Adrian Porter sj
Music & Liturgy 50.3 (November 2024)
Since its reform by Pius XII in 1955, the Vigil of Easter night has become the highlight of the liturgical year. It is, appropriately, a liturgy into which presiders, readers, servers and musicians pour much preparation and effort. Yet in many places it often struggles to attract the attendance we see at Christmas.
The Mass of Christmas Night [1] has proved ever popular, especially in places where there is musical excellence and ritual competence. At Christmas last year, Cathedrals across the country reported numbers even greater than in pre-pandemic times. Some turned people away. [2] It is, therefore, a pity that more is not made of the opportunity to celebrate Christmas night with a true vigil rather than a few peremptory carols, no readings or prayers or presider, before Father emerges to celebrate Mass.
A Vigil for Christmas
The Roman Rite identifies three occasions when it recommends a Vigil be held the night before the feast: at Easter, at Pentecost and at Christmas. [3] We have been furnished with a complete and detailed Vigil for Easter, a handful of readings and prayers for Pentecost, [4] but nothing for Christmas save an exhortation in the Ceremonial of Bishops that “the custom of celebrating a vigil to begin the solemnity of Christmas is to be maintained and fostered, in keeping with the usage proper to each Church.” [5]
The Divine Office also envisages a solemn Vigil for Christmas: “Before the Midnight Mass of Christmas, it is appropriate that a solemn vigil should be celebrated with the Office of Readings.” [6]
But herein lies the difficulty. Celebrating the Christmas Night Mass with the Office of Readings would probably come as quite a shock and disappointment to many, both regular worshippers and those who come once a year and for whom this is our one shot at evangelization and invitation into the regular worship of the community. The readings for the occasion offered by the Divine Office are Psalms 2, 19 and 45, [7] Isaiah chapter 11 and a fifth century sermon [8] by Pope St Leo the Great (the first Latin-speaking pope). Nothing very Christmassy here except in a fairly severe, theological way! Indeed, one well-known London church that tried to do this a number of years ago had its efforts met with howls of protest!
What is needed here is a good pastoral/liturgical solution and the Church, as so often, has one but that is little known: “Where possible, the Church desires that the faithful should prepare for the celebration of Midnight Mass on the 24 December with the Office of Readings. Where such is not possible, it may be opportune to arrange a vigil of hymns, readings, and elements drawn from popular piety.” [9] And “In the space of time between the first Vespers of Christmas and Midnight Mass, both the tradition of Christmas carols, which are potent means of conveying the Christmas message of peace and joy, and popular piety propose certain forms of payers, differing from country to country, which should be cherished and, where necessary, made consonant with the celebration of the Liturgy:” [10]
Here is a clear invitation to construct a Christmas Vigil which incorporates the Christmas customs of the local church but which is also “made consonant” with the style of vigil which is evident in the liturgies provided for Easter and Pentecost.[11]
The Readings
The other challenge of a Christmas Vigil (and, I suspect, the reason the Church has never set out the detail of what a Christmas Vigil might look like) is that the readings are, perforce, mostly going to be from the gospel accounts of the nativity rather than from the Old Testament which is the pattern of the Easter and Pentecost vigils.
But this is what the Christmas Vigil demands, just as Palm Sunday and Good Friday demand the lengthy reading of the Passion gospels. Once we have accepted this, the shape of the Christmas Vigil falls into place: an introduction to the vigil, followed by an Old Testament reading, several nativity readings from the gospels of Luke and Matthew, each followed by reflection in a carol and the response in a collect-type prayer, then a New Testament epistle followed by the Christmas Collect proper, the Gloria, and culminating in the Prologue of St John.
The Lectionary permits the readings of the three Christmas Masses (Christmas night, dawn and day) to be interchanged according to pastoral need.[12] This allows the final gospel reading in our vigil to be the Prologue of St John [13] preceded by its Alleluia verse with procession of the Gospel Book accompanied by lights and incense.
The Directory on Popular Piety and the Liturgy has other suggestions for the Mass of Christmas Night which might be profitably deployed for good pastoral reasons. [14] But the general principle of the Directory needs to be observed that these “acts” should not be introduced for their own sake where there is no custom of their use or where they are not addressing a pastoral need.
All this allows us to propose a form of Christmas Vigil, rooted in the pastoral flexibility of the Directory but at the same time honouring the liturgical form of a vigil as described in the norms.
The readings and carols are not now something that take place before Mass begins but an integral part of the celebration, just like the Easter Vigil. The introductory rites of the Mass are omitted [15] but some sort of introduction to the vigil is needed. A suggestion is offered below. This is based on the Bidding Prayer [16] from the Anglican Festival of Nine Lessons and Carols – a superb piece of modern ritual writing which we probably do not need to import wholesale into a Catholic Christmas Vigil, alongside the language of the 2011 ICEL Missal and the 2024 ESV-CE Lectionary, but from which we can learn.
The Carols
Carols are a huge part of the northern European of music for worship. Since the publication of the Oxford Book of Carols in 1928 and Carols for Choirs in 1961 [17] choirs and congregations have had access to an ever-increasing repertoire of Advent and Christmas music from both centuries past and contemporary compositions. Carols are an outstanding example of “popular piety”. Some are exquisite gems, with wonderful poetry and beautiful music; but, of course, the quality varies and some degree of discretion is needed, especially if they are to be used in the liturgy of vigil.
In this Christmas Vigil, carols take the place of psalms after the readings. So, in addition to the entrance song, the vigil format proposed here allows for five carols, plus a carol for the procession to the crib; and, of course, possibly carols at the offertory and communion.
A Possible Structure for a Christmas Night Vigil
This is a tried and tested Christmas Vigil format that has worked well in schools and parishes. Do not be tempted to hurry (as in cutting the number of readings at the Easter Vigil to the minimum) – people have come expecting something different, a liturgy of joy and peace, [18] and are willing to take their time. The prayer texts here are my own, written in the style of the Easter or Pentecost Vigil prayers, echoing the scripture, and drawing on phrases from other parts of the Advent and Christmas liturgies – they have no official standing; they are a response to the invitation of the Directory on Popular Piety and the Liturgy.
As always in liturgy, the importance and function of silence “to allow the voice of the Holy Spirit to be heard more fully in our hearts, and to unite our personal prayer more closely with the word of God and the public voice of the Church” [19] should not be forgotten and might occur after each reading [20] and before the carol, or between the “let us pray” and the prayer itself.
The choice of musical response to the readings will depend on the resources and repertoire of each celebrating community. But there is much to choose from!
A Vigil for Christmas Night
The priest, with the other ministers, processes to the altar, accompanied by the entrance song, makes the sign of the cross, welcomes the congregation and introduces the liturgy:
In praise and thanksgiving, let us rejoice at the coming of our Saviour, Christ the Lord, God-with-us, Prince of Peace. For all the prophets foretold him. The Virgin Mary longed for him with love beyond all telling. John the Baptist sang of his coming and proclaimed his presence when he came. [21] In solemn vigil, may the Lord find us watchful in prayer and exultant in his praise. Let us listen with quiet hearts to the word of God as we meditate on that night when the Word became flesh, a child was born for us. But first, let us prepare ourselves, standing humbly before God, the Father of mercies, seeking forgiveness for our sins through the intercession of Jesus his Son:
Lord Jesus, you are mighty God and Prince of Peace. Lord, have mercy. [22]
Lord Jesus, you are Son of God and Son of Mary. Christ, have mercy.
Lord Jesus, you are Word made flesh and splendour of the Father. Lord, have mercy.
May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. [23]
Reading 1 – the Prophecy of the Messiah
It is suggested that the first reading is from the Old Testament. Possibilities include:
- Isaiah 7:10-14 “Behold, the virgin shall conceive and bear a son and shall call his name Immanuel”
- Isaiah 9:1-7 “The people who walked in darkness have seen a great light”
- Isaiah 11:1-10 “There shall come forth a shoot . . . and the Spirit of the Lord shall rest upon him”
- Isaiah 40:1-5, 9-11 “Lift up your voice with strength . . . ‘Behold your God!’”
- Isaiah 52:7-10 “How beautiful upon the mountains are the feet of him who brings good news”
- Jeremiah 23:5-8 “Behold, the days are coming when I will raise up for David a righteous branch”
- Micah 5:1-4 “From you shall come forth for me one who is to be ruler in Israel”
- Zephaniah 3:14-18 “The Lord your God is in your midst, a mighty one who will save”
- Malachi 3:1-4 “And the Lord whom you seek will suddenly come to his temple” [24]
The reading is followed by a short period of silence, then all stand for a collect-type prayer. This prayer (written with the Micah reading in mind) could be adapted to include some specific reference to whichever Old Testament reading is chosen:
Prayer
Father, from days of old you sent prophets to your people
to proclaim the one who was to be born for us.
May he stand amongst us again this day
and feed us as a shepherd feeds his flock with the power of the Lord.
Through Christ our Lord.
Reading 2 – the Annunciation
Luke 1:26-38
Prayer
Father, opening her heart at the invitation of an angel,
the virgin Mary was covered with the shadow of your Holy Spirit;
and she conceived a child most holy,
and he was called Son of God.
Open our hearts this Christmas time to the presence of your Spirit working in us
that we may rejoice in your favour
and bring again the Christ-child into our world.
Through Christ our Lord.
Reading 3 – the Birth of a Son
Luke 2:1-7 or Matthew 1:25
Prayer
Father, Jesus, your Son, was of David’s royal house and line
yet there was no room for him at the inn
and he was laid in a manger with ox and ass for company.
In our celebrations this Christmas,
let us not forget the poor and the lonely,
the homeless and those fleeing poverty and persecution,
and, in thought and deed, share our riches with them.
Through Christ our Lord.
Reading 4 – the Shepherds
Luke 2:8-20
Prayer
Father, you sent angels to shepherds as they watched their flocks by night,
bringing them news of great joy:
a Saviour is born for us, who is Christ the Lord.
May we not be afraid to share with all whom we meet
the good news of your salvation, peace, and God’s favour
for everyone who hears it and ponders it in their heart.
Through Christ our Lord.
Reading 5 – the Magi
Matthew 2:1-12
In the Year of Matthew (Year A), though long, it may be good to read the full story of the Magi and Herod’s slaughter of the innocents. [25] There are several good carols which offer a musical reflection on this chapter of the Christmas story.
Prayer
Father in heaven, the sight of the star filled the wise men with delight
as they came to pay homage to the Christ child, Jesus.
As we celebrate his nativity on this holy night,
may we too be filled with wonder and awe,
offering ourselves as gifts to you who give us everything in and through your Son.
Reading 6 (Epistle)
Hebrews 1:1-3, 2:17
This reading is followed by the Gloria and then the proper Collect of Christmas Night:
O God, who have made this most sacred night radiant with the splendour of the true light,
grant, we pray, that we, who have known the mysteries of his light on earth,
may also delight in his gladness in heaven.
Who lives and reigns with you
in the unity of the Holy Spirit,
God, for ever and ever. [26]
Reading 7 – the Prologue of St John
John 1:1-5, 10-14
This is the culmination of the vigil of readings and would be treated as the Gospel of the Mass, with procession, Alleluia, etc., and followed by the homily. We have sometimes read the Prologue in Greek, with the Greek and English texts available in the Mass booklet. This can highlight the ancient tradition of proclaiming the Word made flesh in the language in which it was first heard.
Procession to the Crib and Profession of the Creed
After the homily, we include a procession to the crib accompanied by a simple, quiet and reflective carol such as Silent night. The Christ child (the “bambino”) has been on a table at the back of the church, with lit candles beside, as people arrived for Mass. A family now brings the Christ child to the crib accompanied by lights – these lights could be additional candles carried by family members. The priest meets them at the crib. The crib is incensed and is blessed: [27]
God of every nation and people,
from the very beginning of creation,
you have made manifest your love:
when our need for a Saviour was great,
you sent your Son to be born of the Virgin Mary.
To our lives he brings joy and peace, justice, mercy and love.
Lord, ✠ bless this crib
and all who look upon it this Christmas.
May it remind us of the humble birth of Jesus,
and raise up our minds and hearts to him,
who is God-with-us and Saviour of all,
and who lives and reigns for ever and ever. Amen.
While still standing at the crib, the people are invited to profess their faith in the Word “incarnate of the Virgin Mary” by singing or reciting the Creed and kneeling at the appropriate moment. Doing this at the crib powerfully focusses our profession of faith on the scene represented before us.
Because we have had the prayers after the readings, we omit the bidding prayers and proceed to the offertory rite.
Notes
[1] The third edition of the Missal (English translation 2011) uses this description replacing the previous ‘Midnight Mass’.
[2] Reported in The Times, 20 January 2024
[3] “From the Easter Vigil the custom grew in different Churches of beginning certain solemnities with a vigil, especially Christmas and Pentecost. This custom is to be preserved and encouraged according to the special traditions of each Church.” General Instruction on the Liturgy of the Hours (1974) n.71
[4] See Roman Missal (2011 ICEL) p.488 and Lectionary (1981) Vol.1 p.596
[5] Ceremonial of Bishops (1989) n.238
[6] General Instruction on the Liturgy of the Hours (1974) n.215
[7] I am using the Hebrew psalm numbering adopted by the new Lectionary (2024)
[8] Pope St Leo the Great (c.395–461), Sermon 1 on the Nativity 1-3
[9] Directory on Popular Piety and the Liturgy (2001) n.110
[10] Directory on Popular Piety and the Liturgy (2001) n.109
[11] “Then followed the readings proposed as options in the Lectionary. A reader goes to the ambo and proclaims the reading. Afterwards a psalmist or a cantor sings or says the Psalm with the people making the response. Then all rise, the Priest says, ‘Let us pray’ and, after all have prayed for a while in silence, he says the prayer corresponding to the reading. In place of the Responsorial Psalm a period of sacred silence may be observed, in which case the pause after ‘Let us pray’ is omitted.” Roman Missal (2010) Pentecost Sunday n.4
[12] This note in the Lectionary has its origins in the work of Consilium Study Group 11, set up after the Second Vatican Council to work on a new Lectionary. cf. Schemata 286 (April 1968)
[13] “In Masses celebrated on Christmas Day, the readings given below are used, with the option of choosing more appropriate readings from any one of the three Masses, according to the pastoral needs of each celebration.” Lectionary (1981) Vol.I p.104
[14] “At Midnight Mass, an event of major liturgical significance and of strong resonance in popular piety, the following could be given prominence: at the beginning of Mass, the proclamation of the Saviour’s birth according the formula contained in the Roman Martyrology could be made in song; the prayer of the faithful should really be universal, and where appropriate, use several languages; and the poor should always be remembered in the presentation of the gifts; at the end of Mass, the faithful could be invited to kiss the image of the Child Jesus, which is then placed in a crib erected in the church or somewhere nearby.” Directory on Popular Piety and the Liturgy (2001) n.111
[15] cf. the principle of the General Instruction on the Liturgy of the Hours (1974) n.94
[16] The originator of the Anglican Festival of Nine Lessons and Carols was Edward White Benson (1829-96), later Archbishop of Canterbury, at his temporary cathedral in Truro on Christmas Eve 1880. The service was adopted by Kings College Cambridge in 1918 and first broadcast in 1928. The bidding prayer begins, “Beloved in Christ, at this Christmastide let it be our care and delight to hear again the message of the angels, and in heart and mind to go even unto Bethlehem and see this thing which is come to pass, and the Babe lying in the manger . . .”
[17] Carols for Choirs, edited by Reginald Jacques and David Willcocks, published by the Oxford University Press (1961). There are now six volumes of Carols for Choirs – the most recent released in 2023.
[18] cf. Directory on Popular Piety and the Liturgy (2001) n.109
[19] General Instruction on the Liturgy of the Hours (1974) n.202
[20] cf. General Instruction on the Roman Missal (2011) n.45
[21] cf. Preface of Advent II
[22] These tropes could, of course, be sung by priest, cantor or choir, with the people responding.
[23] The Collect does not follow here as it comes after the epistle later in the vigil.
[24] These quotations are from the English Standard Version – Catholic Edition © 2017 Crossway Publishing
[25] Matthew 2:1-14 or even to verse 21
[26] Text from the Roman Missal ©2011 ICEL
[27] This prayer is a slightly adapted version of the prayer given in the Book of Blessings (1987)
Fr Adrian Porter sj is parish priest of Edinburgh Jesuit Church and current Chair of the Society of St Gregory.