The Three Days - The Easter Triduum

The great three days – the Triduum, "begins with the evening Mass of the Lord’s Supper, reaches its high point in the Easter Vigil and closes with evening prayer on Easter Sunday" (GN 18, 19).

The structure of the Triduum emerged slowly in the church. In the early centuries there was great debate over when to celebrate the resurrection – on the date for Jewish Passover or on the following Sunday.

There is no dismissal from the liturgy either on Holy Thursday evening or on Good Friday. The Sign of the Cross and usual greetings are omitted on Good Friday and at the Vigil.

This indicates these are three moments of the one celebration, a continuum which ends with the Easter Alleluias.  Thus, to participate in the whole liturgy over these days we need to be there for each moment.

Proper Preparation

In the Rite of Penance we are encouraged to celebrate reconciliation during Lent so that we are able to "celebrate the Paschal Mystery in the Easter Triduum with renewed hearts" (Rite of Penance 13).

Lent ends as the Triduum begins so only pastoral necessity would require this sacrament to be available once the Triduum commences. It is desirable not to celebrate the 2nd Rite of Penance during Holy Week. ‘On Good Friday and Holy Saturday until the Easter Vigil, the Easter fast is observed’.   (GN 20) 

We fast in anticipation of Easter joy.

The Prayer of Song

Since the Triduum is an annual event, the music needs to be well-chosen and familiar. This feast needs repetition so that we can pray the mystery through singing. We are capable of repeating seasonal music year after year. Why not use the Reproaches every Good Friday so that we know it is Good Friday?

The character of the three days needs to be respected musically.  The high point is the Vigil, so it is important that the other stages are celebrated in harmony and that the peak is experienced in the Vigil.

The link between Eucharist and service is made on Holy Thursday. The washing of the feet shows the kind of community we are called to be. "We pray that in this Eucharist we may find the fullness of love and life". (Opening prayer)

"The celebration is meant to begin and end with the tabernacle entirely empty".  (Sacramentary) 

On Holy Thursday night, the principle given in the Missal is obvious: "It is most desirable that the faithful, just as the priest himself is bound to do, receive the Lord’s Body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they partake of the chalice,  so that even by means of the signs Communion will stand out more clearly as a participation in the sacrifice actually being celebrated"  (GIRM 56).

The solemn removal and procession of the Blessed Sacrament leads to time for quiet adoration until midnight.  The stripping of the altar sets the tone for the next stage of the Triduum.

The first celebration of the Triduum, the Celebration of the Lord’s Supper, ends in silence, so the Celebration of the Lord’s Passion begins in silence.  The altar is bare and the reserved Blessed Sacrament has been removed.  The second part, begun on Thursday night, is about to begin.  

Celebration of the Lord’s Passion

Silently the ministers enter and use the ancient gesture of prostrate prayer. The community join in the silent stillness of the gesture preparing to listen to the word from Isaiah and Hebrews, then the passion account. An ancient form of the General Intercessions concludes the Liturgy of the Word.

The pastoral situation will determine which of the various options for the Veneration of the Cross is chosen. However, "only one cross should be used for the veneration".   (Sacramentary)

The final part of the celebration is the distribution of Holy Communion. Following the Prayer after Communion there is a prayer over the people sending us out "in the sure hope of the Resurrection."   (Sacramentary)

The silent departure of the priest and people is an indication that we are in the middle of the Triduum and are being sent away for reflection and so to engage completely in the Easter Vigil on the following evening.

This Is the Night!

On this night "the church invites her children throughout the world to come together in vigil and prayer."  (Sacramentary) 

At this Vigil we are to take time – to remember, to listen, to initiate new members, to be renewed, to celebrate the greatest moment of our faith.  It is strange that some people can spend hours at parties which go on and on yet we are unable to really open ourselves to make this Vigil, "the mother of all Vigils" as Augustine calls it.

Christ Our Light

We gather around a large fire – preferably outside the darkened church.  There the candle is lit. The candle which will accompany all baptisms and funerals over the following twelve months. We acclaim “Christ our Light“ and receive the light from the Paschal Candle as we process with it.

The great rejoicing of the Easter Proclamation or Exsultet sums up the themes of this wonderful night – "the culmination of the entire liturgical year."  (GN 18) 

Listen Attentively!

"The reading of the Word of God is the fundamental element of the Easter Vigil." 

"It is worth noting that ‘instead of the Responsorial Psalm a period of silence may be observed."  (Sacramentary) 

The number of readings may be reduced but we need to be aware of the long-term effects of curtailing the Proclamation of the Word.  In the ancient church this night was the only time the Gloria was sung. The festive ringing of bells leads us to the New Testament proclamations.

Approach the Waters

The celebration of Initiation has great significance on this night when we celebrate Christ’s triumph over death. "May all who are buried with Christ in the death of Baptism rise also with him in the newness of life." (Sacramentary)

Nourished

The newly initiated join with the community around the table of the Eucharist. "The power of this holy night dispels all evil, washes guilt away, restores lost innocence, brings mourners joy, casts out hatred, brings us peace."  (Cf Exsultet)

Alleluia!  Alleluia!  Alleluia!

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This article was originally published in ‘Liturgical Seasons’. ©  Diocese of Parramatta. 1999, 2000, 2007. Reprinted with permission.