Question about Sunday Liturgy Attendance

[justme]

Lets say that I am a Ukrainian Greek Catholic.

I miss my parish Sunday Divine Liturgy for a legitimate reason.

I know that I may fulfill my “obligation” by attending Liturgy in any Catholic rite but. . .

Am I required to go to another rites Liturgy if my parish does not have another Liturgy for the day?

 

[ConstantineTG]

Lets say that I am a Ukrainian Greek Catholic.

I miss my parish Sunday Divine Liturgy for a legitimate reason.

I know that I may fulfill my “obligation” by attending Liturgy in any Catholic rite but. . .

Am I required to go to another rites Liturgy if my parish does not have another Liturgy for the day?

Yes, if you can. If you cannot, there is some prayers that you can pray “in lieu” if Liturgy. But note that this is not meant to replace Liturgy every week, but only in days that you really cannot make it. I forgot what it is called, someone smarter than me will come in and tell you what it is.

 

[justme]

Yes, if you can. If you cannot, there is some prayers that you can pray “in lieu” if Liturgy. But note that this is not meant to replace Liturgy every week, but only in days that you really cannot make it. I forgot what it is called, someone smarter than me will come in and tell you what it is.

Can you provide a source that says that I must attend another rite’s Liturgy to fulfill my “obligation”?

 

[ByzCathCantor]

Can you provide a source that says that I must attend another rite’s Liturgy to fulfill my “obligation”?

It’s not a “must”, but a “may”. We are bound by the canons of our own canonical Church, and in the case of the Eastern Churches, by the norms of Particular Law of our own Church.

Are you a Ukrainian Greek Catholic?

 

[malphono]

From the CCEO (emphasis added):

Canon 881 - §1. The Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescriptions or legitimate customs of their own Church sui iuris, in the celebration of the divine praises.
§2. In order for the Christian faithful to fulfill this obligation more easily, the available time runs from the evening of the vigil until the end of the Sunday or feast day.

 

[ConstantineTG]

Can you provide a source that says that I must attend another rite’s Liturgy to fulfill my “obligation”?

Your priest. Go ask him.

 

[Vico]

Lets say that I am a Ukrainian Greek Catholic.

I miss my parish Sunday Divine Liturgy for a legitimate reason.

I know that I may fulfill my “obligation” by attending Liturgy in any Catholic rite but. . .

Am I required to go to another rites Liturgy if my parish does not have another Liturgy for the day?

Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches (1996) 64. Feast days

Can. 881 § 1 of the Code of Canons of the Eastern Churches declares that “the Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescriptions or legitimate customs of their own Church , in the celebration of the divine praises,” and § 2 completes it, adding that “in order for the Christian faithful to fulfill this obligation more easily, the available time runs from the evening of the vigil until the end of the Sunday or feast day.” The Code of Canons of the Eastern Churches thus provides for the possibility, inspired by n. 15 of the , to satisfy the precept of Sunday either by participating in the Divine Liturgy, or by taking part in the Divine Office. Such a possibility emphasizes the importance of the Divine Office, and in a certain way renders concretely possible its correct celebration, at the proper hours, and in such a way that the texts correspond fully to the time in which they are celebrated. In fact, the daily cycle begins with Vespers and is extended into the night to culminate in the morning with the Divine Liturgy or Oblation. To celebrate the various parts of the Divine Office in times other than those foreseen by the entire structure of the text risks destroying the equilibrium of the different parts and diminishing the fullness of the eucharistic mystery, for which they are a preparation and of which they are a continuation. Authentic liturgical pastoral theology must bear in mind the whole of the problems and not be limited to simply imitating Western practice. The immediate fonts for restoring the usage should be the prescriptions of the liturgical books published according to the authentic traditions of the different Churches.

1. The liturgical year …

On these feasts, the Christian faithful are bound by obligation to participate in the divine worship and to abstain from the activities which might impede such participation.[36]

[36] Cf. CCEO can. 881.
byzcath.org/index.php/resources-mainmenu-63/document-library-mainmenu-97/296?task=view CCEO Canon 881

1. The Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescriptions or legitimate customs of their own Church sui iuris, in the celebration of the divine praises.
2. In order for the Christian faithful to fulfill this obligation more easily, the available time runs from the evening of the vigil until the end of the Sunday or feast day.
3. The Christian faithful are strongly recommended to receive the Divine Eucharist on these days and indeed more frequently, even daily.
4. The Christian faithful should abstain from those labors or business matters which impede the worship to be rendered to God, the joy which is proper to the Lord’s day, or to the proper relaxation of mind and body.

DIRECTORY FOR THE APPLICATION OF PRINCIPLES AND NORMS ON ECUMENISM

1. Since the celebration of the Eucharist on the Lord’s Day is the foundation and centre of the whole liturgical year, 120 Catholics—but those of Eastern Churches according to their own Law 121—are obliged to attend Mass on that day and on days of precept. 122 It is not advisable therefore to organize ecumenical services on Sundays, and it must be remembered that even when Catholics participate in ecumenical services or in services of other Churches and ecclesial Communities, the obligation of participating at Mass on these days remains.

120 Cf. SC, n. 106.
121 Cf. CCEO, can. 881, 1; CIC, can. 1247.
122 Cf. CIC, can. 1247; CCEO, can. 881, 1.

vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html

 

[justme]

Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches (1996)
64. Feast days

Can. 881 § 1 of the Code of Canons of the Eastern Churches declares that “the Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescriptions or legitimate customs of their own Church , in the celebration of the divine praises,” and § 2 completes it, adding that “in order for the Christian faithful to fulfill this obligation more easily, the available time runs from the evening of the vigil until the end of the Sunday or feast day.” The Code of Canons of the Eastern Churches thus provides for the possibility, inspired by n. 15 of the , to satisfy the precept of Sunday either by participating in the Divine Liturgy, or by taking part in the Divine Office. Such a possibility emphasizes the importance of the Divine Office, and in a certain way renders concretely possible its correct celebration, at the proper hours, and in such a way that the texts correspond fully to the time in which they are celebrated. In fact, the daily cycle begins with Vespers and is extended into the night to culminate in the morning with the Divine Liturgy or Oblation. To celebrate the various parts of the Divine Office in times other than those foreseen by the entire structure of the text risks destroying the equilibrium of the different parts and diminishing the fullness of the eucharistic mystery, for which they are a preparation and of which they are a continuation. Authentic liturgical pastoral theology must bear in mind the whole of the problems and not be limited to simply imitating Western practice. The immediate fonts for restoring the usage should be the prescriptions of the liturgical books published according to the authentic traditions of the different Churches.

1. The liturgical year …

On these feasts, the Christian faithful are bound by obligation to participate in the divine worship and to abstain from the activities which might impede such participation.[36]

[36] Cf. CCEO can. 881.
byzcath.org/index.php/resources-mainmenu-63/document-library-mainmenu-97/296?task=view
CCEO Canon 881

1. The Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescriptions or legitimate customs of their own Church sui iuris, in the celebration of the divine praises.
2. In order for the Christian faithful to fulfill this obligation more easily, the available time runs from the evening of the vigil until the end of the Sunday or feast day.
3. The Christian faithful are strongly recommended to receive the Divine Eucharist on these days and indeed more frequently, even daily.
4. The Christian faithful should abstain from those labors or business matters which impede the worship to be rendered to God, the joy which is proper to the Lord’s day, or to the proper relaxation of mind and body.

DIRECTORY FOR THE APPLICATION OF PRINCIPLES AND NORMS ON ECUMENISM

1. Since the celebration of the Eucharist on the Lord’s Day is the foundation and centre of the whole liturgical year, 120 Catholics—but those of Eastern Churches according to their own Law 121—are obliged to attend Mass on that day and on days of precept. 122 It is not advisable therefore to organize ecumenical services on Sundays, and it must be remembered that even when Catholics participate in ecumenical services or in services of other Churches and ecclesial Communities, the obligation of participating at Mass on these days remains.

120 Cf. SC, n. 106.
121 Cf. CCEO, can. 881, 1; CIC, can. 1247.
122 Cf. CIC, can. 1247; CCEO, can. 881, 1.

vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html

Thank you. It is as I thought. No where does it say that one is obliged to attend a service at another sui iuris Church to filfull this “obligation”.

 

[ConstantineTG]

Thank you. It is as I thought. No where does it say that one is obliged to attend a service at another sui iuris Church to filfull this “obligation”.

“Obligations” are foreign to Eastern thought. We attend Liturgy on Sunday because it is there where we encounter Christ in the Kingdom of Heaven that manifests itself on earth. If we do not go to a Liturgy to any sui juris Church just because there is no legalistic obligation to do so, then we have completely missed the point why we go to Liturgy in our own sui juris in the first place.

 

[twf]

“Obligations” are foreign to Eastern thought. We attend Liturgy on Sunday because it is there where we encounter Christ in the Kingdom of Heaven that manifests itself on earth. If we do not go to a Liturgy to any sui juris Church just because there is no legalistic obligation to do so, then we have completely missed the point why we go to Liturgy in our own sui juris in the first place.

Latin Catholics agree that we should attend mass first and foremost out of love for Christ - but the Church as a “parent” sets certain obligations so that we weak, sinful humans, who are so lazy by nature, will at least meet the bare minimum… we may begin by going through the motions out of “obligation”, but by doing so, the grace of God will begin to work in our hearts and we will begin to fulfill our obligations and then some out of love rather than duty. At least that’s the theory. I understand that Easterners are uncomfortable with the concept of “obligation” when it comes to the liturgy, but if it isn’t an “obligation” (read - requirement), why are Orthodox Christians excommunicated and required to do penance if they miss three consecutive liturgies? (At least that’s what I’ve read).

 

[ConstantineTG]

Latin Catholics agree that we should attend mass first and foremost out of love for Christ - but the Church as a “parent” sets certain obligations so that we weak, sinful humans, who are so lazy by nature, will at least meet the bare minimum… we may begin by going through the motions out of “obligation”, but by doing so, the grace of God will begin to work in our hearts and we will begin to fulfill our obligations and then some out of love rather than duty. At least that’s the theory. I understand that Easterners are uncomfortable with the concept of “obligation” when it comes to the liturgy, but if it isn’t an “obligation” (read - requirement), why are Orthodox Christians excommunicated and required to do penance if they miss three consecutive liturgies? (At least that’s what I’ve read).

Excommunication in Eastern thought is different from the percieved notions that has arisen in the West. Although the RC Church has maintained that excommunication is more therapeutic than a penalty or punishment, most people still think it is.

As noted in earlier discussions about Confession and Communion, from the Eastern point of view it is not committing a sin that removes you from Communion as long as you have the commitment to reform. If you stop coming to Liturgy, it shows a lack of that commitment and therefore the priest would need to get a guarantee from you, through confession, that you are addressing your sins. Excommunication is merely a bar from Communion. And unlike in the West, you don’t need a bishop or a pope to lift such an excommunication.

But again if we go to church only because we have to, then we have completely missed the point of being Christian. If we need to be built up to understand that, then it means we need catechesis first as a catechumen. This should have been fromed either during the time you are seeking to enter the Church, or if you were baptized as a child then your catechesis growing up by the priest and your parents.

 

[5Loaves]

But again if we go to church only because we have to, then we have completely missed the point of being Christian.

According to our fathers among the saints St. Basil the Great and St. John Chrysostom God saw how disinclined we are to get ourselves to worship and so “God gave us music in order to trick us into wanting to worship him.” *

If we need to be built up to understand that, then it means we need catechesis first as a catechumen. This should have been fromed either during the time you are seeking to enter the Church, or if you were baptized as a child then your catechesis growing up by the priest and your parents.

This is why there is such a big emphasis about the family, the domestic Church, as the primary source of catechesis and that for we who have the vocation of marriage it is our first responsibility in that vocation in our role as parents and spouses to make our homes and family lives with spouse and children the source of that experience of the sacramental liturgical world view central to Orthodoxy, and to the Eastern Churches, an emphasis in the Church East and West.

*St. John Chrysostom… in his Exposition on Psalm 42 (“As the deer pants for water”), he says the following:

Because God, seeing that many of the men were being lazy and were coming to the reading of spiritual things with ill-temper and not joyfully putting up with the effort of it, and wanting to make the work more desirable and to guard against the perception of it as work, **God mingled prophecy with melody in order that everybody, being deceived by the form of the melody, might send up the sacred hymns to God with great zeal.**

*In his homily on the first psalm, St. Basil the Great says:

For when the Holy Spirit saw that mankind was ill-inclined toward virtue and that we were heedless of the righteous life because of our inclination to pleasure, what did he do? **He blended the delight of melody with doctrine in order that, through the pleasantness and softness of the sound, we might unawares receive what was useful in the words** according to the practice of wise physicians who, when they give the more bitter drafts to the sick, often smear the rim of the cup with honey. **For this purpose, these harmonious melodies of the psalms have been designed for us**, that those who are of boyish age or wholly youthful in their character, while in appearance they sing, may in reality be educating their souls.

---

Something that the English translation does not quite capture is the interplay of certain Greek words. Our being heedless of the righteous life is expressed as being, in Greek, amelountas, that is, not being melountas or heedful. **The word for “melody” is melōdia, and then the word for “honey” is melē. In other words, because we are amelountas, God gave us melōdia, much as a doctor would give us melē. **The point, ultimately, being that God gave us music in order to trick us into wanting to worship him.

I agree very much with these fathers and see this “trick” of God’s not only very successful in the Byzantine Rite but also in the Latin Church where, although I am not a fan of most music used in many Ordinary Form of the Roman Rite Masses, clearly those hymns of praise have a great draw and brings many to worship Him.

 

[Vico]

Thank you. It is as I thought. No where does it say that one is obliged to attend a service at another sui iuris Church to filfull this “obligation”.

I see it was not clear.

Q. Can you provide a source that says that I must attend another rite’s Liturgy to fulfill my “obligation”?

A. Yes, there are both the sources posted, that says that one must assist a Liturgy (or Vespers, per church traditions) to fulfill the “obligation” as well as the application of CIC Can. 1248 §1 to eastern Catholics. *

• Can. 1248 §1. A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass.

And see p. 98 of Inter-Ecclesial Relations Between Eastern and Latin Catholics: A Canonical-Pastoral Handbook by Dimitri Salachas & Krzysztof Nitkiewicz, English Edition by George Dmitry Gallaro, 2009, 157 pp., ISBN 1-932208-23-2:.“In fact the Latin code includes a number of norms that directly bind eastern Catholics (cc. 111, §1; 112 §2; 214; 372, §2; 383. §2; 450, §1, 476; 479, §2; 518; 535, §2; 846, §2; 923; 991; 1051, §2; 1021; 1109; 1248, §1).”

 

[steve_b]

“Obligations” are foreign to Eastern thought.

Really?
C:

We attend Liturgy on Sunday because it is there where we encounter Christ in the Kingdom of Heaven that manifests itself on earth. If we do not go to a Liturgy to any sui juris Church just because there is no legalistic obligation to do so, then we have completely missed the point why we go to Liturgy in our own sui juris in the first place.

Unless I misunderstand your response,

Consider the following

Heb 10:
23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful; 24 and let us consider how to stir up one another to love and good works, 25not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. 26 For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27* but a fearful prospect of judgment, and a fury of fire which will consume the adversaries. 28* A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. 29* How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace?

Therefore,

neglecting to meet, on “the Day”, i.e. deliberately missing mass / DL, on Sunday

• is already as one can see in scripture, a grave sin. When one sees the consequences for one’s soul, for one who deliberately blows off Mass/DL
• no longer remains a sacrifice for sins for THEM
• fearful prospect of judgement and fury of fire awaits that person
• because that person spurned the son of God, & profaned the blood of the covenant, & outrages the Spirit of grace
• That describes mortal sin.

So the point is, in the passage from Hebrews, going to DL for an Eastern Catholic or Mass for a Western Catholic, on Sunday is not a suggestion, or a point to argue over. It’s the faith. We are to hold fast to that faith without wavering.

As Paul said in Romans, we are to be obedient to the faith we received. If DL isn’t available for an Eastern Catholic, and Mass is available for them, then one can still do what is required. Obedience to faith is NOT legalism. Meeting one’s Spiritual obligations is NOT legalism.

 

[malphono]

The post wasn’t addressed to me, and it is certainly not my intention to get involved in this, but I can’t stand it.

Really?

Yes, really.

… Consider the following

…

Therefore,

neglecting to meet, on “the Day”, i.e. deliberately missing mass / DL, on Sunday

• is already as one can see in scripture, a grave sin. When one sees the consequences for one’s soul, for one who deliberately blows off Mass/DL
• no longer remains a sacrifice for sins for THEM
• fearful prospect of judgement and fury of fire awaits that person
• because that person spurned the son of God, & profaned the blood of the covenant, & outrages the Spirit of grace
• That describes mortal sin.

So the point is, in the passage from Hebrews, going to DL for an Eastern Catholic or Mass for a Western Catholic, on Sunday is not a suggestion, or a point to argue over. It’s the faith. We are to hold fast to that faith without wavering.

As Paul said in Romans, we are to be obedient to the faith we received. If DL isn’t available for an Eastern Catholic, and Mass is available for them, then one can still do what is required. Obedience to faith is NOT legalism. Meeting one’s Spiritual obligations is NOT legalism.

I’ve no idea what’s taught nowadays in the Latin Church, but many, many moons ago there was a distinction between the Divine Commandments and the Commandments (precepts) of the Church. The “Sunday obligation” was always and everywhere one of the “Commandments of the Church” so it seems to me to be rather disingenuous to surreptitiously suggest that it is a “commandment” of Scriptural origin. It isn’t. Even the pre-conciliar Church admitted that it is a man-made rule, (albeit one it carried the “mortal sin” penalty).

It seems to me that the obligation" (or “rule” or “law” or whatever) seems to me to be rather like a parent saying “look kids, you will do [whatever] because I say so and if you don’t I’ll paddle your behind.” The idea in the East & Orient is really quite simple: one attends Mass (or DL or whatever one wants to call it) because one wants to do so. NOT because of an imposed rule.

 

[Elizium23]

Well, that’s nice to know that there is no obligation to Eastern Catholics. What if I am Eastern Catholic and I don’t want to go to Liturgy? Is there some kind of sin attached to sitting home and watching football, or no?

 

[ConstantineTG]

Well, that’s nice to know that there is no obligation to Eastern Catholics. What if I am Eastern Catholic and I don’t want to go to Liturgy? Is there some kind of sin attached to sitting home and watching football, or no?

You remind me of an earlier conversation we had with our priest. It is about people who want to sing Lenten songs during Sundays of Lent. We are on full-on Lent mode during the week, but Sundays are still “little Paschas” and thus is not full-on Lent. We should not sing Lenten songs. But those who grew up in a Latinized environment were asking why we no longer sing Lenten songs during Sundays of Lent. “Is it a sin to sing Lenten songs on Sundays?”

You are not obligated to eat 3 times a day, but you do. Same with Liturgy, we do not see it as something you do because of obligation. You do it because you need it. Just like eating. And just like eating, is it okay to just watch football on Sunday mornings instead? Is it okay to miss a meal? Maybe once, twice, we can get away with it. But eventually we will starve. Going to Liturgy isn’t about sinning if you do not do it.

 

[twf]

You remind me of an earlier conversation we had with our priest. It is about people who want to sing Lenten songs during Sundays of Lent. We are on full-on Lent mode during the week, but Sundays are still “little Paschas” and thus is not full-on Lent. We should not sing Lenten songs. But those who grew up in a Latinized environment were asking why we no longer sing Lenten songs during Sundays of Lent. “Is it a sin to sing Lenten songs on Sundays?”

You are not obligated to eat 3 times a day, but you do. Same with Liturgy, we do not see it as something you do because of obligation. You do it because you need it. Just like eating. And just like eating, is it okay to just watch football on Sunday mornings instead? Is it okay to miss a meal? Maybe once, twice, we can get away with it. But eventually we will starve. Going to Liturgy isn’t about sinning if you do not do it.

Couldn’t you say that about anything though? Why do I avoid fornication? If I fornicate I will spiritually die (starve my soul) and be deprived of heaven. Starving oneself would be sinful from my perspective because Scripture commands us to respect our bodies as temples of the Holy Spirit. St Paul likewise commands us not to stop meeting together (liturgy is the imication). Isn’t it a sin to disobey the apostles? Missing mass is just said - the sin of disobeying our bishops. Why do they command us to attend? So we don’t starve ourselves. A healthy mature Christian will go without needing a command…but a weak brother might need the extra nudge. Just like a teen with an eating disorder might need to be “commanded” by his or her parents so that he or she doesn’t starve.

 

[ByzCathCantor]

We are on full-on Lent mode during the week, but Sundays are still “little Paschas” and thus is not full-on Lent. We should not sing Lenten songs. But those who grew up in a Latinized environment were asking why we no longer sing Lenten songs during Sundays of Lent. “Is it a sin to sing Lenten songs on Sundays?”

While I see aspects of the analogy you are trying to draw, especially with the “punch line” question at the end, I would only comment that the chanting of Lenten Hymns on Sundays during Great Lent is hardly the impact of Latinization in and of itself, but the dearth of traditional Lenten observance may have impacted Sunday worship nonetheless. It is in that regard that I see a connection to Latinization, notwithstanding long custom of singing Lenten Hymns on Sunday and as often as opportunity affords in season, dating back some appreciable time. Remember that the image of the suffering Lord provides great strength to oppressed peoples. That your priest took the time to work to exclude Lenten hymns from Sunday worship and to explain and educate is great, and evidences a real effort to restore traditional praxis.

More to the topic at hand, I agree with your premise that Eastern thought is generally inconsistent with the notion of “obligation”, as a juridical concept. However, our priests remind us that we are bound “morally and spiritually” to adhere to those things that link to the stated Precepts of the Catholic Church (although we’d not often hear it put that way), Sunday / Holy Day attendance and fasting among them. The norms of Particular Law of our Eastern Churches articulates these critical “obligations” in proper context. Failure to do so indicates separation from God, which is something we should first desire (an extension of Theosis as a calling). The separation that occurs, if without good cause, would indeed prompt the need for sacramental Reconciliation in order to restore our own personal Communion with Christ.

A properly formed Eastern Christian would first think of restoring the relationship with God, as opposed to having incurred an instance for punishment for having failed to meet an imposed obligation.

 

[Vico]

The post wasn’t addressed to me, and it is certainly not my intention to get involved in this, but I can’t stand it.

Yes, really.

I’ve no idea what’s taught nowadays in the Latin Church, but many, many moons ago there was a distinction between the Divine Commandments and the Commandments (precepts) of the Church. The “Sunday obligation” was always and everywhere one of the “Commandments of the Church” so it seems to me to be rather disingenuous to surreptitiously suggest that it is a “commandment” of Scriptural origin. It isn’t. Even the pre-conciliar Church admitted that it is a man-made rule, (albeit one it carried the “mortal sin” penalty).

It seems to me that the obligation" (or “rule” or “law” or whatever) seems to me to be rather like a parent saying “look kids, you will do [whatever] because I say so and if you don’t I’ll paddle your behind.” The idea in the East & Orient is really quite simple: one attends Mass (or DL or whatever one wants to call it) because one wants to do so. NOT because of an imposed rule.

Here is the teaching of the Church from the Catechism:
ARTICLE 3
THE THIRD COMMANDMENT

II. THE LORD’S DAY

Sunday-fulfillment of the sabbath 2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ’s Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man’s eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ: [Cf. 1 Cor 10:11] 1166]

Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord’s Day, in which our life is blessed by him and by his death. [St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88]
2176 The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship “as a sign of his universal beneficence to all.” [St. Thomas Aquinas, STh II-II 122, 4] Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.

The Sunday Eucharist

2177 The Sunday celebration of the Lord’s Day and his Eucharist is at the heart of the Church’s life. "Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."110

110 CIC, can. 1246 § 1.
​

vatican.va/archive/ccc_css/archive/catechism/p3s2c1a3.htm