and the rights of peoples,
look with favor, we pray,
on those who govern with authority over us,
that throughout the whole world,
the prosperity of peoples,
the assurance of peace,
and the freedom of religion
may through your gift be made secure.
Through Christ our Lord.
R Amen.

For those in tribulation

Let us pray, dearly beloved,

to God the Father almighty,
that he may cleanse the world of all errors,
banish disease, drive out hunger,
unlock prisons, loosen fetters,
granting to travelers safety, to pilgrims return,
health to the sick, and salvation to the dying.
 Prayer in silence. Then the Priest says:
Almighty every-living God,
comfort of mourners, strength of all who toil,
may the prayers of those who cry out in any tribulation
come before you,
that all may rejoice,
because in their hour of need
your mercy was at hand.
Through Christ our Lord.
R Amen.

The Adoration of the Cross

After the Solemn Intercessions, the solemn Adoration of the Holy Cross takes place. Of the two forms of
the showing of the Cross presented here, the more appropriate one, according to the pastoral needs,
should be chosen.

The Showing of the Cross

First Form
The Deacon accompanied by ministers, or another suitable minister, goes to the sacristy, from which, in
procession, accompanied by two ministers with lighted candles, he carries the Cross, covered with a
violet veil, through the church to the middle of the sanctuary.

The Priest, standing before the altar and facing the people, receives the Cross, uncovers a little of its
upper and elevates it while beginning the Ecce lignum Crucis. He is assisted in singing by the Deacon or,
if need be, by the choir. All respond, “Come, let us adore.” At the end of the singing, all kneel and for a
brief moment adore in silence, while the Priest stands and holds the Cross raised.

Behold the wood of the Cross, on which is hung our salvation of the world.
R Come, let us adore. Or: Venite adorémus.

Then the Priest uncovers the right arm of the Cross and again, raising up the Cross, begins, “Behold the
wood of the Cross,” and everything takes place as above.

Finally he uncovers the Cross entirely and, raising it up, he begins the invitation, “Behold the wood of
the Cross,” a third time and everything takes place like the first time.

Second Form
The Priest or the Deacon accompanied by ministers, or another suitable minister, goes to the door of the
church, where he receives the unveiled Cross, and the ministers take lighted candles; then the
procession sets off through the church to the sanctuary. Near the door, in the middle of the church and
before the entrance of the sanctuary, the one who carries the Cross elevates it, singing, “Behold the
wood of the Cross,” to which all respond, “Come, let us adore.” After each response all kneel and for a
brief moment adore in silence, as above.

The Adoration of the Holy Cross

Then, accompanied by two ministers with lighted candles, the Priest or the Deacon carries the Cross to
the entrance of the sanctuary or to another suitable place and there puts it down or hands it over to the
ministers to hold. Candles are placed on the right and left sides of the Cross.

For the Adoration of the Cross, first the Priest Celebrant alone approaches, with the chasuble and his
shoes removed, if appropriate. Then the clergy, the lay ministers, and the faithful approach, moving as if
in procession, and showing reverence to the Cross by a simple genuflection or by some other sign
appropriate to the usage of the region, for example, by kissing the Cross.

Only one Cross should be offered for adoration. If, because of the large number of people, it is not
possible for all to approach individually, then the Priest, after some clergy and faithful have adored,
takes the Cross, and standing in the middle before the altar, invites the people in a few words to adore
the Holy Cross and afterwards holds the Cross elevated higher for a brief time, for the faithful to adore it
in silence.

While the adoration of the Holy Cross is taking place, the antiphon Crucem tuam adoramus, the
Reproaches, the hymn Crux fidelis or other suitable chants are sung, during which all who have already
adored the Cross remain seated.

In accordance with local circumstances or popular traditions and if it is pastorally appropriate, the
Stabat Mater may be sung, as found in the Graduale Romanum, or another suitable chant in memory of
the compassion of the Blessed Virgin Mary.

When the adoration has been concluded, the Cross is carried by the Deacon or a minister to its place at
the altar. Lighted candles are placed around or on the altar near the Cross.

Holy Communion

A cloth is spread on the altar, and a corporal and the Missal put in place. Meanwhile the Deacon, or if
there is not Deacon, the Priest himself, putting on a humeral veil, brings the Blessed Sacrament back
from the place of repose to the altar by a shorter route, while all stand in silence. Two ministers with
lighted candles accompany the Blessed Sacrament and place their candlesticks around or upon the altar.
When the Deacon, if a Deacon is present, has placed the Blessed Sacrament upon the altar and uncovere
the ciborium, the Priest goes to the altar and genuflects.

Then the Priest, with hands joined, says aloud:

At the Savior’s command and formed by divine teaching, we dare to say:

Recitation of the Lord’s Prayer

The Priest continues alone with the “Libera nos,…”

The people conclude the prayer as usual “For the kingdom,…”

The Priest then silently says the prayer before the reception of communion followed by the “Ecce Agnus
Dei…”

The Priest consumes the Body of Christ and then proceeds to distribute Communion to the faithful.
During Communion, Psalm 22 or another appropriate chant may be sung.

When the distribution of Communion has been completed, the ciborium is taken by the Deacon or
another suitable minister to a place prepared outside the church or, if circumstances so require, it is
placed in the tabernacle.

Prayer after Communion

Almighty ever-living God,
who have restored us to life
by the blessed Death and Resurrection of your Christ,
preserve in us the work of your mercy,
that, by partaking of this mystery,
we may have a life unceasingly devoted to you.
Through Christ our Lord.

R Amen.

For the Dismissal the Deacon or, if there is no Deacon, the Priest himself, may say the invitation “Bow
down for the blessing.”
Then the Priest, standing facing the people and extending his hands over them, says this Prayer over the
People:

Prayer over the People

May abundant blessing, O Lord, we pray,
descend upon your people,
who have honored the Death of your Son
in the hope of their resurrection:
may pardon come,
comfort be given,
holy faith increase,
and everlasting redemption be made secure.
Through Christ our Lord.

R Amen.

And all, after genuflecting to the Cross, depart in silence. After the celebration, the altar is stripped, but
the Cross remains on the altar with two or four candlesticks. Vespers is not celebrated by those who
have been present at the solemn afternoon liturgical celebration.
Holy Saturday: The Easter Vigil in the Holy Night
On Holy Saturday the Church waits at the Lord’s tomb in prayer and fasting, meditation on his Passion
and Death and on his Descent into Hell, and awaiting his Resurrection.

The Church abstains from the Sacrifice of the Mass, with the sacred table left bare, until after the
solemn Vigil, that is, the anticipation by night of the Resurrection, when the time comes for paschal joys,
the abundance of which overflows to occupy fifty days.

Holy Communion may only be given on this day as Viaticum.

By most ancient tradition, this is the night of keeping vigil for the Lord, in which, following the Gospel
admonition, the faithful, carrying lighted lamps in their hands, should be like those looking for the Lord
when he returns, so that at his coming he may find them awake and have them sit at his table.

Of this night’s Vigil, which is the greatest and most noble of all solemnities, there is to be only one
celebration in each church. It is arranged moreover, in such a way that after the Lucernarium and Easter
Proclamation (which constitutes the first part of the Vigil), Holy Church meditates on the wonders the
Lord God has done for his people from the beginning, trusting in his word and promise (the second part,
that is, the Liturgy of the Word) until, as day approaches, with new members reborn in Baptism (the
third part), the Church is called to the table the Lord has prepared for his people, the memorial of his
Death and Resurrection until he comes again (the fourth part).

The entire celebration of the Easter Vigil must take place during the night, so that it begins after nightfall
and ends before daybreak on the Sunday.

The Mass of the Vigil, even if it is celebrated before midnight, is a paschal Mass of the Sunday of the
Resurrection.

Anyone who participates in the Mass of the night may receive Communion again at Mass during the day.
A Priest who celebrates or concelebrates the Mass of the night may again celebrate or concelebrate
Mass during the day. The Easter Vigil takes the place of the Office of Readings.

The Priest is usually assisted by a Deacon. If, however, there is no Deacon, the duties of his Order,
except those indicated below, are assumed by the Priest Celebrant or by a concelebrant. The Priest and
Deacon vest as at Mass, in white vestments. Candles should be prepared for all who participate in the
Vigil. The lights of the church are extinguished.
First Part: The Solemn Beginning of the Vigil or Lucernarium

The Blessing of the Fire

A blazing fire is prepared in a suitable place outside the church. When the people are gathered there,
the Priest approaches with the ministers, one of whom carries the paschal candle. The processional
cross and candles are not carried. Where, however, a fire cannot be lit outside the church, the rite is
carried out as below.

[Where, because of difficulties that may occur, a fire is not lit, the blessing of fire is adopted to the
circumstances. When the people are gathered in the church as on other occasions, the Priest comes to
the door of the church, along with the ministers carrying the paschal candle. The people, insofar as is
possible, turn to face the Priest. The greeting and address take place as below; then the fire is blessed
and the candle is prepared.]

The priest and the faithful sign themselves while the Priest says: “In the name of the Father…” and then
he greets the assembled people in the usual way and briefly instructs them about the night vigil in these
or similar words:

Dear brethren (brothers and sisters),

on this most sacred night,
in which our Lord Jesus Christ
passed over from death to life,
the Church calls upon her sons and daughters,
scattered throughout the world,
to come together to watch and pray.
If we keep the memorial
of the Lord’s paschal solemnity in this way,
listening to his word and celebrating his mysteries,
then we shall have the sure hope
of sharing his triumph over death
and living with him in God.

Then the Priest blesses the fire, saying with hands extended:

Let us pray.
O God, who through your Son
bestowed upon the faithful the fire of your glory,
sanctify + this new fire, we pray,
and grant that,
by these paschal celebrations,
we may be so inflamed with heavenly desires,
that with minds made pure
we may attain festivities of unending splendor.
Through Christ our Lord.

R Amen.

After the blessing of the new fire, one of the ministers brings the paschal candle to the Priest, who cuts a
cross into the candle with a stylus. Then he makes the Greek letter Alpha above the cross, the letter
Omega below, and the four numerals of the current year between the arms of the cross, saying
meanwhile:

Christ yesterday and today (he cuts a vertical line);

the Beginning and the End (he cuts a horizontal line);

the Alpha (he cuts the letter Alpha above the vertical line);

and the Omega (he cuts the letter Omega below the vertical line);

All time belongs to him (he cuts the first numeral of the current year in the upper left corner of
the cross);

and all ages (he cuts the second numeral of the current year in the upper right corner of the cross);

To him be glory and power (he cuts the third numeral of the current year in the lower left corner
of the cross);

through every age and for ever. Amen (he cuts the fourth numeral of the current year in the
lower right corner of the cross).

When the cutting of the cross and of the other signs has been completed, the Priest may insert five
grains of incense into the candle in the form of a cross, meanwhile saying:

1. By his holy
2. and glorious wounds,
3. guard us
 4. and protect us. Amen.

The Priest 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.

When the candle has been lit, one of the ministers takes burning coals from the fire and places them in
the thurible, and the Priest puts incense into it in the usual way. The Deacon or, if there is no Deacon,
another suitable minister, takes the paschal candle and a procession forms. The thurifer with the
smoking thurible precedes the Deacon or other minister who carries the paschal candle. After them
follows the Priest with the ministers and the people, all holding in their hands unlit candles.

At the door of the church the Deacon, standing and raising up the candle, sings:

V The Light of Christ. Or: Lumen Christi.

R Thanks be to God. Or: Deo Grátias.

The Priest lights his candle from the flame of the paschal candle. Then the Deacon moves forward to
middle of the church and standing and raising up the candle, sings a second time:

V The Light of Christ. Or: Lumen Christi.

R Thanks be to God. Or: Deo Grátias.

All light their candles from the flame of the paschal candle and continue in procession. When the
Deacon arrives before the altar, he stands facing the people, raises up the candle and sings a third time:

V The Light of Christ. Or: Lumen Christi.

R Thanks be to God. Or: Deo Grátias.

Then the Deacon places the paschal candle on a large candle stand prepared next to the ambo or in the
middle of the sanctuary. And lights are lit throughout the church, except for the altar candles.

The Easter Proclamation (Exsúltet)

Arriving at the altar, the Priest goes to his chair, gives his candle to a minister, puts incense into the
thurible and blesses the incense as at the Gospel at Mass. The Deacon goes to the Priest and saying,
“Your blessing, Father,” asks for and receives a blessing from the Priest, who says in a low voice:

May the Lord be in your heart and on your lips,

That you may proclaim his paschal praise worthily and well,
In the name of the Father and of the Son, + and of the Holy Spirit.

The Deacon replies: Amen.

The blessing is omitted if the Proclamation is made by someone who is not a Deacon. The Deacon, after
incensing the book and the candle, proclaims the Easter Proclamation (Exúltet) at the ambo or at a
lectern, with all standing and holding lighted candles in their hands. The Easter Proclamation may be
made, in the absence of a Deacon, by the Priest himself or by another concelebrating Priest. If, however
because of necessity, a lay cantor sings the Proclamation, the words “Therefore, dearest friends” up to
the end of the invitation are omitted, along with the greeting “The Lord be with you.” The Proclamation
may also be sung in the shorter form.

Exult, let them exult, the hosts of heaven,

exult, the Angel ministers of God exult,
let the trumpet of salvation
sound our mighty King’s triumph!
Be glad, let earth be glad, as glory floods her,
ablaze with light from her eternal King,
let all corners of the earth be glad,
knowing an end to gloom and darkness.
Rejoice, let Mother Church also rejoice,
arrayed with the lightning of his glory,
let this holy building shake with joy,
filled with the mighty voices of the peoples.

(Therefore, dearest friends,

standing in the awesome glory of this holy night,
invoke with me, I ask you,
the mercy of God almighty,
that he who has been pleased to number me,
through unworthy, among the Levites,
may pour into me his light unshadowed,
that I may sing this candle’s perfect praises.)

(V. The Lord be with you.

R. And with your spirit.)

V. Lift up your hearts.

R. We lift them up to the Lord.
V. Let us give thanks to the Lord our God.
R. It is right and just.

It is truly right and just,

with ardent love of mind and heart,
and with devoted service of our voice,
to acclaim our God invisible, the almighty Father,
and Jesus Christ, our Lord, his Son, his Only-Begotten.
Who for our sake paid Adam’s debt to the eternal Father,
and pouring out his own dear Blood
wiped clean the record of our ancient sinfulness.
These them are the feasts of Passover,
in which is slain the Lamb, the one true Lamb,
whose blood anoints the doorposts of believers.
This is the night,
when once you led our forebears, Israel’s children,
from slavery in Egypt
and made them pass dryshod through the Red Sea.

This is the night

that with a pillar of fire
banished the darkness of sin.

This is the night

that even now, throughout the world,
sets Christian believers apart from worldly vices
and from the gloom of sin,
leading them to grace,
and joining them to his holy ones.

This is the night

when Christ broke the prisonbars of death,
and rose victorious from the underworld.

Our birth would have been no gain,

had we not been redeemed.
O wonder of your humble care for us!
O love, O charity beyond all telling,
to ransom a slave you gave away your Son!
O truly necessary sin of Adam,
destroyed completely by the Death of Christ!

O happy fault
that earned so great, so glorious a Redeemer!

O truly blessed night,

worthy alone to know the time and hour
when Christ rose from the underworld!

This is the night

of which it is written:
The night shall be as bright as day,
dazzling is the night for me,
and full of gladness.

The sanctifying power of this night

dispels all wickedness, washed faults away,
restores innocence to the fallen, and joy to mourners,
drivers out hated, fosters concord, and brings down the mighty.

On this, your night of grace, O holy Father,

accept this candle, a solemn offering,
the work of bees and of your servants’ hands,
an evening sacrifice of praise,
the gift from your most holy Church.

But now we know the praises of this pillar,

which glowing fire ignites for God’s honor,
a fire into many flames divided,
yet never dimmed by sharing of its light,
for it is fed by melting wax,
drawn out by mother bees
to build a torch so precious.

O truly blessed night,

when things of heaven are wed to those of earth,
and divine to the human.
Therefore, O Lord,
we pray you that this candle,
hallowed to the honor of your name,
may persevere undimmed,
to overcome the darkness of this night.
Receiving it as a pleasing fragrance,
and let it mingle with the lights of heaven.
May this flame be found still burning
by the Morning Star:
the one Morning Star who never sets,
Christ your Son,
who coming back from death’s dominion
has shed his peaceful light on humankind,
and lives and reigns for ever and ever.

R. Amen.

The Second Part: The Liturgy of the Word

In this Vigil, the mother of all Vigils, nine readings are provided, namely seven from the Old Testament
and two from the New (the Epistle and Gospel), all of which should be read whenever this can be done,
so that the character of the Vigil, which demands an extended period of time, may be preserved.

Nevertheless, where more serious pastoral circumstances demand it, the number of readings from the
Old Testament may be reduced, always bearing in mind that the reading of the Word of God is a
fundamental part of this Easter Vigil. At least three readings should be read from the Old Testament,
both from the Law and from the Prophets, and their respective Responsorial Psalms should be sung.
Never, moreover, should the reading of chapter 14 of Exodus with its canticle be omitted.

After setting aside their candles, all sit. Before the readings begins, the Priest instructs the peoples in
these or similar words:

Dear brethren (brothers and sisters),

now that we have begun our solemn Vigil,
let us listen with quiet hearts to the Word of God.
Let us meditate on how God in times past saved his people
And in these, the last days, has sent us his Son as our Redeemer.
Let us pray that our God may complete this paschal work
of salvation
by the fullness of redemption.
Then the readings follow. A reader goes to the ambo and proclaims the reading. Afterwards a psalmist
or a cantor sings or says the Psalm with the people making the response. Then all rise, the Priest says,
“Let us pray.” and, after all have prayed for a while in silence, he says the prayer corresponding to the
reading. In place of the Responsorial Psalm a period of sacred silence may be observed, in which case
the pause after “Let us pray.” is omitted.

After the first reading (Gn 1:1 – 2:2 or 1:1, 26-31a) and Psalm (104 or 33)

Let us pray.
Almighty and ever-living God,
who are wonderful in the ordering of all your works,
may those you have redeemed understand
that there exists nothing more marvelous
than the world’s creation in the beginning
except that, at the end of the ages,
Christ our Passover has been sacrificed.
Who lives and reigns for ever and ever.

R Amen.
Or a second option may be used.

After the second reading (Gn 22: 1 – 18 or 1-2, 9a, 10-13, 15-18) and the Psalm (16)

Let us pray.
O God, supreme Father of the faithful,
who increase the children of your promise
by pouring out the grace of adoption
throughout the whole world
and who through the Paschal Mystery
make your servant Abraham father of nations,
as once you swore,
grant, we pray,
that your peoples may enter worthily
into the grace to which you call them.
Through Christ our Lord.

R Amen.

After the third reading (Ex 14:15-15:1) and its canticle (Ex 15)
Let us pray.
O God, whose ancient wonders
remain undimmed in splendor even in our day,
for what you once bestowed on a single people,
freeing them from Pharaoh’s persecution
by the power of your right hand,
now you bring about as the salvation of the nations
through the waters of rebirth,
grant, we pray, that the whole world
may become children of Abraham
and inherit the dignity of Israel’s birthright.
Through Christ our Lord.

R Amen.
Or a second option may be used.

Prayer after the fourth reading (Is 54:5-14) and the Psalm (30)

Let us pray.
Almighty ever-living God,
surpass, for the honor of your name,
what you pledged to the Patriarchs by reason of their faith,
and through sacred adoption increase the children of your promise,
so that what the Saints of old never doubted would come to pass
your Church may now see in great part fulfilled.
Through Christ our Lord.

R Amen.

Prayer after the fifth reading (Is 55:1-11) and the canticle (Is 12)

Let us pray.
Almighty ever-living God,
sole hope of the world,
who by the preaching of your Prophets
unveiled the mysteries of this present age,
graciously increase the longing of your people,
for only at the prompting of your grace
do the faithful progress in any kind of virtue.
Through Christ our Lord.

R Amen.

Prayer after the sixth reading (Bar 3:9-15, 31-4:4) and the Psalm (19)

Let us pray.
O God, who constantly increase your Church
by your call to the nations,
graciously grant
to those who was clean in the waters of Baptism
the assurance of your unfailing protection.
Through Christ our Lord.

R Amen.

Prayer after the seventh reading (Ex 36:16-28) and the Psalm (42 - 43 if baptism is being celebrated, Is
12 or Ps 51 if not)

Let us pray.
O God of unchanging power and eternal light,
look with favor on the wondrous mystery of the whole Church
and serenely accomplish the work of human salvation,
which you planned from all eternity;
may the whole world know and see
that what was cast down is raised up,
what has become old is made new,
and all things are restored to integrity through Christ,
just as by him they came into being.
Who lives and reigns for ever and ever.

R Amen.
Or a second option may be used.

Gloria

After the last reading from the Old Testament with its Responsorial Psalm and its prayer, the altar
candles are lit, and the priest intones the hymn “Gloria in excelsis Deo,” which is taken up by all, while
bells are rung, according to local custom.
When the hymn is concluded, the Priest says the Collect in the usual way.

Collect
Let us pray.
O God, who make this most sacred night radiant
with the glory of the Lord’s Resurrection,
stir up in your Church a spirit of adoption,
so that, renewed in body and mind,
we may render you undivided service.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

Then the reader proclaims the reading from the Apostle (Rom 6:3-11).

After the Epistle has been read, all rise, then the Priest solemnly intones the Alleluia three times, raising
his voice by a step each time, with all repeating it. If necessary, the psalmist intones the Alleluia.

Then the psalmist or cantor proclaims Psalm 118 with the people responding Alleluia. The Priest, in the
usual way, puts incense in the thurible and blesses the Deacon. At the Gospel lights are not carried, but
only incense.

Homily

After the Gospel, the Homily, even if brief, is not to be omitted.

Third Part: Baptismal Liturgy

After the Homily the Baptismal Liturgy begins. The Priest goes with the ministers to the baptismal font, if
this can be seen by the faithful. Otherwise a vessel with water is placed in the sanctuary.

Catechumens, if there are any, are called forward and presented by their godparents in front of the
assembled Chruch or, if they are small children, are carried by their parents and godparents.

Then, if there is to be a procession to the baptistery or to the font, it forms immediately. A minister with
the paschal leads off, and those to be baptized follow him with their godparents, then the ministers, the
Deacon, and the Priest. During the procession, the Litany is sung. When the Litany is completed, the
Priest gives the address (see below).

If, however, the Baptismal Liturgy takes place in the sanctuary, the Priest immediately makes an
introductory statement or similar words (the address):
If there are candidates to be baptized:

Dearly beloved,
with one heart and one soul, let us by our prayers
come to the aid of these our brothers and sisters in their blessed hope
so that, as they approach the font of rebirth,
the almighty Father may bestow on them
all his merciful help.

If the font is to be blessed, but no one is to be baptized:

Dearly beloved,
let us humbly invoke upon this font
the grace of God the almighty Father,
that those who from it are born anew
may be numbered among the children of adoption in Christ.

Litany

The Litany is sung by two cantors, with all standing (because it is Easter Time) and responding. If,
however, there is to be a procession of some length to the baptistery, the Litany is sung during the
procession; in this case, those to be baptized are called forward before the procession begins, and the
procession takes place led by the paschal candle, followed by the catechumens with their godparents,
then the ministers, the Deacon, and the Priest. The address should occur before the Blessing of Water.

__________________________________________________________________________________
If no one is to be baptized and the font is not to be blessed, the Litany is omitted, and the Blessing of
Water takes place at once
__________________________________________________________________________________

In the Litany the names of some Saints may be added, especially the Titular Saint of the church and the
Patron Saints of the place and of those to be baptized.

Litany is sung.

If there are candidates to be baptized, the Priest, with hands extended, says the following prayer:

Almighty ever-living God,

be present by the mysteries of your great love
and send forth the spirit of adoption
to create the new peoples
brought to birth for you in the font of Baptism,
so that what is to be carried out by our humble service
may be brought to fulfillment by your mighty power.
Through Christ our Lord.

R Amen.

Blessing of the Baptismal Water

The Priest then blesses the baptismal water, saying the following prayer with hands extended:

O God, who by invisible power

accomplish a wondrous effect
through sacramental signs
and who in many ways have prepared water, your creation,
to show forth the grace of Baptism;

O God, whose Spirit

in the first moments of the world’s creation
hovered over the waters,
so that the very substance of water
would even then take to itself the power to sanctify;

O God, who by the outpouring of the flood

foreshadowed regeneration,
so that from the mystery of one and the same element of water
would come an end to vice and a beginning of virtue;

O God, who caused the children of Abraham

to pass dry-shod through the Red Sea,
so that the chosen people,
set free from slavery to Pharaoh,
would prefigure the people of the baptized.

O God, whose Son,

baptized by John in the waters of the Jordan,
was anointed with the Holy Spirit,
and, as he hung upon the Cross,
gave forth water from his side along with blood,
and after his Resurrection, commanded his disciples:
“Go forth, teaching all nations, baptizing them
in the name of the Father and of the Son and of the Holy Spirit,”
look now, we pray, upon the face of you Church
and graciously unseal for her the fountain of Baptism

May this water receive by the Holy Spirit

the grace of you Only Begotten Son,
so that human nature, created in your image
and washed clean through the Sacrament of Baptism
from all the squalor of the life of old,
may be found worthy to rise to the life of newborn children
through water and the Holy Spirit.

And, if appropriate, lowering the paschal candle into the water either once or three times, he continues:

May the power of the Holy Spirit,

O Lord, we pray,
come down through you Son
into the fullness of this font,

and, holding the candle in the water, he continues:

so that all who have been buried with Christ

by Baptism into death
may rise again to life with him.
Who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

R Amen.

Then, the candle is lifted out of the water, as the people acclaim:

Springs of water, bless the Lord;

praise and exult him above all for ever.

After the blessing of the baptismal water and the acclamation of the people, the Priest, standing, puts
the prescribed questions to the adults and the parents or godparents of the children, as is set out in the
respective Rites of the Roman Ritual, in order for them to make the required renunciation.
If the anointing of the adults with the Oil of Catechumens has not taken place beforehand, as part of the
immediately preparatory rites, it occurs at this moment.

Then the Priest questions the adults individually about the faith and, if there are children to be baptized,
he requests the triple profession of faith from the parents and godparents together, as is indicated in
the respective Rites.

Where many are to be baptized on this night, it is possible to arrange the rite so that, immediately after
the response of those to be baptized and of the godparents the parents, the Celebrant asks for and
receives the renewal of baptismal promises of all present.

When the interrogation is concluded, the Priest baptizes the adult elect and the children.

After the Baptism, the Priest anoints the infants with chrism. A white garment is given to each, whether
adults or children. Then the Priest or Deacon receives the paschal candle from the hand of the minister,
and the candles of the newly baptized are lighted. For infants the rite of Ephphetha is omitted.

Afterwards, unless the baptismal washing and the other explanatory rites have occurred in the
sanctuary, a procession returns to the sanctuary, formed as before, with the newly baptized or the
godparents or parents carrying lighted candles. During this procession, the baptismal canticle Vidi
aquam or another appropriate chant is sung.

The Blessing of the Water (If no one is to be baptized)

If no one present is to be baptized and the font is not to be blessed, the Priest introduces the faithful to
the blessing of water saying:

Dear brothers and sisters,

let us humbly beseech the Lord our God
to bless this water he has created
which will be sprinkled upon us
as a memorial of our Baptism.
May he graciously renew us,
that we may remain faithful to the Spirit
whom we have received.

After a brief pause in silence, he proclaims the following prayer with hands extended:

Lord our God,

in your mercy be present to your people
who keep vigil on this sacred night,
and, for us who recall the wondrous work of our creation
and the still greater work or our redemption,
graciously bless this water.
For you created water to make the fields fruitful
and to refresh and cleanse our bodies.
You also made water the instrument of your mercy:
for through water you freed your people from slavery
and quenched their thirst in the desert;
through water the Prophets proclaimed the new covenant
you were to enter upon with the human race;
and last of all,
through water, which Christ made holy in the Jordan,
you have renewed our corrupted nature
in the bath of regeneration.
Therefore, may this water be for us
a memorial of the Baptism we have received,
and grant that we may share
in the gladness of our brothers and sisters,
who at Easter have received their Baptism.
Through Christ our Lord.

R Amen.

Renewal of Baptismal Promises

When the Rite of Baptism (and Confirmation) has been completed or, if this has not taken place, after
the blessing of water, all stand, holding lighted candles in their hands, and renew the promise of
baptismal faith, unless this has already been done together with those to be baptized.

Renewal of Baptismal promises takes place.

The priest sprinkles the people with the blessed water, while all sing:

Antiphon
I say water flowing form the Temple, from the right-hand side, alleluia; and all
to whom this water came were saved and shall say: Alleluia, alleluia.

Another chant that is baptismal in character may also be sung.

Meanwhile the newly baptized are led to their place among the faithful. If the blessing of baptismal
water has not taken place in the baptistery, the Deacon and the ministers reverently carry the vessel of
water to the font. If the blessing of the font has not occurred, the blessed water is put aside in an
appropriate place.

After the sprinkling, the Priest returns to the chair where, omitting the Creed, he directs the Universal
Prayer, in which the newly baptized participate for the first time.

The Fourth Part: The Liturgy of the Eucharist

The Priest goes to the altar and begins the Liturgy of the Eucharist in the usual way.

It is desirable that the bread and wine be brought forward by the newly baptized or, if they are children,
by their parents or godparents.

Prayer over the Gifts

Accept, we ask, O Lord,
the prayers of your people
with the sacrificial offerings,
that what has begun in the paschal mysteries
may, but the working of your power,
bring us to the healing of eternity.
Through Christ our Lord.

Preface I of Easter: The Paschal Mystery

In the Eucharistic prayer, a commemoration is made of the baptized and their godparents in accord with
the formulas which are found in the Roman Missal and Roman Ritual for each of the Eucharistic Prayers.

Before the Ecce Agnus Dei, the priest may briefly address the newly baptized about receiving their first
Communion and about the excellence of this great mystery, which is the climax of Initiation and the
center of the whole of Christian life.

It is desirable that the newly baptized receive Holy Communion under both kinds, together with their
godfathers, godmothers, and Catholic parents and spouses, as well as their lay catechists. It is even
appropriate that, with the consent of the Diocesan Bishop, where the occasion suggests this, all the
faithful be admitted to Holy Communion under both kinds.

Communion Antiphon
Christ our Passover has been sacrificed; therefore let us keep the feast with the
unleavened bread of purity and truth, alleluia.
Prayer after Communion
Pour out on us, O Lord, the Spirit of your love,
and in your kindness make those you have nourished
by this paschal Sacrament
one in mind and heart.
Through Christ our Lord.

Solemn Blessing
May almighty God bless you
through today’s Easter Solemnity
and, in his compassion, defend you from every assault of sin.
R Amen.

And may he, who restores you to eternal life

in the Resurrection of his Only Begotten,
endow you with the prize of immortality.
R Amen.

Now that the days of the Lord’s Passion have drawn to a close,
may you who celebrate the gladness of the Paschal Feast
come with Christ’s help, and exulting in spirit,
to those feasts that are celebrated in eternal joy.
R Amen.

And may the blessing of almighty God, the Father, and the Son, + and the Holy
Spirit, come down upon you and remain with you forever.
R Amen.

The final blessing formula from the Rite of Baptism of Adults or of Children may also be used, according
to circumstances.

To dismiss the people the Deacon or, if there is not Deacon, the Priest himself sings or says:

Go forth, the Mass is ended, alleluia, alleluia.

Or:
Go in peace, alleluia, alleluia.

All reply:
Thanks be to God, alleluia, alleluia.
This practice is observed throughout the Octave of Easter. The paschal candle is lit in all the more
solemn liturgical celebrations of this period.
 Easter Sunday: At the Mass during the Day
Entrance Antiphon
I have risen, and I am with you still, alleluia. You have laid your hand upon
me, alleluia. Too wonderful for me, this knowledge, alleluia, alleluia.
Or:
The Lord is truly risen, alleluia. To him be glory and power for all ages of
eternity, alleluia, alleluia.

The Gloria in excelsis is said (sung).

Collect
O God, who on this day,
through your Only Begotten Son,
have conquered death
and unlocked for us the path to eternity,
grant, we pray, that we who keep
the solemnity of the Lord’s Resurrection
may, through the renewal brought by your Spirit,
rise up in the light of life.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

R Amen.

Liturgy of the Word

First reading, Psalm, and second readings are proclaimed.

Following the second reading, the Easter sequence (Victimæ paschali laudes) is proclaimed (sung).

The Gospel is proclaimed. The Gospel from the Easter Vigil may also be read in place of the Gospel at
any time of day.

The Creed is said.

However, in the Easter Sunday Masses which are celebrated with a congregation, the rite of the renewal
of baptismal promises may take place after the Homily, according to the text used at the Easter Vigil. In
that case, the Creed is omitted.

Prayer over the Offerings

Exultant with paschal gladness, O Lord,
we offer the sacrifice
by which your Church
is wondrously reborn and nourished.
Through Christ our Lord.

R Amen.

Preface I of Easter, the Paschal Mystery is used.

When the Roman Canon is used, the proper forms of the Communicantes and Hanc igitur are said.

Communion Antiphon
Christ our Passover has been sacrificed, alleluia; therefore let us keep the feast
with the unleavened bread of purity and truth, alleluia, alleluia.

Prayer after Communion

Look upon your Church, O God,
with unfailing love and favor,
so that, renewed by the paschal mysteries,
she may come to the glory of the resurrection.
Through Christ our Lord.

R Amen.

To impart the blessing at the end of Mass, the Priest may appropriately use the formula of Solemn
Blessing for the Mass of the Easter Vigil. The response of the people corresponds to the Blessing as well
as the dismissal (as in the Easter Vigil).