Circular Letter Concerning the Preparation and Celebration of

the Easter Feasts

Congregation for Divine Worship

The following circular letter (Prot. N. 120/88) was published by the Congregation for
Divine Worship on Saturday, 20 February 1988.

PREFACE

1. The Easter Solemnity, revised and restored by Pius XII in 1951 and then the Order
of Holy Week in 1955 were favourably 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 fount 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 wane. 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 centre of the liturgical year and of Christian life. (4)

4. The holiday period which today in many places coincides 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 which have already been published concerning Holy
Week. All those details which 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)

I. THE LENTEN SEASON

6. "The annual Lenten season is the fitting time to climb the Holy Mountain of
Easter.

"The Lenten season has a double character, namely to prepare both catechumens and
faithful to celebrate the paschal mystery. The catechumens, both with the rite of
election and scrutinies, and by catechesis, are prepared for the celebration of the
sacraments of Christian initiation; the faithful, ever more attentive to the word of God
and prayer, prepare themselves by penance for the renewal of their baptismal
promises". (6)

a) Concerning the Rite of Christian Initiation

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

8. Communities that do not have any catechumens should not however fail to pray for
those who in the forthcoming paschal Vigil will receive the sacraments of Christian
initiation. Pastors should explain to the faithful the importance of the profession of
baptismal faith for the growth of their spiritual life. They will be invited to renew this
profession of faith "at the end of the Lenten penitential observance". (8)

9. In Lent there should be catechesis for those adults who, although baptized when
infants, were not brought up in the faith and consequently have not been confirmed
nor have they received the Eucharist. During this period penitential services should
be arranged to help prepare them for the Sacrament of Reconciliation. (9)

10. The Lenten season is also an appropriate time for the celebration of penitential
rites on the model of the scrutinies for unbaptized children who are at an age to be
catechized, and also for children already baptized, before being admitted to the
Sacrament of Penance. (10)

The bishop should have particular care to foster the catechumenate of both adults and
children and according to circumstances, to preside at the prescribed rites, with the
devout participation of the local community. (11).

b) Celebrations during the Lenten season

11. The Sundays of Lent take precedence over all feasts and all solemnities.
Solemnities occurring on these Sundays are observed on the preceding Saturday. (12)
The weekdays of Lent have precedence over obligatory memorials. (13)

12. The catechesis on the Paschal mystery and the sacraments should be given a
special place in the Sunday homilies, the text of the Lectionary should be carefully
explained, particularly the passages of the Gospel which illustrate the diverse aspects
of Baptism and of the other sacraments, and of the mercy of God.

13. Pastors should frequently and as fully as possible explain the word of God, in
homilies on weekdays, in celebrations of the word of God, in penitential celebrations,
(14) in various reunions, in visiting families or on the occasion of blessing families.
The faithful should try to attend weekday Mass and where this is not possible they
should at least be encouraged to read the lessons, either with their family or in
private.

14. "The Lenten season should retain something of its penitential character". (15) "As
regards catechesis, it is important to impress on the minds of the faithful not only the
social consequences of sin but also that aspect of the virtue of penance, which
involves the detestation of sin as an offence against God". (16)

The virtue and practice of penance form a necessary part of the preparation for
Easter: from that inner conversion. of heart should spring the practice of penance,
both for the individual Christian and for the whole community. This practice, while
being adapted to the conditions of the present time, should nevertheless witness to the
evangelical spirit of penance and also be to the advantage of others.

The role of the Church in penitential practices is not to be neglected and

encouragement is to be given to pray for sinners, and this intention should,
be included in the prayer of the faithful. (17)

15. "The faithful are to be encouraged to participate in an ever more intense and
fruitful way in the Lenten liturgy and in penitential celebrations. They are to be
clearly reminded that both according to the law and tradition, they should approach
the Sacrament of Penance during this season, so that with purified heart they may
participate in the paschal mysteries. It is appropriate that during Lent the Sacrament
of Penance be celebrated according to the rite for the reconciliation of several
penitents with individual confession and absolution, as given in the Roman Ritual".
(18)

Pastors should devote themselves to the ministry of reconciliation, and provide

sufficient time for the faithful to avail themselves of this sacrament.

16. "All Lenten observances should be of such a nature that they also witness to the
life of the local Church and foster it. The Roman tradition of the "stational" churches
can be recommended as a model for gathering the faithful in one place. In this way
the faithful can assemble in larger numbers, especially under the leadership of the
bishop of the diocese, or at the tombs of the saints, or in the principal churches of the
city or sanctuaries, or some place of pilgrimage which has a special significance for
the diocese". (19)
17. "In Lent the altar should not be decorated with flowers, and musical instruments
may be played only to give necessary support to the singing"; (20) this is in order that
the penitential character of the season be preserved.

18. Likewise from the beginning of Lent until the paschal Vigil, "Alleluia" is to be
omitted in all celebrations, even on solemnities and feasts. (21)

19. The chants to be sung in celebrations especially of the Eucharist, and also at
devotional exercises should be in harmony with the spirit of the season and the
liturgical texts.

20. Devotional exercises which harmonize with the Lenten season are to be
encouraged, for example, "The Stations of the Cross"; they should help foster the
liturgical spirit with which the faithful can prepare themselves for the celebration of
Christ's paschal mystery.

c) Particular details concerning the days of Lent

21. "On the Wednesday before the first Sunday of Lent, the faithful receive the ashes,
thus entering into the time established for the purification of their souls. This sign of
penance, a traditionally biblical one, has been preserved among the Church's customs
until the present day. It signifies the human condition of the sinner, who seeks to
express his guilt before the Lord in an exterior manner, and by so doing express his
interior conversion, led on by the confident hope that the Lord will be merciful. This
same sign marks the beginning of the way of conversion, which is developed through
the celebration of the Sacrament of Penance during the days before Easter". (22)

The blessing and imposition of ashes should take place either in the Mass, or outside
of the Mass. In the latter case it precedes the Liturgy of the word which concludes
with the prayer of the faithful. (23)

22. Ash Wednesday is to he observed as a day of penance in the whole Church, one
of both abstinence and fasting. (24)

23. The first Sunday of Lent marks the beginning of the annual Lenten observance.
(25) In the Mass of this Sunday there should be some distinctive elements which
underline this important moment; e.g. the entrance procession with the litany of the
saints. (26) During the Mass of the first Sunday of Lent, the bishop should celebrate
the rite of election in the cathedral or in some other church, as seems appropriate.
(27)

24 The gospel pericopes of the Samaritan woman, of the man blind from birth and
the resurrection of Lazarus, are assigned to the III, IV and V Sundays of Lent of year
A, and since they are of particular significance in relation to Christian initiation, they
can also be read in years B and C, especially in places where there are catechumens.
(28)

25. On the fourth Sunday of Lent "Laetare" and on solemnities and feasts, musical
instruments way be played and the altar decorated with flowers. Rose-coloured
vestments may be worn on this Sunday. (29)
26. The practice of covering the crosses and images in the church may be observed, if
the episcopal conference should so decide. The crosses are to be covered until the end
of the celebration of the Lord's passion on Good Friday. Images are to remain
covered until the beginning of the Easter Vigil. (30)

II. HOLY WEEK

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.

a) Passion Sunday (Palm Sunday)

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. (32)

29. The commemoration of the entrance of the Lord into Jerusalem has, according to
ancient custom, been celebrated with a solemn procession, in which the faithful in
song and gesture imitate the Hebrew children who went to meet the Lord singing
"Hosanna". (33)

The procession may take place only once, before the Mass which has the largest
attendance, even if this should be in the evening either of Saturday or Sunday. The
congregation should assemble in a secondary church or chapel or in some other
suitable place distinct from the church to which the procession will move.

In this procession the faithful carry palm or other branches. The priest and the
ministers, also carrying branches, precede the people. (34)

The palms or branches are blessed so that they can be carried in the procession. The
palms should be taken home, where they will serve as a reminder of the victory of
Christ which they celebrated in the procession.

Pastors should make every effort to ensure that this procession in honour of Christ
the King be so prepared and celebrated that it is of great spiritual significance in the
life of the faithful.

30. The Missal, in order to commemorate the entrance of the Lord into Jerusalem, in
addition to the solemn procession described above, gives two other forms, not simply
for convenience, but to provide for those situations when it will not be possible to
have the procession.

The second form is that of a solemn entrance, when the procession cannot take place
outside of the church. The third form is a simple entrance such as is used at all
Sunday Masses which do not have the solemn entrance. (35)

31. Where the Mass cannot be celebrated, there should be a celebration of the word
of God on the theme of the Lord's messianic entrance and passion, either on Saturday
evening or on Sunday at a convenient time. (36)

32. During the procession, the choir and people should sing the chants proposed in
the Roman Missal, especially psalms 23 and 46, as well as other appropriate songs, in
honour of Christ the King.

33. The Passion narrative occupies a special place. It should be sung or read in the
traditional way, that is, by three persons who take the part of Christ, the narrator and
the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the
latter. case, the part of Christ should be reserved to the priest.

The proclamation of the Passion should be without candles and incense, the greeting
and the sign of the cross on the book are omitted; only the deacons ask for the
blessing of the priest, as on other occasions before the Gospel. (37)

For the spiritual good of the faithful the Passion should be proclaimed in its entirety,
and the readings which precede it should not be omitted.

34. After the Passion has been proclaimed, a homily is to be given.

b) The Chrism Mass

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) To
this Mass, the priests who concelebrate with the bishop should come 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
counsellors.

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.
36. There should be only one celebration of the Chrism Mass given its significance in
the life of the diocese, and it should take place in the cathedral or, for pastoral
reasons, in another church (40) which has a special significance.

The Holy Oils can be brought to the individual parishes before the celebration of the
evening Mass of the Lord's Supper, or at some other suitable time. This can be a
means of catechizing the faithful about the use and effects of the Holy Oils and
Chrism in Christian life.

c) The penitential celebrations in Lent

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 until
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 clays 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 should 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 which 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 blessing and procession of palms, and for the entrance into church;

b) 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 neighbouring
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 there
participate in the celebrations.

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
celebrations 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. (49)

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, loving unto the end his own who were in the world, he
offered to the Father his Body and Blood under the species of bread and wine and
gave them to the Apostles as spiritual nourishment, and he commanded them and
their successors in the priesthood to perpetuate this offering". (50)

45. Careful attention should be given to the mysteries which are commemorated in
this Mass: the institution of the Eucharist, the institution of the priesthood, and
Christ's command of brotherly love; the homily should explain these points.

46. The Mass of the Lord's Supper is celebrated in the evening, at a time that is more
convenient for the full participation of the whole local community. All priests may
concelebrate, even if on this day they have already concelebrated the Chrism Mass or
if, for the good of the faithful, they must celebrate another Mass. (51)

47. Where pastoral considerations require it, the local ordinary may permit another
Mass to be celebrated in churches and oratories in the evening, and in the case of true
necessity, even in the morning, but only for those faithful who cannot otherwise
participate in the evening Mass. Care should nevertheless be taken to ensure that
celebrations of this kind do not take place for the benefit of private persons or of
small groups, and that they are not to the detriment of the main Mass.

According to the ancient tradition of the Church all Masses without the participation
of the people are forbidden on this day. (52)

48. The tabernacle should be completely empty before the celebration. (53) Hosts for
the Communion of the faithful should be consecrated during that celebration. (54) A
sufficient amount of bread should be consecrated to provide also for Communion on
the following day.

49. For the reservation of the Blessed Sacrament, a place should be prepared and
adorned in such a way as to be conducive to prayer and meditation; that sobriety
appropriate to the liturgy of these days is enjoined, to the avoidance or suppression of
all abuses. (55)

When the tabernacle is located in a chapel separated from the central part of the
church, it is appropriate to prepare there the place of repose and adoration.

50. During the singing of the hymn "Gloria in excelsis" In accordance with local
custom, the bells may be rung, and should thereafter remain silent until the "Gloria in
excelsis" of the Easter Vigil, unless the conference of bishops or the local ordinary,
for a suitable reason, has decided otherwise. (56) During this same period the organ
and other musical instruments may be used only for the purpose of supporting the
singing. (57)

51. The washing of the feet of chosen men which, according to tradition, is
performed on this day, represents the service and charity of Christ, who came "not to
be served, but to serve". (58) This tradition should be maintained, and its proper
significance explained.

52. Gifts for the poor, especially those collected during Lent as the fruit of penance,
may be presented in the offertory procession, while the people sing "Ubi caritas est
vera". (59)

53. It is more appropriate that the Eucharist be borne directly from the altar by the
deacons or acolytes, or extraordinary ministers at the moment of Communion, for the
sick and infirm who must communicate at home, so that in this way they may be
more closely united to the celebrating Church.

54. After the postcommunion prayer, the procession forms, with the crossbearer at its
head. The Blessed Sacrament, accompanied by lighted candles and incense, is carried
through the church to the place of reservation, to the singing of the hymn "Pange
lingua" or some other Eucharistic song. (60) This rite of transfer of the Blessed
Sacrament may not be carried out if the liturgy of the Lord's Passion will not be
celebrated in that same church on the following day. (61)

55. The Blessed Sacrament should be reserved in a closed tabernacle or pyx. Under
no circumstances may it be exposed in a monstrance.

The place where the tabernacle or pyx is situated must not be made to resemble a
tomb, and the expression "tomb" is to be avoided: for the chapel of repose is not
prepared so as to represent the "Lord's burial" but for the custody of the Eucharistic
Bread that will be distributed in Communion on Good Friday.

56. The faithful should be encouraged after the Mass of the Lord's Supper to spend a
suitable period of time during the night in the church in, adoration before the Blessed
Sacrament that has been solemnly reserved. Where appropriate, this prolonged
eucharistic adoration may be accompanied by the reading of some part of the Gospel
of Saint John (ch. 13-17).

From midnight onwards, however, the adoration should be made without external
solemnity, for the day of the Lord's Passion has begun. (62)
57. After Mass the altar should be stripped. It is fitting that any crosses in the church
be covered with a red or purple veil, unless they have already been veiled on the
Saturday before the fifth Sunday of Lent. Lamps should not be lit before the images
of saints.

V. GOOD FRIDAY

58. On this clay, when "Christ our passover was sacrificed", (63) the Church
meditates on the Passion of her Lord end Spouse, venerates the Cross,
commemorates her origin from the side of Christ on the Cross, and intercedes for the
salvation of the whole world.

59. On this day, in accordance with ancient tradition, the Church does not celebrate
the Eucharist; Holy Communion is distributed to the faithful during the celebration of
the Lord's Passion alone, though it may be brought at any time of the day to the sick
who cannot take part in the celebration. (64)

60. Good Friday is a day of penance to be observed as of obligation in the whole

Church, and indeed through abstinence and fasting. (65)

61. All celebration of the sacraments on this day is strictly prohibited, except for the
Sacraments of Penance and Anointing of the Sick. (66) Funerals are to be celebrated
without singing, music, or the tolling of bells.

62. It is recommended that on this day the Office of Readings and Morning Prayer be
celebrated with the participation of the people in the churches (cf. n. 40).

63. The celebration of the Lord's Passion is to take place in the afternoon, at about
three o'clock. The time will be chosen as shall seem most appropriate for pastoral
reasons in order to allow the people to assemble more easily, for example, shortly
after midday, or in the late evening, however not later than nine o'clock. (67)

64. The order for the celebration of the Lord's Passion (the Liturgy of the Word, the
veneration of the Cross, and Holy Communion), that stems from an ancient tradition
of the Church, should be observed faithfully and religiously, and may not be changed
by anyone on his own initiative.

65. The priest and ministers proceed to the altar in silence, and without any singing.
If any words of introduction are to be said, they should be pronounced before the
ministers enter.

The priest and ministers make a reverence to the altar prostrating themselves. This
act of prostration, which is proper to the rite of the day, should be strictly observed,
for it signifies both the abasement of "earthly man", (68) and also the grief and
sorrow of the Church.

The faithful for their part, as the ministers enter, should be standing, and thereafter
should kneel in silent prayer.

66. The readings are to be read in their it entirety. The responsorial psalm and the
chant. before the Gospel are to he sung in the usual manner. The narrative of the
Lord's Passion according to John is sung or read in the way prescribed for the
previous Sunday (cf. n. 3a). After the reading of the Passion, a homily should he
given, at the end of which the faithful may be invited to spend a short time in
meditation. (69)

67. The general intercessions are to follow this wording and form handed down by
ancient tradition, maintaining the full range of intentions, so as to signify clearly the
universal effect of the Passion of Christ, who hung on the Cross for the salvation of
the whole world. In case of grave public necessity the local Ordinary may permit or
prescribe the adding of special intentions. (70)

In this event it is permitted to the priest to select from the prayers of the Missal those
more appropriate to local circumstances, in such a way however that the series
follows the rule for general intercessions. (71)

68. For the veneration of the Cross, let a cross be used that is of appropriate size and
beauty, and let one or other of the forms for this rite as found in the Roman Missal be
followed. The rite should be carried out with the splendour worthy of the mystery of
our salvation: both the invitation pronounced at the unveiling of the Cross, and the
people's response should be made in song, and a period of respectful silence is to be
observed after each act of veneration, the celebrant standing and holding the raised
Cross.

69. The Cross is to be presented to each of the faithful individually for their
veneration, since the personal veneration of the Cross is a most important feature in
this celebration, and only when necessitated by the large numbers of faithful present
should the rite of veneration be made simultaneously by all present. (72)

Only one Cross should be used for the veneration, as this contributes to the full
symbolism of the rite. During the veneration of the Cross the antiphons,
"Reproaches", and hymns should be sung, so that the history of salvation be
commemorated through song. (73) Other appropriate songs may also be sung (cf. n.
42).

70. The priest sings the invitation to the Lord's Prayer, which is then sung by all. The
sign of peace is not exchanged. The Communion rite is as described in the Missal.

During the distribution of Communion, psalm 21, or another suitable song may sung.
When Communion has been distributed the pyx is taken to a place prepared for it
outside of the church.

71. After the celebration, the altar is stripped, the Cross remaining, however, with
four candles. An appropriate place (for example the chapel of repose used for
reservation of the Eucharist on Holy Thursday) can be prepared within the church,
and there the Lord's Cross is placed so that the faithful may venerate and kiss it, and
spend some time in meditation.

72. Devotions, such as the Way of the Cross, processions of the Passion, and
commemorations of the sorrows of the Blessed Virgin Mary are not, for pastoral
reasons, to be neglected. The texts and songs used, however, should be adapted to the
spirit of the liturgy of this day. Such devotions should be assigned to a time of day
that makes it quite clear that the liturgical celebration by its very nature far surpasses
them in importance. (74

VI. HOLY SATURDAY

73. On Holy Saturday the Church is as it were at the Lord's tomb, meditating on his
passion and death, and on his descent into hell, (75) and awaiting his resurrection
with prayer and fasting. It is highly recommended that on this day the Office of
Readings . and Morning Prayer be celebrated with the participation of the people (cf.
n. 40). (76) Where this cannot be done, there should be some celebration of the Word
of God, or some act of devotion suited to the mystery celebrated on this day.

74. The image of Christ crucified or lying in the tomb, or the descent into hell, which
mystery Holy Saturday recalls, as also an image of the Sorrowful Virgin Mary can be
placed in the church for the veneration of the faithful.

75. On this day the Church abstains strictly from the celebration of the Sacrifice of
the Mass. (77) Holy Communion may be given only in the form of Viaticum. The
celebration of marriages is forbidden, as also the celebration of other sacraments,
except those of Penance and the Anointing of the Sick.

76. The faithful are to be instructed on the special character of Holy Saturday. (78)
Festive customs and traditions associated with this day on account of the former
practice of anticipating the celebration of Easter on Holy Saturday should be reserved
for Easter night and the day that follows.

VII. EASTER SUNDAY OF THE LORD'S RESURRECTION

A. The Easter Vigil

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

1. The meaning of the nocturnal character of the Easter Vigil

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

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

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

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

The full meaning of this Vigil is a waiting for the coming of the Lord. (86)

2. The structure of the Easter Vigil and the significance of its different elements
and parts

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

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

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

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

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

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

The light from the paschal candle should be gradually passed to the candles which it
is fitting that all present should hold in their hands, the electric lighting being
switched off.

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

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

The restored "Order" of the Vigil has seven readings from the Old Testament chosen
from the Law and the Prophets, which are generally in use according to the most
ancient tradition of East and West, and two readings from the New Testament,
namely, from the Apostle and from the Gospel. Thus the Church, "beginning with
Moses and all the Prophets" explains Christ's paschal mystery. (90) Consequently
wherever this is possible, all the readings should be read in order that the character of
the Easter Vigil, which demands the time necessary, be respected at all costs.

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

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

National or diocesan liturgical commissions will prepare aids for pastors.

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

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

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

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

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

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

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

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

92. It is fitting that in the Communion of the Easter Vigil full expression be given to
the symbolism of the Eucharist, namely, by consuming the Eucharist under the
species of both bread and wine. The local ordinaries will consider the appropriateness
of such a concession and the relevant circumstances. (101)

3. Some pastoral considerations

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

94. It would be desirable if on occasion provision were made for several communities
to assemble in one church, wherever their proximity one to another or small numbers
mean that a full and festive celebration could not otherwise take place.
The celebration of the Easter Vigil for special groups is not to be encouraged, since
above all in this Vigil the faithful should come together as one and should experience
a sense of ecclesial community.

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

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

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

B. Easter Day

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

98. The tradition of celebrating baptismal Vespers on Easter Day with the singing of
psalms during the procession to the font should be maintained where it is still in
force, and as appropriate restored. (103)

99. The paschal candle has its proper place either by the ambo or by the altar and
should be lit at least in all the more solemn liturgical celebrations of the season until
Pentecost Sunday, whether at Mass, or at Morning and Evening Prayer. After the
Easter season the candle should be kept with honour in the baptistery, so that in the
celebration of Baptism the candles of the baptized may be lit from it. In the
celebration of funerals the paschal candle should be placed near the coffin to indicate
that the death of a Christian is his own passover. The paschal candle should not
otherwise be lit nor placed in the sanctuary outside the Easter season. (104)

100. The celebration of Easter is prolonged throughout the Easter season. The fifty
days from Easter Sunday to Pentecost Sunday are celebrated as one feast day, the
"great Sunday". (105)

101. The Sundays of this season are regarded as Sundays of Easter, and so termed,
and they have precedence over all feasts of the Lord and over all solemnities.
Solemnities that fall on one of these Sundays are anticipated on the Saturday. (106)
Celebrations in honour of the Blessed Virgin Mary or the saints which fall during the
week, may not be transferred to one of these Sundays. (107)

102. For adults who have received Christian initiation during the Easter Vigil the
whole of this period is given over to mystagogical catechesis. Therefore, wherever
there are neophytes, the prescriptions of the Ordo initiationis Christianae adultorum,
no. 37-40 and 235-239 should be observed. Intercession should be made in the
Eucharistic Prayer for the newly baptized throughout the Easter octave in all places.

103. Throughout the Easter season the neophytes should be assigned their own
special place among the faithful. All neophytes should endeavour to participate at
Mass along with their godparents. In the homily and, according to local
circumstances, in the general intercessions mention should be made of them. Some
celebration should be held to conclude the period of mystagogical catechesis on or
about Pentecost Sunday, depending upon local custom. (108) It is also appropriate
that children receive their first Communion on one or other of the Sundays of Easter.

104. During Easter time, pastors should instruct the faithful who have been already
initiated into the Eucharist on the meaning of the Church's precept concerning the
reception of Holy Communion during this period. (109) It is highly recommended
that Communion be brought to the sick also, especially during the Easter octave.

105. Where there is the custom of blessing houses in celebration of the Resurrection,
this blessing is to be imparted after the Solemnity of Easter, and not before, by the
parish priest, or other priests or deacons delegated by him. This is an opportunity for
exercising a pastoral ministry. (110) The parish priest should go to each house for the
purpose of undertaking a pastoral visitation of each family. There he will speak with
the residents, spend a few moments with them in prayer, using texts to be found in
the book De Benedictionibus. (111) In larger cities consideration should be given to
the gathering of several families for a common celebration of the blessing for all.

106. According to the differing circumstances of places and peoples, there are found
a number of popular practices linked to celebrations of the Easter season, which in
some instances attract greater numbers of the people than the sacred liturgy itself;
these are not in any way to be undervalued, for they are often well adapted to the
religious mentality of the faithful. Let episcopal conferences and local ordinaries
therefore see to it that practices of this kind which seem to nourish popular piety, be
harmonized in the best way possible with the sacred liturgy, be imbued more
distinctly with the spirit of the liturgy, in some way derived from it, and lead the
people to it. (112)

107. This sacred period of fifty days concludes with Pentecost Sunday, when the gift
of the Holy Spirit to the Apostles, the beginnings of the Church and the start of her
mission to all tongues and peoples and nations are commemorated. (113)

Encouragement should be given to the prolonged celebration of Mass in the form of a

Vigil, whose character is not baptismal as in the Easter Vigil, but is one of urgent
prayer, after the example of the Apostles and disciples, who persevered together in
prayer with Mary, the Mother of Jesus, as they awaited the Holy Spirit. (114)

108. "It is proper to the Paschal festivity that the whole Church rejoice at the
forgiveness of sins, which is not only for those who are reborn in Holy Baptism, but
also for those who have long been numbered among the adopted children". (115) By
means of a more intensive pastoral care and a deeper spiritual effort, all who
celebrate the Easter feasts will by the Lord's grace experience their effect in their
daily lives. (116)
Given at Rome, at the Offices of the Congregation for Divine Worship, 16 January
1988.

Paul Augustin Card. Mayer

Prefect

Virgilio Noe
Titular Archbishop of Voncaria
Secretary

NOTES

1) Cf. SRC, Decr. Dominicae Resurrectionis (9 Feb. 1951) AAS 43 (1951) 128-137;
SRC, Decr. Maxima redemptionis nostrae mysteria (16 Nov. 1955) AAS 47 (1955)
838-847.

2) Cf. Second Vatican Council, Constitution on the Sacred

Liturgy SacrosanctumConcilium, nn. 5, 6, 61.

3) Cf. General Norms for the Liturgical Year and the Calendar, n. 18.

4) Cf. Second Vatican Council, Decree on the Pastoral Office of

Bishops ChristusDominus, n. 15.

5) Cf. SRC, Decr. Maxima redemptionis nostrae mysteria (16 Nov. 1955) AAS 47
(1955) 838-847.

6) Cf. Caeremoniale episcoporum, n. 249.

7) Cf. The Roman Ritual, Rite of Christian Initiation of Adults, n. 8; C.I.C., can. 856.

8) Roman Missal, The Easter Vigil, n. 46.

9) Cf. The Roman Ritual, Rite of Christian Initiation of Adults, cap. IV, especially n.
303.

10) Cf. Ibidem, nn. 330-333.

11) Cf. Caeremoniale episcoporum, nn. 250, 406-407; cf. The Roman Ritual, Rite of
Christian Initiation of Adults, n. 41

12) Cf. General Norms for the Liturgical Year and the Calendar, n. 5. Cf. Ibidem, n.
56f, and Notitiae, 23 (1987) 397.

13) Ibidem, n. 16, b.

14) Roman Missal, General Instruction, n. 42; cf. Rite of Penance, nn. 36-37.
15) Paul VI, Apost. Const. Paenitemini, II, 1; AAS 58 (1966) 183.

16) Caeremoniale episcoporum, n. 251.

17) Cf. Ibidem, n. 251; Second Vatican Council, Constitution on the Sacred
Liturgy Sacrosanctum Concilium, n. 109.

18) Cf. Caeremoniale episcoporum, n. 251.

19) Cf. Ibidem, n. 260.

20) Ibidem, n. 252.

21) Cf. General Norms for the Liturgical Year and the Calendar, n. 28.

22) Cf. Caeremoniale episcoporum, n. 253.

23) Roman Missal, Ash Wednesday.

24) Paul VI, Apost. Const. Paenitemini, II, 1; AAS 58 (1966) 103. C.I.C., can. 1251.

25) Roman Missal, First Sunday of Lent, Opening Prayer and Prayer over the gifts.

26) Cf. Caeremoniale episcoporum, n. 261.

27) Cf. Ibidem, nn. 400-410.

28) Roman Missal, Lectionary for Mass, Second edition 1981 Introduction, n. 97.

29) Cf. Caeremoniale episcoporum, n. 252.

30) Roman Missal, rubric Saturday of the fourth week of Lent.

31) Cf. General Norms for the Liturgical Year and the Calendar, n. 16, a.

32) Cf. Caeremoniale episcoporum, n. 263.

33) Cf. Roman Missal, Passion Sunday (Palm Sunday) n. 9.

34) Cf. Caeremoniale episcoporum, n. 270.

35) Cf. Roman. Missal, Passion Sunday (Palm Sunday) n. 16.

36) Cf. Ibidem, n. 19.

37) Cf. Ibidem, n. 22. For a Mass at which a bishop presides,

of. Caeremonialeepiscoporum, n. 74.

38) Second Vatican Council, Decree on the Ministry and Life of

Priests,Presbyterorum Ordinis, n. 7.
39) Caeremoniale episcoporum, n. 275.

40) Cf. Ibidem, 270.

41) Cf. Rite of Penance, Appendix II, nn, 1. 7. Cf. supra n. 18.

42) Cf. SRC, Decr. Maxima redemptionis nostrae mysteria (6 Nov. 1955) AAS 47
(1955) 858. St Augustine, Ep. 55, 24, PL, 35, 215.

43) Cf. Mk 2:19-20; Tertullian, De ieiunio 2 and 13, Corpus Christianorum II, p.
1271.

44) Cf. Caeremoniale episcoporum, n. 295; Second Vatican Council, Constitution on

the Sacred Liturgy Sacrosanctum Concilium, n. 110.

45) Cf. Ibidem, n. 296; General Instruction on the Liturgy of the Hours, n. 210.

46) Cf. SRC, Instr. Eucharisticum mysterium, (23 May 1967) n. 26. AAS 59 (1967),
558. N.B. In monasteries of nuns, every effort should be made to celebrate the Easter
Triduum with the greatest possible ceremony but within the monastery church.

47) Cf. SRC, Ordinationes et declarationes circa Ordinem hebdomadae sanctae

instauratum, (1 Feb. 1957), n. 21; AAS 49 (1957), 91-95.

40) Second Vatican Council, Decree on Priestly Formation, Optatam Totius, n. 8.

49) Cf. Congregation for Catholic Education, Instruction on Liturgical Formation in

Seminaries, (17 May 1979), nn. 15, 33.

50) Cf. Caeremoniale episcoporum, n. 297.

51) Cf. Roman Missal, Evening Mass of the Lord's Supper.

52) Cf. Ibidem.

53) Cf. Ibidem, n. 1.

54) Second Vatican Council, Constitution on the Sacred Liturgy Sacrosanctum

Concilium, n. 55; SRC, Instr. Eucharisticum mysterium, (25 May 1967), n.
31. AAS59 (1967) 557-558.

55) SRC, Decr. Maxima redemptionis nostrae mysteria (16 Nov. 1955), n. 9, AAS 47
(1955) 805.

56) Cf. Roman Missal, Evening Mass of the Lord's Supper.

57) Cf. Caeremoniale episcoporum, n. 300.

58) Mt 20:28.
59) Cf. Caeremoniale episcoporum, n. 303.

60) Cf. Roman Missal, Evening Mass of the Lord's Supper, nn. 15-16.

61) Cf. SRC, Declaratio 15 martii 1956 n. 3, AAS 48 (1956), 153;

SRC, Ordinationeset declarationes circa Ordinem hebdomadae sanctae instauratum,
(1 Feb. 1957) n. 14; AAS 49 (1957), 93.

62) Cf. Roman Missal, Evening Mass of the Lord's Supper, n. 21; SRC,
Decr. Maxima redemptionis nostrae mysteria (16 Nov. 1955) nn, 8-10; AAS 47
(1955), 845.

63) 1 Cor 5:7.

64) Cf. Roman Missal, Good Friday, Celebration of the Lord's Passion, nn. 1, 3.

65) Paul VI, Apost. Const. Paenitemini, 11, 2; AAS .18 (1966), 183; C.I.C., can.
1251.

66) Cf. Roman Missal, Good Friday, Celebration of the Lord's Passion, n. 1.
CCD, Declaratio ad "Missale Romanum", in Notitiae 13 (1977), 602.

67) Cf. Ibidem, n. 3; SRC, Ordinationes et declarationes circa Ordinem hebdomadae

sanctae instauratum, (1 Feb. 1957), n. 15; AAS 49 (1957), 94.

68) Cf. Ibidem, n. 5, alternative prayer.

69) Cf. Ibidem, n. 9; cf. Caeremoniale episcoporum, n. 319.

70) Cf. Ibidem, n. 12.

71) Cf. Roman Missal, General Instruction, n. 46.

72) Cf. Roman Missal, Good Friday, Celebration of the Lord's Passion, n. 19.

73) Cf. Mich 6:3-4.

74) Cf. Second Vatican Council, Constitution on the Sacred

Liturgy SacrosanctumConcilium, n. 13.

75) Cf. Roman Missal, Holy Saturday; The Apostles' Creed; 1 Pet 3:19.

76) Cf. General Instruction of the Liturgy of the flours, n. 210.

77) Roman Missal, Holy Saturday.

78) SRC, Decr. Maxima redemptionis nostrae mysteria (16 Nov. 1955), n. 2, AAS 47
(1955), 843.

79) Cf. Ex 12:42.

80) St Augustine, Sermo 219, PL 38, 1088.

81) Caeremoniale episcoporum, n. 332.

82) Cf. Ibidem, n. 332; Roman Missal, The Easter Vigil, n. 3.

83) SRC, Instr. Eucharisticum mysterium, (25 May 1967) n. 28; AAS 59 (1967), 556-
557.

84) Roman Missal, The Easter Vigil, n. 19, Easter Proclamation.

85) Cf. Second Vatican Council, Constitution on the Sacred

Liturgy SacrosanctumConcilium, n. 6; cf. Rom 6:3-6; Eph 2:5-6; Col 2:12-13; 2 Tim
2:11-12.

86) "We keep vigil on that night because the Lord rose from the dead; that life...
where there is no longer the sleep of death, began for us in his flesh; being thus risen,
death will be no more nor have dominion... If we have kept vigil for the risen one, he
will see that we shall reign with him for ever". St Augustine, Sermo Guelferbytan., 5,
4, PLS 2, 552,

87) Cf. Roman Missal, The Easter Vigil, n. 7

88) Cf. Ibidem, nn. 10.12.

89) Cf. Ibidem, n. 17.

90) Lk 24:27; cf. Lk 24:44-45.

91) Cf. Roman Missal, The Easter Vigil, n. 21.

92) Cf. Ibidem, n. 23.

93) Cf. Caeremoniale Episcoporum, n. 352.

94) Cf. Acts 4:11-12; Mt 21:42; Mk 12:10; Lk 20:17.

95) Cf. The Roman Ritual, Rite of Baptism for Children, n. 6.

96) Cf. Roman Missal, The Easter Vigil, n. 48.

97) Cf. Ibidem, n. 45.

98) Cf. Ibidem, n. 47.

99) Cf. Ibidem, n. 49; The Roman Ritual, Rite of Christian Initiation of Adults, n. 36.

100) Cf. Roman Missal, The Easter Vigil, n. 53; Ibidem, Ritual Masses, 3. Baptism.

101) Cf. Roman Missal, General Instruction nn. 240-242.

102) Cf. Second Vatican Council, Constitution on the Sacred
Liturgy SacrosanctumConcilium, n. 106.

103) Cf. General Instruction of the Liturgy of the Hours, n. 213.

104) Cf. Roman Missal, Pentecost Sunday, final rubric; The Roman Ritual, Rite of
Baptism for Children, Christian Initiation, General Introduction, n. 25.

105) Cf. General Norms for the Liturgical Year and the Calendar, n. 22.

106) Cf. Ibidem, nn. 5. 23.

107) Cf. Ibidem, n. 58.

108) Cf. The Roman Ritual, Rite of Christian Initiation of Adults, nn. 235-237.
Cf. Ibidem, nn. 238-239.

109) Cf. C.I.C., can. 920.

110) SRC, Decr. Maxima redemptionis nostrae mysteria (16 Nov. 1955), n..
21, AAS47 (1955), 847,

111) De Benedictionibus, caput I, II, Ordo benedictionis annuae familiarum in

propriis domibus.

112) Cf. Second Vatican Council, Constitution on them Sacred

Liturgy SacrosanctumConcilium, n. 13. Cf, CCD Orientamenti e proposte per la
celebrazione dell'anno mariano, (3 Apr. 1987), nn. 3, 51-56.

113) Cf. General Norms for the Liturgical Year and the Calendar, n. 23.

114) It is possible to combine the celebration of first Vespers with the celebration of
Mass as provided for in the General Instruction of the Liturgy of the Hours, n. 96. In
order to have a more profound knowledge of the mystery of this day, it is possible to
have several readings from Holy Scripture, as proposed in the Lectionary. In this
case, after the collect the reader goes to the ambo to proclaim the reading. The
psalmist or cantor sings the psalm, to which the people respond with the refrain. Then
all stand and the priest says: Let us pray, and after a short silent pause, he says the
prayer corresponding to the reading (for example, one of the collects for the ferial
days of the seventh week of Easter).

115) St Leo the Great, Sermo 6 de Quadragesima, 1-2, PL 54, 285.

116) Cf. Roman Missal, Saturday of the Seventh week of Easter, Opening Prayer.

Taken from:
L'Osservatore Romano
Weekly Edition in English
29 February 1988, page 15
HOLY THURSDAY MANDATUM

Who may participate in the rite of the washing of feet during the Holy Thursday Mass of the Lord's
Supper?

The Roman Missal rubric in the Holy Thursday Mass of the Lord's Supper, under the title "The Washing of Feet," reads:
"After the Homily, where a pastoral reason suggests it, the Washing of Feet follows. Those who have been chosen from among the
people of God 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" (nos. 10-11).

At the instruction of Pope Francis, the rite of the washing of feet on Holy Thursday has been modified to lawfully permit a wider
representation of the People of God to take part in the ceremony. The Holy Father's decision has been made effective by a decree of
the Congregation for Divine Worship and the Discipline of the Sacraments, dated January 6, 2016.

Until 2016, the relevant rubric in the Holy Thursday Mass of the Lord's Supper in the Roman Missal indicated that "The men who have
been chosen [viri selecti] are led by the ministers to seats prepared in a suitable place." Henceforth that text will read "Those who are
chosen from among the people of God are led by the ministers to seats prepared in a suitable place." In the Ceremonial of Bishops, this
same text is also modified, as well as a rubric describing the items necessary for the Holy Thursday Mass: "seats for the men chosen"
is changed to "seats for those chosen."

Pope Francis explained in his decision that he had been reflecting on the foot-washing ritual for some time, and determined that it
needed to better reflect "the significance of the gesture Jesus performed in the Upper Room, giving himself 'to the very end' for the
salvation of the world, his boundless charity." To that end, he ordered that the rubrics be modified to permit participants for the rite to be
chosen "from among all members of the People of God," and likewise insisted that those who are chosen receive an explanation of the
meaning of the ceremony.

Carrying out the instruction of the Holy Father, the Congregation's decree provides specific suggestions as to the nature of this
representative group: men and women, young and old, healthy and sick, clergy, religious, and laity. The decree echoes the Holy
Father's letter by reminding pastors of their duty to help the faithful have a conscious, active, and fruitful participation in the ritual. The
modification does not, however, change the fact that the rite is not an obligatory part of that Mass, but rather is something to be carried
out "where a pastoral reason suggests it" (Roman Missal, Mass of the Lord's Supper, no. 10).

Together with the text of the decree. . . , the Congregation released a commentary. . .on the rite prepared by its Secretary,
Archbishop Arthur Roche. He observed that the liturgical recollection of this moving aspect of the Last Supper has seen a variety of
forms in the history of the Roman Rite. It has been part of the liturgy since at least the seventh century, though it tended to be
emphasized most in monastic settings. There, it would have naturally been reserved to clerics, and different communities had varying
customs regarding the time of day and the location of the ceremony. However, at least from the seventeenth century, there were also
customs in some places of washing the feet of the poor on Holy Thursday, and with the Holy Week reforms of Pope Pius XII, it took on
a more public role in the evening Mass of that day.
Archbishop Roche's commentary noted that the rite is often referred to as the Mandatum, from Jesus' words at the Last Supper (Jn
13:14) and also the first word of one of the antiphons that can be chanted during the ceremony: "Mandatum novum do vobis…" (I give
you a new commandment, that you love one another as I have loved you, says the Lord). Pope Francis clearly desires that this rite
signify, in a powerful way, the love we are called to have for one another.

In the United States, the participation of both men and women for the washing of feet ritual has taken place in many communities for a
number of years. In February 1987, Bishop Joseph P. Delaney, then-Chairman of the NCCB Committee on the Liturgy, authorized the
Secretariat for the Liturgy to respond to the issue of wider participation, especially in the context of the Roman Missal's original rubric
calling for participation by men only (viri selecti).
In its response, the Secretariat wrote that "the intention to emphasize service along with charity in the celebration of the rite is an
understandable way of accentuating the evangelical command of the Lord, 'who came to serve and not to be served,' that all members
of the Church must serve one another in love. The liturgy is always an act of ecclesial unity and Christian charity, of which the Holy
Thursday foot washing rite is an eminent sign. All should obey the Lord's new commandment to love one another with an abundance of
love, especially at this most sacred time of the liturgical year when the Lord's passion, death, and resurrection are remembered and
celebrated in the powerful rites of the Triduum." This original response from 1987 has found new expression in the decision of Pope
Francis and its implementation beginning in 2016.

Adapted from the January 2016 Newsletter of the Committee on Divine Worship
© 2016 United States Conference of Catholic Bishops

CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS

DIRECTORY ON POPULAR PIETY AND THE LITURGY : PRINCIPLES AND GUIDELINES

Vatican City | December 2001

FAST & ABSTINENCE

Ash Wednesday and Good Friday are obligatory days of fasting and abstinence for Catholics. In addition, Fridays during Lent are
obligatory days of abstinence.

For members of the Latin Catholic Church, the norms on fasting are obligatory from age 18 until age 59. When fasting, a person is
permitted to eat one full meal, as well as two smaller meals that together are not equal to a full meal. The norms concerning abstinence
from meat are binding upon members of the Latin Catholic Church from age 14 onwards.

Members of the Eastern Catholic Churches are to observe the particular law of their own sui iuris Church.

A Reflection on Lenten Fasting

If possible, the fast on Good Friday is continued until the Easter Vigil (on Holy Saturday night) as the "paschal fast" to honor the
suffering and death of the Lord Jesus, and to prepare ourselves to share more fully and to celebrate more readily his Resurrection.

More information on fast and abstinence can be found below.

MO RE I NF ORMAT I O N

For members of the Latin Catholic Church within the United States, please see the USCCB's Pastoral Statement on Penance and
Abstinence and the complementary norm to canon 1253.

Code of Canon Law (cc. 1249-1253). . .

RECEPTION OF THE HOLY OILS

Introduction
The reception of the Holy Oils may take place in individual parishes either before the celebration of the Evening Mass of the Lord's
Supper or at another time that seems more appropriate. (Roman Missal, Chrism Mass, no. 15)
In 1989, the Holy See confirmed a ritual text for the reception of the holy oils for optional use in the dioceses of the United States,
allowing for the reception to take place during the procession of the gifts at the Holy Thursday Mass of the Lord's Supper or on another
suitable day. The Roman Missal, Third Edition, implemented in 2011, introduces a new rubric at the conclusion of the Chrism Mass.
The first option for the reception of the holy oils is before the Mass begins, but according to pastoral necessity and any guidelines of the
diocesan Bishop, "another time that seems more appropriate" could also include the offertory procession (as in the original ritual) or
perhaps before the Penitential Act.

The original text of the Reception of the Holy Oils is still in force as an optional rite in the United States. As indicated in its introduction,
the text may be adapted as needed. Whether or not a formal reception of the oils is celebrated, the pastor may wish to acknowledge the
presence of the newly received holy oils as a sign of unity with the Bishop and the diocesan Church.

RUBRI CS

1. It is appropriate that the Oil of the Sick, the Oil of Catechumens, and the holy Chrism, which are blessed by the Bishop during the
Chrism Mass, be presented to and received by the local parish community.
2. The reception of the holy oils may take place at the Mass of the Lord's Supper on Holy Thursday or on another day after the
celebration of the Chrism Mass.
3. The oils should be reserved in a suitable repository in the sanctuary or near the baptismal font.
4. The oils, in suitable vessels, are carried in the procession of the gifts, before the bread and wine, by members of the assembly.
5. The oils are received by the Priest and are then placed on a suitably prepared table in the sanctuary or in the repository where
they will be reserved.
6. As each of the oils is presented, the following or other words may be used to explain the significance of the particular oil.
7. The people's response may be sung.

RECEPT I O N O F T HE HOL Y O I LS

Presenter of the Oil of the Sick:

The Oil of the Sick.

Priest:

May the sick who are anointed with this oil

experience the compassion of Christ and his saving love,
in body and soul.

The people may respond:

Blessed be God for ever.

Presenter of the Oil of Catechumens:

The Oil of Catechumens.

Priest:

Through anointing with this oil, may our catechumens

who are preparing to receive the saving waters of Baptism
be strengthened by Christ to resist the power of Satan
and reject evil in all its forms.

The people may respond:

Blessed be God for ever.

Presenter of the Holy Chrism:

The holy Chrism.

Priest:

Through anointing with this perfumed Chrism

may children and adults, who are baptized and confirmed,
and Priests, who are ordained,
experience the gracious gift of the Holy Spirit.

The people may respond:

Blessed be God for ever.

The bread and wine for the Eucharist are then received and the Mass continues in the usual way.

THE ROMAN MISSAL AND THE EVENING MASS OF THE LORD'S SUPPER
The Ceremonial of Bishops sets the context in no. 297: "With this Mass, celebrated in the evening of the Thursday in Holy Week, the
Church begins the sacred Easter Triduum and devotes herself to the remembrance of the Last Supper. At the super on the night he
was betrayed, the Lord Jesus, loving those who were his own in the world even to the end, offered his Body and Blood to the Father
under the appearance of bread and wine, gave them to the apostles to eat and drink, then enjoined the apostles and their successors in
the priesthood to offer them in turn. This Mass is, first of all, the memorial of the institution of the eucharist, that is, of the Memorial of
the Lord's Passover, by which under sacramental signs he perpetuated among us the sacrifice of the New Law. The Mass of the Lord's
Supper is also the memorial of the institution of the priesthood, by which Christ's mission and sacrifice are perpetuated in the world. In
addition, this Mass is the memorial of that love by which the Lord loved us even to death . . ."

The rubrics, by way of exception, allow for the local Ordinary to permit another Mass in churches and oratories to be celebrated in the
evening, and, in the case of genuine necessity, even in the morning. Such Masses are provided for those who are in no way able to
participate in the evening Mass and not for the advantage of individuals or (newly added) special small groups ( Missale Romanum,
"Rubrics for The Evening Mass" (EM, no.3).

The rubrics then make a mention of the liturgical decoration. "The altar may be decorated with flowers with a moderation that reflects
the character of the day" (EM, no.5).

The Church bells are rung during the singing of the Gloria and then remain silent unless the "diocesan Bishop, as circumstances
suggest, decides otherwise" (EM, no.7).

The decision about this matter no longer involves the conference of bishops. A further musical specification is provided: "the organ and
other musical instruments may be used only to support the singing" (EM, no. 7)

The rubric following the washing of the feet is more descriptive than the presently existing one: "After the washing of the feet, the priest
washes and dries his hands, puts the chasuble back on, and returns to the chair, and from there he directs the General Intercessions.
The Creed is not said" (EM, no. 13).

In a new rubric it is noted that "at an appropriate time during Communion, the priest may entrust the Eucharist from the table of the altar
to the deacons or acolytes or other extraordinary ministers, so that afterwards it may be brought to the sick who must communicate at
home" (EM, no. 33). This may require that parishes do some preliminary planning for this to successfully happen.

It is explicitly stated that the prayer after Communion is said by the priest "standing at the chair" (EM, no. 35).

The order of procession is more carefully described for the transfer of the Blessed Sacrament to the place of reposition. Newly added is
the description : "A lay minister with a cross between two others with lit candles follow. Before the priest carrying the Blessed
Sacrament comes the censer bearer with a smoking censer" (EM, no. 38).
The directions for what the priest should do once he reaches the place of reposition have been supplemented. ". . . the priest, with the
help of the deacon if necessary, places the ciborium in the tabernacle, the door of which remains open" (EM, no.39). He then incenses
the Blessed Sacrament while Tantum Ergo Sacramentum or another Eucharistic song is sung. Then the "deacon or the priest himself
places the Blessed Sacrament in the tabernacle and closes the door" (EM, no. 39).

The previous Missale Romanum seemed to indicate that the stripping of the altar followed immediately whereas the new Missale
Romanum notes that "at an appropriate time" the altar is stripped (EM. no. 41).

The faithful are "invited" in the new Missale Romanum to spend time in adoration. It was formerly indicated that the faithful "should be
encouraged" (EM, no. 43).

A totally new rubric is found at the end of Holy Thursday. "If in the same church the celebration of the Lord's Passion on the following
Friday does not take place, the Mass is concluded in the usual way and the Blessed Sacrament is placed in the tabernacle" (EM, no.
44).

THE ROMAN MISSAL AND THE CELEBRATION OF THE LORD'S PASSION ON GOOD
FRIDAY
The very first rubric for Good Friday indicates that only the sacraments of the Anointing of the Sick and Penance are celebrated on
Good Friday and Holy Saturday (Missale Romanum, "Rubrics for Good Friday" (GF, no.1.)

The rubric for the celebrant's and deacon's reverence has been somewhat changed. "After making a reverence to the altar, they
prostrate themselves or, according to circumstances humble themselves on their knees and pray for a while. All others humble
themselves on their knees" (GF, no. 5). The "Circular Letter Concerning the Preparation and Celebration of the Easter Feasts"
describes the significance of this action as "the abasement of 'earthly man' and also the grief and sorrow of the Church" (no. 65).

The new rubric in the Missale Romanum makes it explicitly clear that the celebrant says the opening prayer with hands outstretched
"omitting the invitation, Let us pray" (GF, no.6).

Liturgy of the Word

The rubrics indicate that at the end of the homily, "the faithful may be invited to spend a brief period of time in prayer" (GF, no. 10).

General Intercessions

The General Intercessions come down to us in a form derived from ancient tradition and they reflect the full range of intentions. In case
of serious public need, the diocesan Bishop may either permit or decree the addition of a special intention (GF, no. 13).

The previous rubrics spoke of the deacon as giving the introductions to the General Intercessions. The Missale Romanum indicates that
a "lay minister" may do this in the absence of a deacon (GF, no. 11).

The deacon's invitation Let us kneel- Let us stand may be used as an invitation to the priest's prayer. The Conference of Bishops may
provide other invitations to introduce the prayer of the priest (GF, no. 12). The Missale Romanum notes that when the deacon's
invitations are used then the prayer is sung in a solemn tone by the priest (GF, no. 13). These tones are given in the Missale
Romanum in the Appendix.

Adoration of the Holy Cross

The rubrics for this section begin immediately with the first form of Showing the Cross. The deacon or another suitable minister goes to
the sacristy and obtains the veiled cross. Accompanied by two ministers with lighted candles, the veiled cross is brought to the center of
the sanctuary in procession. The priest accepts the cross and the standing before the altar (not "at the altar" as previously indicated)
and facing the people, uncovers the upper part of the cross, the right arm and then the entire cross. Each time he sings Behold the
wood of the cross . . . (GF, no. 15).

The second form of the adoration of the cross which takes place at the door of the church, in the middle of the church and before
entering the sanctuary has not changed (GF, no.16).

The priest or deacon may then carry the cross to the entrance of the sanctuary or another suitable place (GF, no.17).

The first person to adore the Cross is the priest celebrant. If circumstances suggest, he takes off his chasuble and his shoes. The
clergy, lay ministers and the faithful then approach (GF, no.18).

The personal adoration of the cross is an important feature in this celebration and every effort should be made to achieve it. The rubrics
remind us that "only one cross" should be used for adoration. If the numbers are so great that all can not come forward, the priest, after
some of the clergy and faithful have adored the cross, can take the cross and stand in the center before the altar. In a few words he
invites the people to adore the Cross. He then elevates the cross higher for a brief period of time while the faithful adore it in silence
(GF, no. 19). Pastorally, it should be kept in mind that when a sufficiently large cross is used even a large community can reverence it
in due time. The foot of the cross as well as the right and left arm can be approached and venerated. Coordination with ushers and
planning the flow of people beforehand can allow for this part of the liturgy to be celebrated with decorum and devotion.

The Missale Romanum gives specific directions as to the music used during the adoration. The antiphons We adore your Cross, O
Lord, the reproaches, the hymns Faithful Cross, or other suitable songs are sung. Totally new is the indication: "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." (GR, no. 20).

The cross is then carried by the deacon or other suitable minister to its place at the altar. Lighted candles are then placed around or on
the top of the altar or near the cross (GF, no. 21).

Holy Communion

The rubric is specific that either the deacon or priest bringing the Blessed Sacrament to the altar puts on a humeral veil. Rather than
indicate there is no procession, the rubric says the deacon or priest brings the Blessed Sacrament back from the place of reposition "by
a shorter route." All stand in silence. The rubric for the priest has been shortened, indicating that "the Priest goes to the altar and
genuflects" (GF, no. 22).

The priest communicates after Behold the Lamb of God. There is a new rubric that notes the priest is to say privately, May the Body of
Christ keep me safe for eternal life. (GF, no. 27).

Mention is made that Psalm 22 (21) may be sung during the distribution of communion or another appropriate chant (GF, no. 28). After
Communion either the deacon or another suitable minister takes the ciborium to a place prepared outside the church, or, if
circumstances require, may place it in the tabernacle (GF, no. 29).

The priest then says Let us pray and, "after observing, according to circumstances, some period of sacred silence, says the prayer after
Communion" (GF, no. 30). The Missale Romanum in this instance emphasizes the period of silence after Let us pray.

Before the Prayer Over the People the priest, if there is no deacon, may say the invitation: Bow down for the blessing (GF, no. 31).

The previous rubric mentioned only that all depart in silence. The new rubric notes "after genuflecting toward the Cross," all depart in
silence (GF, no. 32).

It is then indicated that the altar is stripped after the celebration. "The cross remains upon the altar with two to four candles" (GF, no.
33).
THE ROMAN MISSAL AND THE EASTER VIGIL
The rubrics for Holy Saturday found in the Missale Romanum, editio typica tertiaaddress several matters which will be helpful to those
involved in the preparation of the celebration of the Easter Vigil.

Introduction to the Easter Vigil

The rubrics of the Missale Romanum remind us that this "mother of all vigils" is the "greatest and most noble of all solemnities and it is
to be unique in every single Church" ( Missale Romanum, "Rubrics for the Easter Vigil" (EV), no.2). On this holy night, the Church
keeps watch, celebrating the resurrection of Christ in the sacraments and awaiting his return in glory. It is the turning point of the
Triduum, the Passover of the new covenant, which marks Christ's passage from death to life. Therefore, the Easter Vigil does not
correspond to the usual Saturday evening Mass and its character is unique in the cycle of the liturgical year.

The Vigil, by its very nature, "ought to take place at night" (EV, no. 3). It is not begun before nightfall 1 and should end before daybreak
on Easter Sunday. The celebration of the Easter Vigil takes the place of the Office of Readings (EV, no. 5).

The role of the deacon assisting the priest is highlighted in the new Missale, although it is noted that in his absence his duties may be
exercised by the priest celebrant himself or by a concelebrant (EV, no. 6).

The Elements and Parts of the Easter Vigil

The Service of Light

In a suitable place outside the Church, a "blazing fire" ( rogus ardens) is to be prepared so that the people may gather around it and
experience the flames dispelling the darkness and lighting up the night. Thus do the beauty of the fire, its warmth and its light, draw the
liturgical assembly together. The rubrics, however, acknowledge that when this cannot be done adaptations may be made.
The Missale also states that cross and candles are not to be carried in this procession (EV, no. 8).

Having reached the fire, the celebrant and faithful sign themselves with the sign of the cross while the priest says: In the name of the
Father, and of the Son, and of the Holy Spirit (EV, no. 9). After this new beginning, he greets the people and then gives the instruction
(EV, no. 9). As the celebrant blesses the fire he says the prayer with hands outstretched (EV, no. 10).

The Paschal Candle is brought forward. This candle should be made of wax, never be artificial, be renewed each year, be only one in
number, and be of sufficiently large size that it may convey the truth that Christ is the light of the world. This description is developed in
no. 94 of Built of Living Stones which reminds us that the Paschal Candle is the symbol of the "light of Christ, rising in glory," scattering
the "darkness of our hearts and minds." "Above all, the Paschal Candle should be a genuine candle, the pre-eminent symbol of the light
of Christ. Choice of size, design, and color should be made in relationship to the sanctuary in which it will be placed . . . " (Congregation
for Divine Worship and the Discipline of the Sacraments, Circular Letter Concerning the Preparation and Celebration of the Easter
Feasts [1988], no 82).

The candle is then prepared in rites which are no longer optional. The celebrant cuts a cross into the candle with a stylus. Then he
makes the Greek letter Alpha above the cross, the letter Omega below it, and the four numerals of the current year between the arms of
the cross, saying the words indicated. After these rites, the priest lights the candle from the new fire and says: May the light of Christ,
rising in glory, dispel the darkness of our hearts and minds. (EV, no.14)

The organization of the procession is more clearly described in the new Missale Romanum. One of the ministers takes burning coals
from the fire and places them in a censer (thurible) and the priest, in the usual way, places incense into it. The deacon, or in his
absence another appropriate minister accepts the Easter candle from the celebrant and a procession is formed. The order of
procession is the thurifer with smoking thurible, preceding the minister holding the candle, followed by the ministers and the priest and
the people. All hold unlit candles (EV, no.15). Just as the children of Israel were guided at night by the pillar of fire, so Christians follow
the risen Christ.
The places at which the proclamation, Light of Christ, are sung now differ from what was in the previous Missale.

The new places are: at the door of the Church (after which the priest lights his candle), in the middle of the Church (after which all light
their candles), and before the altar, facing the people. The Missale instructs the deacon to place the candle in a large candle stand
prepared either next to the ambo or in the middle of the sanctuary (EV, no. 17). The lights of the Church are then lit with the exception
of the altar candles which are lit just before the intonation of the Gloria (EV, nos. 17 and 31).

Before the Easter Proclamation, the priest gives his candle to one of the ministers and blesses incense as at the Gospel during Mass.
Having asked for and received the blessing, the deacon announces the Easter proclamation from the ambo or at a lectern. This poetic
text captures the whole Easter mystery placed within the context of the economy of salvation. In the absence of a deacon the priest
himself or another concelebrating priest may announce the Easter proclamation. If, however, a lay cantor announces the proclamation,
the words, My dearest friends, up to the end of the invitation are omitted, along with the greeting, The Lord be with you (nos. 18-19).
The reference to the Conference of Bishops adapting the text by inserting acclamations is no longer mentioned.

Liturgy of the Word

One of the unique aspects of the Easter Vigil is the recounting of the outstanding deeds of the history of salvation. These deeds are
related in seven readings from the Old Testament chosen from the law and the prophets and two readings from the New Testament,
namely from the apostles and from the gospel. Thus, the Lord "beginning with Moses and all the prophets" ( Lk 24.27, 44-45) meets us
once again on our journey and, opening up our minds and hearts, prepares us to share in the breaking of the bread and the drinking of
the cup. The faithful are encouraged to meditate on these readings by the singing of a responsorial psalm, followed by a silent pause,
and then by the celebrant’s prayer. The Missale adds a sentence about the nine readings proposed, saying that "all of these must be
read whenever it can be done, so that the character of a Vigil which takes place over some duration of time can be observed" (EV, no.
20).

The new Missale recognizes that "nevertheless, where grave pastoral circumstances demand it, the number of readings from the Old
Testament may be reduced" (EV, no 21). At least three readings from the Old Testament should be read always including Exodus 14
(EV, no. 21). The reference found previously in the Missale to the possibility of having only two Old Testament readings in extreme
necessity is omitted.

The Missale is very specific about the priest singing the Alleluia before the Gospel: "After the Epistle has been read, all rise, and the
priest solemnly intones the Alleluia three times, raising his voice a step each time. All repeat the Alleluia each time. If necessary, the
psalmist intones the Alleluia. Mention is then made of the psalmist or cantor singing Psalm 117 and the people responding, 'Alleluia'
(EV, no. 34). This psalm is often recited by the apostles in their Easter preaching" (Acts 4.11-12; Mt 21.42; Mk 12.10; Lk 20.17).

The Missale directs explicitly that the homily, even if it is brief, is not to be omitted (EV, no.36). This requires that the homilist carefully
prepare and craft the homily so that it captures the tremendous mysteries being celebrated on this most holy of nights.

Liturgy of Baptism

The Missale has reorganized the rubrics for this entire section of the Vigil (nos. 37-58). Nevertheless, the Rite of Christian Initiation of
Adults should always be consulted in conjunction with the rubrics mentioned here in the Missale. This is especially true when Baptisms
are taking place by means of immersion.

Christ’s Passover and ours are given full expression when baptismal water is blessed in the font and when the Christian initiation of
adults, or, at least the baptism of infants, takes place at the Easter Vigil. Even if there are no candidates for baptism, the blessing of
baptismal water should take place in parish churches. At the very least, baptism should be commemorated by the blessing of water
intended for sprinkling upon the people.

The rubrics describe two instances of Baptism at the Vigil. If there is a procession to the baptistery or the font, the catechumens are
called forward and presented by their godparents. If there are children, they are carried by their parents and godparents to the front of
the assembly. Those who are to be baptized, along with their godparents, are led first by a minister with the Easter candle; the other
ministers, deacons and priest follow after them. This procession is accompanied by the singing of the Litany of the Saints. The priest
then gives the introductory statement.

If the Baptisms take place in the sanctuary, the priest makes the introductory statement and this is followed by the singing of the Litany
of the Saints.

When there are no Baptisms and the font is not to be blessed, the litany is omitted and the blessing of water takes place at once (EV,
nos. 39-41).

The Missale reminds the celebrant that during the blessing of the water his hands are outstretched (EV, no.44).

Numbers 48 to 53 of the rubrics for the Easter Vigil of the Missale Romanum describe the initiation process. As was mentioned before,
it is important to closely consult the Rite of Christian Initiation of Adults on this matter. Number 48 of the rubrics for the Easter Vigil
mentions that after the renunciation and profession of faith "if the anointing with the Oil of Catechumens did not take place beforehand,
as part of the immediate preparatory rites, it takes place at this moment." Of course no. 33 of the Rite of Christian Initiation of
Adults points out: "The National Conference of Catholic Bishops approves the omission of the anointing with the oil of catechumens
both in the celebration of baptism and in the optional preparation rites for Holy Saturday. Thus, anointing with the oil of catechumens is
reserved for use in the period of the catechumenate and in the period of purification and enlightenment, and is not to be included in the
purification rites on Holy Saturday or in the celebration of initiation at the Easter Vigil or at another time."

Number 49 of the rubrics for the Easter Vigil notes that when there are many to be baptized, the priest may ask for the renewal of
baptismal promises of all present immediately after the profession of faith made by those to be baptized, along with the godparents and
parents.

The celebration of Confirmation is to take place in the sanctuary as indicated in the Pontifical or the Roman Ritual.

Liturgy of the Eucharist

Care should be taken that, particularly in regard to this night's celebration of the Eucharist, the liturgy is not done in haste and that all
the rites and words should be given their full force.

The Missale has incorporated into itself rubrics found in nos. 241-243 of the Rite of Christian Initiation of Adults. These allow for a
commemoration of the baptized and their godparents to be made in the Eucharistic Prayer. Proper formulas are found in the Roman
Missal for each of the Eucharistic prayers (EV, no.63). The Rite of Christian Initiation of Adults indicates that these formulas are found
in the section for ritual Masses, "Christian Initiation: Baptism."

The Missale reminds the priest that before he says, This is the Lamb of God, he may make a brief remark to the neophytes about their
first Communion and "about the preciousness of so great a mystery, which is the climax of initiation and the center of the Christian life"
(EV, no. 64). In no. 65 the rubrics for the Easter Vigil indicate the desirability for the neophytes as well as all the faithful, if the diocesan
Bishop consents, to receive Communion under both kinds.

The Missale provides a solemn blessing to conclude the liturgy (EV, no.69). It is used in place and can presently be found in the
Sacramentary at no. 6, "Easter Vigil and Easter Sunday." It is also possible to use the formula of the final blessing in the Order of
Baptism for Children, according to circumstances.

The very last rubric reminds us that "the Easter candle is lighted in all of the more solemn liturgical celebrations in the Season of
Easter" (EV, no. 70).
Notes

1 When Holy Saturday occurs during Daylight Saving Time, pastoral planners should contact local weather stations for the time sunset
will occur. Another 45 minutes or one hour should be added to that time in order to determine the approximate time of nightfall.

EASTER
The Easter Vigil is the "Mother of All Vigils. "Easter Sunday, then, is the greatest of all Sundays, and Easter Time is the most important
of all liturgical times. Easter is the celebration of the Lord's resurrection from the dead, culminating in his Ascension to the Father and
sending of the Holy Spirit upon the Church. There are 50 days of Easter from the first Sunday to Pentecost.It is characterized, above
all, by the joy of glorified life and the victory over death, expressed most fully in the great resounding cry of the Christian: Alleluia! All
faith flows from faith in the resurrection: "If Christ has not been raised, then empty is our preaching; empty, too, is your faith." (1 Cor
15:14)

"What you sow is not brought to life unless it dies. And what you sow is not the body that is to be, but a bare kernel of wheat, perhaps,
or of some other kind;…So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible. It is sown dishonorable; it
is raised glorious. It is sown weak; it is raised powerful. It is sown a natural body; it is raised a spiritual body. If there is a natural body,
there is also a spiritual one. So, too, it is written, "The first man, Adam, became a living being," the last Adam a life-giving spirit. But the
spiritual was not first; rather the natural and then the spiritual. The first man was from the earth, earthly; the second man, from heaven.
As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. Just as we have borne the image
of the earthly one, we shall also bear the image of the heavenly one (1 Cor 15:36-37, 42-49).

The octave of Easter comprises the eight days which stretch from the first to the second Sunday. It is a way of prolonging the joy of the
initial day.In a sense, every day of the Octave is like a little Sunday.
The word "Easter" comes from Old English, meaning simply the "East." The sun which rises in the East, bringing light, warmth and
hope, is a symbol for the Christian of the rising Christ, who is the true Light of the world. The Paschal Candle is a central symbol of this
divine light, which is Christ.It is kept near the ambo throughout Easter Time, and lit for all liturgical celebrations.

Liturgical Notes for Easter

From Universal Norms on the Liturgical Year and the Calendar:

22. The fifty days from the Sunday of the Resurrection to Pentecost Sunday are celebrated in joy and exultation as one feast day,
indeed as one "great Sunday." These are the days above all others in which the Alleluia is sung.
23. The Sundays of this time of year are considered to be Sundays of Easter and are called, after Easter Sunday itself, the Second,
Third, Fourth, Fifth, Sixth, and Seventh Sundays of Easter. This sacred period of fifty days concludes with Pentecost Sunday.

24. The first eight days of Easter Time constitute the Octave of Easter and are celebrated as Solemnities of the Lord.

25. On the fortieth day after Easter the Ascension of the Lord is celebrated, except where, not being observed as a Holyday of
Obligation, it has been assigned to the Seventh Sunday of Easter (cf. no. 7).

26. The weekdays from the Ascension up to and including the Saturday before Pentecost prepare for the coming of the Holy Spirit, the
Paraclete.

The liturgical color for Easter is white. The General Instruction of the Roman Missal (no. 346) also states: "On more solemn days,
festive, that is, more precious, sacred vestments may be used even if not of the color of the day. The colors gold or silver may be worn
on more solemn occasions in the Dioceses of the United States of America."

Especially during Easter Time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place as a
reminder of Baptism.

There are six metropolitan sees and their suffragan Dioceses which maintain the Solemnity of the Ascension on Thursday:Boston,
Hartford, Newark, New York, Omaha, and Philadelphia.Every other region of the United States has opted to transfer the Solemnity to
the following Sunday (the Seventh Sunday of Easter).
 Crucifix, Requirement to Use

Is a crucifix with the figure of the crucified Lord required at

all Masses? Can it be replaced by a crucifix with the risen Lord on
it?

Can a plain cross be used in place of a crucifix on Good

Friday?

According to the Book of Blessings, n. 1235 "The image of

the cross should preferably be a crucifix, that is, have the corpus
attached, especially in the case of a cross that is erected in a place
of honor inside a church."

According to the General Instruction, n. 79 "There is also to be a

cross on or near the altar. The candles and cross may be carried in
the entrance procession." The Ceremonial of Bishops comments
that the image on the cross is to face forward. (n. 128) In the Latin
version, which is the authoritative version, "cross" is "crux"
meaning a crucifix. This has always meant a crucifix. The same
word is used in documents before and after the Second Vatican
Council. Had a new interpretation of this word been intended,
mention would have been made somewhere. A risen Christ
crucifix is an oxymoron and does not fulfill the requirement for a
crucifix since a risen Christ is not a crucified Christ. There is
nothing wrong with having an image of a risen Christ or a plain
cross elsewhere in the Church or even behind the altar as long as
during Mass a crucifix is "on or near the altar."

On Good Friday, the primary focus of the entire Church is on the

crucifixion. On this day, more than any other, the practice of
venerating the crucifix should be encouraged. I can think of no
logical argument to use a plain cross instead of a crucifix. This
matter was discussed with Mr. Dennis McManus, Associate
Director of the Bishops' Committee on the Liturgy and he could
not think of any rational to replace the crucifix with a risen Christ.

Lent

124. Lent precedes and prepares for Easter. It is a time to hear the Word of God, to convert, to
prepare for and remember Baptism, to be reconciled with God and one's neighbour, and of more
frequent recourse to the "arms of Christian penance"(134): prayer, fasting and good works (cf. Mt
6, 1-6. 16-18).
Popular piety does not easily perceive the mystical aspect of Lent and does not emphasize any of its
great themes or values, such a relationship between "the sacrament of forty days" and "the
sacraments of Christian initiation", nor the mystery of the "exodus" which is always present in the
lenten journey. Popular piety concentrates on the mysteries of Christ's humanity, and during Lent
the faithful pay close attention to the Passion and Death of Our Lord.

125. In the Roman Rite, the beginning of the forty days of penance is marked with the austere
symbol of ashes which are used in the Liturgy of Ash Wednesday. The use of ashes is a survival
from an ancient rite according to which converted sinners submitted themselves to canonical
penance. The act of putting on ashes symbolizes fragility and mortality, and the need to be
redeemed by the mercy of God. Far from being a merely external act, the Church has retained the
use of ashes to symbolize that attitude of internal penance to which all the baptized are called
during Lent. The faithful who come to receive ashes should be assisted in perceiving the implicit
internal significance of this act, which disposes them towards conversion and renewed Easter
commitment.

Notwithstanding the secularisation of contemporary society, the Christian faithful, during Lent, are
clearly conscious of the need to turn the mind towards those realities which really count, which
require Gospel commitment and integrity of life which, through self denial of those things which
are superfluous, are translated into good works and solidarity with the poor and needy.

Those of the faithful who infrequently attend the sacraments of Penance and the Holy Eucharist
should be aware of the long ecclesial tradition associating the precept of confessing grave sins and
receive Holy Communion at least once during the lenten season, or preferably during
Eastertide(135).

126. The existing divergence between the liturgical idea of Lent and the outlook of popular piety
need not prevent an effective interaction between Liturgy and popular piety during the forty days of
Lent.

An example of such interaction is to be seen in fact that popular piety often encourages particular
observances on certain days, or special devotional exercises, or apostolic or charitable works which
are foreseen and recommended by the lenten Liturgy. The practice of fasting, characteristic of the
lenten season since antiquity, is an "exercise" which frees the faithful from earthly concerns so as to
discover the life that comes from above: "Man does not live on bread alone, but on every word that
comes from the mouth of God" (cf. Dt 8,3; Mt 4, 4; Lk 4,4; antiphon for the first Sunday of Lent).

Veneration of the Crucified Christ

127. The journey of Lent ends with the Easter Triduum, initiated by the celebration of the Coena
Domini Mass. During the Triduum, Good Friday which is dedicated to the celebration of the Lord's
Passion, is eminently suited for the "Adoration of the Holy Cross".

Popular piety tends to anticipate the cultic veneration of the Cross. Throughout Lent, every Friday
is observed, since very ancient times, as a commemoration of the Lord's Passion and the faithful
easily direct their devotions towards the mystery of the Cross.
They contemplate the crucified Saviour, they sense more easily the great suffering which Jesus, the
Holy and Innocent One, suffered for the salvation of mankind. They understand his love and the
effectiveness of his redemptive sacrifice.

128. The various and numerous devotions to the crucified Christ acquire a special significance in
those churches dedicated to the mystery of the Cross or where authentic relics of the true cross are
venerated. The "invention of the Cross" in the early fourth century, and the subsequent diffusion
throughout the Church of particles of the true Cross, gave notable impulse to devotion to the Cross.

Devotions to the crucified Crist contain many elements usually found in popular piety: hymns and
prayers, acts such as the unveiling and kissing of the Cross, processions and blessing with the
Cross. These can lead to the development of pious exercises often containing many valuable formal
and material elements.

Devotion to the Cross, however, sometimes requires a certain enlightenment. The faithful should be
taught to place the Cross in its essential reference to the Resurrection of Christ: the Cross, the
empty tomb, the Death and Resurrection of Crist are indispensable in the Gospel narrative of God's
salvific plan. In the Christian faith, the Cross is an expression of the triumph of Christ over the
powers of darkness. Hence, it is adorned with precious stones and is a sign of blessing when made
upon one's self, or on others or on objects.

129. The Gospel texts of the Passion are especially detailed. Coupled with a tendency in popular
piety to isolate specific moments of the narrative, this has induced the faithful to turn their attention
to specific aspects of the Passion of Christ, making of them specific devotions: devotion to the
"Ecce Homo", Christ despised, "crowned with thorns and clothed in a purple cloak" (John 19, 5),
and shown to the multitude by Pilate; devotion to the five sacred wounds of Christ, especially to the
side of Christ from which flowed blood and water for the salvation of mankind (John 19, 34);
devotion to the instruments of the Passion, the pillar at which Christ was scourged, the steps of the
Praetorium, the crown of thorns, the nails, the lance that pierced Him; devotion to the Holy Shroud.

Such expressions of piety, often promoted by persons of great sanctity, are legitimate. However, in
order to avoid excessive fragmentation in contemplation of the mystery of the Cross, it is always
useful to emphasise the whole event of the Passion, as is the case in biblical and patristic tradition.

Reading of the Lord's Passion

130. The Church exhorts the faithful to frequent personal and community reading of the Word of
God. Undoubtedly, the account of the Lord's Passion is among the most important pastoral
passages in the New Testament. Hence, for the Christian in his last agony, the Ordo untionis
informorum eorumque pastoralis curae suggests the reading of the Lord's Passion either in its
entirety, or at least some pericopes from it(136).

During Lent, especially on Wednesdays and Fridays, love for our Crucified Saviour should move
the Christian community to read the account of the Lord's Passion. Such reading, which is
doctrinally significant, attracts the attention of the faithful because of its content and because of its
narrative form, and inspires true devotion: repentance for sins, since the faithful see that Christ died
for the sins of the entire human race, including their own; compassion and solidarity for the
Innocent who was unjustly condemned; gratitude for the infinite love of Jesus for all the brethren,
which was shown by Jesus, the first born Son, in his Passion; commitment to imitating his example
of meekness, patience, mercy, forgiveness of offenses, abandonment to the Father, which Jesus did
willingly and efficaciously in his Passion.

Outside of the liturgical celebration of the Passion, the Gospel narrative can be "dramatized",
giving the various parts of the narrative to different persons; or by interspersing it with hymns or
moments of silent reflection.

Via Crucis

131. Of all the pious exercises connected with the veneration of the Cross, none is more popular
among the faithful than the Via Crucis. Through this pious exercise, the faithful movingly follow
the final earthly journey of Christ: from the Mount of Olives, where the Lord, "in a small estate
called Gethsemane" (Mk 14, 32), was taken by anguish (cf. Lk 22, 44), to Calvary where he was
crucified between two thieves (cf. Lk 23, 33), to the garden where he was placed in freshly hewn
tomb (John 19, 40-42).

The love of the Christian faithful for this devotion is amply attested by the numerous Via
Crucis erected in so many churches, shrines, cloisters, in the countryside, and on mountain
pathways where the various stations are very evocative.

132. The Via Crucis is a synthesis of various devotions that have arisen since the high middle ages:
the pilgrimage to the Holy Land during which the faithful devoutly visit the places associated with
the Lord's Passion; devotion to the three falls of Christ under the weight of the Cross; devotion to
"the dolorous journey of Christ" which consisted in processing from one church to another in
memory of Christ's Passion; devotion to the stations of Christ, those places where Christ stopped on
his journey to Calvary because obliged to do so by his executioners or exhausted by fatigue, or
because moved by compassion to dialogue with those who were present at his Passion.

In its present form, the Via Crucis, widely promoted by St. Leonardo da Porto Maurizio (+1751),
was approved by the Apostolic See and indulgenced(137), consists of fourteen stations since the
middle of seventeenth century.

133. The Via Crucis is a journey made in the Holy Spirit, that divine fire which burned in the heart
of Jesus (cf. Lk 12, 49-50) and brought him to Calvary. This is a journey well esteemed by the
Church since it has retained a living memory of the words and gestures of the final earthly days of
her Spouse and Lord.

In the Via Crucis, various strands of Christian piety coalesce: the idea of life being a journey or
pilgrimage; as a passage from earthly exile to our true home in Heaven; the deep desire to be
conformed to the Passion of Christ; the demands of following Christ, which imply that his disciples
must follow behind the Master, daily carrying their own crosses (cf Lk 9, 23).

The Via Crucis is a particularly apt pious exercise for Lent.

134. The following may prove useful suggestions for a fruitful celebration of the Via Crucis:
 • the traditional form of the Via Crucis, with its fourteen stations, is to be retained as the
typical form of this pious exercise; from time to time, however, as the occasion warrants, one
or other of the traditional stations might possibly be substituted with a reflection on some
other aspects of the Gospel account of the journey to Calvary which are traditionally
included in the Stations of the Cross;
• alternative forms of the Via Crucis have been approved by Apostolic See(138) or publicly
used by the Roman Pontiff(139): these can be regarded as genuine forms of the devotion and
may be used as occasion might warrant;
• the Via Crucis is a pious devotion connected with the Passion of Christ; it should conclude,
however, in such fashion as to leave the faithful with a sense of expectation of the
resurrection in faith and hope; following the example of the Via Crucis in Jerusalem which
ends with a station at the Anastasis, the celebration could end with a commemoration of the
Lord's resurrection.

135. Innumerable texts exist for the celebration of the Via Crucis. Many of them were compiled by
pastors who were sincerely interested in this pious exercise and convinced of its spiritual
effectiveness. Texts have also been provided by lay authors who were known for their exemplary
piety, holiness of life, doctrine and literary qualities.

Bearing in mind whatever instructions might have been established by the bishops in the matter, the
choice of texts for the Via Crucis should take a count of the condition of those participating in its
celebration and the wise pastoral principle of integrating renewal and continuity. It is always
preferable to choose texts resonant with the biblical narrative and written in a clear simple style.

The Via Crucis in which hymns, silence, procession and reflective pauses are wisely integrated in a
balanced manner, contribute significantly to obtaining the spiritual fruits of the pious exercise.

The Via Matris

136. As Christ and Our Lady of Dolours were associated in God's saving plan (Lk 2, 34-35), so too
they are associated in the Liturgy and popular piety.

As Christ was the "man of sorrows" (Is 53, 3) through whom it pleased God to have "reconciled all
things through him and for him, everything in heaven and everything on earth, when he made peace
by his death on the cross" (Col 1, 20), so too, Mary is "the woman of sorrows" whom God
associated with his Son as mother and participant in his Passion (socia passionis).

Since the childhood of Christ, the Blessed Virgin Mary's life was entirely lived out under the sign
of the sword (cf, Lk 2, 35). Christian piety has signalled out seven particular incidents of sorrow in
her life, known as the "seven sorrows" of the Blessed Virgin Mary.

Modelled on the Via Crucis, the pious exercise of the Via Matris dolorosae, or simply the Via
Matris, developed and was subsequently approved by the Apostolic See(140). This pious exercise
already existed in embryonic form since the sixteenth century, while its present form dates from the
nineteenth century. Its fundamental intuition is a reflection on the life of Our Lady from the
prophecy of Simeon (cf. Lk 2, 34-35), to the death and burial of her Son, in terms of a journey in
faith and sorrow: this journey is articulated in seven "stations" corresponding to the "seven dolours"
of the Mother of Our Saviour.

137. This pious exercise harmonises well with certain themes that are proper to the lenten season.
Since the sorrows of Our Lady are caused by the rejection of her Son (cf. John 1,11; Lk 2, 1-7; 2,
34-35; 4, 28-29; Mt 26, 47-56; Acts 12, 1-5), the Via Matris constantly and necessarily refers to the
mystery of Christ as the suffering servant (cf. Is 52, 13-53, 12). It also refers to the mystery of the
Church: the stations of the Via Matris are stages on the journey of faith and sorrow on which the
Virgin Mary has preceded the Church, and in which the Church journeys until the end of time.

The highest expression of the Via Matris is the Pietà which has been an inexhaustible source of
inspiration for Christian art since the middles ages.

Holy Week

138. "In Holy Week, the Church celebrates the mysteries of salvation accomplished by Christ in the
last days of the earthly life, beginning with his messianic entry into Jerusalem"(141).

The people are notably involved in the rites of Holy Week. Many of them still bear the traces of
their origins in popular piety. It has come about, however, that in the course of the centauries, a
form of celebrative parallelism has arisen in the Rites of Holy Week, resulting in two cycles each
with its own specific character: one is strictly liturgical, the other is marked by particular pious
exercise, especially processions.

This divergence should be oriented towards a correct harmonisation of the liturgical celebrations
and pious exercises. Indeed, the attention and interest in manifestations of popular piety,
traditionally observed among the people, should lead to a correct appreciation of the liturgical
actions, which are supported by popular piety.

Palm Sunday

Palms, olive branches and other fronds

139. Holy Week begins with Palm Sunday, or "Passion Sunday", which unites the royal splendour
of Christ with the proclamation of his Passion"(142).

The procession, commemorating Christ's messianic entry into Jerusalem, is joyous and popular in
character. The faithful usually keep palm or olive branches, or other greenery which have been
blessed on Palm Sunday in their homes or in their work places.

The faithful, however, should be instructed as to the meaning of this celebration so that they might
grasp its significance. They should be opportunely reminded that the important thing is
participation at the procession and not only the obtaining of palm or olive branches. Palms or olive
branches should not be kept as amulets, or for therapeutic or magical reasons to dispel evil spirits or
to prevent the damage these cause in the fields or in the homes, all of which can assume a certain
superstitious guise.

Palms and olive branches are kept in the home as a witness to faith in Jesus Christ, the messianic
king, and in his Paschal Victory.

The Paschal Triduum

140. Every year, the Church celebrates the great mysteries of the redemption of mankind in the
"most sacred triduum of the crucifixion, burial and resurrection"(143). The Sacred Triduum extends
from the Mass of the Lord's Supper to Vespers on Easter Sunday and is celebrated "in intimate
communion with Christ her Spouse"(144).

Holy Thursday

Visiting the Altar of Repose

141. Popular piety is particularly sensitive to the adoration of the Most Blessed Sacrament in the
wake of the Mass of the Lord's supper(145). Because of a long historical process, whose origins are
not entirely clear, the place of repose has traditionally been referred to as a "a holy sepulchre". The
faithful go there to venerate Jesus who was placed in a tomb following the crucifixion and in which
he remained for some forty hours.

It is necessary to instruct the faithful on the meaning of the reposition: it is an austere solemn
conservation of the Body of Christ for the community of the faithful which takes part in the liturgy
of Good Friday and for the viaticum of the infirmed(146). It is an invitation to silent and prolonged
adoration of the wondrous sacrament instituted by Jesus on this day.

In reference to the altar of repose, therefore, the term "sepulchre" should be avoided, and its
decoration should not have any suggestion of a tomb. The tabernacle on this altar should not be in
the form of a tomb or funerary urn. The Blessed Sacrament should be conserved in a closed
tabernacle and should not be exposed in a monstrance(147).

After mid-night on Holy Thursday, the adoration should conclude without solemnity, since the day
of the Lord's Passion has already begun(148).

Good Friday

Good Friday Procession

142. The Church celebrates the redemptive death of Christ on Good Friday. The Church meditates
on the Lord's Passion in the afternoon liturgical action, in which she prays for the salvation of the
word, adores the Cross and commemorates her very origin in the sacred wound in Christ's side (cf.
John 19, 34)(149).

In addition to the various forms of popular piety on Good Friday such as the Via Crucis, the
passion processions are undoubtedly the most important. These correspond, after the fashion of
popular piety, to the small procession of friends and disciples who, having taken the body of Jesus
down from the Cross, carried it to the place where there "was a tomb hewn in the rock in which no
one had yet been buried" (Lk 23, 53).

The procession of the "dead Christ" is usually conducted in austere silence, prayer, and the
participation of many of the faithful, who intuit much of the significance of the Lord's burial.

143. It is necessary, however, to ensure that such manifestations of popular piety, either by time or
the manner in which the faithful are convoked, do not become a surrogate for the liturgical
celebrations of Good Friday.

In the pastoral planning of Good Friday primary attention and maximum importance must be given
to the solemn liturgical action and the faithful must be brought to realize that no other exercise can
objectively substitute for this liturgical celebration.

Finally, the integration of the "dead Christ" procession with the solemn liturgical action of Good
Friday should be avoided for such would constitute a distorted celebrative hybrid.

Passion Plays

144. In many countries, passion plays take place during Holy Week, especially on Good Friday.
These are often "sacred representations"which can justly be regarded as pious exercises. Indeed,
such sacred representations have their origins in the Sacred Liturgy. Some of these plays, which
began in the monks' choir, so as to speak, have undergone a progressive dramatisation that has
taken them outside of the church.

In some places, responsibility for the representations of the Lord's passion has been given over to
the Confraternities, whose members have assumed particular responsibilities to live the Christian
life. In such representations, actors and spectators are involved in a movement of faith and genuine
piety. It is singularly important to ensure that representations of the Lord's Passion do not deviate
from this pure line of sincere and gratuitous piety, or take on the characteristics of folk productions,
which are not so much manifestations of piety as tourist attractions.

In relation to sacred "representations" it is important to instruct the faithful on the difference

between a "representation" which is commemorative, and the "liturgical actions" which are
anamnesis, or mysterious presence of the redemptive event of the Passion.

Penitential practices leading to self-crucifixion with nails are not to be encouraged.

Our Lady of Dolours

145. Because of its doctrinal and pastoral importance, it is recommended that "the memorial of Our
Lady of Dolours"(150) should be recalled. Popular piety, following the Gospel account, emphasizes
the association of Mary with the saving Passion her Son (cf, John 19, 25-27; Lk 2, 34f), and has
given rise to many pious exercises, including:

• the Planctus Mariae, an intense expression of sorrow, often accompanied by literary or

musical pieces of a very high quality, in which Our Lady cries not only for the death of her
Son, the Innocent, Holy, and Good One, but also for the errors of his people and the sins of
mankind;
• the Ora della Desolata, in which the faithful devoutly keep vigil with the Mother of Our
Lord, in her abandonment and profound sorrow following the death of her only Son; they
contemplate Our Lady as she receives the dead body of Christ (the Pietà) realizing that the
sorrow of the world for the Lord's death finds expression in Mary; in her they behold the
personification of all mothers throughout the ages who have mourned the loss of a son. This
pious exercise, which in some parts of Latin America is called El Pésame, should not be
limited merely to the expression of emotion before a sorrowing mother. Rather, with faith in
the resurrection, it should assist in understanding the greatness of Christ's redemptive love
and his Mother's participation in it.

Holy Saturday

146. "On Holy Saturday, the Church pauses at the Lord's tomb, meditating his Passion and Death,
his descent into Hell, and, with prayer and fasting, awaits his resurrection"(151).

Popular piety should not be impervious to the peculiar character of Holy Saturday. The festive
customs and practices connected with this day, on which the celebration of the Lord's resurrection
was once anticipated, should be reserved for the vigil and for Easter Sunday.

The "Ora della Madre"

147. According to tradition, the entire body of the Church is represented in Mary: she is the
"credentium collectio universa"(152). Thus, the Blessed Virgin Mary, as she waits near the Lord's
tomb, as she is represented in Christian tradition, is an icon of the Virgin Church keeping vigil at
the tomb of her Spouse while awaiting the celebration of his resurrection.

The pious exercise of the Ora di Maria is inspired by this intuition of the relationship between the
Virgin Mary and the Church: while the body of her Son lays in the tomb and his soul has descended
to the dead to announce liberation from the shadow of darkness to his ancestors, the Blessed Virgin
Mary, foreshadowing and representing the Church, awaits, in faith, the victorious triumph of her
Son over death.

Easter Sunday
148. Easter Sunday, the greatest solemnity in the liturgical year, is often associated with many
displays of popular piety: these are all cultic expressions which proclaim the new and glorious
condition of the risen Christ, and the divine power released from his triumph over sin and death.

The Risen Christ meets his Mother

149. Popular piety intuits a constancy in the relationship between Christ and his mother: in
suffering and death and in the joy of the resurrection.

The liturgical affirmation that God replenished the Blessed Virgin Mary with joy in the resurrection
of her Son(153), has been translated and represented, so as to speak, in the pious exercise of
the meeting of the Risen Christ with His Mother: on Easter morning two processions, one bearing
the image of Our Lady of Dolours, the other that of the Risen Christ, meet each other so as to show
that Our Lady was the first, and full participant in the mystery of the Lord's resurrection.

What has already been said in relation to the processions of "the dead Christ" also applies to this
pious exercise: the observance of the pious exercise should not acquire greater importance than the
liturgical celebration of Easter Sunday nor occasion inappropriate mixing of liturgical expressions
with those of popular piety(154).

Blessing of the Family Table

150. The Easter liturgy is permeated by a sense of newness: nature has been renewed, since Easter
coincides with Spring in the Northern hemisphere; fire and water have been renewed; Christian
hearts have been renewed through the Sacrament of Penance, and, where possible, through
administration of the Sacraments of Christian initiation; the Eucharist is renewed, so as to speak:
these are signs and sign-realities of the new life begun by Christ in the resurrection.

Among the pious exercises connected with Easter Sunday, mention must be made of the traditional
blessing of eggs, the symbol of life, and the blessing of the family table; this latter, which is a daily
habit in many Christian families that should be encouraged(155), is particularly important on Easter
Sunday: the head of the household or some other member of the household, blesses the festive meal
with Easter water which is brought by the faithful from the Easter Vigil.

Visit to the Mother of the Risen Christ

151. At the conclusion of the Easter Vigil, or following the Second Vespers of Easter, a short pious
exercise is kept in many places: flowers are blessed and distributed to the faithful as a sign of
Easter joy. Some are brought to the image of Our Lady of Dolours, which is then crowned, as
the Regina Coeli is sung. The faithful, having associated themselves with the sorrows of the
Blessed Virgin in the Lord's Passion and Death, now rejoice with her in His resurrection.

While this pious exercise should not be incorporated into the liturgical action, it is completely in
harmony with the content of the Paschal Mystery and is a further example of the manner in which
popular piety grasps the Blessed Virgin Mary's association with the saving work of her Son.
Eastertide

The Annual Blessing of Family Homes

152. The annual blessing of families takes places in their homes during Eastertide - or at other
times of the year. This pastoral practice is highly recommended to parish priests and to their
assistant priests since it is greatly appreciated by the faithful and affords a precious occasion to
recollect God's constant presence among Christian families. It is also an opportunity to invite the
faithful to live according to the Gospel, and to exhort parents and children to preserve and promote
the mystery of being "a domestic church"(156).

The Via Lucis

153. A pious exercise called the Via Lucis has developed and spread to many regions in recent
years. Following the model of the Via Crucis, the faithful process while meditating on the various
appearances of Jesus - from his Resurrection to his Ascension - in which he showed his glory to the
disciples who awaited the coming of the Holy Spirit (cf. John 14, 26; 16, 13-15; Lk 24, 49),
strengthened their faith, brought to completion his teaching on the Kingdom and more closely
defined the sacramental and hierarchical structure of the Church.

Through the Via Lucis, the faithful recall the central event of the faith - the resurrection of Christ -
and their discipleship in virtue of Baptism, the paschal sacrament by which they have passed from
the darkness of sin to the bright radiance of the light of grace (cf. Col 1, 13; Ef 5, 8).

For centuries the Via Crucis involved the faithful in the first moment of the Easter event, namely
the Passion, and helped to fixed its most important aspects in their consciousness. Analogously,
the Via Lucis, when celebrated in fidelity to the Gospel text, can effectively convey a living
understanding to the faithful of the second moment of the Pascal event, namely the Lord's
Resurrection.

The Via Lucis is potentially an excellent pedagogy of the faith, since "per crucem ad lucem". Using
the metaphor of a journey, the Via Lucis moves from the experience of suffering, which in God's
plan is part of life, to the hope of arriving at man's true end: liberation, joy and peace which are
essentially paschal values.

The Via Lucis is a potential stimulus for the restoration of a "culture of life" which is open to the
hope and certitude offered by faith, in a society often characterized by a "culture of death", despair
and nihilism.

Devotion to the Divine Mercy

154. In connection with the octave of Easter, recent years have witnessed the development and
diffusion of a special devotion to the Divine Mercy based on the writings of Sr. Faustina Kowalska
who was canonized 30 April 2000. It concentrates on the mercy poured forth in Christ's death and
resurrection, fount of the Holy Spirit who forgives sins and restores joy at having been redeemed.
Since the liturgy of the Second Sunday of Easter or Divine Mercy Sunday - as it is now called(157)
- is the natural locus in which to express man's acceptance of the Redeemer's mercy, the faithful
should be taught to understand this devotion in the light of the liturgical celebrations of these Easter
days. Indeed, "the paschal Christ is the definitive incarnation of mercy, his living sign which is both
historico-salvific and eschatological. At the same time, the Easter liturgy places the words of the
psalm on our lips: "I shall sing forever of the Lord's mercy" (Ps 89[88] 2)"(158).

The Pentecost Novena

155. The New Testament tells us that during the period between the Ascension and Pentecost
"all...joined in continuous prayer, together with several women, including Mary the mother of
Jesus, and with his brothers" (Acts 1, 14) while they awaited being "clothed with the power from
on high" (Lk 24, 49). The pious exercise of the Pentecost novena, widely practised among the
faithful, emerged from prayerful reflection on this salvific event.

Indeed, this novena is already present in the Missal and in the Liturgy of the Hours, especially in
the second vespers of Pentecost: the biblical and eucological texts, in different ways, recall the
disciples' expectation of the Paraclete. Where possible, the Pentecost novena should consist of the
solemn celebration of vespers. Where such is not possible, the novena should try to reflect the
liturgical themes of the days from Ascension to the Vigil of Pentecost.