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

Ezekiel 36:16-17a, 18-28           Romans 6:3-11                  Matthew 28:1-10

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 festivals (including Holy Thursday and Good Friday) are the constitutional celebrations – the High Holy Days, if you will – the Tradition of the Christian faith.

For the Great Vigil of Easter, there are seven lengthy readings from the Old Testament from which to choose. These texts lengthen the liturgy and thus produce a more genuine vigil through the night hours. The message is most fully heard if all the lessons are used, with effective proclamation, each with it’s paired Responsorial Psalm or Canticle, and an Oration (a presidential prayer). Each lesson-response-oration is separated from each other with significant, extended (read: lengthy) moments of genuine silence (no sounds, not even music) for reflection and prayer. Each reading’s sense is effectively drawn out when used with the proper sung psalmody and well-practiced proclamation. Easter Vigil begins well after nightfall in a place separate from 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 God’s fundamentally good act (Genesis 1:1 – 2:2) and of the 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, possess and enslave), 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 from the Prophet Baruch (3:9-15,32 – 4:4) is attributed to the 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 (36:16-17a, 18-28). A witness of the Fall of Jerusalem, he promised 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 another Christ – in a new, unending life of God’s Grace, and freedom, wisdom, and peace.

The Easter Vigil Gospel message for Year A is of course Matthews’s resurrection account (Matthew 28:1-10) . Matthew’s account is the most apocalyptic of the Gospels and includes an earthquake while “Mary Magdalene and the other Mary” are eye-witnesses to an angel from heaven rolling back the tomb stone even after Jesus had already risen. Matthew’s resurrection memory is more dramatic than the other Gospel accounts and leaves the two Marys “fearful yet overjoyed.” The Risen Jesus’ first words to the women were, “Do not be afraid.” Resurrection, as indescribable and wonderful as it was, was to be the source of consolation, peace, and joy – not fear or terror! The Church uses this text deliberately for the purpose of conveying exactly those qualities. Tonight has been about the Church’s memory. So much of what Jesus preached, and what later came to be said about him as critique and as compliment, became clear to the disciples 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 no longer reigned supreme in human life. The old order of the world was replaced by the Paschal power to change, to save, and to perfect the universe. The Cross evolved from being a hideous instrument of torture and humiliation, to become an icon of life, hope, and freedom. No longer a blood-stained tool of cruelty, 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 new and everlasting life.

Our mutual greeting from the Great Vigil until Pentecost might be that still used in the Orthodox Christian world in which the greeter announces: Christ is Risen! The respondent replies: He is truly Risen!