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ON SATURDAY GOING TO MASS

The concession comes from afar and finds its justification both in an ancient liturgical practice, and because it is dictated by pastoral concern which desires that all the baptized can fulfill the precept of participation in the Holy Mass and approach the table of the Lord.

— Liturgical ministry —

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We need to go back in time and to be precise at 1970, when Gigliola Cinquetti, successful singer at that time, he performed a song that has remained famous, by title: «Going to Mass on Sunday».

Because at that time participation in the Mass it was still a custom well rooted in the culture and faith of the Christian people, at least in Italy. Today, however, we note with dismay the disaffection that has arisen among the baptized regarding participation in the Sunday Eucharist.. It's something that hurts, especially priests, and the reasons are so many that it is not possible to make them the subject of a brief discussion like this.

The Christian Liturgy, both in its fundamental aspects and in the more purely ritual ones, it has always been a sensitive topic, nevertheless sometimes of dispute. Forever, not just today. To cite a striking example, we all remember the apostle Paul's reprimands to the turbulent Corinthians regarding their disorderly participation in the "Lord's Supper" (1Color 11,20-34).

Like then, even today the faithful turn to the priests, in particular those in care of souls, to ask for explanations or further information on some of the aspects that refer to the Liturgy. Among these, a question that is still sometimes asked, concerns the validity of the Saturday evening Eucharist, commonly called: «Pre-holiday mass». A term that is not exactly fitting as we will see, but now usual, since it is in fact a celebration that takes place during the holiday period, according to the indications that the Church has given to the faithful to meet their needs.

We do not take it into consideration here those which are excesses or abuses of the celebration on the Sabbath day. We know that, eg, the so-called Neocatechumenal Communities, they celebrate the Eucharist only on Saturday evening and almost never together with the rest of the parish community. We remember, about that, what the Pastoral Note of the C.E.I. says. The day of the Lord, the 15 July 1984. That is, the Sunday it is also the church day, the day of the Church. A community united in faith and charity is the first sacrament of the Lord's presence among his people. The celebration of the festive Mass must therefore bring together the entire Christian community around the Bishop or those who legitimately represent him in the parishes:

«The group or movement, alone, I am not the assembly: they are part of the Sunday assembly, just as they are part of the Church".

Fundamental pastoral criterion it is therefore the need to ensure a community celebration, which manifests and implements the active participation of the faithful and the variety of ministries, in the unity of that mystical body which is the Church (cf.. no. 9 e 10).

But there are those too, like those we would count among the conservatives, who turn up their noses at the Eucharistic celebration brought forward to the day before Sunday, a celebration or solemnity. It must be remembered that this possibility of evening celebration was established before the Second Vatican Council by Pope Pius XII with the apostolic constitution Christ the Lord the 1953 and then col Motu proprio Holy Communion the 1957, accompanied by a comment by Cardinal Alfredo Ottaviani who expressed himself as follows:

«Thus the beneficial fruit of the Apostolic Constitution has matured Christ the Lord the 6 January 1953, which already opened the doors to a wider possibility for the faithful to nourish themselves with the Bread of life".

The reason why this possibility was granted it was of an exquisitely pastoral nature. The Supreme Pontiff wanted to meet those who for decisive reasons could not participate in the Sunday morning celebration. Like this, taking up the Jewish custom of starting the day from sunset the previous evening - as can be seen in this famous biblical passage of Genesis 1,5b: «And it was evening and it was morning, first day" — the Christian community of the first centuries celebrated the days of solemnities and Sundays starting from the previous evening, with the "first vespers"; that is, with the liturgical prayer connected to the sunset of the previous day. In tal modo, to exemplify, the liturgical day of Sunday begins with the first vespers which are celebrated on Saturday evening. That's why since 1953, thanks to the apostolic constitution of Pope Pius XII, on Saturday afternoon it was possible to celebrate in addition to the first vespers, also the Sunday Eucharistic liturgy, thus giving greater availability of time to fulfill the festive precept and be able to celebrate the Lord's Day.

On validity, so, of the Mass celebrated on Saturday vespers or a solemnity, there is nothing to complain about. The rule that applies, as with all other things, is to follow what the Church tells us, since certain choices or decisions are always the result of careful reflection and thoughtfulness. In this way the possibility of celebrating the festive Mass on Saturday vespers has become the norm of the Church, as we read in the Code of Canon Law in the canon 1248, § 1:

«Whoever assists it wherever it is celebrated in the Catholic rite satisfies the precept of participating in the Mass, or on the same holiday day, or in the vespers of the previous day".

It follows that the possibility of fulfilling the festive precept, also starting from vespers of the day preceding the feast, it is no longer linked to a faculty granted by the Holy See to the bishop and by him to the parish priests, for certain Masses - the so-called "pre-holiday masses" - but it is a right recognized to every faithful and extends to any Mass celebrated on Saturday vespers or feast eve. We also find the words of the Code identical in the Catechism of the Catholic Church at number 2180 with the necessary premise: «On Sundays and other holy days of obligation, the faithful are obliged to participate in Mass».

To the Italian faithful the bishops in the aforementioned pastoral note The day of the Lord the 1984, give the following indication: «Liturgically the a holiday it begins with the first vespers of the day before the feast; like this on Saturday evening, from a liturgical point of view, it's already Sunday" (n. 34).

As is obvious, Sunday is the day par excellence for the Christian, day that commemorates the Resurrection of Christ and in itself irreplaceable. In fact, this is what the Catechism says about the number 2185: «During Sundays and other public holidays, the faithful will abstain from dedicating themselves to work or activities that impede the worship due to God, the joy proper to the day of the Lord, the practice of works of mercy and the necessary relaxation of mind and body".

With the possibility of participating in the Saturday evening celebration evidently something of what the Catechism indicated above is lost, at least three of the four characteristics of Christian Sunday. Ma, as seen, the concession comes from afar and finds its justification both in an ancient liturgical practice, and because it is dictated by pastoral concern which desires that all the baptized can fulfill the precept of participation in the Holy Mass and approach the table of the Lord.

Florence, 20 December 2025

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ON SATURDAY GOING TO MASS

This concession has its roots in an ancient liturgical praxis and finds its justification in both tradition and pastoral care., who desires that all the baptized be able to comply with the precept of participation in the Holy Mass and approach the Lord's table.

— Liturgical pastoral care —

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A famous Italian singer, Gigliola Cinquetti, Also well known in several Latin American countries for her songs translated into Spanish. (example of a famous song: HERE) performed in 1971 a song that became famous: On Sunday when going to Mass.

This is explained because at that time participation in the Holy Mass was still a custom deeply rooted in the culture and faith of the Christian people., at least in Italy. Hoy, instead, We note with regret the detachment that has been generated among many baptized with respect to participation in the Sunday Eucharist. It is a reality that causes suffering, particularly among priests, and whose causes are so numerous and complex that they cannot be adequately addressed in a brief reflection like this one..

The Christian Liturgy, both in its fundamental aspects and in the more properly ritual ones, has always been a delicate area and, on many occasions, reason for discussion. That's how it's always been, not only in our days. Just remember, as a significant example, the apostle Paul's stern admonitions to the turbulent Corinthian community regarding their disorderly participation in the "Lord's Supper" (cf. 1 Color 11,20-34).

like then, Also today, the faithful turn to priests — particularly those dedicated to the pastoral care of souls — to ask for clarification or further elaboration on some aspects related to the Liturgy.. Among these queries, A question that is still sometimes raised is the validity of the Eucharist celebrated on Saturday afternoon., commonly called "pre-festive Mass". An expression not entirely appropriate, as we will see, but already in regular use, since it is actually a celebration that takes place within the festive time, in accordance with the instructions that the Church has given to the faithful to respond to their needs.

The fundamental pastoral criterion is, therefore, the requirement to ensure a community celebration that manifests and realizes the active participation of the faithful and the diversity of the ministries, in the unity of that mystical Body that is the Church (cf. NN. 9 and 10).

But there are also those who — among whom we could count the so-called conservatives — express their displeasure at the early Eucharistic celebration on the day preceding Sunday, to a party or a solemnity. It is worth remembering that this possibility of evening celebration was instituted before the Second Vatican Council by Pope Pius XII., through the Apostolic Constitution Christ the Lord from 1953, and later with the Motu proprio Holy Communion from 1957, accompanied by a commentary by Cardinal Alfredo Ottaviani, who expressed himself in these terms:

«Thus the beneficial fruit of the Apostolic Constitution has ripened Christ the Lord the 6 January 1953, "which already opened the doors to a broader possibility for the faithful to be nourished by the Bread of life.".

The reason why this possibility was granted was strictly pastoral in nature. The Supreme Pontiff wanted to go out to meet those faithful who, for serious reasons, They could not participate in the Sunday morning celebration. Thus, resuming the Jewish usage of starting the day at sunset of the previous afternoon - as can be seen in the well-known biblical passage of Genesis 1:5b: «And there was the evening and there was the morning: first day" —, The Christian community of the first centuries celebrated solemnities and Sundays starting the previous afternoon, with the so-called "first eves", that is to say, with the liturgical prayer linked to the sunset of the preceding day.

So, as an example, The liturgical day of Sunday begins with First Vespers celebrated on Saturday afternoon. For this reason, from 1953, thanks to the Apostolic Constitution of Pius XII, it has been possible to celebrate on Saturday afternoon — in addition to the first vespers — also the Sunday Eucharistic liturgy, thus offering greater availability of time to comply with the festive obligation and celebrate the Lord's Day.

In regards, therefore, to the validity of the Mass celebrated on Saturday evening or on the eve of a solemnity, there is no objection. The rule that governs, as in all other matters, is to follow what the Church indicates, since certain decisions and provisions are always the result of careful and considered reflection. Thus, The possibility of celebrating the festive Mass on Saturday evening has become the norm of the Church, as we read in the Code of Canon Law, in the canon 1248, § 1:

«Whoever attends it wherever it is celebrated in the Catholic rite fulfills the precept of participating in the Mass., either on the same day of the party, either in the afternoon of the preceding day".

From this it follows that the possibility of complying with the festive precept, even from the vespro the day before the party, It is no longer linked to a faculty granted by the Holy See to the bishop and by him to the parish priests for certain celebrations - the so-called "pre-festive masses" -, but constitutes a right recognized by all the faithful and extends to any Mass celebrated on Saturday evening or on the eve of a festival.. The words of the Code of Canon Law are also reproduced identically in the Catechism of the Catholic Church, in the number 2180, with the proper premise:

«Sunday and other holy days of obligation, "The faithful have the obligation to participate in the Mass.".

To the Italian faithful, the bishops, in the aforementioned Pastoral Note The day of the Lord from 1984, offer the following indication: «Liturgically the a holiday begins with the first vespers of the day preceding the festival; for it, Saturday afternoon, from the liturgical point of view, It's already Sunday" (n. 34).

As is evident, Sunday is the day par excellence for the Christian, the day that commemorates the Resurrection of Christ and that, in himself, is irreplaceable. This is what the Catechism states in number 2185:

«The Christian faithful remember the resurrection of the Lord and fulfill their Easter commitment to the Church on the day called the Lord's Day or Sunday., when they gather in an assembly to hear the Word of God and participate in the Eucharist, commemorate the Passion, the Resurrection and the glorious coming of the Lord Jesus, and they give thanks to God who has transfigured them into his beloved Son."

With the possibility of participating in the evening celebration of Saturday you lose, evidently, something that the Catechism has just indicated, at least three of the four characteristics of the Christian Sunday. However, as seen, This concession has its roots in an ancient liturgical praxis and finds its justification both in tradition and in pastoral care., who desires that all the baptized be able to comply with the precept of participation in the Holy Mass and approach the Lord's table.

Florence, 20 December 2025

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GOING TO MASS ON SATURDAY

This concession has deep historical roots and finds its justification both in an ancient liturgical practice and in a pastoral concern aimed at ensuring that all the baptised are able to fulfil the obligation of participating in Holy Mass and to approach the table of the Lord.

— Liturgical pastoral —

.

.

In 1971, the well-known Italian singer Gigliola Cinquetti performed a song that would become widely popular: Going to Mass on Sunday (On Sunday, Going to Mass).

At that time, participation in Mass was still a deeply rooted custom in the culture and faith of the Christian people, at least in Italy. Today, instead, we observe with dismay the growing lack of love among the baptised for participation in the Sunday Eucharist. This is something that causes suffering, especially to priests, and the reasons are so numerous that it is impossible to address them adequately in a brief reflection such as this.

Christian liturgy, both in its fundamental aspects and in its more strictly ritual ones, has always been a sensitive topic and, at times, even a matter of dispute — not only today, but always. As a striking example, we all recall the rebukes addressed by the Apostle Paul to the turbulent Corinthians regarding their disorderly participation in the “Lord’s Supper” (cf. 1 Color 11:20–34).

Just as in those times, even today the faithful turn to priests — especially those engaged in pastoral care — to ask for explanations or deeper insight into certain aspects related to the liturgy. Among these, a question that is still sometimes raised concerns the validity of the Eucharist celebrated on Saturday evening, commonly referred to as the “anticipated Mass” or “Saturday evening Mass”.

This terminology, as we shall see, is not entirely precise, though it has become customary, since in reality this celebration takes place within the festive time itself, according to the indications given by the Church in order to meet the needs of the faithful.

We shall not consider here the excesses or abuses that may occur in celebrations held on Saturday. It is well known, for example, that the so-called Neocatechumenal Communities celebrate the Eucharist exclusively on Saturday evening and only rarely together with the rest of the parish community. In this regard, it is worth recalling what the Italian Episcopal Conference stated in its pastoral note The day of the Lord (The Day of the Lord) of 15 July 1984. The document recalls that the Sunday is also the church day, the day of the Church. A community gathered in faith and charity is the first sacrament of the Lord’s presence in its midst. For this reason, the celebration of the Sunday Eucharist should see the entire Christian community gathered around the Bishop, or around those who legitimately represent him in the parishes:

“A group or a movement, taken by itself, is not the assembly; it is part of the Sunday assembly, just as it is part of the Church.”

A fundamental pastoral criterion, therefore, is the need to ensure a communitarian celebration, one that manifests and actualises the active participation of the faithful and the variety of ministries, within the unity of that Mystical Body which is the Church (cf. nos. 9-10).

There are also those — whom we might classify among the more conservative — who look askance at the Eucharistic celebration anticipated on the day preceding Sunday, a feast, or a solemnity. It must be recalled, however, that this possibility of an evening celebration was instituted before the Second Vatican Council by H.H. Pius XII, first with the Apostolic Constitution Christ the Lord in 1953, and later with the Motu proprio Holy Communion in 1957, accompanied by a commentary from Cardinal Alfredo Ottaviani, who expressed himself as follows:

“Thus the beneficial fruit of the Apostolic Constitution Christ the Lord of 6 January 1953 has matured, opening the door to a broader possibility for the faithful to nourish themselves with the Bread of Life.”

The reason for granting this possibility was purely pastoral in nature. The Supreme Pontiff wished to meet the needs of those who, for compelling reasons, were unable to participate in the Sunday morning celebration. Thus, by drawing upon the Jewish practice of beginning the day at sunset on the preceding evening — as can be observed in the well-known biblical passage from Genesis 1:5b, “And there was evening and there was morning, the first day” — the Christian community of the early centuries celebrated Sundays and solemnities beginning on the previous evening with the First Vespers, that is, with the liturgical prayer associated with the sunset of the preceding day.

In this way, to give an example, the liturgical day of Sunday begins with First Vespers celebrated on Saturday evening. This is why, beginning in 1953, thanks to the Apostolic Constitution of Pope Pius XII, it became possible to celebrate not only First Vespers on Saturday afternoon, but also the Sunday Eucharistic liturgy itself, thus providing greater availability of time to fulfil the festive precept and to celebrate the Lord’s Day.

As for the validity of the Mass celebrated on the evening of Saturday or on the vigil of a solemnity, there is nothing to object. The rule that applies — as in all other matters — is to follow what the Church teaches, since certain choices or decisions are always the fruit of careful reflection and prudent consideration. In this way, the possibility of celebrating the festive Mass on Saturday evening has become a norm of the Church, as we read in the Code of Canon Law, canon 1248 § 1:

“The precept of participating in the Mass is satisfied by one who attends a Mass celebrated anywhere in a Catholic rite either on the feast day itself or on the evening of the preceding day.”

It follows that the possibility of fulfilling the festive precept starting from the evening of the day preceding the feast is no longer linked to a faculty granted by the Holy See to the bishop and by him to parish priests for specific celebrations — the so-called “anticipated Masses” — but is a right recognised for every member of the faithful, and it extends to any Mass celebrated on the evening of Saturday or on the vigil of a feast.

The wording of the Code is reproduced verbatim in the Catechism of the Catholic Church at no. 2180, with the necessary premise: “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass.”

To the Italian faithful, the bishops, in the aforementioned Pastoral Note The Day of the Lord of 1984, give the following indication:

“Liturgically, the a holiday begins with First Vespers on the day preceding the feast; thus Saturday evening, from a liturgical point of view, is already Sunday” (no. 34).

As is obvious, Sunday is the day par excellence for the Christian, the day that commemorates the Resurrection of Christ and is, in itself, irreplaceable. Thus the Catechism states at no. 2185:

«On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord’s Day, the performance of the works of mercy, and the appropriate relaxation of mind and body. Family needs or important social service can legitimately excuse from the obligation of Sunday rest. The faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health».

As is evident, Sunday remains the Christian day par excellence, the day that commemorates the Resurrection of Christ and is, by its very nature, irreplaceable. Precisely for this reason, the Church teaches that on Sundays and other holy days of obligation the faithful are called to refrain from activities that hinder the worship due to God, the joy proper to the Lord’s Day, the practice of works of mercy, and the necessary rest of mind and body.

With the possibility of participating in the Saturday evening celebration, it is clear that something of what characterises the Christian Sunday may be diminished — at least three of its defining elements. Nevertheless, as we have seen, this concession has deep historical roots and finds its justification both in an ancient liturgical practice and in a pastoral concern aimed at ensuring that all the baptised are able to fulfil the obligation of participating in Holy Mass and to approach the table of the Lord.

Florence, 20 December 2025

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