Migrants Easter Fellowship 2010

The Migrant Ministry and Chinese Apostolate of the Church of Visitation jointly organised an Easter Fellowship and Gathering for its migrants from Indonesia and the Philippines. Lunch was followed by several performances, i.e. songs and dances etc.

This event has been an annual affair for the past few years. It usually takes place immediately after the Bahasa Malaysia Easter Sunday service for migrants.

Easter Sunday in Visitation and Outstations

Kampung Orang Asli, Belihoi, Mantin

Today Christians everywhere (both Eastern and Western) celebrate the great feast of Easter, commemorating the resurrection of Jesus Christ and his victory over death. Today, a small community of Orang Asli villagers also celebrated their chapel's feast day, Rumah Besar Kebangkitan Kristus (Chapel of the Risen Christ). Villagers from other Orang Asli villages in the district (Sebir, Tekir, Port Dickson) also joined in the festivities.

3 persons and an empty tomb

Easter Sunday


It was very early on that first Easter morning and still dark. We see the first of the three characters in today’s gospel story. Mary of Magdala comes in the dark, which does not only refer to the physical darkness surrounding her but also the darkness of her faith. Mary loved Jesus while he was still alive. If she had no great love for him, she would not be the first to arrive at the tomb. She has come not only to see the body of Jesus but she has come to prepare the body properly for burial. The burial on Good Friday was too rushed. The followers of Jesus had no time to prepare his body for a proper burial because the Sabbath was starting. As you all know, no Jew would be seen working on the Sabbath day. But now on the first day of the week, as soon as the Sabbath was over, Mary arrives. But her faith is clouded by the darkness of fear. She sees the stone which covered the tomb has been moved away. She does not enter. Perhaps, she cannot bear to see the body of her beloved Jesus missing, stolen or desecrated.

At times, many of us are like Mary. We love Jesus and God but we are not prepared to go any further. We are not prepared to go deeper because we fear that we may not find what we were expecting. But unless, we take the risk and enter the tomb, we will always be standing outside speculating. Many people go through life without making important decisions. Many people stay clear of commitment. Many people fear going deeper into any relationship because they actually fear the changes that may take place. But unless, we are prepared to take the risk, unless we are prepared to make the commitment, unless we are prepared to make a deeper commitment, we will always remain outside fearful and uncertain. This question would constantly plague us: “What if …?”

The second character that we see is Peter. He is the elder of the two disciples who run to the tomb upon hearing the news from Mary of Magdala. He is slower than the other disciple. Perhaps it is his age or perhaps he is also afraid of what he may find at the tomb. Some of us are like him – we hesitate, we postpone, we procrastinate. We do this because we are afraid of the truth which may challenge our present lives. We are afraid of the pain it may bring because truth often reveals our faults and our limitations. We are afraid to face our weaknesses. Peter may have been thinking about that. What if Jesus had actually risen? Would Jesus then punish Peter for his infidelity? Would Jesus confront Peter with his betrayal? It is better to pretend that nothing had happened. Sometimes, when we are faced with the truth, we too choose to be blind to it. But unless we admit our faults and face up to our failures, there can never be growth.

The third and final character in the story is the disciple whom Jesus loved. He has no name because he represents the ideal disciple – the disciple who is prepared to take risks, the disciple who is willing to make a commitment, the disciple who is ready to face the truth about himself, even about his own weaknesses. We are told in the gospel that when he entered the empty tomb, “he saw and he believed.”

Today, we celebrate Easter Sunday. Jesus has risen. Yet many do not know this. Many are afraid to find out. Many are afraid to tell. How about you? Are you still crippled by your fears? Are you still afraid to enter the tomb? Or are you prepared to take the risks, make a commitment to follow Jesus and face the truth about yourself? Only then, can you become a real witness of the Easter story.

Easter Vigil in Visitation

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Exsultet - The Easter Proclamation

The Exultet (also known as the Exsultet or sometimes the Easter Proclamation) is the traditional Western Rite hymn of praise intoned by the deacon during the Easter Vigil. In the absence of a deacon, it may be intoned by the priest, or by the cantor. It is intoned after the procession with the Paschal Candle before the beginning of the Liturgy of the Word. It is used in the Latin Rite of the Catholic Church.

In the missal the title of the hymn is "Praeconium", as appears from the formula used at the blessing of the deacon: "ut digne et competenter annunties suum Paschale praeconium". Outside Rome, the use of the paschal candle appears to have been a very ancient tradition in Italy, Gaul, Spain, and perhaps, from the reference by St. Augustine (De Civ. Dei, XV, xxii), in Africa. The Liber Pontificalis attributes its introduction in the local Roman Church to Pope Zosimus. The formula used for the "Praeconium" was not always the "Exultet", though it is perhaps true to say that this formula has survived, where other contemporary formulae have disappeared.


The order is, briefly:

* An invitation to those present to join with the deacon in the invocation of the blessing of God, that the praises of the candle may be worthily celebrated. This invitation may be likened to an amplified "Let us pray ..."
* "Dominus vobiscum" ("Lord be with you ..."etc. This section serves as the introduction to the body of the "Praeconium", cast in the Eucharistic form to emphasize its solemnity.
* The "Praeconium , proper, which is of the nature of a Preface, or, as it is called in the Missale Gallicanum Vetus, a contestatio. First, a parallel is drawn between the Passover of the Old and the New Covenants, the candle being here a type of the Pillar of Fire. And here the language of the liturgy rises into heights to which it is hard to find a parallel in Christian literature." Through the outlines of ancient dogmas as through a portal we are drawn now into the "warmth of the deepest mysticism, to the region where, in the light of paradise, even the sin of Adam may be regarded as truly necessary and a happy fault". Secondly, the candle itself is offered as a burnt-sacrifice, a type of Christ, marked by grains of incense as with the five glorious wounds of His Passion. And, lastly, the Praeconium ends with a general intercession for those present, for the clergy, for the pope, and for the Christian rulers. For these last the text as it stands cannot now be used.

Holy Saturday & Easter Vigil

Holy Saturday is the final day of Holy Week, the final day of the traditional 40 day Lenten Fast, and a part of the Triduum, and commemorates Jesus lying in the tomb until his resurrection on Easter Sunday. In 2010, Holy Saturday falls on the morning and afternoon of April 3.

Introduction

Holy Saturday, Sabbatum Sanctum in Latin, is the last day of Holy Week, and the 40th day of the traditional fast of Lent, although Lent ends liturgically on the evening of Holy Thursday. The evening of Holy Saturday begins the third and final day of the Paschal Triduum. In the Western Church, no Masses are said on Holy Saturday, and the day is essentially a liturgically sparse time of reflection upon Christ's death and burial in anticipation of the Great Vigil of Easter (Paschal Vigil). The vigil usually begins the night of Holy Saturday, lasting until Easter morning. Very little happens on Holy Saturday, that is until the beginning of the Great Paschal Vigil.

There is deep symbolism upon which we can reflect on Holy Saturday. On this day, the Church waits at the Lord's tomb, and meditates on His Passion and Death and His descent into Hell. With prayer and fasting we await His glorious Easter resurrection. Mary is also a Holy Saturday symbol. According to Catholic tradition, Mary represents the entire body of the Church. As she awaited in faith for the victorious triumph of Her Son over death on the first Holy Saturday, so we too wait with Mary on the present Holy Saturday. This faithful and prayerful symbolic waiting has been called the Ora della Madre or Hour of the Mother.

History

In the earliest days, there was no special celebration on Holy Saturday, except perhaps anticipation of the all-night Paschal Vigil. Eventually this emphasis on preparation for the Great Vigil became more emphasized.

Easter Vigil

On Holy Saturday the Church meditates on the suffering and death of Jesus. Then the Church gathers to celebrate the Easter Vigil. The celebration of the Easter Vigil should take place at night, beginning after nightfall or ending before the dawn of Sunday.

The Easter Vigil has four parts: The Service of Light; the Liturgy of the Word; the Liturgy of Baptism; and the Liturgy of the Eucharist.

During the Service of Light, all the lights in the church are turned off and a fire is prepared outside the church. Then the fire is blessed and the Paschal Candle is lighted from the new fire. The candle is carried into the dark church. It is a sign of Christ, the Light of the World, who has overcome the darkness of sin and death. The lighted Paschal Candle provides the only illumination. Then, from the flame of the Paschal Candle, members of the congregation light the small candles that they are holding. The flame is passed from person to person until everyone is holding a lighted candle. The light from the Paschal Candle and all the small candles provides the only illumination in the church during this portion of the liturgy. This section concludes with the singing of the Easter Proclamation, the Exsultet.

During the Liturgy of the Word, the story of God's great love for us is proclaimed in readings from the Old and New Testaments. There are seven Old Testaments texts. Although it would be preferable that all seven Old Testament readings be proclaimed, the number of readings may be reduced if the circumstances necessitate. However, three Old Testament readings should be proclaimed. Minimally, two Old Testament readings must be proclaimed. The readings recall the great events of salvation, beginning with creation itself and were selected to dispose people to celebrate the sacraments of Christian initiation with great faith.

During the Liturgy of Baptism, those who have been preparing for Baptism and their godparents are called forward. The priest and ministers then go to the baptismal font", if this can be seen by the congregation. Otherwise a vessel of water is placed in the sanctuary. After the candidates are baptized, all present stand with lighted candles and renew their baptismal promises as a sign that they share the new life of Jesus through his resurrection. The newly baptized and confirmed await their first sharing in the Eucharist.

The Easter Vigil concludes with the celebration of the Eucharist. This is a joyous sharing in the sacrificial meal of Jesus Christ, Lord and Risen Savior.

Good Friday in Visitation Part 2 - Service and Veneration of the Cross

Good Friday in Visitation Part 1 - Way of the Cross

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Good Friday

Good Friday is the Friday of Holy Week, and commemorates the crucifixion and death of Jesus. Good Friday is a fast day in the Catholic Church, and falls within the Paschal Triduum. In 2010, Good Friday falls on April 2.

Introduction

Good Friday is the Friday within Holy Week, and is traditionally a time of fasting and penance, commemorating the anniversary of Christ's crucifixion and death. For Christians, Good Friday commemorates not just a historical event, but the sacrificial death of Christ, which with the resurrection, comprises the heart of the Christian faith. The Catholic Catechism states this succinctly:

Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men (CCC 1992).

This is based on the words of St. Paul: "[Believers] are justified freely by God's grace through the redemption in Christ Jesus, whom God set forth as an expiation, through faith, by his blood... (Romans 3:24-25, NAB). The customs and prayers associated with Good Friday typically focus on the theme of Christ's sacrificial death for our sins.

The evening (at sunset) of Good Friday begins the second day of the Paschal Triduum. The major Good Friday worship services begin in the afternoon at 3:00 (the time Jesus likely died). Various traditions and customs are associated with the Western celebration of Good Friday. The singing (or preaching) of the Passion of St. John's gospel consists of reading or singing parts of John's gospel (currently John 18:1-19:42 in the Catholic Church). The Veneration of the Cross is also common in the Western Church. This is when Christians approach a wooden cross and venerate it, often by kneeling before it, or kissing part of it. In addition to these traditions, Holy Communion with the reserved host is practiced. In the Latin Rite of the Catholic Church, no Masses are said on Good Friday or Holy Saturday, therefore the reserved host from the Holy (Maundy) Thursday Mass is used. This is called the "Mass of the Pre-Sanctified." Many Churches also offer the Stations of the Cross, also called the "Way of the Cross," on Good Friday. This is a devotion in which fourteen events surrounding the death of Jesus are commemorated. Most Catholic Churches have fourteen images of Jesus' final days displayed throughout the parish, for use in public Stations of the Cross services. Another service started by the Jesuit Alphonso Messia in 1732, now less common, the Tre Ore or "Three Hours," is often held from noon until 3:00 PM, and consists of seven sermons on the seven last words of Christ. This service has been popular in many Protestant churches. Good Friday, along with Ash Wednesday, is an official fast day of the Catholic Church.

The Eastern Churches have different customs for the day they call "the Great Friday." The Orthodox Church begins the day with Matins (Morning Prayer), where the "Twelve Gospels" is chanted, which consists of 12 passages drawn from the Passion narratives. In the morning, the "Little Hours" follow one after the other, consisting of Gospel, Epistle, and Prophet readings. Vespers (Evening Prayer) ends with a solemn veneration of the epitaphion, an embroidered veil containing scenes of Christ's burial. Compline (Night Prayer) includes a lamentation placed on the Virgin Mary's lips. On Good Friday night, a symbolic burial of Christ is performed. Traditionally, Chaldean and Syrian Christians cease using their customary Shlama greeting ("peace be with you") on Good Friday and Holy Saturday, because Judas greeted Christ this way. They use the phrase "The light of God be with your departed ones" instead. In Russia, the tradition is to bring out a silver coffin, bearing a cross, and surrounded with candles and flowers. The faithful creep on their knees and kiss and venerate the image of Christ's body painted on the "winding sheet" (shroud).

History

The celebration of Good Friday is ancient, and some of the practices associated with Good Friday are attested to by Egeria in the 4th century. The day gradually became a time of penance and fasting as the anniversary of the death of Christ. The name "Good Friday" possibly comes from "God's Friday," although the exact reason for the current name is unclear. The custom of venerating the cross on Good Friday probably originated in Jerusalem in the 7th or 8th century, and continues to this day in many Western Churches. Pre-sanctified Masses are referenced in the documents of the Quinisext Council, which was held in AD 692, which means the practice pre-dates the seventh century. The Council mentions pre-sanctified liturgies as occurring primarily during Lent. Various churches observe Good Friday in addition to Catholics and Eastern Christians. Anglicans, Methodists, and Lutherans all observe Good Friday to varying degrees.

What are the Western Catholic Fast Guidelines for Good Friday?

Fasting means eating only one full meatless (no animal flesh) meal on this day. However, one may still eat a breakfast and even a lunch in addition to a full meal if the two additional small meals do not add up to a second full meal. Snacking is not allowed. Drinking coffee, tea, juices, etc, between meals is permitted on fast days. The requirements are slightly different for those of certain ages. Fasting is only required of those from ages 18-59, although parents are expected to teach their children the reasons behind their fasting, etc. Those with health conditions are excluded.

Where is God?!

Good Friday


At Christmas, we proclaim the birth of Jesus. We proclaim his title “Emmanuel”, meaning “God with us.” Its hard to identify that same beautiful baby in the manger with the terribly disfigured and tortured man nailed to the cross. But we must put these two images together if we are to have a complete picture of Jesus. Jesus is the Son of God born into this world as a human just like you and me. He was born not only with the best features that are available to mankind, but also born with the ability to suffer, to grieve, to cry, to feel pain, to experience failure and rejection and even the ability to die.

How can we say that God is truly with us, if he is with us only in good times? No. He is both God of our joys as well as our sorrows. He is God of our health as well as our sickness. He is God of life as well as God of our death. Here on the cross, hangs God. Here is Emmanuel. He is truly one with us. He is one with us not only in sharing a human life just like the rest of us but also one with us in death.

In a way, Good Friday is God’s answer to human suffering and pain. When faced with disaster and tragedy, many people often ask: “Where is God?” Today’s liturgy gives the clear answer. Here is God. Here lies our Almighty God who chose to be like us, to walk in our shoes, to share our joys and sorrows and also to experience our pain and suffering. Here lies the creator of the universe, He who formed the stars of the heaven and shaped the earth and all that was on it. Now on the cross, he lies dead. He is crucified by our own sinfulness, our indifference, our ambitions, our greed, our selfishness. Jesus could have chosen a natural death that comes after a long life. This is the death of a good man. But Jesus chose to die on the cross, the death of a criminal. God is one with us not only when we are good. God is one with us in our sinfulness even though he has no sin. This is so hard to understand. Perhaps, we can understand this only when we measure God’s love against our own inadequate and limited love.

Many parents often tell their children: “I will love you if you are good.” “If you are naughty, I will not love you.” Although I understand the reason why parents say these things, nevertheless, the picture that children get is that they are loved only when they are good. They begin to feel that they unloved when they are naughty and do bad things. In turn, these children also grow up learning only how to love conditionally. Love is the reward for goodness. One needs to earn love.

Today, we are told that all of this is not true. Love is not only the reward for goodness. One cannot earn love. God shows us that love is given to both saint and sinner. God loves us even while we were still sinners. The cross is proof of this. The cross is the symbol of God’s unconditional love. The cross shows that God is even prepared to take the place of the worst kind of sinners by being executed like a criminal. This is the message of the cross. God is telling us: “Whether you feel good or bad about yourself. I still love you. I love you so much that I’m prepared to give my life for you. I am with you not only when things are going well between us. I am with you also when you have forgotten me, when you have turned your back on me, when you have rejected me. I am with you always both in life and in death. I am with you here and now.”

Holy Thursday and the Washing of Feet

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Holy (Maundy) Thursday

Maundy Thursday, known officially in the Catholic Church as Holy Thursday, is the Thursday of Holy Week. Maundy Thursday commemorates the institution of the Eucharist and the Sacrament of Ordination, and begins the Paschal Triduum. In 2010, Holy Thursday falls on April 1.

Introduction

Jesus shared the final meal with his disciples, called the Last Supper, on the night before he was crucified. The institution of the Holy Eucharist occurred during this meal, as indicated from the gospel excerpt below:

Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom" (Matthew 26:26-29 RSV)

Since Scripture and Tradition tell us that Jesus was crucified on a Friday, Jesus shared the important Last Supper with his apostles on a Thursday. The synoptic gospels (Matthew, Mark, and Luke) seem to suggest that the Last Supper was a Passover Meal. However, John suggests that Jesus was crucified before the Passover Meal, on the Day of Preparation. Perhaps the Last Supper was done in anticipation of the Passover Meal, or was a Kiddush or some other religious meal. The gospel of John does not record the Institution of the Eucharist at the Last Supper, while the synoptic gospels do. However, John's gospel records Jesus washing the disciples' feet. Holy Thursday traditions are derived from all four gospels.

Thus Holy Thursday, also known as Maundy Thursday, is the Thursday of Holy Week, commemorating the Institution of the Holy Eucharist and the Sacrament of Ordination. Holy Thursday also celebrates the agony of Jesus in the Garden of Gethsemane, and the betrayal of Jesus by Judas Iscariot, events that took place on the night before Jesus' crucifixion. The Evening Mass of the Lord's Supper on Holy Thursday begins the Triduum, which is the three-day celebration of the heart of the Christian faith: Christ's death and resurrection. The Paschal Triduum begins on the evening of Holy Thursday and concludes with the Evening Prayer (Vespers) of Easter. Thus the Triduum includes Holy Thursday, Good Friday, Holy Saturday, and reaches it high point at the Great Easter Vigil. The name "Maundy" comes from the Latin antiphon Mandatum Novum, i.e. "a new mandate." This new mandate from Jesus is taken from John 13:34: love one another as I have loved you.

Various traditions and customs are associated with Maundy Thursday, including the reciting of the creed by Catechumens from memory, the washing of feet, reconciliation of penitents, and the consecration of holy oil (chrism). The modern Western Holy Thursday service has an option for the blessing of chrism and the washing of feet. After the Maundy Thursday evening Mass the altars are stripped, the holy water stoups are emptied, and the Blessed Sacrament is carried through the church in procession to a place of reposition,. Traditionally the Pange Lingua (the last two stanzas which are known as Tantum Ergo) is sung during this procession. Adoration of the blessed sacrament for an extended period of time is then encouraged. The consecrated host is then used for Good Friday Masses. The alternate and uncommon name Shear Thursday comes from the ancient custom of trimming one's beard and hair that day as a sign of spiritual preparation for Easter.

History

A special commemoration of the Institution of the Eucharist on the Thursday of Holy Week is first attested to in the documents of the North African Council of Hippo (AD 393). References to Holy Thursday celebrations are abundant after this date. Since 1955 in the Catholic Church, the Maundy Thursday Mass is only celebrated in the evening, although in earlier times as many as three Masses a day were said. Traditionally, Maundy Thursday fell within the Lenten Season, although in post-Vatican II Catholic practice, Maundy Thursday is not liturgically a part of Lent, although it is still reckoned as part of the "forty days of Lent." In many Protestant churches, Holy Thursday is still liturgically part of Lent, since many Protestant churches do not recognize the Triduum as distinct from Lent.

Love one another as I have loved you

Holy Thursday


“Love one another as I have loved you.” In these words, Jesus summarizes his whole message. Love was the reason why God send his only begotten Son to come among us and to die for us. Love was the reason why Jesus was prepared to be humiliated, be stripped naked and to be nailed on the cross. Love was the cause of the resurrection because there is nothing stronger than love, not even death could hold love back. And finally, it is through love that we would be recognized as disciples of Christ.

“Love one another as I have loved you.” This is the new commandment which Jesus gives to us. What is so new about this commandment? It is new because we no longer need to measure love based on how much we are capable of loving. Rather, we measure love based on how much we are loved by Jesus himself. We love inadequately. We love imperfectly. Only Jesus loved us totally as the Father had loved him and as he had loved the Father.

In today’s liturgy, we are reminded of this commandment. Jesus gives us the mass. At every mass, the priest repeats the words of Jesus: “Do this in memory of me.” “Do this in memory of me” does not only mean that we repeat the gestures of Jesus at our mass. “Do this in memory of me” means that we are to imitate the entire life of Jesus. We must love as he loved. We must forgive as he forgave. We must show compassion as he showed compassion. We must serve one another as he served his brothers and sisters. We must give up our lives as he did on the cross. “Do this in memory of me” becomes the expression of the new commandment “Love one another as I have loved you.”

Jesus will show us the extent of his love for us through his actions. We will soon witness how Jesus washes the feet of his disciples as the priest reenacts the scene of the Last Supper. Jesus would humble himself to take on the role of a slave to serve others. Every time when we celebrate the mass, we too are challenged to serve as he did. We too must put aside our pride and humble ourselves before others. We must not look for honour. We must not look for power. We must not seek to be great. We must not demand to be served by others. Instead, we are called to be a servant of one another.

Tomorrow Jesus will show a greater sign of his love. He will be nailed to the cross and die for us sinners. Every time when we celebrate the mass, we too are reminded of the sacrifice of the cross. We are challenged to put aside our selfishness and centredness. We are challenged to put aside all our masks, the masks that we wear in our homes, our schools, our offices and in church. We are challenged to die for one another – to give up our lives for love.

This is the standard of love which Jesus presents to us: “Love one another as I have loved you.” “Serve one another as I have served you.” “Die for one another as I have died for you.” If we come to understand and appreciate the true meaning of this commandment, then we will understand our mass better. The mass is not a set of empty rituals. The mass reenacts the sacrifice of Christ. The mass makes real the commandment of love. The mass challenges us to live out that same sacrifice and commandment to love one another as Jesus loves us.

The Paschal (Easter) Triduum

The Paschal Triduum, also called the Holy Triduum or Easter Triduum, begins the evening of Holy Thursday, and ends the evening of Easter Day. It commemorates the heart of our faith: the death and resurrection of Jesus Christ.

Introduction

The Paschal Triduum, often called the Easter Triduum or simply the Triduum, begins during Holy Week, and consists of Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. This includes the Great Easter Vigil, the high point of the Triduum. The word Triduum comes from the Latin word meaning "three days." It begins the evening of Maundy Thursday and ends at Evening Prayer on Easter Sunday. Thus the Triduum consists of three full days which begin and end in the evening. The Triduum technically is not part of Lent (at least liturgically), but Holy Thursday, Good Friday, and Holy Saturday are still reckoned as part of the traditional forty day Lenten fast. The Triduum celebrates the heart of our faith, salvation, and redemption: the death and resurrection of Jesus Christ. Thus, the Triduum commemorates the Institution of the Eucharist (the "sacrament of sacraments"), the passion, crucifixion, death of the Lord, his descent to the dead, and finally his glorious resurrection on Easter Sunday morning. Along with the Ascension, these important events make up the Paschal Mystery.

Thus, even though the liturgical year begins chronologically at Advent, it reaches its culmination during the Easter Triduum, particularly at Easter, the "solemnity of solemnities," the "Great Feast." The Catholic Catechism describes the importance of the Triduum:

"Beginning with the Easter Triduum as its source of light, the new age of the Resurrection fills the whole liturgical year with its brilliance. Gradually, on either side of this source, the year is transfigured by the liturgy. It really is a "year of the Lord's favor." The economy of salvation is at work within the framework of time, but since its fulfillment in the Passover of Jesus and the outpouring of the Holy Spirit, the culmination of history is anticipated "as a foretaste," and the kingdom of God enters into our time" (1168).

History

Christians have been commemorating the death and resurrection of Jesus since Apostolic times, because his death and resurrection are at the heart of Christian salvation. At least by the second century, Christians celebrated the Great Easter Vigil, an event which began the night of Holy Saturday, continuing until dawn on Easter morning. During this vigil, Christians commemorated salvation history, awaited the return of Jesus, and celebrated the resurrection of Jesus at dawn on Easter Sunday. It was at the vigil that catechumens, after a three year period of catechesis, were baptized and received first communion. The Easter Vigil was the most important day of the liturgical year. Eventually Christians expanded this celebration to a three-day commemoration of Jesus' passion, death, and resurrection, with the Easter Vigil being the high point of the three day commemoration. Nonetheless, over time, as the liturgical year expanded, the Easter Vigil lost its preeminence, although the three days celebrating the passion, death, and resurrection of Jesus still held an important place in the Church Year.

Since the liturgical reforms of the Second Vatican Council, the Easter Vigil, and the Triduum, have regained their position of prominence in the Western Catholic liturgical calendar. The General Norms for the Liturgical Year and the Calendar re-established the Triduum as a season following Lent in the Catholic Church

Frequently Asked Questions

1. Since the Triduum is Separate from Lent, is Lent No Longer 40 Days? Does Lent Really End on Holy Thursday?
Technically, according to current Catholic discipline, Lent lasts 44 days, from Ash Wednesday through the morning of Holy Thursday (including Sundays), until the Triduum begins on Holy Thursday evening. Nonetheless, the traditional Lenten fast runs from Ash Wednesday through Holy Saturday, and does not include Sundays, since it is not appropriate to fast on a Sunday, the weekly feast of the resurrection. This fast lasts 40 days.

Nonetheless, this has created some liturgical questions. The addition of the Triduum as a separate season from Lent has obscured the direct connection of Lent to the 40 day fast of Jesus. The question of when Lent ends liturgically is still somewhat confusing, since at the liturgy of the Easter Vigil, during the renewal of Baptismal vows, the priest says: "Now that we have completed our Lenten observance, let us renew the promises we made in baptism..." Many feel that the Holy See will need to clarify the relationship between Lent and the Triduum at some point in the future.

2. So, the Triduum is the Most Important Part of the Church Year? Isn't Christmas More Important?
Christmas, the solemnity celebrating the birth and Incarnation of Jesus, is very important. Christmas and the Triduum are not in competition with one another, and are all a part of the same mystery of Christ's life, death, and resurrection. In fact, Christmas and Jesus' Conception constitute the mysteries of the Incarnation, essential to our salvation. However, in the early Church, Easter was considered the queen of all Christian feasts, the high point of the liturgical year. In fact, Easter seems to be an older feast than Christmas. This does not lessen the importance of Christmas, but the restoration of the Triduum to preeminence is actually a return to the more ancient practice of the Church.

3. Why Does the Church Celebrate the Triduum on a Thursday, Friday, Saturday, and Sunday?
It is long-held Tradition, based on the Biblical texts, that Jesus died on a Friday and rose from the dead on a Sunday, which would place the Last Supper on a Thursday night. Scripture tells us that Jesus rose from the dead "early on the first day of the week" (Mark 16:2, RSV). It was on the same day (the first day of the week) that Jesus met his apostles on the road to Emmaus (Luke 24:1). John also confirms that Jesus rose on a Sunday (John 20:1). The early Church Fathers universally held that Jesus rose from the dead on a Sunday, and worshiped on Sunday, "The Lord's Day." The Fathers also testify to the Institution of the Eucharist on a Thursday and a Friday crucifixion of Jesus. Even though Jesus tells us that he was to be in the heart of the earth for three days and three nights, in ancient Jewish reckoning, this included partial days. Thus, Jesus was saying that his time in the earth would span three days (Friday, Saturday, and Sunday). Saint Justin Martyr (writing in 150 AD) testifies to both Sunday worship and a Friday crucifixion of Jesus.

The Didache (70-90 AD) also mentions Sunday worship, and fasting on Fridays (likely connected to Jesus' crucifixion that day.

The Apostolic Constitutions (late 4th century) verifies the same chronology. Note that, based on Scripture, this document provides the rationale for the dates of Maundy Thursday, Good Friday, Holy Saturday, and Easter Sunday.

Virtually every Church Father who addresses the issue agrees with the traditional dating of a Thursday Last Supper, Friday Crucifixion, and Sunday resurrection. This includes those Church Fathers and writings mentioned above, but also Ignatius (105 AD), Pseudo-Barnabas (120 AD), Clement of Alexandria (195 AD), and many others. This chronology is firmly based on Scripture, and universally verified by Tradition.