Blessing of the Altar and statue of Mary and child Jesus at the beginning of Vigil Mass
Sunday, Saturday and the Vigil Mass
Examining the differences between an anticipated Mass and the vigil
Differentiating between a Mass on Sunday, one on Saturday night and a vigil Mass is, for me, not unlike trying to describe the baseball infield fly rule or the dropped third strike rule — it’s challenging. First, despite what thousands of Catholics may think, and parish bulletins proclaim, a vigil Mass is not the Mass celebrated on Saturday night — that Mass is properly called an anticipated Mass.
In many parishes, the terms anticipated Mass and vigil Mass are used interchangeably, but they are, in fact, different. A vigil Mass is a Mass celebrated before certain solemnities: Easter, Christmas, Pentecost, the Ascension, the Assumption of the Blessed Virgin Mary, Sts. Peter and Paul, Epiphany and the Nativity of St. John the Baptist. These vigil Masses, which start after 4 p.m., have their own dedicated readings and prayers (propers), different from those used on the actual solemnity. Other solemnities, such as that of All Saints, may have a Mass the night before, but the readings are the same as those used for the solemnity itself; thus such a Mass is an anticipated Mass. Some solemnities are holy days of obligation and, in that regard, it is interesting that every holy day of obligation is a solemnity but not every solemnity is a holy day of obligation. Parishes everywhere add Masses to celebrate a holy day of obligation, including the night before.
Typically, then, the Mass celebrated on a Saturday night is an anticipated Mass and part of Sunday using the propers of the Sunday liturgy, while a vigil Mass occurs the night before a solemnity with its own prayers and readings (probably the infield fly rule is simpler to comprehend).
Vigil
“In the calendar of the feasts of the Church we come across certain days that are called vigils. These days occur on the eves of the greatest feasts of the Church. Vigil means a day of watching. In the early ages of the Church the Christians were accustomed on those days to assemble in the churches and spend the whole day in fasting, prayer and singing of psalms as a befitting preparation for those feasts. At about three o’clock in the afternoon they would go home to partake of the only meal of the day, from which flesh-meat and delicacies were excluded. They would return to the churches at sunset to keep watch the whole night, in prayer, pious chants, and other appropriate exercises, so as to be well prepared worthily to celebrate the great feast” (from “A Pulpit Commentary on Catholic Teaching,” Vol. IV, by Pulpit Preachers of Our Own Day, published by Joseph F Wagner, New York, c. 1910).
There are, of course, different kinds of vigils — religious and nonreligious — celebrated not only at night but at other times of the day. Among the most infamous occurred after the crucifixion of Jesus. We remember how the Pharisees, fearing Christ would rise in three days, obtained Pilate’s permission to set guards, keep watch, a vigil for three days at his tomb (cf. Mt 27:62-64). That didn’t turn out well for the guards. Another familiar vigil is described in Luke 2:8-9, in which shepherds are keeping night watch (a vigil) when angels appear announcing Christ’s birth.
Early Christians often had all-day and all-night vigils before certain feasts. Prayers, fasting and reciting or singing the psalms were included. This became part of Church tradition leading to vigils before high feast days, solemnities that we still celebrate today. Until 1966, fasting was part of vigils before feast days such as Pentecost, the Immaculate Conception, Christmas and All Saints. During the reign of Pope Paul VI (1963-78) the days of fasting were significantly changed to what is currently required.
As noted, vigils have not been limited to nighttime. For example, for an extended period, the Easter Vigil was held during daylight; first on Saturday afternoon and later on Saturday morning. It was not until the 20th century that it was moved back to the hours of darkness as we know it today.
Sunday
“God blessed the seventh day and made it holy, because on it he rested from all the work he had done in creation” (Gn 2:3). In understanding the vigil and anticipated Masses, it is necessary to consider every Catholic’s obligation to go to Mass on Sunday and holy days of obligation — and a bigger discussion revolves around why Sunday is important.
As early as the second century, Christians were celebrating Sunday as the Lord’s Day instead of the Sabbath on Saturday. They considered Sunday the first day of the week, rather than as the last day of the week. Therefore, Christians celebrated the day of Christ’s resurrection, — that is, Sunday.
St. Ignatius, who lived in the second century, wrote that Christians “gave up keeping the Sabbath and began living according to the Sunday celebration.” In the same century, Justin Martyr discussed how Christians gathered: “On the day called Sunday, all who live in cities or countryside gather in one place, and the memoirs of the apostles or the writings of the prophets are read” (“First Apology,” No. 67). Even earlier, the apostles were keeping Sunday as their holy day. St. Luke describes in the Acts of the Apostles 20:7 how they broke bread on the first day of the week. The Baltimore Catechism says: “Our Lord gave the apostles power to change the Lord’s Day from Saturday to Sunday. The apostles did this because on Sunday Our Lord rose from the dead. And it was on Sunday that the Holy Ghost came upon the apostles.”
Pope Benedict XVI (r. 2005-13) wrote about Sunday as “the primordial holy day, when all believers, wherever they are found, can become heralds and guardians of the true meaning of time. … On the Lord’s Day, then, it is fitting that Church groups should organize around Sunday Mass, the activities of the Christian community; social gatherings, programs for faith formation of children, young people and adults, pilgrimages, charitable works and different moments of prayer. For the sake of these important values — while recognizing that Saturday evening beginning with first vespers is already a part of Sunday and a time when the Sunday obligation can be fulfilled — we need to remember that it is Sunday itself that is meant to be kept holy, lest it end up as a day ‘empty of God’” (“Heart of Christian Life,” Ignatius Press, $16.95).
Evening Masses
For centuries, no Sunday Mass was held earlier than one hour before sunrise or after midday and was specified in the 1917 Code of Canon Law. Saturday night Mass was not on anyone’s radar. But the demands of World War II, especially on those in combat zones and others employed in work to support the war caused the Vatican to authorize Masses on Sunday evening. Thus the first evening Masses were held on Sunday not Saturday. After the war, Saturday evening Masses slowly evolved and became increasingly common as local bishops petitioned the Holy See to approve such celebrations; changes in culture, blue laws that had long denied commerce on Sunday were repealed, and businesses were open on Sunday resulting in more people working that day. All these factors contributed to the Vatican giving permission for Saturday night Masses that satisfied the Sunday Mass obligation; this permission was initially seen to benefit those employed in essential duties such as medical professions, firefighters, law enforcement, even the hospitality industry. That Saturday night Masses would become commonplace and attended by those who could go to a Sunday Mass but simply chose not to was not necessarily contemplated. In 1983, the Code of Canon Law was revised to read, “A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass” (No. 1248.1).
So, when does Sunday, or a holy day of obligation, begin? The General Norms for the Liturgical Year and the Calendar explains, “The liturgical day runs from midnight to midnight. However, the celebration of Sunday and of Solemnities begins already on the evening of the previous day” (No. 3). The norms continue, “Solemnities are counted among the most important days, whose celebration begins with first vespers (Evening Prayer I) on the preceding day. Some solemnities are also endowed with their own Vigil Mass, which is to be used on the evening of the preceding day, if an evening Mass is celebrated” (No. 11). Thus a Mass held on Saturday evening is considered a part of the Sunday celebration — that is, a Sunday Mass.
While the Church has never defined “evening,” the 1953 apostolic constitution Christus Dominus, issued by Pope Pius XII (r. 1939-58), discusses the rationale for Masses held after midday and the time when an evening Mass can begin: “If circumstance calls for it as necessary, we grant to the local ordinaries the right to permit the celebration of Mass in the evening … but in such a wise that the Mass shall not begin before four o’clock in the afternoon” (Rule VI). This document was written 34 years before current canon law and before Saturday evening Masses were commonplace but, nonetheless, is often pointed to today as the source defining the earliest time such a Mass can begin.
Participation at a Saturday night anticipated Mass satisfies canon law and the Church precept to attend Mass on Sunday. There remains, however, every Christian’s responsibility to keep Sunday holy, a responsibility that is never abrogated. The clergy have the opportunity to frequently remind the faithful regarding the importance of Sunday. It is a day devoted to God — not just another day. “Hence the Lord’s day is the original feast day, and it should be proposed to the piety of the faithful and taught to them so that it may become in fact a day of joy and of freedom from work” (Sacrosanctum Concilium, No. 106).
D.D. EMMONS writes from Pennsylvania.
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Sunday Work, Sunday Rest
The Third Commandment tells us that on Sunday “you shall not do any work” (Ex 20:10). This commandment extends to family members, slaves, work animals and resident aliens. The Catechism of the Catholic Church states that on Sunday we are to “rest from servile labor” (No. 2042). So God’s commandments and the Catechism are pretty clear about work on Sunday.
Servile work or labor was originally considered that which was carried out by serfs or servants. By the Middle Ages, it included work done in the fields, individuals tending crops, planting or harvesting.
St. John Vianney had a real problem with his parishioners at Ars about working the fields on Sunday. The saint said: “When I behold people driving carts on Sunday, it seems to me I see them carting their souls to hell. … He [God] made all the days of the week. … He has given you six and has reserved only the seventh for himself. What right have you to meddle with what does not belong to you? You know very well that stolen goods never yield any advantage … [there are] two ways to become poor, and they are: Sunday work and taking other people’s property” (“The Curé of Ars,” Francis Trochu, The Newman Press, 1953). It took John Vianney years to turn his congregation around; he never dispensed anyone from Sunday worship.
Although the Church has not clarified servile work, the Catechism explains: “On Sundays and other holy days of obligation, the faithful are to refrain from engaging in any work or activities that hinder the worship owed to God” (No. 2185). Sunday is foremost for prayer and worship, a day for families and relaxation.
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