Genesis 1:1 – 2:2 Genesis 22:1-18 Exodus 14:15 – 15:1

Isaiah 54:5-14 Isaiah 55:1-11 Baruch 3:9-15,32 – 4:4

The word “vigil” once meant staying awake and keeping watch all through the night, as in being “vigilant.” Modern liturgical usage has functionally replaced that sense with the minimizing phrase “to anticipate the feast” essentially by celebrating it in the late afternoon or early evening before the actual feast day (sadly for some, merely “getting it out of the way”!). What the Church means by Vigil for the Feasts of the Nativity, Easter and Pentecost really deserves a renewed parochial consideration, one which deepens what we do in liturgy. These three festivals are the constitutional celebrations – the High Holy Days, if you will – of the traditional Christian faith.

For the Great Vigil of Easter, there are seven lengthy readings from the Old Testament from which to choose. They lengthen the liturgy and thus approximate a more genuine vigil. They are best all used, with effective proclamation, each with it’s paired Responsorial Psalm or Canticle, and an Oration (a presidential prayer), and then separated from each other with significant, extended (read: lengthy) moments of genuine silence (no sounds, not even music) for reflection and prayer. The readings make their best sense when used with the proper sung psalmody and well-practiced proclamation. (A lectionary selection of six lessons is proposed for the Vigil of Pentecost for the same reason. The Vigil of the Nativity divides up the night watch by multiplying liturgies.) Easter Vigil begins well after nightfall in a place outside the usual place of worship which is suitable for a rather large-sized fire (no minimal flames, please), one that will give a foretaste of a glorious sunrise. The fire, struck in true darkness, is blessed with water, incense and prayer, and gradually grows. From it the Paschal Candle is lighted. The Paschal Candle’s flame is shared in turn with the individual candles for each of the already-baptized in the assembly; the Elect remain without candles until later. Everyone then follows the Paschal Candle in procession to the place of the Liturgy of the Word. All this begins the Great Vigil. It is not difficult to see that these rites are for stalwart adults or as Ezra the Priest put it when publically reestablishing the entire Torah, “for the men, the women and the children old enough to understand.” Small children and the infirm might choose to attend and participate only if well aware of the extended time and the very deliberate, thoughtful and slow pace these rites require. Not yet mentioned are the sung proclamation of the Exultet and the acclamations of the rites of Initiation (Baptism, Chrismation and Eucharist) after the Liturgy of Light and the Liturgy of the Word. To repeat, ideally (and most parishes are quite capable of preparing and executing this) all the Old Testament lessons are used, with the appropriate psalmodies, orations and silences, followed by a homily drawn from them. Homilists will be careful not to neglect the centrality and significance of these inspired texts in order to make the homily indeed an adult announcement of the Paschal Mystery, the Crucified Christ’s victory over death and sin. The various rites tonight aim to edify and energize all present, and the homily helps that be so. This is not a night for extraneous or cute stories.

The Old Testament lessons move us through the remembrances of the longer Genesis account of Creation as good (Genesis 1:1 – 2:2) and of God’s great test of Abraham’s obedience (Genesis 22:1-18). Exodus (14:15 – 15:1), essential for tonight’s initiation rites, tells of the dramatic tension between Israel’s saving God and Pharaoh’s army (which symbolizes the power of evil to control and possess), culminating in the great victory song of salvation, a model for the Exultet perhaps. The first of two Deutero-Isaiah texts (Isaiah 54:5-14) is a prophecy of restoration and reconciliation between the merciful and faithful God and the recently chastened People of Ancient Israel. It is a love song of sorts on the occasion of renewal and reestablishment promising hope and salvation. The next prophetic lesson (Isaiah 55:1-11) is a further exhortation to hope in the ideal of restorative change and growth (insinuating repentance and conversion), and in the unfailing power of God’s Word to persuade, reform and save the hearers. The sixth lesson (Baruch 3:9-15,32 – 4:4) is attributed to Baruch, legendary secretary and friend of the Prophet Jeremiah. Written as if early in the era of the Babylonian Captivity, Baruch (who’s name means “the Blessed One”) exhorts them to seek the very wisdom of God, hinting that the captivity is their own fault, but that real salvation is still possible. Choose wisdom, life and salvation! Ezekiel authored the seventh lesson (Ezekiel 36:16-17a, 18-28). A witness of the Fall of Jerusalem, he promises the hope of a new life, a new spirit, even for those who seem or feel dead. These words recount and rationalize how God had been angry at Israel’s communal infidelity, was justified in his fury at them, and had allowed them to be taken captive from their Land of Promise. But in spite of their wrongdoing God had suddenly relented for the sake of his divine holy name. His greatness lay precisely in his ability and willingness to have a divine change of mind: “you shall be my people, and I will be your God.” These words will be echoed in the Initiation Liturgy later tonight with “clean water to cleanse you of your impurities .. giving you a new heart ... place a new spirit within you ...” Such are the poetic words of salvation and life.

In a brilliantly lighted church, after an enthusiastically sung Gloria, we hear Paul’s powerful description (Romans 6:3-11) of how early Christian Tradition evolved the meaning of Baptism from that of merely a sign of repentance by washing, to a ritual of dying to hopelessness and rising to a new, Gospel-centered life. The imagery of burial under the baptismal waters shows how immersion provides a fuller picture of Baptism than does mere infusion (pouring) or (alas, even!) sprinkling of water. The one being baptized is first completely submerged in water as if buried in a grave, only then to be raised up by the one baptizing. Baptism is a ritual death and burial ending a life without hope. Baptism is also a ritual resurrection from the baptismal waters to where the baptized is Chrismated (anointed with Sacred Chrism). This is the ritual Christening – becoming a Christ – in a new, unending life of God’s Grace, and freedom, wisdom and peace.

The Easter Gospel message is of course Luke’s resurrection account (Luke 24:1-12) . Two individuals in dazzling garments confront Mary Magdalene and the others who in turn report to Peter, all of whom witness an empty tomb. “He is not here, but he has been raised. Remember what he said...” Tonight has been about the Church’s memory. So much of what Jesus preached, and what was said about him, as critique and as compliment, became clear only after his resurrection. Full appreciation arrived only at Pentecost.

Easter is the Great Day of the Lord in New Testament terms. On this day, death ceased to be the final word and to reign supreme in human life. The old order of the world was replaced with the Paschal power to change, save and perfect the universe. The Cross evolved from being simply an instrument of torture and humiliation, to become an icon of hope and freedom. No longer a blood-stained tool of torture, it became a meditative sign of self-generosity, a symbol of engaging all life’s realities (the pleasant and the painful, both) in the confident hope of wisdom and salvation in life immortal.

Our mutual greeting from the Great Vigil until Pentecost might be that of the Orthodox Christian world:

The greeter announces: Christ is Risen! The respondent replies: He is truly Risen!