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Lilin dan telur Paskah.

Vigili Paskah atau Malam Paskah adalah suatu liturgi misa atau kebaktian yang diadakan di banyak gereja Kristen, terutama Gereja Katolik, sebagai perayaan resmi paling awal untuk peristiwa kebangkitan Yesus. Menurut tradisi, Vigili Paskah menjadi momen bagi orang-orang menerima pembaptisan dan para katekumen dewasa diterima dalam persekutuan penuh di dalam Gereja. Liturgi ini diadakan setelah matahari tenggelam, yaitu setelah waktu Sabtu Suci selesai, hingga matahari terbit pada Hari Minggu Paskah.

Dalam Kekristenan Barat, terutama Gereja Katolik Roma, Gereja Lutheran, Gereja Reformed, Gereja Anglikan dan Gereja Metodis, Vigili Paskah menjadi misa/ibadah terpenting sepanjang tahun liturgi masing-masing Gereja. Dalam Gereja Katolik, nyanyian Alleluya, yang merupakan ciri khas liturgi gereja selama masa Paskah, mulai dinyanyikan untuk pertama kalinya setelah tidak dinyanyikan sepenuhnya selama masa Prapaskah.

Bentuk mula-mula

Dua belas pembacaan Perjanjian Lama pada Vigili Paskah dilestarikan dalam suatu naskah kuno yang dimiliki oleh Patriarkat Armenia di Yerusalem. Vigili Paskah Gereja Armenia juga melestarikan apa yang diyakini sebagai pembacaan Kitab Injil untuk liturgi tersebut, yaitu dari kisah Perjamuan Terakhir sampai akhir Injil Matius.

Pada penggunaan mula-mula di Yerusalem, ibadah dimulai dengan menyanyikan Mazmur 118 [117] yang dijawab dengan, "Inilah hari yang dibuat oleh Allah" ("This is the day which the Lord has made") yang kemudian diikuti oleh pembacaan 12 perikop Perjanjian Lama, semuanya, kecuali yang terakhir, diikuti dengan doa berlutut.

  • (1) Kejadian 1:1-3:24 (kisah penciptaan)
  • (2) Kejadian 22:1-18 (pengorbanan Ishak)
  • (3) Keluaran 12:1-24 (kisah Paskah)
  • (4) Yunus 1:1-4:11 (kisah nabi Yunus)
  • (5) Keluaran 14:24--15:21 (penyeberangan Laut Merah)
  • (6) Yesaya 60:1-13 (janji terhadap Yerusalem)
  • (7) Ayub 38:2-28 (jawaban Allah terhadap Ayub)
  • (8) 2 Raja-raja 2:1-22 (Kenaikan Elia)
  • (9) Yeremia 31:31-34 (perjanjian baru)
  • (10) Yosua 1:1-9 (masuk ke Tanah Perjanjian)
  • (11) Yehezkiel 37:1-14 (lembah tulang-tulang yang kering)
  • (12) Daniel 3:1-29 (kisah tiga pemuda di dapur api).

Kedua belas pembacaan itu diikuti dengan "Nyanyian Tiga Anak" (Song of the Three Children) bukan dengan doa berlutut, tetapi segera diikuti oleh prokeimenon liturgi Ekaristi. Thomas Talley menekankan pentingnya rangkaian pembacaan ini yang merupakan contoh rangkaian tertua dan yang berpengaruh terbesar pada perkembangan rangkaian-rangkaian pembacaan selanjutnya.[1]

Liturgi Gereja Katolik

The Roman Missal states: "Of this night’s Vigil, which is the greatest and most noble of all solemnities, there is to be only one celebration in each church. It is arranged, moreover, in such a way that after the Lucernarium and the "Exsultet", The Easter Proclamation (which constitutes the first part of this Vigil), Holy Church meditates on the wonders the Lord God has done for his people from the beginning, trusting in his word and promise (the second part, that is, the Liturgy of the Word) until, as day approaches, with new members reborn in Baptism (the third part), the Church is called to the table the Lord has prepared for his people, the memorial of his Death and Resurrection until he comes again (the fourth part)."

Dalam liturgi Ritus Roma, Vigili Paskah terbagi atas lima bagian liturgi:[2]

  1. Ritus Cahaya (Lucernarium)
  2. Liturgi Sabda
  3. Ritus Sakramen Baptis (Pemberkatan air suci, lalu pemberian sakramen baptis untuk para katekumen, bila ada. Setelah itu, pembaruan janji baptis oleh seluruh umat)
  4. Ritus Pemercikan Air Suci (Asperges)
  5. Liturgi Ekaristi

Vigili Paskah dimulai pada matahari tenggelam setelah Hari Sabtu Suci hingga matahari terbit sebelum Hari Minggu Paskah. Di luar gereja (biasanya di teras), api Paskah dinyalakan sementara lilin Paskah diberkati dan kemudian dinyalakan dengan api tersebut. Lilin Paskah akan digunakan selama masa PaskahThis Paschal candle will be used throughout the season of Easter, remaining in the sanctuary of the church or near the lectern, and throughout the coming year at baptisms and funerals, reminding all that Christ is "light and life".

Once the candle has been lit, it is carried by a deacon through the nave of the church, itself in complete darkness, stopping three times to chant the acclamation 'Light of Christ' (Lumen Christi), to which the assembly responds 'Thanks be to God' or 'Deo Gratias'. As the candle proceeds through the church, the small candles held by those present are gradually lit from the Paschal candle. As this symbolic "Light of Christ" spreads, darkness is decreased.

The deacon, priest, or a cantor now chants the Exsultet (also called the "Easter Proclamation" or "Paschal Praeconium"), after which the people sit for the Liturgy of the Word.

Once the paschal candle has been placed on its stand in the sanctuary, the lights in the church are switched on and the congregation extinguish their candles (although in some churches, the custom is to continue the liturgy by candlelight or without any lights until the Gloria).

The Liturgy of the Word consists of seven readings from the Old Testament (i.e., 1. Genesis 1:1-2:2; 2. Genesis 22:1-18; 3. Exodus 14:15-15:1; 4. Isaiah 54:4a.5-14; 5. Isaiah 55:1-11; 6. Baruch 3:9-15.32-4:4; 7. Ezekiel 36:16-17a, 18–28),[3] although it is permitted to reduce this number for pastoral reasons to at least three, or for very pressing pastoral reasons two. The account of the Israelites' crossing of the Red Sea may never be omitted, since this event is at the centre of the Jewish Passover, of which Christians believe Christ's death and resurrection is the fulfillment.

Each reading is followed by a psalm or biblical canticle (i.e., Psalm 10, Exodus 15:1-18, Psalm 30, Isaiah 12:2-6, Psalm 19, Psalm 42 & 43) sung responsorially and by a prayer that relates what has been read in the Old Testament to the mystery of Christ. After these readings conclude, the altar candles are lit. Gloria in Excelsis Deo is sung for the first time since before Lent, with the exception of Holy Thursday, as well as any solemnities or feasts that occurred during Lent.

The church bells and the organ, silent, since that point on Holy Thursday, are sounded again. It is customary in some churches to have no organ playing during Lent at all, except when accompanying hymns. In some regions, the statues, which have been covered during Passiontide, are unveiled at this time. The collect is sung or recited. The reading from the Epistle to the Romans (Romans 6:3-11) is proclaimed, followed by the chanting of Psalm 118. The Alleluia is sung for the first time since before Lent and with special solemnity. The Gospel of the Resurrection (Matthew 28:1-10; Mark 16:1-8 or Luke 24:1-12) follows, along with a homily.

After the conclusion of the Liturgy of the Word, the water of the baptismal font is solemnly blessed, and any catechumens and candidates for full communion are initiated into the church by baptism or confirmation. After the celebration of these sacraments of initiation, the congregation renews their baptismal vows and receive the sprinkling of baptismal water. The prayer of the faithful, of whom the newly baptised are now part, follow.

Informasi lebih lanjut: Easter water

After the prayers, the Liturgy of the Eucharist continues as usual. This is the first Mass of Easter Day. During the Eucharist, the newly baptized receive Holy Communion for the first time. According to the rubrics of the Missal, the Eucharist should finish before dawn.

The 20th century saw two major revisions of the Roman-Rite Easter Vigil liturgy. The first occurred in the 1950s under Pope Pius XII. Previously, the Vigil liturgy was held on Holy Saturday morning. Outside the church the Easter fire was lit and blessed, and five grains of incense were blessed. All lamps and candles within the church were quenched, so as to be relit later with the new fire. The rubrics did not envisage electricity or gas lighting.

At the church entrance, in the centre of the church, and then at the altar, each of the candles on a triple candlestick was lit from a candle that had been lit from the new fire. On each occasion, this was followed by a genuflection and the chanting of "Lumen Christi". During the singing of the Exsultet, which then followed, the five grains of incense were placed in the paschal candle. The paschal candle was lit from one of the candles on the triple candlestick.

The Liturgy of the word consisted of twelve readings, for the most part without responsory chants: the seven mentioned above except the fourth and seventh, plus the account of the Flood (Gen 5–8) as the second; followed by a different one from Ezekiel (37:1-14), plus Isaiah 4:1-6, Exodus 12:1-11 (the introduction of the Paschal rites, also read then on Good Friday but now on Holy Thursday), Jonah 3:1-10, Deuteronomy 31:22-30, Daniel 3:1-24. The prayers after the readings were preceded by Flectamus genua and a genuflection, except for the last. After the Old Testament readings the baptismal font was blessed, and the conferral of baptism was envisaged, though rarely performed.

The Litany of the Saints followed. Violet vestments were worn except for the deacon, or the priest performing the deacon's functions, who wore a white dalmatic in the procession and at the Exsultet. The priest, unless acting as deacon, wore a violet cope. After this, white Mass vestments were put on, and Mass followed. The Mass was in the then normal form, including the prayers at the foot of the altar, but without Introit, Agnus Dei, Postcommunion and Last Gospel. Its Epistle was Colossians 3:1-4, and the Gospel Matthew 28:1-7. Mass was followed immediately by abbreviated Vespers.

Pope Pius XII changed the hour of the celebration to after sunset. He separated the blessing and lighting of the Candle from the Exsultet to the beginning, the present position. The triple candlestick was no longer used. It was from the Paschal candle that, at the chanting of "Lumen Christi", without genuflection, the priest would light his own candle at the Paschal candle. For the second, the rest of the clergy plus altar servers would. For the third, the entire congregation.

The Exsultet's function was turned, without change in the text, into a jubilant praise of the Paschal candle already blessed and lit. Of the Old Testament readings, only four were kept: what had been the first (story of Creation; now still the first), the fourth (parting of the Red Sea; now the third), the eighth (from Isaiah; now the second) and the eleventh (from Deuteronomy; now the fourth).

Then followed the first part of the Litany of the Saints (only the names of the saints), the blessing of the font, possible baptisms, renewal of baptismal promises, a novelty with respect to the past and the first inclusion of the vernacular language in the general Roman liturgy, and the second part of the litany. After this came Mass, without prayers at the foot of the altar. This was followed by Easter lauds, no longer Holy Saturday Vespers. In virtue of the 2007 motu proprio Summorum Pontificum, this form may, under certain conditions, still be used because of its inclusion in the 1962 Roman Missal of Pope John XXIII.

Galeri

  • Jemaat menyalakan lilin Paskah mereka di Adelaide, Australia).
    Jemaat menyalakan lilin Paskah mereka di Adelaide, Australia).
  • Pemberkatan di sebuah gereja Katolik di Lvov.
    Pemberkatan di sebuah gereja Katolik di Lvov.

Referensi

  1. ^ Thomas J. Talley, The Origins of the Liturgical Year, New York: Pueblo Publishing Company, Inc., 1986, pp.48-49.
  2. ^ Roman Missal, The Easter Vigil in the Holy Night, 2
  3. ^ Thomas Talley claims that the original readings of the Roman paschal vigil were Genesis 1, Genesis 22, Exodus 14, Deuteronomy 31, Isaiah 4, Isaiah 54 and Baruch 3.

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