THE VIGIL OF THE NATIVITY OF THE SAVIOUR (December 24) 

(Taken from True Christmas Spirit, by Fr. Edward J. Sutfin)

Christmas Eve is unique among all vigils. Joyous anticipation fills the hearts of both child and adult, and all the Christian world has tried to express this sentiment in a superabundance of images, customs and traditions. It would be impossible to consider all of them. Not only nations but even individual families have devised splendid little customs to celebrate Christmas. Let us first of all outline briefly the spiritual foundation for these customs as it is found in the Mass, Office and Martyrology of Christmas Eve. The entire liturgy of Christmas Eve is consecrated to the anticipation of the certain and sure arrival of the Saviour: "Today you shall know that the Lord shall come and tomorrow you shall see His glory" (Invitatory of Matins for the Vigil of the Nativity). Throughout Advent we have seen how the preparation for Jesus' coming became more and more precise. Isaias, John the Baptist and the Virgin Mother appeared throughout the season announcing and foretelling the coming of the King. We learn today that Christ according to His human nature is born at Bethlehem of the House of David of the Virgin Mary, and that according to His divine nature He is conceived of the Spirit of holiness, the Son of God and the Second Person of the Trinity. The certitude of His coming is made clear in two images. The first is that of the closed gate of paradise. Since our first parents were cast forth from the earthly paradise the gate has been closed and a cherubim stands guard with flaming sword. The Redeemer alone is able to open this door and enter in. On Christmas Eve we stand before the gate of paradise, and it is for this reason that psalm 23 is the theme of the vigil: "Lift up your gates, O princes, Open wide, eternal gates, That the King of Glory may enter in...." The Introit, Offertory, and Communion of the Mass are entirely consecrated to this image. The second image is that of the Blessed Mother. The last historical development of the season of Advent is expressed in the Gospel of today. The great suffering and doubt of St. Joseph concerning his spouse is allayed by the reassurance of an angel. He who is to be born is not of Joseph but truly of the Holy Spirit: "She shall conceive a child and you shall give Him the name of Jesus (Saviour), for He shall ransom His people of their sins." Since the Vigil of Christmas is a fast day it is only normal that the odor of cooking throughout the house all day long should accentuate our anticipation of the feast. Where is the victory where there is no fight? Even the children should be restrained from nibbling at all the delicacies reserved for Christmas. In our country this day of fast and abstinence is quite difficult. It is truly in the spirit of Advent, and it requires the patience of Job not to celebrate ahead of time. Popular custom has made Christmas Eve a feast day, since the majority of people tend to have parties, exchange presents, and carry on general feasting throughout the eve. Is it asking too much to request the penance of resisting over-anxiety? The anxiety should be there, and so should the spirit of joyful anticipation, but Mother Church still demands a final mortification before we taste of the heavenly joys of Christmas. Perhaps Christmas night would not fall so flat in many families if Christmas Eve were observed as a true vigil. It is our last preparatory offering to the Christ-Child, who accepted the humiliation of the stable at Bethlehem. Culinary art has exceeded itself at this season. Since tomorrow is the feast, the greater portion of the cooking must be done in advance. "Cooking for Christ" and the "Feast Day Cookbook" should be consulted in detail. Swiss "krabeli," Greek "malachrino" (spice cake), and German "lebkuchen" and "stollen" would delight the hearts of all. The very shape of "stollen" is supposed to represent the Christ Child, and the folds on top of the loaf swaddling clothes. "Lebkuchen" or life cake is an excellent reminder of the Bread of Life. Among English recipes are to be found everything from boar's head to plum pudding, with accent upon hot buttered rum and eggnog. Since the vigil is a fast day, fish is in order. Whereas in Brittany the codfish takes the honors of the day, American custom associates piping hot oyster stew with Christmas Eve. Sponge cake or an Italian cream tart would make an excellent dessert, quickly prepared by the older girls. The Polish Christmas Eve supper, called the "wigilia," is perhaps the most complicated culinary celebration of the vigil. "In the homes of that country," the "Feast Day Cook Book" tells us, "stalks of grain are placed in the four corners of the dining room with a prayer for plenty in the years to come. Then bits of hay, symbolic of the manger in Bethlehem, are strewn beneath the tablecloth, which must be hand woven. The youngest child is set to watch for the first star of the evening, and when it appears he runs to tell the rest of the family. Then supper begins, as tradition has ordered it, with the breaking of the "oplatek," a semi-transparent unleavened wafer made in an iron mold and stamped with scenes of the Nativity. Each one at the table breaks off a piece and eats it as a symbol of their unity in Christ...."2 The soups are three in number, followed by three fish dishes accompanied by noodles, cabbage and dumplings. The desserts are also three, one of which is always a fruit compote with twelve dried fruits symbolic of the Twelve Apostles. At the end of the supper, carols are sung and presents are exchanged. The remainder of the food is often given to the animals in the hope that all living things may prosper by the food served in memory of Our Lord's first night on earth. "In Austria on Christmas Eve, every house is filled with the aroma of "fruchtbrot" as it receives the visit of the "anglockler" or bell-ringers, who go from place to place singing carols, sometimes two of their number impersonating Mary and Joseph seeking shelter at the inn. In Germany the Christmas observances go back to the start of Advent, when a wreath is hung, usually from the ceiling of the dining room, and to it a silver star is added each day, and each week a red candle. Also in advance is prepared the "Christstollen" (a long loaf of bread made with dried fruits and citron) as well as the "lebkuchen" and the marzipan, regarded as important holiday foods. On Christmas Eve the family gathers beneath the Advent wreath and sings carols. Then the Christmas tree is lighted and the gifts are distributed."3 The opening of the eternal gates through which the King of Glory may enter is indicated by the wreath on the door of our homes at Christmastide. The Advent wreath, which accompanied the family throughout the season of preparation may be taken down. The violet ribbons are removed, and it is gloriously decorated with white and gold. It is then placed upon the door as a symbol of the welcome of Christ into our city, our home and our hearts. On Christmas Eve the whole house should be strewn with garlands and made ready for the Light of the World. The crib is set in a special place of honor, for tonight the central figure of the Nativity scene is to arrive. The Jews celebrate their feast of lights (Hannukah) during the month of December in honor of the rededication of the Temple. Tonight we celebrate the arrival of the Messias who is the light and life of the world. The liturgy itself has preserved the symbolism of light as representative of the Redeemer, and this is most dramatically brought out in the blessing of the paschal candle at Easter. On Christmas Eve, a huge candle is set up in the home. It was often the custom to surround this candle with a laurel wreath, symbolic of victory over Satan, and then to keep the light burning throughout the holy night and every night during the festival season. Nearly every nation has adopted the Christmas candle. In Ireland the family lights a holly-bedecked candle and prays for the living and the dead. The Ukrainians place their candle in a loaf of bread, reminiscent of the Bread of Life and the Light of the Nations. In South America the candle is sometimes placed in a paper lantern decorated with Nativity scenes. In France the Christmas light often consisted in the molding of three individual candles into one at the base in order to give honor to the Most Holy Trinity. In Germany the Christmas candle was sometimes placed upon the "lichtstock," a wooden pole decorated with evergreens. The pyramid of candles which later became customary was replaced by the Christmas tree during the seventeenth and eighteenth centuries. The Irish are particularly fond of placing a candle in the window. During the English persecutions priests were obliged to go into hiding, and it was the hope of every Irish family to have the refugee come into their home for the celebration of Mass on Christmas Eve. The candle in the window indicated his welcome into their home. When the English authorities requested an explanation of this custom the Irish simply explained that they lit the candles and kept the doors unlocked so that if Mary and Joseph were looking for a place to stay they knew that they would be welcome. This "superstition" was considered harmless by the English, and the Irish were often rewarded by the Real Presence of Christ at Holy Mass. The Christmas fires burning on the peaks of the Alps in central Europe are a colorful sight. As Father Weiser writes: "Like flaming stars they hang in the dark heavens during Holy Night, burning brightly and silently as the farmers from around the mountainsides walk through the winter night down into the valley for midnight Mass. Each person carries a lantern, swinging it to and fro; the night seems alive with hundreds of glow worms converging towards the great light at the foot of the mountains-- the parish church--shining and sparkling, a 'Feast of Lights' indeed. No one who has witnessed this scene on Christmas Eve in Austria, Bavaria or Switzerland will ever forget it."4 This is the evening for the telling of Christmas stories to the children. The collection of Christmas stories in "Christmastide" by William J. Rohrenbeck would serve well both for tonight and throughout the holiday season. During the long evening before the midnight Mass a story could be read. The little Christmas Eve program available from Conception Abbey, Conception, Mo., with its readings from the Martyrology and the Gospel of St. Luke could be enacted. The last preparations of the Christmas tree and crib are made. The close association between the evergreen tree as the symbol of life, and the Christmas candle as the symbol of light should be retained. When the great Ansgar preached Christ to the Vikings he referred to the fir tree as a symbol of the faith, for "it was as high as hope, as wide as love, and bore the sign of the cross on every bough." Instead of exchanging presents and having a little feast during the evening, we should imitate the bountiful "Reveillon" breakfast after the midnight Mass. The fasting is over and the joys of Christmas are at hand; with the Giver of all gifts we extend our gifts and love to family and friends. The singing of hymns and carols is the natural adornment of Christmas customs and stories at home. The great wealth of Christmas carols from many times and many lands should be discovered by American families. Most of these carols have a popular appeal and nearly all of the important ones have been translated into singable English. Many indeed are available in recordings, both in the original tongue and in English. For this reason we have omitted the mention of familiar American and English carols, as well as such hymns and carols as "Silent Night" and "Adeste Fideles"; these are all well known to American homes and shall indeed be fostered by our people. Ancient Latin and foreign carols broaden our understanding of Christmas. They are easily understood by children since they belong to the international treasury of folklore. The children may be given an early appreciation of the universality of the love which all nations have offered to the Infant Saviour. The hymns which are nearest to the heart of the Church as the Bride of the heavenly Spouse are those which are found in her liturgical books. It would be very appropriate, for example, on this holy night to sing the Vesper antiphon, "Jerusalem gaude," followed by the Magnificat of our Blessed Lady on the solemn tone. The Vesper hymn "Jesu Redemptor omnium" reflects a movement of joyous peace which lies at the heart of Christmas. Some of the simpler elements from the Masses of Christmas are easily sung by children. This is clearly seen as we listen to the recordings of Father Hellriegel's choir of children. For example, the English version of the rhythmic fourteenth-century Latin carol called "Quem pastores laudavere" is pleasing to the pure minds of children. It would be totally impossible to mention all of the carols which come from various countries in celebration of Christmas Eve. For Christmas Eve we recommend in particular the following carols: "Come, All Ye Shepherds" (Czech); "Behold a Branch Is Growing," "Sing, O Sing" (German); "Carol of the Children of Bethlehem" (Austrian): and the French carols "Bring Your Torches, Jeannette, Isabelle," "Whence, O Shepherd Maiden" (inspired by the responsory of the second nocturn of the Sunday within the octave of the Nativity), and "Oh, Publish the Glad Story." This last-named song is often executed in Austria, France and the Spanish countries. Father Weiser describes it, saying: "It is a dramatic rendition of the Holy Family's fruitless efforts to find a shelter in Bethlehem. Joseph and Mary, tired and weary, knock at door after door, humbly asking for a place to stay. Realizing that they are poor, the owners refuse their request with harsh words, until the Holy Family finally decide to seek shelter in a stable. Usually the whole performance is sung and often it is followed by a happy ending showing a tableau of the cave with the Nativity scene.... A similar custom is the Spanish "Posada" (the Inn), traditional in South-American countries, especially Mexico. On an evening between December 16 and 24, several neighboring families gather in one house, where they prepare a shrine, handsomely decorated, and beside it a crib with all its traditional figures, but the manger is empty. At night a priest comes to the house, reads prayers and burns incense before the pictures of Mary and Joseph. Then a procession is formed, the two images carried at the head. The group moves through the house, reciting a litany and chanting hymns until it reaches a room on the top floor where a carol is sung in which St. Joseph begs for a shelter. The people stationed within the room respond, refusing St. Joseph's request as part of the carol. The procession then proceeds to the place where the altar has been prepared. Pictures of Joseph and Mary are put in the shrine, venerated with prayer and incense, and all those present are blessed by the priest. Thus the religious part of the "Posada" ends. Then comes a gay party for the adults consisting of games and refreshments, while the children are entertained with the "pinata." This is a fragile clay jar suspended from the ceiling and filled with candy and other goodies. The object is to break the jar with a stick so the contents spill and everybody rushes pell-mell for some of its treasures."5 Should you wish to try this type of Nativity play with your children, an Austrian version may be found in the "Trapp Family Book of Christmas Songs."6 Children love to sing and to light candles. They also love the ringing of bells, and they should be given every opportunity to do so with the arrival of the Saviour at midnight on Holy Night. In many churches the bells are rung during the solemn vigil which precedes the midnight Mass. In other places a concert of chimes and carillon music is rung from all the towers and steeples. There is a quaint medieval custom which is observed in some places in the British Isles. It is symbolic of the renewal of the life of grace which was brought about by the new Adam. One hour before midnight the big bell of the church begins to toll as if for a funeral. This continues for a whole hour, but at the stroke of twelve the joy of the world is expressed by a glorious ringing out of Christmas joy and redemption. The temptation to speak of myriads of other interesting customs which solemnize the vigil is very great. Though a complete account here is impossible, it is our hope that these few suggestions may inflame the imagination of our American families and inspire them to go more deeply into the spiritual meaning and wealth of the Holy Night. Among the Slavic nations, for example, the small children are permitted by their parents to sleep on the floor in a bedding of hay and straw before the midnight Mass. While this practice is scarcely advisable in our own country-- where so many have no access to a rural environment anyway-- parents may wish to permit children to make some small sacrifice of comfort on this night of nights, in order to share in the humble circumstances of the Saviour's birth. After the midnight Mass, as they come home for the "reveillon" around the crib and the Christmas tree to receive their presents, their joy would be even greater, for they would have experienced some little reminder of the sufferings of the Christ Child. St. Gregory Nazianzen has vividly summarized this spirit of the Gospel and of St. Paul: "Let us be as Christ, for Christ is also as we. Let us become gods for His sake, for He also was made man for us. He took upon Himself what was poorer that He might give what was more glorious; He was made poor that we might be enriched by that poverty; He took the form of a servant that we might be set at liberty. He descended that we might be elevated.... Let everyone give all things; let him offer all things to Him who gave Himself as the price of redemption for us and as a recompense for our fault. But he can give nothing as great as when, rightly understanding this mystery he offers himself and becomes for the sake of Him everything which He has become for our sake." (Second nocturn of Easter Sunday.) 7