THE EXSULTET
by Jerome Gassner, O.S.B.
This triumphant hymn and wonderful sacramental is the prelude to
the Easter solemnities. It is a majestic proclamation of the
Resurrection of Christ, a dramatic invitation to heaven and earth
to join with the Church in joy and jubilation. It is the rite of
sanctification of light and night, of place and time, of priest
and faithful for the celebration of the Resurrection of our Lord.
In itself, it is a symbolic representation of the Resurrection of
Christ, a sacramental, preparing for and anticipating the re-
enactment of the Resurrection in the eucharistic Sacrifice. This
Easter-sacramental is a jewel of the liturgy, brilliant in content
and composition, in its symbolism and efficacy. The hymn is filled
with profound theology, radiant with youthful enthusiasm, flowing
in the most solemn rhythms of the psalms, resounding in the most
jubilant cadences of Gregorian chant. This sacramental, based on
the ritual of the Old Testament and containing as it does
venerable relics of apostolic tradition, reflects and transmits to
us an echo of the glorified joy of early Christianity.
ORIGIN AND HISTORICAL DEVELOPMENT
The ritual lamp lit in the Synagogue at the close of the Sabbath
and the evening sacrifice of light and incense ordained by God to
be offered in the Temple, these are the rites of the Old Testament
which constitute the origin of the Christian <Lucernarium>, or the
service of "lighting of lamps."
And thou shalt command the children of Israel that they bring thee
pure olive oil beaten for the light, to cause the lamp to burn
always. In the tabernacle of the testimony without the veil, which
is before the testimony, Aaron and his sons shall order it <from
evening to morning> before the Lord (Ex. 27:20-21) .... And thou
shalt put. it (the altar of incense) before the veil .... And
Aaron shall burn thereon sweet incense every morning: when he
dresseth the lamp, he shall burn incense upon it. <And when Aaron
lighteth the lamps at even he shall burn incense upon it>(Ex.
30:6-8).
The first Christians regarded the evening sacrifice of the Temple
as a prophetic type of the Sacrifice of our Lord, who expired at
the exact hour of its offering. They found this interpretation
confirmed in Ps. 140:2: "Let my prayer be set before thee as
incense; and the lifting up of my hands as the evening sacrifice."
Now the nucleus of the earliest Christian liturgy was the evening
reunion or "synaxis." This vigil rite was so arranged that the
eucharistic Sacrifice with which it concluded coincided with the
hour of the Savior's Resurrection. The vigil from Saturday to
Sunday in particular was celebrated in commemoration of the
Resurrection, and above all this was the case with the Easter
vigil. The solemn vigil of Easter, the first in origin and
dignity, was obligatory for all the faithful from the very
beginning, not only as the anniversary of the Resurrection, but
also because the Parousia of Christ was expected to take place on
the night of the Resurrection. Based as it was on these
traditions, the lighting of the vigil lights was from its very
beginning considered as a sacred function, as a heritage and
continuation of the Old Testament rite of the evening sacrifice of
light. This lighting of the lights, especially for the Saturday
vigil and for the most solemn vigil of Easter, was then
<interpreted> by the first Christians <explicitly> as a symbol of
the Resurrection.
There is, perhaps, an implicit reference to the <Lucernarium> in
the statement in the Acts of the Apostles (20:8) that the room was
brilliantly lighted with a great number of lamps on the occasion
of the sermon of St. Paul: "And there were many lights in the
upper chamber, where they were gathered together." Beginning with
the Canons of Hippolytus and the Apostolic Constitutions, a
continuous chain of patristic and liturgical tradition testifies
to the existence, significance and importance of the
<Lucernarium>, or <Eucharistia Lucernaris> as it was also called.
The Apostolic Constitutions 8, 35 mention the <Lucernarium> as
marking the beginning of the solemn Saturday vigil, and speak of
Psalm 140, said regularly at these vigils, as the "<Psalmus
Lucernalis.>" A colorful description of the rite of the
<Lucernarium> in Jerusalem is contained in the famous pilgrimage
account of Etheria (about 385?). In the presence of the clergy, of
the monks and of all the people, a light which had been kept
burning in the holy Sepulchre was brought forth and from it were
lighted the lamps which hung from the ceiling of the basilica in
great number-"fit <lumen infinitum.>" Prudentius (348-405) speaks
likewise not of a single candle, but of a great number of lamps
hung from the vaulting of the church, so that it compared to the
vault of heaven in which shines so great a multitude of stars.
From this <Lucernarium> there developed two distinct rites: the
daily Vespers, and the solemn Easter <Lucernarium>, or the
<Benedictio Cerei> (the blessing of the candle). In the Byzantine
Vespers the ancient tradition of the <Lucernarium> is still kept
alive through the use of Psalm 140 as one of the regular Vesper
psalms, and by means of the famous hymn "<Phos hilaron>" to the
evening lamp:
Hail, gladdening light, of His pure glory poured
Who is immortal Father, heavenly, blest,
Holiest of holies, Jesus Christ, our Lord.
Now we have come to the sun's hour rest,
The lights of evening round us shine,
We hymn the Father, Son and Holy Ghost divine.
Worthiest art Thou at all times to be sung
With undefiled tongue,
Son of God, giver of life alone!
Therefore in all the world Thy glories, Lord, Thy own.
The Roman Church eliminated the rite of the regular <Lucernarium>
about the end of the third century. In the Churches outside Rome
it was continued, and developed into several variants. The
<Lucernarium> on Holy Saturday in particular was celebrated with
great solemnity. The light which had to be kindled for the reading
from the ambo was singled out for this special ceremony. The
special prayers for the blessing of this candle were called "<Laus
Cerei,>" or "Praise of the Candle." Since it was the deacon's
office to kindle this light, he also was given the privilege of
performing the blessing. The <Laus Cerei> is mentioned by St.
Jerome about the year 378. Presidius, a deacon of Piacenza, had'
asked the Saint to compose such a text of blessing for him, but
Jerome considered it an abuse that mere deacons should perform the
<Laus Cerei>, while bishops and priests bad to remain silent.
Rome re-introduced the rite of the <Lucernarium> about the middle
of the seventh century in the form of the Holy Saturday
"<Benedictio Cerei.>" Although the <Liber Pontificalis> credits
Pope Zosimus (about 417) with the introduction of this blessing of
the candle at Rome, it is more probable that, as his biographer
claims, Pope Theodore (642-649) deserves this honor. The present
rites of the blessing of the fire, of the procession and its
"<Lumen Christi,>" and of the blessing of the Easter candle,
present a fusion of three variants of the original <Lucernarium>
as they had been developed by the different Churches. The <Laus
Cerei> as found in the Roman Missal was perhaps composed in the
fifth century, certainly not later than the seventh. Parts of it
go back to the fourth century. Language, rhythm, and ideas show
the influence of St. Paul. It was formerly ascribed to St.
Augustine.1
STRUCTURE
Two liturgical forms are combined in the structure of the
<Exsultet>: gospel and anaphora (canon). The <Exsultet> is the
proclamation of the beginning of Easter and the invitation to
celebrate the Paschal mysteries; therefore, it is in the form of a
gospel. It is the blessing and oblation of light, a sacrificial
rite; therefore, in the form of an anaphora.
As gospel it is introduced by the same blessing which the
celebrant gives to the deacon before the chanting of the gospel of
the Mass. The term "<Paschale praeconium>" (Paschal praise), used
in this blessing, indicates the nature of the <Exsultet> as the
great song acclaiming the risen Christ. The rubrics ordain that
the faithful stand as for the gospel ("<Surgentibus omnibus, et
stantibus, ut fit ad Evangelium>"). The deacon is clad in a white
dalmatic representing the angel at the tomb who announced the glad
tidings, "He is risen, as he said," and of whom St. Matthew
remarks, "His countenance was like lightning, and his raiment
white as snow" (Matt. 28:3). The <Exsultet> is further introduced
with words alluding to the message of the angel in Bethlehem, and
to the Easter message of the angel at the tomb, and also to the
proclamation of the seventh angel of the Apocalypse. The message
to the shepherds began with the words: "Fear not: for behold, I
bring you good tidings of great joy" (Luke 2:10); the angel at the
tomb said: "Do not be afraid" (Matt. 28:5). In like manner the
herald of the <Paschale Praeconium> begins with an exhortation to
joy, whence the name <Exsultet.> The announcement with the trumpet
by the seventh angel of the Apocalypse, "The kingdoms of this
world are become the kingdom of our Lord and of his Christ" (Apoc.
11:15), is alluded to in the <Exsultet> with the words: "Let the
trumpet of salvation proclaim the victory of so great a king."
Of important influence upon text and structure, moreover, was the
proclamation (<Haggadah>) of the Paschal Supper of the Jews,
contained in the great Hallel (Pss. 112-117), recited by our Lord
and the disciples at the Last Supper (Matt. 26:30). The invitation
to joy of the <Exsultet> is worded after Psalm 117, the last of
the Hallel psalms. Verse 24b of this Psalm, "This is the day which
the Lord has made; we will rejoice and be glad, in it," is
distinctly echoed in the words "<Exsultet . . . Gaudeat . . .
Laetetur>" (synonyms for "rejoice") as well as in the seven-fold
solemn declaration, "This is the night ...." Further, as in the
ritual proclamation of the Passover the benefactions of God at the
Exodus were sung-types of the redemption by Christ-so likewise in
the <Praeconium> three of these events are proclaimed and compared
with the antitype. (Note: The parallelism in structure between the
<Praeconium> and the Reproaches of Good Friday is intended by the
composers. The <Praeconium>, the more ancient composition, has
influenced) the structure of the Reproaches.)
Inasmuch as it is an important sacramental and a symbolic
sacrificial rite, the <Exsultet> is composed, secondly, in the
most solemn liturgical form of an anaphora, or "canon." For this
reason it was also given the name "<Eucharistia Lucernaris>," a
variant of the more ancient term "<Lucernarium.>" Name and
analysis of this <Eucharistia Lucernaris> show that it has
preserved the structure and ideas of an anaphora previous to the
present Roman Canon. Our interpretation of it can follow the
clearly distinguishable parts: <Orate Fratres>, preface,
preconsecratory invocation, oblation, anamnesis, postconsecratory
invocation, great intercession, doxology.
"FRATRES . . . INVOCATE" (Orate Fratres)
In the "<Orate Fratres>" at Mass the offering priest requests the
prayer of the congregation that God may (by consecration) accept
the sacrifice. In the present case the deacon requests the prayer
of the congregated brethren, "<fratres . . . invocate>," that God
may "by the infusion of His light" enable him to celebrate the
praise of this light, "<cerei laudem.>" But not only the
congregation is addressed. An invitation is extended also to the
angels, to the "divine Mysteries," to the earth, and to the
Church, to join in joy and jubilation: "<Exsultet jam>"-let them
rejoice <now>, because it is the time to rejoice, the night and
the hour of the anniversary of the Resurrection, of its re-
enactment. In the invitation to "the heavenly hosts of angels" we
hear an allusion to St. Luke 2:13: "And suddenly there was with
the angel a multitude of the heavenly host praising God."
<Exsaltent divina mysteria>-Let the divine Mysteries rejoice,"
refers without doubt to the eucharistic celebration, which, as the
deacon in the first Christian centuries used to announce at the
moment of consecration, is <the> "Mystery of faith --<Mysterium
fidei.>" The "divine Mysteries shall rejoice," i. e., they shall
joyfully be celebrated, renewing the glory and joy of the first
Easter.
"The trumpet of salvation shall resound" has reference to an Old
Testament type of the <Exsultet.> On the parasceve namely, at the
hour of the evening sacrifice, a sign was given with a trumpet
from the pinnacle of the Temple for the beginning of the slaughter
of the paschal lamb. And' divine Providence ordained that this
same trumpet should proclaim simultaneously the consummation of
the evening sacrifice upon the Cross. The "trumpet of salvation"
refers likewise to the trumpet of the seventh angel in the
Apocalypse who is to proclaim the completion of the kingdom of
Christ. This reference to the final judgment and to the time when
Christ "shall reign forever and ever" (Apoc. 11:15) is evident
from the epithets given to Christ in this passage: "so great a
King . . . <the eternal> King." Thus an eschatological connotation
is added: the Old Testament type points to its antitype in the New
Testament, and both refer to their common antitype in the heavenly
liturgy. The radiance and lightnings and splendor of brightness
about which the earth is rejoicing associate the light of the
<Lucernarium> with the scene of the Resurrection where the angel's
"countenance was like lightning" (Matt. 28:3), as also with the
radiant manifestation of the risen Savior. The terms recall
moreover-- again an eschatological orientation-the luminous cloud
and the lightnings of the second coming. Finally the Church
rejoices over the illumination by the Easter candle as a symbol of
her own supernatural illumination by the risen Christ.
PREFACE
It is this part of the Exsultet which primarily justifies its name
of "<Paschale Praeconium>," i. e., Paschal Praise; for here we
have the solemn proclamation of praise for Christ's glorious
Sacrifice, for the glory of His Resurrection, for the Pasch in
type and antitype.
The theme of this Paean of Praise is proposed in Pauline
terminology (cf. Col. 2:14: "He cancelled the decree against us").
We are called upon to sing the praises of the invisible God the
almighty Father, and of our Lord Jesus Christ who by His work of
Redemption has paid to the eternal Father Adam's debt. This Work
of Redemption (<opus redemptionis>) is proclaimed in its aspects
of type and antitype, with emphasis on the mystery of
Resurrection; it is portrayed in its cause and effect, in its
ultimate and proximate motive. Both cause and effect are declared
by means of seven propositions-corresponding to the seven lamps of
the golden candlestick of the Temple with the seven lights of the
evening sacrifice, corresponding in turn to the seven candles
which were lit from the Easter candle itself (we find this rite
described in <Ordo Romanus I>, eighth century). The Work of
Redemption is announced in the present tense: "This is the
festival of the Pasch . . . in which that true Lamb <is slain>,"
etc., which indicates that it is in full truth being re-presented,
renewed, re-enacted on Easter.
The first three proclamations refer to three types of the night of
Resurrection (implying in each case their realization in the
latter): the night of the Egyptian Pasch, the night of the passage
through the Red Sea, and the night of the journey through the
desert, which was illuminated by the pillar of fire, symbolically
represented by the Easter candle. The remaining four proclamations
refer exclusively to the antitype. The first (or fourth, in the
list of seven) proposes the redemptive work as a whole, as the
physical and spiritual, supernatural illumination of the universe
by Christ. The second (or fifth of the seven) forms the climax in
this part of the Song: "This is the night in which, having burst
through the bonds of death, Christ cloth rise victorious from
hell." That special emphasis is to be attached to this declaration
appears from the fact that to it are added a series of exclamatory
phrases, clothed in vocabulary and ideas from St. Paul, about the
motives of the Redemption (cf. Rom. 8:32; 11:33; I Tim. 3:16). The
<ultimate> motive is expressed in the words: "O wonderful
condescension of mercy! O incomparable predilection of love!"2 "O
truly necessary sin of Adam .... O happy fault ..." suggest the
proximate motive.
After the parenthetical listing of the motives of Redemption the
two final declarations about the night of Resurrection are added.
Number six speaks of the time and hour of the Resurrection, with
an allusion to the second coming of Christ as described in Matt.
24:36 and Mark 13:32. The seventh recalls a prophecy about the
glorious night of Resurrection (an accommodation of Ps. 138:11-
12): "The night shall be enlightened as the day, the night is
light to me in my joy."
Immediately following the seven proclamations concerning the night
of Resurrection and concerning the cause and. motives of
Redemption, seven effects of the supernatural illumination by the
risen Christ, symbolized by the light of the candle, are brief),
enumerated: the holiness of this night 1) banishes crime, 2)
washes away sin, 3) restores innocence to those who have fallen,
4) gives gladness to those who are sad, 5) drives forth hate, 6)
brings peace, and 7) humbles the haughty. So far the Preface.
PRECONSECRATORY INVOCATION
The actual blessing of the candle begins with the insertion of
five grains of blessed incense in the form of a cross, symbolizing
the five wounds in the body of Christ, and the following
invocation. This invocation is directed to the heavenly Father and
asks for acceptance of "the evening sacrifice of this incense."
The words "evening sacrifice," borrowed from the "<sacrificium
vespertinum>" of Ps. 140, obviously link up the Temple evening
sacrifice with this Christian <Lucernarium>. (It should be noted,
that the words <incensi huius>" originally did not refer to the
grains of incense, but to the oblation of the lighted candle
itself. Even in the present context they do not mean exclusively
the grains of incense.) After the invocation for acceptance there
follows the <central act of oblation: the lighting of the candle.>
To the accompaniment of a poetic passage (containing probably a
quotation from Virgil) about the "mother bee," a symbol of the
virginal birth of the Redeemer, the altar candles are then lit
from the Easter candle.
ANAMNESIS
The remembrance prayer of our <Eucharistia Lucernaris>, which
corresponds to the "<Unde et memores>" of the Roman Canon,
commemorates once more the type and antitype of this glorious
Easter night: now, celebrated in symbol, it is being anticipated
in a sacramental; very soon it will be re-enacted in Sacrament.
The double aspect and effect of the miraculous cloud of the Old
Testament-darkness and destruction for the Egyptians, light and
salvation for the Hebrews-is interpreted in this anamnesis as
symbolical of the re-union of body and soul by Resurrection, and
of the glorification of the humanity by the divine Word: "The
night in which things of heaven are joined to those of earth,
things of God to those of man!"
POSTCONSECRATORY INVOCATION
The postconsecratory invocation prays for conservation of the
Easter light "that it may not fail to scatter the darkness of this
night," and for the acceptance of this sacrifice of light by God
"as a sweet savor, that it be mingled with the lights of heaven."
This last phrase recalls the words of the Canon in the <Supplices>
prayer: 'Command these to be carried . . . to Thine altar on
high," and contains an allusion to the Apocalypse text about the
illumination of the heavenly temple and of the city of God by the
Lamb (Apoc 21:23). The invocation concludes with beautiful words
of sublime symbolism. The light of the Easter candle is compared
to the brilliant morning-star Christ, rising in the eucharistic
celebration: sacramental and Sacrament, sacred symbol and sacred
object symbolized are linked up with the natural symbol of the
rising of the "morning-star," or the rising sun. The order of
nature as symbol of the order of grace, the Old Testament rites as
types of the New Testament, the liturgy on earth and the liturgy
of heaven, all these am continually interwoven throughout the
entire composition: "May the morning-star find its flame alight-
that morning-star which knows no setting" (cf. Luke 10:8).
INTERCESSORY PRAYER
In the <Eucharistia Lucernaris>, as in the Antiochene Liturgy, the
great intercession follows the postconsecratory invocation. (There
was only one intercessory prayer in the ancient anaphora: the
division into a preconsecratory and postconsecratory invocation
was introduced into the Roman rite sometime between the fifth and
the end of the sixth century.) The prayer is offered for the
celebrant and the assistants, for the entire clergy, for all the
faithful in union with pope and bishop. It begs for quiet and
peace during Eastertime, for divine protection and guidance. (At
the time of the Holy Roman Empire, a special petition for emperor
and empire was added, asking for peace and heavenly victory for
ruler and people.)
EFFICACY AND EFFECTS
The <Exsultet> is a most solemn sacramental. As symbol of the
eucharistic Sacrifice, it too, analogously to the Eucharist, is
"unto the glory of God and the sanctification of the Church-<ad
laudem et gloriam nominis sui, ad utilitatem quoque nostram
totiusque ecclesiae suae sanctae.>" Its supernatural and temporal
effects upon the faithful am produced "<ex opere operantis
Ecclesiae,>" through the power of the Church's prayer. Since the
effect of a sacramental is dependent upon the intention of the
Church as expressed in the solemnity of the rite and in the terms
of the prayers, the <Exsultet> is without doubt a very great
sacramental, productive of an abundance of spiritual and temporal
graces. It is a sacramental preparation and a disposing for a
happy celebration of Easter, which is to climax in the Easter
Eucharist, the resurrection of the souls-with Christ. "The
sacraments of the New Law, though they take effect <ex opere
operato>, nevertheless produce a "mater effect in proportion as
the dispositions of the recipient are better; therefore, care is
to be taken that <holy Communion be preceded by serious
preparation>, and followed by a suitable thanksgiving (Pius X,
<Decree on Daily Communion>, Dec. 20, 1905).
The actual graces produced by the <Exsultet> are acts of faith in
the Resurrection of Christ, and in its re-enactment in the Easter
celebration, proclaimed and described in such fervent, glowing
colors; acts, moreover, of expectant hope, of reverence and
admiration for the Easter mysteries; acts of gratitude for the
charity and mercy of God, for so great a Sacrifice, for so great a
glory merited for us by the Redeemer (cf. John 17).
The light of the Easter candle "blots out crime, washes away sins,
restores innocence," by forgiving venial sins and temporal
punishment for sins. It "banishes enmities, produces concord,
gives joy to the sorrowful." The prayer for "humbling the haughty"
(literally: bring low the power of empires) refers not merely to
the haughtiness of civil authorities, but also and primarily to
the empire of death, the reign of the prince of this world and his
hosts.
The <Exsultet> has also an abundance of temporal effects, partly
implied already in the seven effects enumerated, partly suggested
in the great intercession, e.g. a quiet and peaceful Eastertime,
free from disturbances of all kind, so that Christians may in
complete tranquillity enjoy the holy season. When the Church asks
God in so solemn a manner on behalf of the faithful that He may
"ever rule and guide and keep them" in His "devoted protection,"
then this special protection of their ways and lives, of their
health and happiness is assured. The <Exsultet> is both wish and
prayer, congratulation and impetration of a blessed, glorious,
joyful, jubilant Easter.
TEXT AND EUCHARISTIC STRUCTURE OF THE EXSULTET
FRATRES . . . INVOCATE (ORATE FRATRES)
Let the angelic choirs of heaven now rejoice; let the divine
Mysteries rejoice; and let the trumpet of salvation sound for the
victory of so great a King. Let the earth also rejoice, made
radiant by such splendor; and, enlightened with the brightness of
the eternal King, let it know that the whole world's darkness is
scattered. Let mother Church, too, rejoice, adorned with the
brightness of so great a light; and may this temple resound with
the loud voices of the people. Wherefore, I beseech you, most dear
<brethren>, who are here present in the wonderful brightness of
this holy light, to <invoke> with me the mercy of almighty God.
That He who has vouchsafed to number me among His levites without
any merit of mine would pour forth His brightness to perfect the
praise of this light. Through Jesus, our Lord ....
PREFACE
It is truly meet and right to proclaim with all affection of heart
and mind and by the service of our voice the God invisible, the
Father everlasting, and His only-begotten Son, our Lord Jesus
Christ, who for us repaid to His eternal Father the debt of Adam,
and by the pitiful shedding of His blood cancelled our ancient
bond of sin. (1) For this is the festival of the Pasch, in which
is slain that true Lamb by whose blood the doorposts of the
faithful are hallowed. (2) This is the night in which Thou didst
first bring out of Egypt our fathers, the children of Israel, and
lead them dry-foot through the Red Sea. (3) This, then, is the
night which cleansed the darkness of sin by the light of the
pillar. (4) This is the night which at this season throughout the
whole world restores to grace and yokes to holiness those that
believe in Christ, detaching them from worldly vice and the
foulness of sin. (5) This is the night in which Christ, having
burst the bonds of death, cloth rise victorious from hell. For it
would have been no boon to be born had we not the boon of being
redeemed. How wonderful the condescension of Thy mercy towards us!
How incomparable the predilection of Thy love! That Thou mightest
ransom Thy slave, Thou gayest up Thine own Son! Oh, truly
necessary was Adam's sin, that was blotted out by the death of
Christ! O happy fault, that was worthy of such and so great a
Redeemer! (6) Oh, how blessed is this night, which alone was
worthy to know the season and hour in which Christ rose again from
hell! (7) This is the night of which it is written: "And the night
shall be enlightened as the day: and the night is light for my
joy." Therefore does the holiness of this night banish crime, wash
away sin, restore innocence to those who have fallen and give
gladness to those who are sad, drive forth hate, bring peace, and
humble haughtiness. (<The deacon fixes the five grains of blessed
incense in the candle in the form of a cross, and proceeds>):
PRECONSECRATORY INVOCATION
In the grace of this night, then, O Father, receive for an evening
sacrifice this burning light, which holy Church renders unto Thee
at the hand of her ministers in the solemn offering of this candle
of wax, wrought by bees. Now we know the glory of this column
which God's bright flame kindles. (THE ACT OF OBLATION: <The
deacon lights the candle.>) Though divided into parts, yet it
suffers no loss from the light which it imparts. For it is fed
from the melted wax which the mother bee wrought for the substance
of this precious lamp. (<The candles on the altar and the lamps of
the church are now lighted.>)
ANAMNESIS
O truly blessed is the night which despoiled the Egyptians and
enriches the Hebrews! The night in which things of heaven are
joined to those of earth, things of God to those of man!
POSTCONSECRATORY INVOCATION
We therefore pray Thee, O Lord, that this candle, which is
hallowed in honor of Thy name; may avail and fail not to scatter
the darkness of this night. May it be received as a sweet: savor
and be mingled with the lights of heaven. May the morning-star
find its flame alight: that morning-star which knows no setting,
which came back from hell and shed its benevolent light upon
mankind.
INTERCESSORY PRAYER
We therefore beseech Thee, O Lord, grant a season of peace at this
time of Easter, grant gladness to us Thy servants, and to all the
clergy, to Thy devout people, and especially to our most blessed
Pope Pius and to our Bishop; deign ever to rule and guide and keep
them under Thy devoted protection ....
DOXOLOGY
Through the same Lord Jesus Christ Thy Son, who with Thee and the
Holy Ghost liveth and reigneth one God; for ever and ever. R.
Amen.
ENDNOTES
1 Cf. Dom Gueranger. <The Liturgical Year. Holy Week> (1897) pp.
558-566; Cardinal Schuster, <The Sacramentary>, Vol. II (London.
1925), pp. 243-255, 290-295.
2 "<O mira pietatis dignatio! O inaestimabilis dilectio
caritatis!>" One of the reasons why St. Augustine has been
credited with the authorship of the Exultet is because of his
parallel exclamation (In Joan.. tr. 26. n. 13) :"<O sacramentum
pietatis! O signum unitatis! O vinculum caritatis!>"-coupled with
an implicit quotation from I Tim. 3:16.
(Taken from the March 23, 1947 issue of "Orate Fratres", published
by "The Liturgical Press.)
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Voice: 703-791-2576
Fax: 703-791-4250
Web:
http://www.ewtn.com
Email address:
[email protected]
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