tag:blogger.com,1999:blog-31985237412358011202024-02-19T21:10:59.842-05:00The 2nd AppleMore delicious than ever....blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.comBlogger715125tag:blogger.com,1999:blog-3198523741235801120.post-53807363897082781952018-07-01T15:25:00.004-04:002021-10-15T15:36:41.981-04:00Anna Netrebko & Elina Garanca: Belle nuit, ô nuit d'amour<iframe frameborder="0" height="270" src="https://youtube.com/embed/0u0M4CMq7uI" width="480"></iframe>blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com2tag:blogger.com,1999:blog-3198523741235801120.post-24275462056090150182016-06-01T18:53:00.001-04:002021-10-15T15:44:14.899-04:00The Corpus Christi Alleluia: Caro mea ("My flesh")<div dir="ltr" style="text-align: left;" trbidi="on">
Here's the beautiful Corpus Christi Alleluia, sung at "Mass in the Cathedral of the Most Precious Blood of Our Lord Jesus Christ, City of Westminster, 18 September 2010." <br />
<br />
<iframe frameborder="0" height="360" src="https://youtube.com/embed/9ChJ4XF2al4" style="background-image: url(https://i.ytimg.com/vi/9ChJ4XF2al4/hqdefault.jpg);" width="480"></iframe>
<br />
<br />
<a href="http://www2.cpdl.org/wiki/index.php/Caro_mea_vere_est_cibus">Here</a> are Latin and English words, from <a href="http://www2.cpdl.org/wiki/index.php/Caro_mea_vere_est_cibus">Chapter 6 of John's Gospel</a>:<br />
<blockquote class="tr_bq">
<i>Caro mea vere est cibus: et sanguis meus vere est potus.<br />
Qui manducat meam carnem et bibit meum sanguinem in me manet, et ego in illo[eo].</i><br />
<br />
My flesh is meat indeed, and my blood is drink indeed.<br />
Whoever eats my flesh and drinks my blood abides in me, and I in him.</blockquote>
<br />
Here's the full chant score:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik9n54lP1jVIEv7ev24PVVJMbwPwxyAlfMTzPpNRQDpguVm0rLpC5VmWe-Ln81YmUQgVp5YcIxkebaT9eVZSah_PM51i2bAL6FImOzQk7uhZO3u9h_D8yR4QjzTG9wBdj594q-rmVCFG4/s1600/al_caro_mea.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="392" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik9n54lP1jVIEv7ev24PVVJMbwPwxyAlfMTzPpNRQDpguVm0rLpC5VmWe-Ln81YmUQgVp5YcIxkebaT9eVZSah_PM51i2bAL6FImOzQk7uhZO3u9h_D8yR4QjzTG9wBdj594q-rmVCFG4/s400/al_caro_mea.gif" width="400" /></a></div>
<br />
<br />
This was <a href="http://www.christusrex.org/www2/cantgreg/trid_ss_corporis_christi.html">the Tridentine Alleluia</a> for this feast day as well. <br />
<br />
Dom Dominic Johner, in <a href="https://www.amazon.com/Chants-Vatican-Gradual-Dominic-Johner/dp/B002SDLY98?ie=UTF8&camp=1789&creative=390957&creativeASIN=B002SDLY98&linkCode=as2&redirect=true&ref_=as_li_ss_tl&tag=stblogsorg-20"><i>Chants of the Vatican Gradual</i></a>, writes, about this Alleluia (as he compares it to various other chant Alleluia propers during the church year):<br />
<blockquote class="tr_bq">
With
what earnestness the disciples on the way to Emmaus besought the Lord
to remain with them, for the night was approaching! Here our Saviour
not only gives us the assurance that He will remain <i>with </i>us, but that He will remain <i>in </i>us
when we are united with Him in Holy Communion. Thus the indefectible
Light itself, the Light which can never be dimmed, is within us! Our
souls will be the house where Truth dwells, where falsehood can never
intrude. We shall be filled with the life and strength from which all
the saints, whom we rightly admire, have drawn. Hence He truly is what
our hungering and thirsting soul needs in life and still more in death.
Our present song expresses thanks for these many graces.<br />
<br />
Alleluia with its <i>jubilus</i>
has the form abc; no inner relationship exists between it and the
melody of the verse. Several times during the year we meet this melody:
first, on Corpus Christi; second, on the feast of the Transfiguration;
third, on the feast of St. Lawrence; fourth, on the feast of St.
Michael (second Alleluia); and fifth, on the feast of the Holy Rosary.
In the most ancient manuscripts it is found with the text <i>Laetabitur Justus</i>:
'The just shall rejoice in the Lord, and shall hope in Him: and all
the upright in heart shall be praised." The melody is entirely begotten
of the text, an energetic song of exultation, which leaves this earth
far below it and soars up to the ethereal blue—describing the joy and
the delight of the singer. The original, unfortunately, is no longer
sung. In it the beauty and clarity of the structure, which is psalmodic
in character, is better revealed. Two phrases begin with an intonation
and then have a florid middle cadence. In the first phrase there
follows not a mere recitation on the tenor, but a very ornate melisma
with a repetition; finally comes the closing cadence. The melody of <i>alleluia </i>with its <i>jubilus </i>is
joined to the last words of the verse to form the third phrase. In the
first part of the original an independent thought is expressed: "The
just shall rejoice in the Lord," thus fully justifying the pause on the
dominant after the middle cadence. But b towers above the two a parts. A
brief survey will show the relation between the original composition
and the adaptations mentioned and numbered above.<br />
<br />
<br />
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: medium none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184;">
<tbody>
<tr style="mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td colspan="3" style="border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 467.5pt;" valign="top" width="623"><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">FIRST PART</span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 1;">
<td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;">Intonation</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">Laetabitur</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">1. Caro mea</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">2. Candor est</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">3. Levita</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">4. Concussum</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">5. Solemnitas</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br />
<i style="mso-bidi-font-style: normal;">justus</i><br />
<i style="mso-bidi-font-style: normal;">vere est cibus</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">lucis</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">Laurentius</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">est mare</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">gloriosae</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="mso-spacerun: yes;"> </span>Middle Cadence</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">in Domino</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">et sanguis meus</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">aeternae</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">bonum opus</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">et contremuit</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">Virginis</i></div>
</td>
</tr>
<tr style="mso-yfti-irow: 2;">
<td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;">Florid Melisma</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span>Et
spera-</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">1. vere est potus, qui manducat</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">2. et speculum sine ma-</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">3. opera-</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">4. terra</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">5. Mariae ex semine</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;">Closing Cadence</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">-bit in eo</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">meam carnem</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">-cu-la</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">-tus est</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
[without closing cadence]</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">Abrahae.</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
</tr>
<tr style="mso-yfti-irow: 3;">
<td colspan="3" style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 467.5pt;" valign="top" width="623"><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">SECOND PART</span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 4;">
<td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;">Intonation</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span>et lauda-</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">1. et bibit</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">2. et</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">3. qui per signum</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">4. </i>[irregular]</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">5. ortae</i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;">Middle Cadence</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">-buntur</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">meum</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">imago</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">crucis</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">ubi Archangelus</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">de tribu</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;">Closing Cadence</b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">omnes</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">sanguinem</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">bonitatis</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">caecos</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">Michael descende-<br />
Juda</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
</tr>
<tr style="mso-yfti-irow: 5;">
<td colspan="3" style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 467.5pt;" valign="top" width="623"><div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0in; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 14pt;">THIRD PART</span></b></div>
</td>
</tr>
<tr style="mso-yfti-irow: 6; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: 1pt solid windowtext; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.8pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span>recti corde</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">1. in me manet et ego in eo.</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">2. illius.</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">3. illuminavit.</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">4. -bat de caelo.</i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<i style="mso-bidi-font-style: normal;">5. clara ex stirpe David.</i></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-color: currentcolor windowtext windowtext currentcolor; border-left: none; border-right: solid windowtext 1.0pt; border-style: none solid solid none; border-top: none; border-width: medium 1pt 1pt medium; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 155.85pt;" valign="top" width="208"><div class="MsoNormal" style="line-height: normal; margin-bottom: 0in;">
<br /></div>
</td>
</tr>
</tbody></table>
<br />
<br />
The structure is clearest in the verse <i>Laetabitur</i>.
Of the others, verse 2, that is, that of the feast of the
Transfiguration, bears the closest resemblance. The third also is good.
In 1, a new thought begins with the melisma that is repeated, thus
handicapping the effectiveness of the melody; for its upward surge,
about which there can be no doubt in this type of Alleluia, is thereby
weakened. The third part, whose melody is formed somewhat differently,
does not give the feeling of a finished organic whole in which all
parts are attuned to one another.</blockquote>
<br />
See this post on Chantblog, to compare: <a href="http://chantblog.blogspot.com/2009/08/transfiguration-of-our-lord-jesus.html">The Transfiguration of Our Lord Jesus Christ, August 6: <i>Candor est lucis æternæ</i></a>. I have not posted any of the others as of yet, but you can always check <a href="http://www.christusrex.org/www2/cantgreg/index_eng.html">ChristusRex.org Gregorian Chant</a> to find out more about the ones I haven't worked on yet. <br />
<br />
<br />
Here are all the chant propers for Corpus Christi, <a href="http://www.christusrex.org/www2/cantgreg/missa_ss_corporis_et_sanguinis_christi.html">from the ChristusRex website</a>:<br />
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<b>Ss.mi Corporis et Sanguinis Christi</b></div>
<div style="text-align: center;">
Introitus: Ps. 80, 17 et 2.3.11 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_cibavit_eos.mp3">Cibavit eos</a> (2m34.2s - 904 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/in_cibavit_eos.gif">Score</a> </div>
<div style="text-align: center;">
Graduale: Ps. 144, 15 V 16 <a href="http://www.christusrex.org/www2/cantgreg/cantus/gr_oculi_omnium_sscsc.mp3">Oculi omnium</a> (3m11.5s - 1124 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/gr_oculi_omnium.gif">Score</a> </div>
<div style="text-align: center;">
Alleluia: Io. 6, 56.57 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_caro_mea_cc.mp3">Caro mea</a> (2m21.5s - 830 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_caro_mea.gif">Score</a> </div>
<div style="text-align: center;">
Sequentia: <a href="http://www.christusrex.org/www2/cantgreg/cantus/seq_lauda_sion.mp3">Lauda, Sion</a> (5m49.8s - 2052 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/seq_lauda_sion.gif">Score</a> </div>
<div style="text-align: center;">
Offertorium: Ps. 77, 23.24.25 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_portas_caeli.mp3">Portas cæli</a> (1m35.1s - 576 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_portas_caeli.gif">Score</a> </div>
<div style="text-align: center;">
Communio: </div>
<div style="text-align: center;">
<a href="http://www.christusrex.org/www2/cantgreg/cantus/co_qui_manducat_cc.mp3">Qui manducat</a> (38s - 270 kb) (with fan noises) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_qui_manducat.gif">Score</a> </div>
<div style="text-align: center;">
(anno C) 1 Cor. 11, 24.25 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_hoc_corpus_sscsc.mp3">Hoc corpus</a> (1m02.9s - 370 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_hoc_corpus.gif">Score</a> </div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<br /></div>
Corpus Christi is not an official feast on the Anglican Calendar, but it is observed by many Anglicans. For instance, <a href="https://www.flickr.com/photos/stmvirgin/collections/72157622851132188/">here are some photo albumss from Corpus Christi services</a> - including the procession - at the Flickr page of the Church of St. Mary the Virgin, NYC. <br />
<br />
And <a href="https://www.facebook.com/stmvnyc/posts/1006979559391302">here are photos from this year's observance</a> (on May 29) at their Facebook page. Here are two photos from that collection:<br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjV7HUGLvHv0CVG7Q-L2OHSDwAFEFfRxZj1WluDoTWdeQoomvk3MMSDtYIgySqx322c7samNdU9B5cYG65WkIdl1xhcGzrn8Vf_TD6WmihYOooDPmT8XZKZpGgnHqUcN61XlDa7j6pUWOI/s1600/censing_sacrament.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjV7HUGLvHv0CVG7Q-L2OHSDwAFEFfRxZj1WluDoTWdeQoomvk3MMSDtYIgySqx322c7samNdU9B5cYG65WkIdl1xhcGzrn8Vf_TD6WmihYOooDPmT8XZKZpGgnHqUcN61XlDa7j6pUWOI/s400/censing_sacrament.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Censing the Sacrament</td></tr>
</tbody></table>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJCLOh9LriaOalg5Ae81Qoxt7jZEJ1672akoArrryE4pu4iV8LRUYv5XJOrOY4j8694OBp2zzCiTPfmXx7cL6CG4b1QfceVfG0O1QxvQQ1eF0DranPaGTfuKnKPbtfmlodgCx5En3tvlg/s1600/procession.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJCLOh9LriaOalg5Ae81Qoxt7jZEJ1672akoArrryE4pu4iV8LRUYv5XJOrOY4j8694OBp2zzCiTPfmXx7cL6CG4b1QfceVfG0O1QxvQQ1eF0DranPaGTfuKnKPbtfmlodgCx5En3tvlg/s400/procession.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Procession</td></tr>
</tbody></table>
<br />
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-80536791452755918082016-04-16T16:26:00.001-04:002016-04-16T16:27:17.661-04:00Compline at Arundel Cathedral: Guildford Cathedral Choir (Barry Rose)<div dir="ltr" style="text-align: left;" trbidi="on">
Another wonderful video from <a href="https://www.youtube.com/channel/UCRe52SLVOwCFvd8nKv6-UJg">Archives of Sound</a>;
this time it's Compline for Ordinary Time, sung in English. The full
text of the service was included at the page as well, and I've copied it
in below.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/JJGW3EKMSdA" width="560"></iframe>
<br />
<br />
About the choir and the recording, from the YouTube page:<br />
<blockquote class="tr_bq">
The Lay-clerks of Guildford Cathedral, directed by Barry Rose:<br />
The
Office of Compline, sung in English by the Lay Clerks of Guildford
Cathedral on 25th July 1973, in the Cathedral Church of Our Lady and St
Philip Howard, Arundel, West Sussex.<br />
(Officiant: The Rev.
Prebendary W. D. Kennedy-Bell. Musical director: Barry Rose. It was a
busy day for the men of the choir; a couple of hours earlier, they had
broadcast Vespers live on BBC Radio from the same cathedral, together
with the boys of the choir.)<br />
<br />
"Compline" is the final
church service (or "office") of the day in the Christian tradition of
canonical hours. Compline tends to be a contemplative Office that
emphasizes spiritual peace. In many monasteries it is the custom to
begin the "Great Silence" after Compline, during which the whole
community, including guests, observes silence throughout the night until
the morning service the next day. In the Anglican tradition, Compline
was originally merged with Vespers to form Evening Prayer in the Book of
Common Prayer.</blockquote>
<br />
<br />
Here's the full text for the service:<br />
<blockquote class="tr_bq">
The Lord almighty grant us a quiet night and a perfect end.<br />
Amen.<br />
<br />
Brethren, be sober, be vigilant; because your adversary the devil,<br />
as a roaring lion, walketh about, seeking whom he may devour:<br />
whom resist, steadfast in the faith.<br />
<br />
But thou, O Lord, have mercy upon us.<br />
Thanks be to God.<br />
<br />
O God, make speed to save us.<br />
O Lord, make haste to help us.<br />
<br />
Glory be to the Father, and to the Son,<br />
and to the Holy Ghost;<br />
as it was in the beginning, is now, and ever shall be,<br />
world without end. Amen.<br />
<br />
Praise ye the Lord.<br />
The Lord's name be praised.<br />
<br />
Have mercy upon me, O God,<br />
and hearken unto my prayer.<br />
<br />
Psalm 91:<br />
1. Whoso dwelleth under the defence of the Most High : shall abide under the shadow of the Almighty.<br />
2. I will say unto the Lord, Thou art my hope, and my stronghold : my God, in him will I trust.<br />
3. For he shall deliver thee from the snare of the hunter : and from the noisome pestilence.<br />
4.
He shall defend thee under his wings, and thou shalt be safe under his
feathers : his faithfulness and truth shall be thy shield and buckler.<br />
5. Thou shalt not be afraid for any terror by night : nor for the arrow that flieth by day;<br />
6. For the pestilence that walketh in darkness : nor for the sickness that destroyeth in the noonday.<br />
7. A thousand shall fall beside thee, and ten thousand at thy right hand : but it shall not come nigh thee.<br />
8. Yea, with thine eyes shalt thou behold : and see the reward of the ungodly.<br />
9. For thou, Lord, art my hope : t hou hast set thine house of defence very high.<br />
10. There shall no evil happen unto thee : neither shall any plague come nigh thy dwelling.<br />
11. For he shall give his angels charge over thee : to keep thee in all thy ways.<br />
12. They shall bear thee in their hands : that thou hurt not thy foot against a stone.<br />
13. Thou shalt go upon the lion and adder : the young lion and the dragon shalt thou tread under thy feet.<br />
14. Because he hath set his love upon me, therefore will I deliver him : I will set him up, because he hath known my name.<br />
15. He shall call upon me, and I will hear him : yea, I am with him in trouble; I will deliver him, and bring him to honour.<br />
16. With long life will I satisfy him : and shew him my salvation.<br />
GLORIA<br />
<br />
Have mercy upon me, O God,<br />
and hearken unto my prayer.<br />
<br />
Thou, O Lord, art in the midst of us, and we are called by thy name; leave us not, O Lord our God.<br />
Thanks be to God.<br />
<br />
Into thy hands, O Lord, I commend my spirit.<br />
Into thy hands, O Lord, I commend my spirit.<br />
<br />
For thou hast redeemed me, O Lord, thou God of truth.<br />
I commend my spirit.<br />
<br />
Glory be to the Father, and to the Son, and to the Holy Ghost.<br />
Into thy hands, O Lord, I commend my spirit.<br />
<br />
Hymn:<br />
Before the ending of the day,<br />
Creator of the world we pray,<br />
That with thy wonted favour thou<br />
Wouldst be our guard and keeper now.<br />
From all ill dreams defend our eyes,<br />
From nightly fears and fantasies;<br />
Tread underfoot our ghostly foe,<br />
That no pollution we may know.<br />
O Father, that we ask be done,<br />
Through Jesus Christ, thine only Son;<br />
Who, with the Holy Ghost and thee,<br />
Doth live and reign eternally. Amen.<br />
<br />
Keep me as the apple of an eye.<br />
Hide me under the shadow of thy wings.<br />
<br />
Preserve us, O Lord, while waking,<br />
and guard us while sleeping,<br />
that awake we may watch with Christ,<br />
and asleep we may rest in peace.<br />
<br />
NUNC DIMITTIS<br />
<br />
Preserve us, O Lord, while waking,<br />
and guard us while sleeping,<br />
that awake we may watch with Christ,<br />
and asleep we may rest in peace.<br />
<br />
CREED<br />
<br />
Lord, have mercy upon us.<br />
Christ, have mercy upon us.<br />
Lord, have mercy upon us.<br />
<br />
OUR FATHER<br />
<br />
Blessed art thou, Lord God of our fathers:<br />
to be praised and glorified above all for ever.<br />
<br />
Let us bless the Father, the Son, and the Holy Ghost:<br />
let us praise him and magnify him for ever.<br />
<br />
Blessed art thou, O Lord, in the firmament of heaven:<br />
to be praised and glorified above all for ever.<br />
<br />
The almighty and most merciful Lord guard us and give us his blessing.<br />
Amen.<br />
<br />
CONFESSION<br />
<br />
Wilt thou not turn again and quicken us;<br />
that thy people may rejoice in thee?<br />
<br />
O Lord, shew thy mercy upon us;<br />
and grant us thy salvation.<br />
<br />
Vouchsafe, O Lord, to keep us this night without sin;<br />
O Lord, have mercy upon us, have mercy upon us.<br />
<br />
O Lord, hear our prayer;<br />
and let our cry come unto thee.<br />
<br />
COLLECTS<br />
<br />
We will lay us down in peace and take our rest.<br />
For it is thou, Lord, only that makest us dwell in safety.<br />
<br />
The Lord be with you<br />
and with thy spirit.<br />
<br />
Let us bless the Lord.<br />
Thanks be to God.<br />
<br />
The almighty and merciful Lord,<br />
the Father, the Son and the Holy Ghost,<br />
bless us and preserve us.<br />
<br />
Amen.</blockquote>
</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-71382779257080842712016-03-20T19:57:00.000-04:002016-03-21T11:33:18.230-04:00Video: The Palm Sunday Liturgy at Trinity NYC, 2016<div dir="ltr" style="text-align: left;" trbidi="on">
From <a href="https://www.blogger.com/The%20Liturgy%20of%20the%20Passion%20and%20the%20Eucharist:%20the%20traditional%20scripture%20text%20from%20the%20Gospel%20of%20Luke%20%28Luke%2022:14%E2%80%9323:56%29%20will%20be%20used%20in%20the%20reading%20of%20the%20Passion,%20which%20will%20be%20chanted%20in%20an%20improvisational%20style%20by%20members%20of%20the%20Choir%20of%20Trinity%20Wall%20Street,%20with%20participation%20by%20the%20congregation%20in%20a%20sung%20refrain.%E2%80%A8%E2%80%A8%20Music%20also%20provided%20by%20the%20Trinity%20Youth%20Chorus%20and%20the%20Family%20Choir.">the Trinity website</a>: <br />
<blockquote class="tr_bq">
The
Liturgy of the Passion and the Eucharist: the traditional scripture
text from the Gospel of Luke (Luke 22:14–23:56) will be used in the
reading of the Passion, which will be chanted in an improvisational
style by members of the Choir of Trinity Wall Street, with participation
by the congregation in a sung refrain. Music also provided by the
Trinity Youth Chorus and the Family Choir. </blockquote>
<br />
In an interesting touch, a shortened and dissonantly-harmonized version of Fortunatus' <i>The Royal Banners Forward Go</i> is sung as an introduction to St. Luke's Passion; the singing of the Passion itself begins at 15:55.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="395" mozallowfullscreen="" src="https://cdnapisec.kaltura.com/p/1872661/sp/187266100/embedIframeJs/uiconf_id/29298261/partner_id/1872661?iframeembed=true&playerId=kaltura_player_29298261&entry_id=0_1ok3906x&flashvars[streamerType]=auto" webkitallowfullscreen="" width="560"></iframe>
</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-63652458714787175112016-03-01T11:13:00.002-05:002016-03-01T13:34:52.979-05:00"Five paths of repentance"<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
This is the second reading at <a href="http://divineoffice.org/ord-w21-tue-or/">Mattins of Tuesday in the Third Week of Lent</a>:<br />
<blockquote class="tr_bq">
Would you like me to list also the paths of repentance? They are numerous and quite varied, and all lead to heaven.<br />
<br />
A
first path of repentance is the condemnation of your own sins: Be the
first to admit your sins and you will be justified. For this reason,
too, the prophet wrote: I said: I will accuse myself of my sins to the
Lord, and you forgave the wickedness of my heart. Therefore, you too
should condemn your own sins; that will be enough reason for the Lord to
forgive you, for a man who condemns his own sins is slower to commit
them again. Rouse your conscience to accuse you within your own house,
lest it become your accuser before the judgment seat of the Lord.<br />
<br />
That,
then, is one very good path of repentance. Another and no less valuable
one is to put out of our minds the harm done us by our enemies, in
order to master our anger, and to forgive our fellow servants’ sins
against us. Then our own sins against the Lord will be forgiven us. Thus
you have another way to atone for sin: For if you forgive your debtors,
your heavenly Father will forgive you.<br />
<br />
Do you want to know of a third path? It consists of prayer that is fervent, careful and comes from the heart.<br />
<br />
If you want to hear of a fourth, I will mention almsgiving, whose power is great and far-reaching.<br />
<br />
If,
moreover, a man lives a modest, humble life, that, no less than the
other things I have mentioned, takes sin away. Proof of this is the
tax-collector who had no good deeds to mention, but offered his humility
instead and was relieved of a heavy burden of sins.<br />
<br />
Thus
I have shown you five paths of repentance; condemnation of your own
sins, forgiveness of our neighbor’s sins against us, prayer, almsgiving
and humility.<br />
<br />
Do not be idle, then, but walk daily in
all these paths; they are easy, and you cannot plead your poverty. For,
though you live out your life amid great need, you can always set aside
your wrath, be humble, pray diligently and condemn your own sins;
poverty is no hindrance. Poverty is not an obstacle to our carrying out
the Lord’s bidding, even when it comes to that path of repentance which
involves giving money (almsgiving, I mean). The widow proved that when
she put her two mites into the box!<br />
<br />
Now that we have
learned how to heal these wounds of ours, let us apply the cures. Then,
when we have regained genuine health, we can approach the holy table
with confidence, go gloriously to meet Christ, the king of glory, and
attain the eternal blessings through the grace, mercy and kindness of
Jesus Christ, our Lord.</blockquote>
<br />
The text is taken from one of John Chrysostom's homilies, I'm sorry to
say. I just cannot stand him - but he's exactly right about this. </div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-41901775787673861112016-01-07T10:00:00.000-05:002016-01-07T10:00:13.535-05:00Tria sunt munera at Cologne Cathedral<div dir="ltr" style="text-align: left;" trbidi="on">
The YouTube header says "Pontifical Mass for the 21st Sunday in
Ordinary Time." Scott brought this to my attention in a comment on my
previous post, <a href="http://chantblog.blogspot.com/2016/01/epiphany-matins-tria-sunt-munera-three.html"><i>Epiphany Matins: Tria sunt munera ("Three are the gifts")</i></a>. There's apparently a famous reliquary at Cologne said to contain the bones, along with other relics, of the three Magi, and Scott tells us that <i>Tria sunt munera </i>is
chanted in procession by the girls' choir there on various important
occasions (a Pontifical Mass would qualify) and whenever there's a
procession. (It may be done more frequently; will try to find out more about this.) <br />
<br />
It's pretty wonderful, and a great example of how
the Divine Office made its way into the life of the parish and cathedral
churches. The chant begins at about 1:20 on the video.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/PQ3BhlBj09M" width="560"></iframe>
<br />
<br />
Follow along with the singers using the chant score, which comes from the wonderful <a href="http://hmcwordpress.mcmaster.ca/renwick/breviary/latin-breviary/temporale/">McMaster University</a> Sarum Chant site:<br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Rf3m8kMOdXQLoYo2NU66sX68YKNeAROf4uQZ4IJWlmikm8wtQvnU1egNF0UGgc5Aq5w3fxnqqUoAMe5H9gXMwfF3riWmpoXD0bMp8KAqZa6lMeZh4JJOvYBN0aUMVJ5HAza_SVOw-Uw/s1600/tria_sunt.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Rf3m8kMOdXQLoYo2NU66sX68YKNeAROf4uQZ4IJWlmikm8wtQvnU1egNF0UGgc5Aq5w3fxnqqUoAMe5H9gXMwfF3riWmpoXD0bMp8KAqZa6lMeZh4JJOvYBN0aUMVJ5HAza_SVOw-Uw/s640/tria_sunt.png" width="424" /></a></div>
<br />
This again is the text in Latin, with an English translation, from <a href="http://divinumofficium.com/cgi-bin/horas/officium.pl">Divinum Officium</a>: <br />
<br />
<blockquote class="tr_bq">
<i><span style="color: red;"><span style="color: black;"><span style="color: red;">R.</span> Tria sunt munera pretiosa, quae obtulerunt Magi Domino in die ista, et habent in se divina mysteria:<br />
* In auro, ut ostendatur Regis potentia: in thure, Sacerdotem magnum considera: et in myrrha, Dominicam sepulturam.<br />
<span style="color: red;">V.</span> Salutis nostrae auctorem Magi venerati sunt in cunjibulis, et de thesauris suis mysticas ei munerum species obtulerunt.<br />
<span style="color: red;">R.</span> In auro, ut ostendatur Regis potentia: in thure, Sacerodtem magnum considera: et in myrrha, Dominicam sepulturam.</span></span></i><br />
<br />
<span style="color: red;"><span style="color: black;"><span style="color: red;"><span style="color: black;"><span style="color: red;"><i>R.</i></span>
There are three precious gifts which the wise men offered unto the
Lord on this day, and they speak a mystery of the things of God,<br />
* Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.<br />
<span style="color: red;"><i>V.</i></span> The wise men worshipped the
Captain of our Salvation, as He lay in the manger, and when they had
opened their treasures, they presented unto Him mystic gifts.<br />
<span style="color: red;"><i>R.</i></span> Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.</span></span> </span></span> </blockquote>
<div class="poem">
</div>
<div class="poem">
<br />
Read more about Cologne's <a href="https://en.wikipedia.org/wiki/Shrine_of_the_Three_Kings">"Shrine of the Three Kings" here</a>. Here's a short citation from that article, plus one of the images (credit: Welleschik) from that site:<br />
<blockquote class="tr_bq">
The <b>Shrine of the Three Kings</b> (<a href="https://en.wikipedia.org/wiki/German_language" title="German language">German</a> <i>Dreikönigsschrein</i>) is a <a href="https://en.wikipedia.org/wiki/Reliquary" title="Reliquary">reliquary</a> said to contain the bones of the <a href="https://en.wikipedia.org/wiki/Biblical_Magi" title="Biblical Magi">Biblical Magi</a>, also known as the Three Kings or the Three Wise Men. The shrine is a large gilded and decorated triple <a href="https://en.wikipedia.org/wiki/Sarcophagus" title="Sarcophagus">sarcophagus</a> placed above and behind the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/High_altar" title="High altar">high altar</a> of <a href="https://en.wikipedia.org/wiki/Cologne_Cathedral" title="Cologne Cathedral">Cologne Cathedral</a>. It is considered the high point of <a href="https://en.wikipedia.org/wiki/Mosan_art" title="Mosan art">Mosan art</a> and the largest reliquary in the western world.</blockquote>
</div>
<blockquote>
<div class="poem">
Legend recounts that the "<a class="mw-redirect" href="https://en.wikipedia.org/wiki/Relics" title="Relics">relics</a> of the Magi" were originally situated at <a href="https://en.wikipedia.org/wiki/Constantinople" title="Constantinople">Constantinople</a>, but brought to Milan in an oxcart by <a href="https://en.wikipedia.org/wiki/Eustorgius_I" title="Eustorgius I">Eustorgius I</a>, the <a href="https://en.wikipedia.org/wiki/Roman_Catholic_Archdiocese_of_Milan" title="Roman Catholic Archdiocese of Milan">city's bishop</a>, to whom they were entrusted by the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Emperor_Constantine" title="Emperor Constantine">Emperor Constantine</a> in 314.<sup class="reference" id="cite_ref-1"><a href="https://en.wikipedia.org/wiki/Shrine_of_the_Three_Kings#cite_note-1">[1]</a></sup> The <a href="https://en.wikipedia.org/wiki/Relic" title="Relic">relics</a> of the Magi were taken from <a href="https://en.wikipedia.org/wiki/Milan" title="Milan">Milan</a> by <a href="https://en.wikipedia.org/wiki/Holy_Roman_Emperor" title="Holy Roman Emperor">Holy Roman Emperor</a> <a href="https://en.wikipedia.org/wiki/Frederick_I,_Holy_Roman_Emperor" title="Frederick I, Holy Roman Emperor">Fredrick Barbarossa</a> and given to the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/List_of_bishops_and_archbishops_of_Cologne" title="List of bishops and archbishops of Cologne">Archbishop of Cologne</a>, <a href="https://en.wikipedia.org/wiki/Rainald_of_Dassel" title="Rainald of Dassel">Rainald of Dassel</a>, eight centuries later, in 1164. The Three Kings have since attracted a constant stream of <a href="https://en.wikipedia.org/wiki/Pilgrim" title="Pilgrim">pilgrims</a> to <a href="https://en.wikipedia.org/wiki/Cologne" title="Cologne">Cologne</a>.<br />
<blockquote>
"In the days of <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Philip_I,_Archbishop_of_Cologne" title="Philip I, Archbishop of Cologne">Philipp of Heinsberg</a>
the shrine of the three magi was built. This was told to me by some
eyewitnesses who were present when the three magi were put into the
shrine." — <a href="https://en.wikipedia.org/wiki/Eustorgius_I#Legend" title="Eustorgius I">Vita Eustorgii</a><sup class="reference" id="cite_ref-2"><a href="https://en.wikipedia.org/wiki/Shrine_of_the_Three_Kings#cite_note-2">[2]</a></sup></blockquote>
Parts of the shrine were designed by the famous medieval goldsmith <a href="https://en.wikipedia.org/wiki/Nicholas_of_Verdun" title="Nicholas of Verdun">Nicholas of Verdun</a>,
who began work on it in 1180 or 1181. It has elaborate gold sculptures
of the prophets and apostles, and scenes from the life of Christ. The
shrine was completed circa 1225.</div>
</blockquote>
<div class="poem">
<br /></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEid2x2bJSt1kflpbMP3ia8SAwXJJFdx1xOdtSYTGxYpQ2Cx9-e1UXq-qLffXCfT3REOENIDuGc8Fl9XdYqOnYhh0vX9peCH20-VI6blLP5jds4l_Oe8S0277wtBnQ7JPX0Kz5H6MT_JgWs/s1600/1280px-Dreik%25C3%25B6nigenschrein_k%25C3%25B6ln.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEid2x2bJSt1kflpbMP3ia8SAwXJJFdx1xOdtSYTGxYpQ2Cx9-e1UXq-qLffXCfT3REOENIDuGc8Fl9XdYqOnYhh0vX9peCH20-VI6blLP5jds4l_Oe8S0277wtBnQ7JPX0Kz5H6MT_JgWs/s640/1280px-Dreik%25C3%25B6nigenschrein_k%25C3%25B6ln.JPG" width="640" /></a></div>
<div class="poem">
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<div class="poem">
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blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-5498254017832467692016-01-06T10:00:00.000-05:002016-01-06T18:31:06.281-05:00Epiphany Matins: Tria sunt munera ("Three are the gifts")<div dir="ltr" style="text-align: left;" trbidi="on">
<i>Tria sunt munera</i> ("Three are the gifts") is the 6th Responsory
of Mattins of Epiphany in the Sarum Breviary; it is also sung as a
Responsory at Vespers. <br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/RBRytOWOFoQ" width="560"></iframe>
<br />
<br />
This is the text in Latin, with an English translation, from <a href="http://divinumofficium.com/cgi-bin/horas/officium.pl">Divinum Officium</a>: <br />
<blockquote class="tr_bq">
<i><span style="color: red;"><span style="color: black;"><span style="color: red;">R.</span> Tria sunt munera pretiosa, quae obtulerunt Magi Domino in die ista, et habent in se divina mysteria:<br />
* In auro, ut ostendatur Regis potentia: in thure, Sacerdotem magnum considera: et in myrrha, Dominicam sepulturam.<br />
<span style="color: red;">V.</span> Salutis nostrae auctorem Magi venerati sunt in cunjibulis, et de thesauris suis mysticas ei munerum species obtulerunt.<br />
<span style="color: red;">R.</span> In auro, ut ostendatur Regis potentia: in thure, Sacerodtem magnum considera: et in myrrha, Dominicam sepulturam.</span></span></i><br />
<br />
<span style="color: red;"><span style="color: black;"><span style="color: red;"><span style="color: black;"><span style="color: red;"><i>R.</i></span>
There are three precious gifts which the wise men offered unto the
Lord on this day, and they speak a mystery of the things of God,<br />
* Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.<br />
<span style="color: red;"><i>V.</i></span> The wise men worshipped the
Captain of our Salvation, as He lay in the manger, and when they had
opened their treasures, they presented unto Him mystic gifts.<br />
<span style="color: red;"><i>R.</i></span> Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.</span></span> </span></span> </blockquote>
<div class="poem">
<br />
Here's the score, from the wonderful <a href="http://hmcwordpress.mcmaster.ca/renwick/breviary/latin-breviary/temporale/">McMaster University</a> Sarum Chant site:</div>
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Rf3m8kMOdXQLoYo2NU66sX68YKNeAROf4uQZ4IJWlmikm8wtQvnU1egNF0UGgc5Aq5w3fxnqqUoAMe5H9gXMwfF3riWmpoXD0bMp8KAqZa6lMeZh4JJOvYBN0aUMVJ5HAza_SVOw-Uw/s1600/tria_sunt.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1Rf3m8kMOdXQLoYo2NU66sX68YKNeAROf4uQZ4IJWlmikm8wtQvnU1egNF0UGgc5Aq5w3fxnqqUoAMe5H9gXMwfF3riWmpoXD0bMp8KAqZa6lMeZh4JJOvYBN0aUMVJ5HAza_SVOw-Uw/s640/tria_sunt.png" width="424" /></a></div>
<br />
<br />
As you can see from the Latin / English text above, I also found this Responsory used on Epiphany at <a href="http://www.divinumofficium.com/cgi-bin/horas/officium.pl">Divinum Officium</a>
- but only in the early, "pre-Trident monastic" listing for Epiphany
Mattins and not in any other version. (It was not, seemingly, used at
Vespers in the pre-Trident Breviary, either.) The Responsory apparently
disappeared after Trent, and it would be interesting to compare the
various versions to see what happened at that point. Perhaps some other
emphasis became more important at the Feast of the Epiphany; I will see
what I can find in that regard.<br />
<br />
Here's a video of Juan
Esquivel Barahona's (ca.1563 — after 1613) setting of a much shorter
section of the text; it's only the first section of the first line,
ending with the word "Domino." The excellent singers are the Ensemble
Corund.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/IR-oDzBQwVs" width="560"></iframe>
<br />
<br />
<br />
I'm
interested, too, in the idea of the three "mystic gifts" as symbols,
an idea found explicitly stated in the Responsory: "Gold, to show His
kingly power; frankincense, for our Great High Priest; and myrrh,
against the Lord's burying." This, too, is obviously an old idea - one
whose lineage I'd like to trace! Will give a try, and will come back to
edit this depending on what I find.<br />
<br />
You find this idea expressed in the hymn "<a href="https://en.wikipedia.org/wiki/We_Three_Kings">We Three Kings</a>,"
of course, although less explicitly - and I'd never really understood
those words anyway. Perhaps the song was too familiar - or perhaps
nobody ever sang the "myrrh" verse! Then a few years ago I heard Peter
Warlock's Christmas carol, "Bethlehem Down," where it's much more
explicit, and I was really struck by the thought. Here's that one,
sung by The Choir of Westminster Cathedral:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/2k3h1EjgnaE" width="560"></iframe>
<br />
<br />
The text:<br />
<br />
<blockquote class="tr_bq">
"When He is King we will give Him the King's gifts:<br />
Myrrh for its sweetness, and gold for a crown, <br />
Beautiful robes," said the young girl to Joseph, <br />
Fair with her first-born on Bethlehem Down.<br />
<br />
Bethlehem Down is full of the starlight, <br />
Winds for the spices, and stars for the gold, <br />
Mary for sleep, and for lullaby music, <br />
Songs of a shepherd by Bethlehem fold.<br />
<br />
When He is King, they will clothe Him in grave-sheets, <br />
Myrrh for embalming, and wood for a crown, <br />
He that lies now in the white arms of Mary, <br />
Sleeping so lightly on Bethlehem Down.<br />
<br />
Here He has peace and a short while for dreaming, <br />
Close-huddled oxen to keep him from cold, <br />
Mary for love, and for lullaby music, <br />
Songs of a shepherd by Bethlehem Down.</blockquote>
<br />
<a href="https://commons.wikimedia.org/wiki/File:Adoration_magi_Pio_Christiano_Inv31459.jpg">Here</a>'s
something pretty interesting that I've never seen before. It's labeled
"Adoration of the Magi. Panel from a Roman sarcophagus, 4th century CE.
From the cemetery of St. Agnes in Rome." (Photo credit:
<a href="https://commons.wikimedia.org/wiki/User:Jastrow" title="User:Jastrow">Jastrow</a>.)<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj14eQ5iNBEzLVx5gYiHy79_EEmynWMb_3LpE9TA60COD3JfEQOtMT9P5Rt5vbvFwi2GzM1bIHx-e_ShJnYZBmJwQKngzfLr6_q5Pu6hI4k6izt9OFGXKe-lykopB0E-KNChenZKWbpGsc/s1600/1280px-Adoration_magi_Pio_Christiano_Inv31459.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="292" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj14eQ5iNBEzLVx5gYiHy79_EEmynWMb_3LpE9TA60COD3JfEQOtMT9P5Rt5vbvFwi2GzM1bIHx-e_ShJnYZBmJwQKngzfLr6_q5Pu6hI4k6izt9OFGXKe-lykopB0E-KNChenZKWbpGsc/s640/1280px-Adoration_magi_Pio_Christiano_Inv31459.jpg" width="640" /></a></div>
<br />
<br />
Reminds me quite a lot of <a href="https://commons.wikimedia.org/wiki/File:Magi_%281%29.jpg">this later work</a>,
labeled 'Basilica of Sant'Apollinare Nuovo in Ravenna, Italy: The Three
Wise Men" (named Balthasar, Melchior, and Gaspar). Detail from: "Mary
and Child, surrounded by angels", mosaic of a Ravennate
italian-byzantine workshop, completed within 526 AD by the so-called
"Master of Sant'Apollinare".' (Photo credit: <a href="https://commons.wikimedia.org/wiki/User:Nina-no" title="User:Nina-no">Nina-no</a>.)<br />
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiFinRkFzHEk_d4-o-lEfrh5HFGDtGFdmtg-Kvc4wVfArd1mTPvggJdYKkrVDj8aNVxYlCl7qJlUeQqz1KsVsyF7e2OUZmpBwfbx4dJh0_qmxZjkyQa67RQ99reJyKNilRDY91KOeKSZ0/s1600/Magi_%25281%2529.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="482" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgiFinRkFzHEk_d4-o-lEfrh5HFGDtGFdmtg-Kvc4wVfArd1mTPvggJdYKkrVDj8aNVxYlCl7qJlUeQqz1KsVsyF7e2OUZmpBwfbx4dJh0_qmxZjkyQa67RQ99reJyKNilRDY91KOeKSZ0/s640/Magi_%25281%2529.jpg" width="640" /></a></div>
<br />
Blessed Feast of the Epiphany.</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-79436819842358716152016-01-05T14:18:00.003-05:002016-01-05T14:22:35.819-05:00A Lauds antiphon for the Vigil of the Epiphany: O Admirabile Commercium ("O Wondrous Exchange")<div dir="ltr" style="text-align: left;" trbidi="on">
This is a recording of the single - <a href="http://hmcwordpress.mcmaster.ca/renwick/breviary/english-performing-breviary/b-temporale/">in the Sarum breviary, anyway</a>
- Psalm antiphon at Lauds of the Vigil of Epiphany, which is today.
It's very beautiful, and sung here by the Schola Gregoriana Del Coro
Paer:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/nxBrgS-qehY" width="560"></iframe>
<br />
<br />
The text, <a href="http://www3.cpdl.org/wiki/index.php/O_admirabile_commercium">from CPDL</a>, is this:<br />
<blockquote class="tr_bq">
<i>O admirabile commercium!<br />
Creator generis humani,<br />
animatum corpus sumens,<br />
de Virgine nasci dignatus est:<br />
et procedens homo sine semine,<br />
largitus est nobis suam Deitatem.</i><br />
<br />
O admirable exchange:<br />
the creator of human-kind, <br />
taking on a living body<br />
was worthy to be born of a virgin,<br />
and, coming forth as a human without seed, <br />
has given us his deity in abundance.</blockquote>
<br />
Here's the chant score:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4EdvCnHChT08Zb7hiB62IdV2K9OLgVQXcLQql5DGdzIaLK2PvmnaUhBVjCrmFdh9KvKwkzTbJQR5WjfNJ9XQHPM2HWFDa1mqRWk_1DcvkM1ft0LwiA9LwexCs_FVp8njBRRMneKXQS7U/s1600/admirabile_commercium_web.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="256" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4EdvCnHChT08Zb7hiB62IdV2K9OLgVQXcLQql5DGdzIaLK2PvmnaUhBVjCrmFdh9KvKwkzTbJQR5WjfNJ9XQHPM2HWFDa1mqRWk_1DcvkM1ft0LwiA9LwexCs_FVp8njBRRMneKXQS7U/s400/admirabile_commercium_web.png" width="400" /></a></div>
<br />
<br />
The
Psalm sung on the recording is not the one for Lauds of the Vigil of
Epiphany; it's instead the first Psalm at 2nd Vespers of the
Circumcision: <a href="http://www.missionstclare.com/english/psalm/110.html">Psalm 110</a>, <i>Dixit Dominus</i>.
That's because this antiphon is used on that day for that Psalm in the
Roman Breviary. In the Sarum, however, the Psalm prescribed to follow
this antiphon is <a href="http://www.missionstclare.com/english/psalm/93.html">Psalm 93</a>, <i>Dominus Regnavit</i> ("The Lord is King").<br />
<br />
Many
of the days of the Twelve Days of Christmas are also feasts in their
own right: December 26 is St. Stephen; December 27th is Holy Innocents;
December 28th is St. John Evangelist, and so on. As a result, there
are numerous Octave days within the Twelve Days as well - and sometimes
the Octave Days are feasts in <i>their </i>own right, too! For example.
Circumcision (also called Holy Name) is the Octave of Christmas - a big
day. (Octave days are the days eight days after a major feast, and
bring that feast's eight-day "season" or celebration to a close.)<br />
<br />
So
there are numerous overlaps and recapitulations going on in the
Breviary; chants are often repeated on the octave days of their feasts,
and there are many intertwining themes happening in this period. The
Vigil of Epiphany seems to be celebrated as kind of a mini-octave of
Circumcision in the Sarum Breviary. For instance, the first three
Matins Responsories on Circumcision are repeated at the Vigil of
Epiphany, but at the tail end of Matins (in, more or less, the last
three spots). <br />
<br />
And this antiphon, and its Psalm, are sung exactly in the same way at Lauds of Circumcision.<br />
<br />
<br />
This is very interesting to me, and at some point
I'll have to go through the Breviary to see exactly where the
duplications occur - there are many! - and see what patterns may exist.<br />
<br />
Meantime, here is <a href="https://en.wikipedia.org/wiki/Thomas_Stoltzer">Thomas Stolzer</a>'s (<span class="st">c.1480–1526</span>)
gorgeous setting of the chant text; I'd never heard it before today.
It's sung expertly and beautifully by <a href="https://www.youtube.com/watch?v=i6o4HVOVWw0">the choir of Christ Church, New Haven CT</a>.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/i6o4HVOVWw0" width="560"></iframe>
<br />
<br />
<br />
Epiphany tomorrow! Here's <a href="http://fullhomelydivinity.org/articles/Epiphany.htm">Full Homely Divinity's Epiphany page</a>, which you really should not miss: 20 + C + M + B + 16.</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-79770055679940281302015-12-31T12:27:00.000-05:002015-12-31T12:27:00.110-05:00The Seventh Day of Christmas: "King Jesus Hath a Garden"<div dir="ltr" style="text-align: left;" trbidi="on">
This is one of my favorite carols of all. It makes it into the
Christmas pantheon on account of the Bethlehem reference - and the
joyous, celebratory melody and text - but it's more than a simple
Christmas carol, too. It was originally a Dutch traditional carol,
<i>
<a href="http://www.hymnsandcarolsofchristmas.com/Hymns_and_Carols/NonEnglish/heer_jesus_heeft_een_hofken.htm" target="_blank">Heer Jesus heeft een Hofken</a><b>.</b></i><b><br /></b><br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/M31QPqdqz04" width="560"></iframe>
<br />
English words from <a href="http://www.hymnsandcarolsofchristmas.com/Hymns_and_Carols/king_jesus_hath_a_garden.htm">this page</a>:<br />
<blockquote class="tr_bq">
1. King Jesus hath a garden, full of divers flowers,<br />
Where I go culling posies gay, all times and hours.<br />
<blockquote>
<blockquote>
<i> <b>Refrain:</b><br />
There naught is heard but Paradise bird,<br />
Harp, dulcimer, lute,<br />
With cymbal, trump and tymbal,<br />
And the tender, soothing flute.<br />
</i> </blockquote>
</blockquote>
2. The Lily, white in blossom there, is Chastity:<br />
The Violet, with sweet perfume, [Humility]. <b> <i> Refrain<br />
</i></b><br />
3. The bonny Damask-rose is known as Patience:<br />
The blithe and thrifty Marygold, Obedience. <b> <i> Refrain<br />
</i></b><br />
4. The Crown Imperial bloometh too in yonder place,<br />
'Tis Charity, of stock divine, the flower of grace. <b> <i> Refrain<br />
</i></b><br />
5. Yet, 'mid the brave, the bravest prize of all may claim<br />
The Star of Bethlem-Jesus-bless'd be his Name! <b> <i> Refrain<br />
</i></b><br />
6. Ah! Jesu Lord, my heal and weal, my bliss complete,<br />
Make thou my heart thy garden-plot, fair, trim and neat. <b> <i> Refrain</i></b></blockquote>
<br />
The notes on that same page about the carol say this:<br />
<blockquote class="tr_bq">
Traditional Dutch from Geestlijcke Harmonie, Emmerich, 1633<br />
Translation by Rev. George R. Woodward (1848-1934)<br />
Source: George Radcliffe Woodward, ed., Songs of Syon (London: Schott &amp; Co., Third Edition, 1908), # 430</blockquote>
<br />
Quite nice for such a lovely, colorful hymn to speak about virtues (or "<a href="https://www.biblegateway.com/passage/?search=Galatians+5%3A22-23">Fruits of the Spirit</a>"), and in such a beautiful way.<br />
<br />
Posting
this for pure enjoyment for the time being, but I'm going to see if I
can find out more about the text at some point, too.....</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-75085122833441967022015-12-25T13:20:00.001-05:002015-12-26T18:49:32.140-05:00Chistmas Day Matins: Sancta et immaculata virginitas ("Holy and spotless Virgin")<div dir="ltr" style="text-align: left;" trbidi="on">
<i>Sancta et immaculata virginitas</i> is the sixth responsory of Christmas Matins, but <a href="http://www0.cpdl.org/wiki/index.php/Sancta_et_immaculata_virginitas">as CPDL notes</a>, it is "frequently used for Marian feasts as well." It's sung here by Ensemble Officium:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/VlZ7fsRJiSE" width="560"></iframe>
<br />
<br />
Here's the text in Latin and English, from <a href="http://divinumofficium.com/cgi-bin/horas/officium.pl">Divinum Officium</a>:<br />
<br />
<table align="CENTER" border="0" cellpadding="8" style="width: 100%px;"><tbody>
<tr><td bgcolor="white" id="L20" valign="TOP" width="50%"><span style="color: black;"><span style="color: red;"><i>R.</i></span> Sancta et immaculata virginitas, quibus te laudibus efferam nescio:<br />
* Quia quem coeli capere non poterant, tuo gremio contulisti.<br />
<span style="color: red;"><i>V.</i></span> Benedicta tu in mulieribus, et benedictus fructus ventris tui.<br />
<span style="color: red;"><i>R.</i></span> Quia quem coeli capere non poterant, tuo gremio contulisti.<br />
<br />
<span style="color: red;"><i>V.</i></span> Glória Patri, et Fílio, * et Spirítui Sancto.<br />
<span style="color: red;"><i>R.</i></span> Quia quem coeli capere non poterant, tuo gremio contulisti.<br />
</span></td> <td bgcolor="white" id="L20" valign="TOP" width="50%"><span style="color: black;"> <span style="color: red;"><i>R.</i></span> O Mary, how holy and how spotless is thy virginity! I am too dull to praise thee!<br />
* For thou hast borne in thy breast Him Whom the heavens cannot contain.<br />
<span style="color: red;"><i>V.</i></span> Blessed art thou among women, and blessed is the fruit of thy womb.<br />
<span style="color: red;"><i>R.</i></span> For thou hast borne in thy breast Him Whom the heavens cannot contain.<br />
<br />
<span style="color: red;"><i>V.</i></span> Glory be to the Father, and to the Son, * and to the Holy Ghost.<br />
<span style="color: red;"><i>R.</i></span> For thou hast borne in thy breast Him Whom the heavens cannot contain.</span></td></tr>
</tbody></table>
<br />
See it <a href="https://books.google.com/books?id=IFg7AQAAMAAJ&pg=PA275&lpg=PA275#v=onepage&q&f=false">here, too, in the Bute translation-Winter edition of the Roman Breviary</a> (1908).<br />
<br />
And sure enough, you find the same text as the Responsory after the first reading of "<a href="http://www.medievalist.net/hourstxt/bvm1mate.htm">Matins of the Virgin</a>," at <a href="http://www.medievalist.net/hourstxt/home.htm">medirvalist.net's Hypertext Book of Hours</a>.<br />
<br />
Here's the chant score, from the Liber Usualis 1961:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9oKRoRmzsR9eJfMM9_U_QJ2wZKhA7CvDM6vTsVBjUPjfg_iv8sl2snQXqj15a4yxEBF-A7Zn2F1ao38N_KbXAGVeSvQ7gmuq8q8D_gID16o-o96fhoWOSaTUcxTMuSC45aZDWUPrC40A/s1600/sancta_immaculata.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="393" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9oKRoRmzsR9eJfMM9_U_QJ2wZKhA7CvDM6vTsVBjUPjfg_iv8sl2snQXqj15a4yxEBF-A7Zn2F1ao38N_KbXAGVeSvQ7gmuq8q8D_gID16o-o96fhoWOSaTUcxTMuSC45aZDWUPrC40A/s400/sancta_immaculata.png" width="400" /></a></div>
<br />
<br />
This
Responsory contains one of those rare extra-Biblical citations; I'm
trying to find the origin of the notion that "The highest heavens cannot
contain God whom you carried in your womb"; that is an old idea. But I
haven't been able to pin down the coiner of that phrase so far; will
return to edit this when I do. It's a quite beautiful thought, and one
of the reasons I wanted to post on this chant today.<br />
<br />
<b>[EDIT</b>: This cite may belong to Augustine, who said in <a href="https://archive.org/stream/fathersofthechur009512mbp/fathersofthechur009512mbp_djvu.txt">Sermon 184, on the Nativity</a>:
“He who sustains the world lay in a manger, a wordless Child, yet the
Word of God. Him whom the heavens do not contain the bosom of one woman
bore. She ruled our King; she carried Him in whom we exist; she fed our
Bread.” And in fact, it's not totally extra-biblical anyway; Auggie
was clearly riffing on <a href="https://www.biblegateway.com/passage/?search=1+Kings+8:27">1 Kings 8:27</a> (or its clone, <a href="https://www.biblegateway.com/passage/?search=2+Chronicles+6%3A18&version=ESV">2 Chronicles 6:18</a>): "But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you...." <b>]</b><br />
<br />
Several other composers have set this text; here's Gabrieli's:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/lo8kgJbfPlU" width="420"></iframe>
<br />
<br />
<br />
A blessed Christmas to all.</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-55371507054582808912015-12-16T16:31:00.003-05:002015-12-22T12:30:55.463-05:00December 16: O Sapientia ("O Wisdom") <div dir="ltr" style="text-align: left;" trbidi="on">
<i>O Sapientia</i> is the Antiphon upon Magnificat on December 16 (in the English Church; it's December 17 elsewhere), and the first of the eight <a href="http://en.wikipedia.org/wiki/O_Antiphons">Great "O" Antiphons</a> sung during the week before Christmas. These antiphons are sung before and after the Magnificat at Evensong.<br />
<br />
The antiphon is sung here in English by the Salisbury Cathedral Choir; a reading from <a href="https://www.biblegateway.com/passage/?search=Isaiah+9">Isaiah 9</a> follows:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/woJNrvQ_gWI" width="560"></iframe>
<br />
<br />
The text for this antiphon comes from <a href="http://www.biblegateway.com/passage/?search=Sirach+24&version=DRA">Sirach 24</a>:<br />
<blockquote class="tr_bq">
O
Wisdom, which camest out of the mouth of the most High, and reachest
from one end to another, mightily and sweetly ordering all things: Come
and teach us the way of prudence.</blockquote>
Here's a version in Latin, sung I believe by the Blackfriars:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/8XknOAzTRNY" width="560"></iframe>
<br />
<br />
December 16 is explicitly designated "<i>O Sapientia</i>" in the <a href="http://www.eskimo.com/%7Elhowell/bcp1662/info/cal_1871/december.html">Church Calendar</a> of the <a href="http://www.eskimo.com/%7Elhowell/bcp1662/">1662 Book of Common Prayer</a>. The texts for the Great "O"s come mostly from<a href="http://en.wikipedia.org/wiki/O_antiphon"> the Prophets and from the Wisdom literature</a>,
and become mystical proclamations, made daily during those eight
days, of the coming of Christ. The antiphons themselves are over a
thousand years old.<br />
<br />
<a href="http://commons.wikimedia.org/wiki/File:The_Poissy_Antiphonal,_folio_30v.jpg">This is an "O Antiphon" page from the Poissy Antiphonal</a> (1335-45); it's got "O Sapientia," "O Adonai," and "O Radix Jesse" - the first three "O"s:<br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-pRrGZW76EtM/Uqz514Ybq1I/AAAAAAAAFD8/v7nCUHXxTfU/s1600/The_Poissy_Antiphonal,_folio_30v.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="http://4.bp.blogspot.com/-pRrGZW76EtM/Uqz514Ybq1I/AAAAAAAAFD8/v7nCUHXxTfU/s640/The_Poissy_Antiphonal,_folio_30v.jpg" width="496" /></a></div>
<br />
<br />
Sing the Magnificat, too, if you wish; here's the Latin version:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/EXub6v3e8-Y" width="560"></iframe>
<br />
<br />
<br />
The text of the <i>Magnificat </i>comes from <a href="http://www.biblegateway.com/passage/?search=Luke+1%3A46-55&version=ESV">Luke 1</a>;
here are the words to the original Latin and the modern English (US
BCP 1979) versions of this beautiful canticle, so that you can sing
along if you wish.<br />
<i> </i><br />
<blockquote>
<i> Magnificat: anima mea Dominum.<br />
Et exultavit spiritus meus: in Deo salutari meo.<br />
Quia respexit humilitatem ancillae suae:<br />
ecce enim ex hoc beatam me dicent omnes generationes.<br />
Quia fecit mihi magna, qui potens est:<br />
et sanctum nomen eius.<br />
Et misericordia eius, a progenie et progenies:<br />
timentibus eum.<br />
Fecit potentiam in brachio suo:<br />
dispersit superbos mente cordis sui.<br />
Deposuit potentes de sede:<br />
et exaltavit humiles.<br />
Esurientes implevit bonis:<br />
et divites dimisit inanes.<br />
Suscepit Israel puerum suum:<br />
recordatus misericordiae suae.<br />
Sicut locutus est ad patres nostros:<br />
Abraham, et semini eius in saecula.<br />
<br />
Gloria Patri, et Filio, et Spiritui Sancto,<br />
Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. </i><br />
<br />
My soul proclaims the greatness of the Lord,<br />
my spirit rejoices in God my Savior; *<br />
for he has looked with favor on his lowly servant.<br />
From this day all generations will call me blessed: *<br />
the Almighty has done great things for me,<br />
and holy is his Name.<br />
He has mercy on those who fear him *<br />
in every generation.<br />
He has shown the strength of his arm, *<br />
he has scattered the proud in their conceit.<br />
He has cast down the mighty from their thrones, *<br />
and has lifted up the lowly.<br />
He has filled the hungry with good things, *<br />
and the rich he has sent away empty.<br />
He has come to the help of his servant Israel, *<br />
for he has remembered his promise of mercy,<br />
The promise he made to our fathers, *<br />
to Abraham and his children for ever.<br />
<br />
Glory to the Father, and to the Son, and to the Holy Spirit: *<br />
as it was in the beginning, is now, and will be for ever. Amen. </blockquote>
<br />
<a href="http://anglicanhistory.org/usa/acahall/antiphons.html">This article</a>, written in around 1914 by A.C.A. Hall, the Episcopal Bishop of Vermont, contains quite a bit more about the Great "O"s.<br />
<br />
Here are links on Chantblog to posts on all the Great Os. If you'd like to pray the whole
office of Vespers, you can do it at <a href="http://www.haligweorc.org/breviary/">St. Bede's Breviary</a>; choose "Amplified Prayer Book" under "Style" to get the "O's".<br />
<ul>
<li> <a href="http://chantblog.blogspot.com/2011/12/o-sapientia-december-16.html">O Sapientia (December 16)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-adonai-december-17.html">O Adonai (December 17)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-radix-jesse-december-18.html">O Radix Jesse (December 18)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-clavis-david-december-19.html">O Clavis David (December 19)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-oriens-december-20.html">O Oriens (December 20)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-rex-gentium-december-21.html">O Rex Gentium (December 21)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-emmanuel-december-22.html">O Emmanuel (December 22)</a></li>
<li><a href="http://chantblog.blogspot.com/2011/12/o-virgo-virginum-december-23.html">O Virgo Virginum (December 23)</a></li>
</ul>
<br />
<a href="http://www.everything2.com/index.pl?node_id=1447114">Here</a>, in addition, is a good longish article about these antiphons, and some other related ones - and <a href="http://anglicanhistory.org/usa/acahall/antiphons.html">this article</a> contains a bit more historical information about the Great "O"s. <br />
<br />
A blessed <a href="http://www.episcopalcafe.com/daily/church_year/sapientiatide_the_great_o_anti.php">Sapientia-tide</a>. <br />
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-1650136257155622922015-12-07T10:44:00.003-05:002015-12-07T11:03:06.747-05:00Two for the Feast of St. Nicholas (December 6)<div dir="ltr" style="text-align: left;" trbidi="on">
This feast was displaced by Sunday this year, but here are two videos
of beautiful songs in honor of St. Nicholas. Both are sung by the
ensemble Peregrina: Kelly Landerkin, Agnieszka Budzinska-Bennett and
Hanna Järveläinen. I haven't (yet) got the words for either of these
songs, but I am working on it. So let these just be for pure
enjoyment, for now. <b>EDIT: </b>Well, yes, I do, at least for <i>Gaudeat Ecclesia</i>. See below.<br />
<br />
This one is described at the
YouTube page as "a three-part Benedicamus trope for St. Nicholas based
on popular Clementiam-melody."<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/oMvgKGZxt3Q" width="560"></iframe>
<br />
<br />
And
this lovely song (<i>Gaudeat ecclesia - </i>"The church rejoices") is described as "a beautiful and simple rondellus from
13th century Paris to praise Saint Nicholas and his miracles." I seem
always to be attracted to French melodies!|<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/Q7uNx46cb6g" width="560"></iframe>
<br />
<br />
I found these words at Archive.org, in the book<i> </i><a href="https://archive.org/details/cantionesetmute00churgoog"><i>Cantiones et muteti: Lieder und Motetten des Mittelalters</i></a> (1895). Here they are, in Latin; I'll work on an English translation.<br />
<blockquote class="tr_bq">
1. Gaudeat ecclesia, <br />
Praesulis solemnia <br />
Colens et praeconia; <br />
<br />
<i>Refrain</i><br />
Nicolae, propera, <br />
Nos fove, nos libera, <br />
Purga cordis scelera. <br />
<br />
2. Vita sancti praesulis <br />
Claruit miraculis, <br />
Vinctus in cunabulis. <br />
<i>Refrain</i><br />
<br />
3. Tener in infantia<br />
Servavit jejunia, <br />
Non incurrit vitia. <br />
<i>Refrain</i><br />
<br />
4. Hic tribus virginibus <br />
Opibus carentibus <br />
Subvenit muneribus. <br />
<i>Refrain</i><br />
<br />
5. Ergo festum colite, <br />
Laudes Deo dicite, <br />
Deo benedicite. <br />
Nicolae, propera, <br />
Nos ama, nos libera, <br />
Purga cordis scelera.</blockquote>
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-70785146627756413792015-12-03T21:58:00.003-05:002015-12-27T18:30:24.840-05:00A Lauds antiphon for Advent: Ecce Dominus veniet ("Behold the Lord comes")<div dir="ltr" style="text-align: left;" trbidi="on">
<i>Ecce Dominus veniet</i> ("Behold the Lord comes") is a Psalm antiphon at Lauds on the First Sunday of Advent.
<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/4V1Bu1FzO5g" width="420"></iframe>
<br />
<br />
These are the words, from <a href="http://www1.cpdl.org/wiki/index.php/Ecce_Dominus_veniet">CPDL</a>:<br />
<blockquote class="tr_bq">
<i>Ecce dominus veniet et omnes sancti ejus cum eo <br />
et erit in die illa lux magna alleluia.</i><br />
<br />
Behold, the Lord comes and all his saints with him<br />
and on that day there will be great light, alleluia. </blockquote>
<br />
(The Psalm verses sung here come <a href="http://www2.cpdl.org/wiki/index.php/Psalm_148">from Psalm 148</a>:<br />
<blockquote class="tr_bq">
<blockquote class="tr_bq">
<i>1 Alleluja. Laudate Dominum de caelis; laudate eum in excelsis.<br />2 Laudate eum, omnes angeli ejus; laudate eum, omnes virtutes ejus.)</i></blockquote>
</blockquote>
<br />
So
here's a clear example of a text referring to the Second Coming, as was
(and still is) the theme in late Pentecost (or Trinity) and early
Advent. The footnote at <a href="https://books.google.com/books?id=3RrawPe9hO0C&pg=PA183&lpg=PA183&#v=onepage&q&f=false">the Roman Breviary (1879)</a> says that the text comes from <a href="https://www.biblegateway.com/passage/?search=Zechariah+14%3A5-6&version=ESV">Zechariah 14:5-6</a> - and that's this:<br />
<blockquote class="tr_bq">
5
And you shall flee to the valley of my mountains, for the valley of the
mountains shall reach to Azal. And you shall flee as you fled from the
earthquake in the days of Uzziah king of Judah. Then the Lord my God
will come, and all the holy ones with him.<br />
<br />
6 On that day there shall be no light, cold, or frost.</blockquote>
<br />
Intriguing to see that the text of the antiphon reverses the second
verse of the citation! I love it when that happens. Although I should
point out, too, that a footnote at verse six notes that "<span class="footnote-text">Compare Septuagint, Syriac, Vulgate, Targum; the meaning of the Hebrew is uncertain." And that verse 7 goes on to say:</span><br />
<blockquote class="tr_bq">
<span class="text Zech-14-7" id="en-ESV-23076">And there shall be a unique<sup class="footnote" data-fn="#fen-ESV-23076b" data-link="[<a href="#fen-ESV-23076b" title="See footnote b">b</a>]">[<a href="https://www.biblegateway.com/passage/?search=Zechariah%2014&version=ESV#fen-ESV-23076b" title="See footnote b">b</a>]</sup> day, which is known to the <span class="small-caps" style="font-variant: small-caps;">Lord</span>, neither day nor night, but at evening time there shall be light.</span></blockquote>
<br />
So perhaps it doesn't actually count as a "reversal." It's an odd text in any case. <br />
<br />
It's
interesting to look at the other 4 Psalm antiphons for this day, too.
Here are all 5, which show up various arrangements of order in the
manuscripts below: <br />
<blockquote class="tr_bq">
<i>1. In illa die * stillabunt montes dulcedinem, et colles fluent lac et mel, alleluia.<br />
<br />
2. Iucundare * filia Sion, et exsulta satis filia Ierusalem, alleluia.<br />
<br />
3. Ecce Dominus veniet, * et omnes Sancti eius cum eo et erit in die illa lux magna, alleluia.<br />
<br />
4. Omnes sitientes * venite ad aquas quaerite Dominum, dum inveniri potest, alleluia.<br />
<br />
5. Ecce veniet * Propheta magnus, et ipse renovabit Ierusalem, alleluia.</i></blockquote>
<blockquote class="tr_bq">
<br />
1. In that day * the mountains shall drop down sweet wine, and the hills shall flow with milk and honey. Alleluia.<br />
<br />
2. Sing, O daughter of Zion, * and rejoice with all the heart, O daughter of Jerusalem. Alleluia. </blockquote>
<blockquote>
3.
Behold, the LORD shall come, * and all His saints with Him ; and it
shall come to pass in that day that the light shall be great. Alleluia.<br />
<br />
4. Ho, every one that thirsteth * come ye to the waters : seek ye the LORD while He may be found. Alleluia.<br />
<br />
5. Behold, a great Prophet * shall arise, and He shall build up a new Jerusalem. Alleluia.</blockquote>
<br />
These
texts are all taken from the various Prophets of Advent: Zechariah,
Joel, Isaiah. And they all do allude to both the First and Second
Coming; that's one of the great things about Advent, to me: it's not
just one thing - and it's cosmic in a way that no other season really
is.<br />
<br />
At <a href="http://cantusdatabase.org/node/375824">Cantus</a> database, I've found some good, clear instances of <i>Ecce Dominus veniet</i>;
it's quite easy to read and follow along with the scores. You'll see
that this melody is indeed the same as what's on the video, and is quite
consistent between the manuscripts, too. The antiphons all start with
a highly decorated, larger capital letter, often in another color.<br />
<br />
<br />
For instance, here's a page from <a href="http://cantusdatabase.org/source/374077/kn-1011">a Fourteenth-century antiphoner from Klosterneuburg, Austria</a>, used at the <a href="http://www.lonelyplanet.com/austria/st-florian/sights/religious/augustiner-chorherrenstift">Augustiner-Chorherrenstift</a>. <i>Ecce Dominus veniet </i>is the 4th Lauds antiphon:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjB4ttfasv7hcpiIIwQMfdAKnrgg5jtkPfcGIZwDZvs4pja9__4FgPLP-Fr8xc69MiDdUXXFzt7uf8PCEMiGnRAr6WjPBurqIE7_Qc5TLRZTrQd7ipEYNRPYkYOyB49goEKw4bTlPc5tI/s1600/AT5000-1011_4v.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjB4ttfasv7hcpiIIwQMfdAKnrgg5jtkPfcGIZwDZvs4pja9__4FgPLP-Fr8xc69MiDdUXXFzt7uf8PCEMiGnRAr6WjPBurqIE7_Qc5TLRZTrQd7ipEYNRPYkYOyB49goEKw4bTlPc5tI/s640/AT5000-1011_4v.jpg" width="425" /></a></div>
<br />
This
one comes from the same monastery, but is 200 years earlier
("Twelfth-century antiphoner from Klosterneuburg, Austria").
Interesting to note the difference in musical notation styles! This is
the old style chant notation:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Gtup3KJTK3cqRDYKXEJAB0fhfB0DujWy7XUQ04q-WWyV8iAdranPFtwOSrAx7LGn62EH3pKn2wUs1lLLwCSkegrs70aFDQLA92Y1kc0iFnPLgwTi22T_8l7BBTuSggbSZOr6u8CKQB8/s1600/AT5000-1013_5r.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Gtup3KJTK3cqRDYKXEJAB0fhfB0DujWy7XUQ04q-WWyV8iAdranPFtwOSrAx7LGn62EH3pKn2wUs1lLLwCSkegrs70aFDQLA92Y1kc0iFnPLgwTi22T_8l7BBTuSggbSZOr6u8CKQB8/s640/AT5000-1013_5r.jpg" width="426" /></a></div>
<br />
<br />
This one's from the Antiphonarium Benedictinum (1400), which comes from <a href="http://cantusdatabase.org/source/374033/a-gu-29">the Abbey of Sankt Lambrecht (Steiermark, Austria)</a>; here, <i>Ecce Dominus veniet</i> is the 3rd Lauds antiphon.<br />
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuG686YYU7lhd3NXfU0oTDBSRQXr9vrpssQD5U1uIevyQ1Yy7F-2vP6Ej07Q0DzZI8Q-n9bVZyj8tipDlefNmER-Eue4t0ybpSrhX6xWjz3nK3nQ-IPpFyCGTJSV0WunAQfwZ8-XOEmYc/s1600/GetFile.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhuG686YYU7lhd3NXfU0oTDBSRQXr9vrpssQD5U1uIevyQ1Yy7F-2vP6Ej07Q0DzZI8Q-n9bVZyj8tipDlefNmER-Eue4t0ybpSrhX6xWjz3nK3nQ-IPpFyCGTJSV0WunAQfwZ8-XOEmYc/s640/GetFile.jpg" width="424" /></a></div>
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<br />
And this last one is from <a href="javascript:void(0)">Einsiedeln, Stiftsbibliothek</a> <span class="text-muted">/</span> <a href="http://www.e-codices.unifr.ch/en/list/one/sbe/0611">Codex 611(89)</a> <span class="viewer-metadata-ms-title"> – Antiphonarium pro Ecclesia Einsidlensi</span> <span class="text-muted">/</span> <span class="text-muted">f. 3r. ("</span>14th-century antiphoner from the monastery of Einsiedeln, Switzerland.") <i>Ecce Dominus veniet</i> was the 3rd Lauds antiphon at this monastery, too.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMS9VUPd7C5BmY4SnUk2Xe6sZ2eaM4aOc8GhoVo_OxydskJyHomwhoSbYomGPCggTMXzJG-KYUrYIWiytGYUkWklobKtr-Rqwqki95Ht1ConTr8qagR33au6Uniizs1KRdK6R9QJMAxaQ/s1600/e-codices_sbe-0611_003r_large.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMS9VUPd7C5BmY4SnUk2Xe6sZ2eaM4aOc8GhoVo_OxydskJyHomwhoSbYomGPCggTMXzJG-KYUrYIWiytGYUkWklobKtr-Rqwqki95Ht1ConTr8qagR33au6Uniizs1KRdK6R9QJMAxaQ/s640/e-codices_sbe-0611_003r_large.jpg" width="480" /></a></div>
<br />
<br />
<br />
One of the interesting things, to me, about this text is that it shows up again, as <a href="http://divinumofficium.com/cgi-bin/horas/officium.pl">the 2nd Responsory at Matins on Advent 2</a> - but includes another interesting bit of content:<br />
<blockquote class="tr_bq">
<i><span style="color: red;"><span style="color: black;"><span style="color: red;">R.</span>
Ecce Dominus veniet, et omnes Sancti ejus cum eo, et erit in die illa
lux magna: et exibunt de Jerusalem sicut aqua munda: et regnabit
Dominus in aeternum<br />
* Super omnes gentes.<br />
<span style="color: red;">V.</span> Ecce Dominus cum virtute veniet: et regnum in manu ejus, et potestas, et imperium.<br />
<span style="color: red;">R.</span> Super omnes gentes.</span></span></i><br />
<br />
<span style="color: red;"><span style="color: black;"><span style="color: red;"><i>R.</i></span>
Behold, the Lord shall come, and all His saints with Him, and it shall
come to pass in that day that the light shall be great; and they shall
go out from Jerusalem like clean water; and the Lord shall be King for
ever,<br />
* Over all the earth.<br />
<span style="color: red;"><i>V.</i></span> Behold, the Lord cometh with an host, and in His hand are the kingdom, and power, and dominion.<br />
<span style="color: red;"><i>R.</i></span> Over all the earth.</span></span></blockquote>
<br />
Recall
that Advent 2 is notable for its inclusion of references to Jerusalem,
something I talked about last year. Dom Dominic Johner points out,
in his <i>Chants of the Vatican Gradual</i>, that:<br />
<blockquote class="tr_bq">
[On
Advent 2] the Introit, Gradual, and Communion speak of Sion, i.e., of
Jerusalem. The Alleluia-verse also alludes to this. For at Rome the
principal service was held in the Church of the Holy Cross in Jerusalem,
close to the Lateran. It was a royal palace; now it shelters a most
venerable relic of the holy cross. Our present Sion is the Catholic
Church. It is also our individual soul, and likewise the church
building in which we look for the Redeemer today. Here it is that we
are being prepared for the heavenly Sion.</blockquote>
<br />
And
so we have a preview of that emphasis on Sion at Matins by the addition
of the extra text to the previous Sunday's Lauds antiphon, <i>Ecce Dominus veniet</i>: <br />
<blockquote class="tr_bq">
Behold, the Lord comes and all his saints with him <br />
and on that day there will be great light, alleluia.<br />
<br />
And shall go out from Jerusalem, like pure water.<br />
And the Lord shall reign for ever over all the nations.</blockquote>
<br />
The reference to "pure water" is another bit of text from <a href="http://biblehub.com/zechariah/14-8.htm">Zechariah 14</a> - this time, from verse 8:<br />
<blockquote class="tr_bq">
On
that day living waters shall flow out from Jerusalem, half of them to
the eastern sea and half of them to the western sea. It shall continue
in summer as in winter.</blockquote>
<br />
(<a href="http://biblehub.com/revelation/22-1.htm">Revelation 22:1</a> picks up the theme later on, too:<br />
<blockquote class="tr_bq">
Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb<span class="p">....)</span></blockquote>
<br />
<br />
I
wish I had a sound file of this Responsory, but alas - I don't. My
plan going forward is to create files in MuseScore and post them,
though; it'll be electronic music and without words, but at least we'll
get the sense of how the chants sounded.<br />
<br />
But <a href="http://www1.cpdl.org/wiki/index.php/Ecce_Dominus_veniet">Hieronymus Praetorius</a> set this text, and I can post a video of that piece:
<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/GxZwGVCbg08" width="560"></iframe>
<br />
<br />
Here are all the mass propers for Advent 2, <a href="http://www.christusrex.org/www2/cantgreg/missa_h2adv.html">from ChristusRex.org</a> and sung by the monks of <a href="http://www.mosteiro.org.br/index.php">St. Benedict's Monastery, Sao Paulo, Brazil</a>:<br />
<blockquote class="tr_bq">
<br />
<center>
<b>Hebdomada secunda adventus</b> <br />
<b>Dominica</b></center>
Introitus: Cf. Is. 30, 19.30; Ps. 79 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_populus_sion.mp3">Populus Sion</a> (3m15.8s - 3061 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/in_populus_sion.gif">score</a> <br />
Graduale: Ps. 40, 2.3. V. 5 <a href="http://www.christusrex.org/www2/cantgreg/cantus/gr_ex_sion.mp3">Ex Sion</a> (2m50.7s - 2675 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/gr_ex_sion.gif">score</a> <br />
Alleluia: Ps. 121, 1 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_laetatus_sum2.mp3">Lætatus sum</a> (2m11.2s - 2057 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_laetatus_sum.gif">score</a> <br />
Offertorium: Ps. 84, 7.8 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_deus_tu_convertens.mp3">Deus, tu convertens</a> (2m01.6s - 1901 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_deus_tu_convertens.gif">score</a> <br />
Communio: Bar. 5, 5; 4, 36 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_ierusalem_surge.mp3">Ierusalem, surge</a> <i>cum Ps. 147, 12.13 </i>(1m56.7s - 1825 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_ierusalem_surge.gif">score</a></blockquote>
<br />
Here are posts on Chantblog for the Advent 2 Propers:<br />
<ul style="text-align: left;">
<li>The Introit: <a href="http://chantblog.blogspot.com/2008/12/advent-2-populus-sion.html">Advent 2: <i>Populus Sion </i>("People of Zion")</a> </li>
<li><a href="http://chantblog.blogspot.com/2012/12/the-advent-ii-gradual-ex-sion.html">The Advent 2 Gradual: <i>Ex Sion </i>("Out of Zion")</a><i> </i></li>
<li><a href="http://chantblog.blogspot.com/2013/12/the-advent-2-alleluia-laetatus-sum.html">The Advent 2 Alleluia: <i>Laetatus sum </i>("I was glad")</a></li>
<li><a href="http://chantblog.blogspot.com/2014/12/the-advent-2-offertory-deus-tu.html">The Advent 2 Offertory: Deus, tu convertens ("God, wilt Thou not turn again?")</a><i> </i></li>
<li> The Communio: <a href="http://chantblog.blogspot.com/2010/12/advent-2-ierusalem-surge.html">Advent 2: <i> Ierusalem Surge </i>("Arise, Jerusalem")</a></li>
<li> <a href="http://chantblog.blogspot.com/2008/11/advent-office-part-i.html">The Advent Office</a></li>
</ul>
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-65791396465422291212015-11-28T19:37:00.000-05:002015-12-03T10:27:17.074-05:00Aspiciens a longe ("I look from afar")<div dir="ltr" style="text-align: left;" trbidi="on">
<i>Aspiciens a longe</i> is the First Mattins Responsory for the first Sunday in Advent. Here's a beautiful chant version sung by "Ensemble Officium."<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/BKix51s157E" width="560"></iframe>
<br />
<br />
Here are the words, in Latin and English, <a href="http://www1.cpdl.org/wiki/index.php/Aspiciens_a_longe">from the CPDL page about this piece</a>:<br />
<blockquote class="tr_bq">
<div style="text-align: left;">
<b><span class="mw-headline" id="Use_of_Sarum">Use of Sarum, Latin text</span></b></div>
<br />
<i><b>R</b> Aspiciens a longe,</i><br />
<div class="poem">
<i>ecce video Dei potentiam venientem:</i><br />
<i>et nebulam totam terram regentem.</i><br />
<i>† Ite obviam ei et dicite</i><br />
<i>‡ nuncia nobis si tu es ipse</i><br />
<i>†† qui regnaturus es</i><br />
<i>‡‡ in populo Israel.</i><br />
<i><b>V</b> Quique terrigene et filii hominum: simul in unum dives et pauper. †</i><br />
<i><b>V</b> Qui regis Israel intende: qui deducis velut ovem Joseph. ‡</i><br />
<i><b>V</b> Excita Domine Potentiam tuam et veni: ut salvos factias nos. ††</i><br />
<i><b>V</b> Gloria Patri et Filio: et Spiritui Sancto. ‡‡ <b>R</b></i><br />
</div>
<div style="text-align: left;">
<b><span class="mw-headline" id="As_used_in_Carols_for_Choirs_2">As used in <a href="http://www1.cpdl.org/wiki/index.php/Carols_for_Choirs_2" title="Carols for Choirs 2">Carols for Choirs 2</a></span></b><b><span class="mw-headline" id="Use_of_Sarum">, English text</span></b></div>
</blockquote>
<blockquote class="tr_bq">
<i><b>R</b></i> I look from afar:<br />
and lo, I see the power of God coming,<br />
and a cloud covering the whole earth.<br />
† Go ye out to meet him and say:<br />
‡ Tell us, art thou he that should come<br />
†† to reign over thy people Israel?<br />
<i><b>V</b></i> High and low, rich and poor, one with another. †<br />
<i><b>V</b></i> Hear, O thou shepherd of Israel, thou that leadest Joseph like a sheep. ‡<br />
<i><b>V</b></i> Stir up thy strength, O Lord, and come. ††<br />
<i><b>V</b></i> Glory be to the Father, and to the Son, and to the Holy Ghost. <i><b>R</b></i></blockquote>
<br />
<br />
Here's
another chant recording, sung by the "Choeur des Moniales cisterciennes
de Boulaur et Rieunette." It's also quite beautiful:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/_5dI4I8fJc4" width="560"></iframe>
<br />
<br />
<br />
This is "<a href="http://www1.cpdl.org/wiki/index.php/Aspiciens_a_longe">a setting in English, based on a <i>Nunc dimittis</i> by Palestrina</a>,"
sung by the Choir of Kings' College Cambridge. It's quite well-known
and is used by many Anglican and Episcopal churches on the first Sunday
in Advent:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/pHFla0ym8ew" width="560"></iframe>
<br />
<br />
Again, here are the words in Latin and English from that page:<br />
<blockquote class="tr_bq">
<div style="text-align: left;">
<b><span class="mw-headline" id="Use_of_Sarum">Use of Sarum, Latin text</span></b></div>
<br />
<i><b>R</b></i> Aspiciens a longe,<br />
<div class="poem">
ecce video Dei potentiam venientem:<br />
et nebulam totam terram regentem.<br />
† Ite obviam ei et dicite<br />
‡ nuncia nobis si tu es ipse<br />
†† qui regnaturus es<br />
‡‡ in populo Israel.<br />
<i><b>V</b></i> Quique terrigene et filii hominum: simul in unum dives et pauper. †<br />
<i><b>V</b></i> Qui regis Israel intende: qui deducis velut ovem Joseph. ‡<br />
<i><b>V</b></i> Excita Domine Potentiam tuam et veni: ut salvos factias nos. ††<br />
<i><b>V</b></i> Gloria Patri et Filio: et Spiritui Sancto. ‡‡ <i><b>R</b></i><br />
</div>
<div style="text-align: left;">
<b><span class="mw-headline" id="As_used_in_Carols_for_Choirs_2">As used in <a href="http://www1.cpdl.org/wiki/index.php/Carols_for_Choirs_2" title="Carols for Choirs 2">Carols for Choirs 2</a></span></b><b><span class="mw-headline" id="Use_of_Sarum">, English text</span></b></div>
</blockquote>
<blockquote class="tr_bq">
<i><b>R</b></i> I look from afar:<br />
and lo, I see the power of God coming,<br />
and a cloud covering the whole earth.<br />
† Go ye out to meet him and say:<br />
‡ Tell us, art thou he that should come<br />
†† to reign over thy people Israel?<br />
<i><b>V</b></i> High and low, rich and poor, one with another. †<br />
<i><b>V</b></i> Hear, O thou shepherd of Israel, thou that leadest Joseph like a sheep. ‡<br />
<i><b>V</b></i> Stir up thy strength, O Lord, and come. ††<br />
<i><b>V</b></i> Glory be to the Father, and to the Son, and to the Holy Ghost. <i><b>R</b></i></blockquote>
<br />
Here's some stuff of interest from the <a href="https://en.wikipedia.org/wiki/Responsory">Wikipedia entry for <i>Responsory</i></a>: <br />
<blockquote class="tr_bq">
The most general <a class="external text" href="http://www.newadvent.org/cathen/12787a.htm" rel="nofollow">definition</a> of a responsory is any psalm, <a href="https://en.wikipedia.org/wiki/Canticle" title="Canticle">canticle</a>,
or other sacred musical work sung responsorially, that is, with a
cantor or small group singing verses while the whole choir or
congregation respond with a refrain. However, this article focuses on
those chants of the western Christian tradition that have traditionally
been designated by the term responsory. In the <a href="https://en.wikipedia.org/wiki/Roman_Rite" title="Roman Rite">Roman Rite</a> and rites strongly influenced by it, such as the pre-reformation English rite and the monastic rite of the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Rule_of_St._Benedict" title="Rule of St. Benedict">Rule of St. Benedict</a>, these chants ordinarily follow readings<sup class="reference" id="cite_ref-harrison_1-0"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-harrison-1">[1]</a></sup><sup class="reference" style="white-space: nowrap;">:61</sup><sup class="reference" id="cite_ref-2"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-2">[2]</a></sup> at services of the <a href="https://en.wikipedia.org/wiki/Liturgy_of_the_Hours" title="Liturgy of the Hours">Divine Office</a> (also called the <a href="https://en.wikipedia.org/wiki/Liturgy_of_the_Hours" title="Liturgy of the Hours">Liturgy of the Hours</a>); however, they have also been used as processional chants.<sup class="reference" id="cite_ref-harrison_1-1"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-harrison-1">[1]</a></sup><sup class="reference" style="white-space: nowrap;">:91<br />
</sup>A responsory has two parts: a respond (or refrain), and a verse.<sup class="reference" id="cite_ref-apel_3-0"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-apel-3">[3]</a></sup><sup class="reference" style="white-space: nowrap;">:181–182,331</sup>
Methods of performance vary, but typically the respond will be begun
by the cantor then taken up by the entire choir. The verse is then sung
by a cantor or a small group; or the verse can be begun by the cantor
and continued by the entire choir.<sup class="reference" id="cite_ref-apel_3-1"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-apel-3">[3]</a></sup><sup class="reference" style="white-space: nowrap;">:196–198</sup>
The chant concludes with a repetition of all or part of the respond.
Sometimes the second repetition of the respond is followed by a half-<a href="https://en.wikipedia.org/wiki/Doxology" title="Doxology">doxology</a>, <i>Gloria Patri et Filio et Spiritui Sancto</i>, sung by the cantor, followed in turn by a third repetition of all or part of the respond.</blockquote>
<br />
That same article elaborates on <i>Aspiciens a longe</i>, as well: <br />
<blockquote class="tr_bq">
Most responsories have a single verse, but a few have multiple verses.<sup class="reference" id="cite_ref-apel_3-2"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-apel-3">[3]</a></sup><sup class="reference" style="white-space: nowrap;">:184–185</sup> One of the most famous of the latter is the responsory <i>Aspiciens a longe,</i>
sung on the first Sunday of Advent after the first reading in the
night office of the Latin secular (non-monastic) rite. The version that
was sung in the medieval rite of Salisbury cathedral was worded as
follows:<sup class="reference" id="cite_ref-5"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-5">[5]</a></sup><br />
<br />
<b>Respond:</b> <i><b>Aspiciens
a longe et ecce video Dei potentiam venientem et nebulam totam terram
tegentem. Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui
regnaturus es in populo Israel.</b></i> (I look from afar, and behold I
see the power of God coming, and a cloud covering the whole earth. Go
out to meet him and say, tell us if you are the one who is to reign
over the people of Israel.)<br />
<br />
<b>1st verse</b> (sung by a boy) <i><b>Quique terrigenae et filii hominum simul in unum dives et pauper</b></i> (Whoever are earth-born, the sons of men, together in one rich and poor)<br />
<b>Partial respond</b> (sung by the choir) <i><b>Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in populo Israel.</b></i> (Go out to meet him and say, tell us if you are the one who is to reign over the people of Israel.)<br />
<br />
<b>2nd verse</b> (sung by a boy) <i><b>Qui regis Israel intende, qui deducis velut ovem Joseph</b></i> (Hear, O shepherd of Israel, who leadest Joseph like a sheep)<br />
<b>Partial respond</b> (sung by the choir) <i><b>Nuntia nobis si tu es ipse qui regnaturus es in populo Israel.</b></i> (Tell us if you are the one who is to reign over the people of Israel.)<br />
<br />
<b>3rd verse</b> (sung by a boy) <i><b>Excita Domine potentiam tuam et veni ut salvos facias nos</b></i> (Stir up your power O Lord and come that you may save us)<br />
<b>Partial respond</b> (sung by the choir) <i><b>Qui regnaturus es in populo Israel.</b></i> (O you who are to reign over the people of Israel.)<br />
<br />
<b>Half-doxology</b> (sung by all three boys) <i><b>Gloria Patri et Filio et Spiritui Sancto</b></i> (Glory be to the Father and to the Son and to the Holy Ghost)<br />
<b>Partial respond</b> (sung by the choir) <i><b>In populo Israel.</b></i> (In the people of Israel.)<br />
<br />
The three boys then sang <i><b>Aspiciens a longe</b></i> whereupon the choir took up the full respond: <i><b>et
ecce video Dei potentian venientem et nebulam totam terram tegentem.
Ite obviam ei et dicite, Nuntia nobis si tu es ipse qui regnaturus es in
populo Israel.</b></i> (I look from afar, and behold I see the power
of God coming, and a cloud covering the whole earth. Go out to meet him
and say, tell us if you are the one who is to reign over the people of
Israel.)<br />
<br />
This responsory, <i>Aspiciens a longe,</i> has become familiar in the English-speaking world in an arrangement published in the second volume of <i><a href="https://en.wikipedia.org/wiki/Carols_for_Choirs" title="Carols for Choirs">Carols for Choirs</a></i> edited by <a href="https://en.wikipedia.org/wiki/David_Willcocks" title="David Willcocks">David Willcocks</a> and <a href="https://en.wikipedia.org/wiki/John_Rutter" title="John Rutter">John Rutter</a>,<sup class="reference" id="cite_ref-6"><a href="https://en.wikipedia.org/wiki/Responsory#cite_note-6">[6]</a></sup> where it is given the title "Matin Responsory", and is set to music adapted from a setting by <a href="https://en.wikipedia.org/wiki/Giovanni_Pierluigi_da_Palestrina" title="Giovanni Pierluigi da Palestrina">Giovanni Pierluigi da Palestrina</a> of the <i><a href="https://en.wikipedia.org/wiki/Nunc_dimittis" title="Nunc dimittis">Nunc dimittis</a></i> (free score of the Nunc dimittis <a class="external text" href="http://www.cpdl.org/wiki/index.php/Nunc_dimittis_a_4-5_%28Giovanni_Pierluigi_da_Palestrina%29" rel="nofollow">here</a> on <a href="https://en.wikipedia.org/wiki/Choral_Public_Domain_Library" title="Choral Public Domain Library">CPDL</a>) - and not of the <i><a href="https://en.wikipedia.org/wiki/Magnificat" title="Magnificat">Magnificat</a></i>
as stated by the editors. The structure of the Willcocks/Rutter
arrangement, however, differs somewhat from what is shown above since it
does not repeat the refrain after each verse in the traditional
English way. For example, in the traditional English form (shown above)
after the first verse, the choir sings all the words of the refrain
from <i>ite obviam ei</i> to the end. In the Willcocks/Rutter
arrangement, on the other hand, after the first verse the choir sings
(in English translation) only the portion of the refrain corresponding
to the Latin words <i>ite obviam ei et dicite.</i></blockquote>
<br />
<br />
And this is from the services of Mattins itself for the first Sunday in Advent, and from the "Trident 1570" version at <a href="http://divinumofficium.com/cgi-bin/horas/officium.pl">Divinum Officium</a>:<br />
<blockquote class="tr_bq">
<span style="color: black;"><span style="color: red;"><i>R.</i></span><span class="Apple-converted-space"> </span>Aspíciens
a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram
tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, *
Qui regnatúrus es in pópulo Israël.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Quique terrígenæ, et fílii hóminum, simul in unum dives et pauper. Ite obviam et, et dícite.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Qui regis Israël, inténde, qui dedúcis velut ovem Joseph. Núntia nobis, si tu es ipse.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Tóllite portas, príncipes, vestras, et elevámini portæ æternáles, et introíbit Rex glóriæ. Qui regnatúrus es in pópulo Israël.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Glória Patri, et Fílio, * et Spirítui Sancto.<br />
<span style="color: red;"><i>R.</i></span><span class="Apple-converted-space"> </span>Aspíciens
a longe, ecce video Dei poténtiam veniéntem, et nébulam totam terram
tegéntem. * Ite obviam ei, et dícite: * Núntia nobis, si tu es ipse, *
Qui regnatúrus es in pópulo Israël.</span><br />
<br />
<span style="color: black;"> </span><span style="color: black;"><span style="color: red;"><i>R.</i></span><span class="Apple-converted-space"> </span>I
look from afar, and behold I see the Power of God, coming like as a
cloud to cover the land with the hosts of his People: * Go ye out to
meet him and say: * Tell us if thou art he, * That shalt reign over
God's people Israel.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>All
ye that dwell in the world, all ye children of men, high and low, rich
and poor, one with another. Go ye out to meet him and say.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Hear, O thou Shepherd of Israel, thou that leadest Joseph like a sheep. Tell us if thou art he.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Lift
up your heads, O ye gates, and be ye lift up, ye everlasting doors,
and the King of Glory shall come in. That shalt reign over God's people
Israel.<br />
<span style="color: red;"><i>V.</i></span><span class="Apple-converted-space"> </span>Glory be to the Father, and to the Son, * and to the Holy Ghost.<br />
<span style="color: red;"><i>R.</i></span><span class="Apple-converted-space"> </span>I
look from afar, and behold I see the Power of God, coming like as a
cloud to cover the land with the hosts of his People: * Go ye out to
meet him and say: * Tell us if thou art he, * That shalt reign over
God's people Israel.</span></blockquote>
<br />
I haven't found a chant score for this so far; still looking. <b>EDIT: </b>I did finally find it, in the Liber Hymnarius:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlbrpJadBFS5C3zpYWkW3lB8KM91vDX37AGMgP6RjHehUKuMDLQmx4kGSkMKCjtIIj1x46MGpt3fD-DyLJ4R3wpQO9-jQsdOZrVy7Hb5oMT7YHReG4IupGQaxgucCL2okPqznB_PKanAQ/s1600/aspiciens_all.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlbrpJadBFS5C3zpYWkW3lB8KM91vDX37AGMgP6RjHehUKuMDLQmx4kGSkMKCjtIIj1x46MGpt3fD-DyLJ4R3wpQO9-jQsdOZrVy7Hb5oMT7YHReG4IupGQaxgucCL2okPqznB_PKanAQ/s640/aspiciens_all.gif" width="275" /></a></div>
<br />
<br />
Here are all the mass chants for the day, <a href="http://www.christusrex.org/www2/cantgreg/missa_h1adv.html">from ChristusRex.org</a>:<br />
<br />
<blockquote class="tr_bq">
<center>
<b>Hebdomada Prima Adventus</b> <br />
<b>Dominica</b></center>
Introitus: Ps. 24, 1-4 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_ad_te_levavi.mp3">Ad te levavi</a> (3m29.7s - 3275 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/in_ad_levavi.gif">score</a> <br />
Graduale: Ps. 24, 3. V. 4 <a href="http://www.christusrex.org/www2/cantgreg/cantus/gr_universi_qui_te_exspectant.mp3">Universi, qui te exspectant</a> (2m00.6s - 1887 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/gr_universi_qui_te_exspectant.gif">score</a> <br />
Alleluia: Ps. 84, 8 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_ostende_nobis.mp3">Ostende nobis</a> (2m41.5s - 2525 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_ostende_nobis.gif">score</a> <br />
Offertorium: Ps. 24, 1-3 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_ad_te_domine_levavi.mp3">Ad te, Domine, levavi</a> (1m41.0s - 1579 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_ad_te_domine_levavi.gif">score</a> <br />
Communio: Ps. 84, 13 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_dominus_dabit_benignitatem.mp3">Dominus dabit benignitatem</a> (51.2s - 801 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_dominus_dabit_benignitatem.gif">score</a> </blockquote>
<br />
And these are posts on Chantblog for the Advent 1 propers:<br />
<ul style="text-align: left;">
<li>The Introit: <a href="http://chantblog.blogspot.com/2008/11/advent-1-ad-te-levavi-animam-meam.html"><i>Ad Te Levavi Animam Meam</i></a></li>
<li>The Gradual: <a href="http://chantblog.blogspot.com/2009/11/universi-qui-te-exspectant.html"><i>Universi, qui te exspectant</i></a></li>
<li><i><a href="http://chantblog.blogspot.com/2014/12/the-advent-i-alleluia-ostende-nobis.html">The Advent I Alleluia: Ostende nobis Domine ("Show us thy mercy, O Lord")</a> </i></li>
<li><a href="http://chantblog.blogspot.com/2012/12/the-lent-i-offertory-ad-te-domine-levavi.html">The Offertory:</a><i><a href="http://chantblog.blogspot.com/2012/12/the-lent-i-offertory-ad-te-domine-levavi.html"> Ad te, Domine, levavi</a> </i></li>
<li>The Communio: <i><a href="http://chantblog.blogspot.com/2010/11/advent-1-cast-away-works-of-darkness.html">Dominus Dabit</a> </i></li>
<li><a href="http://chantblog.blogspot.com/2008/11/advent-office-part-i.html">The Advent Office</a></li>
<li><a href="http://chantblog.blogspot.com/2015/11/aspiciens-longe-i-look-from-afar.html"><i>Aspiciens a longe</i> ("I look from afar")</a></li>
</ul>
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</div>
Blessed Advent to all!</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-11598776006256380072015-11-22T16:26:00.000-05:002015-11-28T18:31:37.331-05:00The Introit for the Solemnity of Christ the King: Dignus Est Agnus ("Worthy is the Lamb")<div dir="ltr" style="text-align: left;" trbidi="on">
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Sung here by the Schola of the Vienna Hofburgkapelle:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/JdqVwLh3L50" width="560"></iframe>
<br />
<br />
<br />
The text is taken from <a href="https://www.biblegateway.com/passage/?search=Revelation+5">Revelation 5, vv 12, 1, and 6</a>; the Psalm verse comes from Psalm (71/)72. <a href="http://romaaeterna.jp/liber2/grt1_086.html">Here's the Latin and an English translation</a>: <br />
<blockquote class="tr_bq">
<i>Dignus est Agnus, <br />
qui occísus est accípere virtútem, <br />
et divinitátem, et sapiéntiam, et fortitúdinem, et honórem. <br />
Ipsi glória et impérium in saécula saeculórum. <br />
Ps: Déus, judícium túum Régida: et justítiam túam Fílio Régis.</i><br />
<br />
The Lamb that was slain <br />
is worthy to receive power <br />
and divinity and wisdom and strength and honour; <br />
to Him be glory and empire for ever and ever. <br />
Ps: Give to the King, O God, Thy justice, and to the King's Son Thy judgment.</blockquote>
<br />
Here's the chant score:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_O4en-Pvhnvbp-pTTA8Q21bh5Gx8_qumZwSNJiXn5Fv1vCn8iHDtsf20vkVmRXkutmvo6_ypyq_lA5w75NaEuHODF2jQgPBp4gBIlpRxZrxZCF49m_NfjFA-nNIjJdfsKTWZjoLzy6uQ/s1600/in_dignus_est_agnus.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="371" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg_O4en-Pvhnvbp-pTTA8Q21bh5Gx8_qumZwSNJiXn5Fv1vCn8iHDtsf20vkVmRXkutmvo6_ypyq_lA5w75NaEuHODF2jQgPBp4gBIlpRxZrxZCF49m_NfjFA-nNIjJdfsKTWZjoLzy6uQ/s400/in_dignus_est_agnus.gif" width="400" /></a></div>
<br />
<br />
<br />
I'm interested to know where this chant has come from, since <a href="https://en.wikipedia.org/wiki/Feast_of_Christ_the_King">Christ the King</a> is a new feast day, instituted in 1925 by Pope Pius XI in his encyclical <i><a href="https://en.wikipedia.org/wiki/Quas_primas" title="Quas primas">Quas primas</a>. </i>Will investigate a bit and return to post what I find.<br />
<br />
Although
Anglicans do not officially celebrate the Feast of Christ the King
this Sunday (on our Calendar, it's simply "The Last Sunday After
Pentecost"), many of us do observe it anyway - and the Collect for the
day is a breathtakingly beautiful and Kingly one:<br />
<blockquote>
Almighty
and everlasting God, whose will it is to restore all things in your
well-beloved Son, the King of kings and Lord of lords: Mercifully grant
that the peoples of the earth, divided and enslaved by sin, may be
freed and brought together under his most gracious rule; who lives and
reigns with you and the Holy Spirit, one God, now and for ever. <i>Amen</i>.</blockquote>
And the readings for today, <a href="http://www.lectionarypage.net/YearB_RCL/Pentecost/BProp29_RCL.html">Year B in the 3-year Calendar</a>, are absolutely wonderful - kingly, too, and spooky and apocalyptic (as befits this time of year): <br />
<blockquote class="tr_bq">
<div style="text-align: left;">
<b>Daniel 7:9-10, 13-14</b></div>
<dl>
<dt>As I watched, </dt>
<dt>thrones were set in place, </dt>
<dd>and an Ancient One took his throne, </dd>
<dt>his clothing was white as snow, </dt>
<dd>and the hair of his head like pure wool; </dd>
<dt>his throne was fiery flames, </dt>
<dd>and its wheels were burning fire. </dd>
<dt>A stream of fire issued </dt>
<dd>and flowed out from his presence. </dd>
<dt>A thousand thousands served him, </dt>
<dd>and ten thousand times ten thousand stood attending him. </dd>
<dt>The court sat in judgment, </dt>
<dd>and the books were opened. </dd></dl>
As I watched in the night visions,<br />
<dl>
<dt>I saw one like a human being </dt>
<dd>coming with the clouds of heaven. </dd>
<dt>And he came to the Ancient One </dt>
<dd>and was presented before him. </dd>
<dt>To him was given dominion </dt>
<dd>and glory and kingship, </dd>
<dt>that all peoples, nations, and languages </dt>
<dd>should serve him. </dd>
<dt>His dominion is an everlasting dominion </dt>
<dd>that shall not pass away, </dd>
<dt>and his kingship is one </dt>
<dd>that shall never be destroyed. </dd></dl>
<br />
<b>Psalm 93 Page 722, BCP</b><i><br />
Dominus regnavit</i><br />
<br />
1 The LORD is King;<br />
he has put on splendid apparel; *<br />
the LORD has put on his apparel<br />
and girded himself with strength. <br />
<br />
2 He has made the whole world so sure *<br />
that it cannot be moved; <br />
<br />
3 Ever since the world began, your throne has been established; *<br />
you are from everlasting. \<br />
<br />
4 The waters have lifted up, O LORD,<br />
the waters have lifted up their voice; *<br />
the waters have lifted up their pounding waves. <br />
<br />
5 Mightier than the sound of many waters,<br />
mightier than the breakers of the sea, *<br />
mightier is the LORD who dwells on high. <br />
<br />
6 Your testimonies are very sure, *<br />
and holiness adorns your house, O LORD,<br />
for ever and for evermore.<br />
<br />
<a href="https://www.blogger.com/null" name="EPISTLE"></a><b><br />
Revelation 1:4b-8</b><br />
<br />
Grace to you and peace from him
who is and who was and who is to come, and from the seven spirits
who are before his throne, and from Jesus Christ, the faithful
witness, the firstborn of the dead, and the ruler of the kings of
the earth.<br />
To him who loves us and freed us from our sins by his
blood, and made us to be a kingdom, priests serving his God and
Father, to him be glory and dominion forever and ever. Amen.<br />
<dl>
<dt>Look! He is coming with the clouds; </dt>
<dd>every eye will see him, </dd>
<dt>even those who pierced him; </dt>
<dd>and on his account all the tribes of the earth will wail. </dd></dl>
So it is to be. Amen.<br />
"I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty."<br />
<br />
<br />
<a href="https://www.blogger.com/null" name="GOSPEL"></a><b>John 18:33-37</b><br />
<br />
Pilate
entered the headquarters again, summoned Jesus, and asked him,
"Are you the King of the Jews?" Jesus answered, "Do you ask this
on your own, or did others tell you about me?" Pilate replied, "I
am not a Jew, am I? Your own nation and the chief priests have
handed you over to me. What have you done?" Jesus answered, "My kingdom
is not from this world. If my kingdom were from this world, my
followers would be fighting to keep me from being handed over to
the Jews. But as it is, my kingdom is not from here." Pilate asked
him, "So you are a king?" Jesus answered, "You say that I am a
king. For this I was born, and for this I came into the world, to
testify to the truth. Everyone who belongs to the truth listens to
my voice."</blockquote>
</div>
</div>
</div>
<br />
(It's not really so strange, then, that this Sunday - the last before Advent - <a href="https://en.wikipedia.org/wiki/Feast_of_Christ_the_King">has been referred to</a> in the Evangelical Church of Sweden as "the Sunday of Doom"!)<br />
<br />
There is no set of historic lectionary readings for today, because this is a new feast. However, according to <a href="http://wordtoworship.com/lectionary/lcms1yr">this page</a>, the historic Lutheran lectionary for today ("the last Sunday") consists of <a href="https://www.biblegateway.com/passage/?search=Psalm%2039:4-5;%20Psalm%2039:7-8;%20Isaiah%2035:10;%20Isaiah%2065:17-25;%20Psalm%20149;%201%20Thessalonians%205:1-11;%20Matthew%2025:1-13;%20Psalm%2045:14-15;%20Revelation%2021:2&version=NRSVCE">these readings</a>, which are mostly about the Last Things as well: Isaiah's "New Creation," Thessalonians 5 ("<span class="text 1Thess-5-2" id="en-NRSVCE-33879">For you yourselves know very well that the day of the Lord will come like a thief in the night.")</span>,
and the Parable of the Ten Bridesmaids. (It appears that the old
Catholic and Anglican lectionaries did not provide for "the Last
Sunday," but merely used the readings for the appropriate Sunday After
Trinity. I must say I like the Lutheran and current "Christ the King
Sunday" arrangement better.) <br />
<br />
Because truly, this is one of my favorite Sundays of the year. Here's the opening hymn we had today:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/6vWRXvWZPUQ" width="560"></iframe>
<br />
<br />
That
video is from an Eastertide Service in Wales; we naturally didn't have a
cast of thousands or cymbals or a trumpet section this morning. But <a href="http://www.hymnary.org/hymn/EH1982/494">take a look at these words</a> for an idea of how really great this hymn is:<br />
<blockquote class="tr_bq">
1 Crown him with many crowns, <br />
the Lamb upon his throne;<br />
Hark! how the heavenly anthem drowns <br />
all music but its own;<br />
awake, my soul, and sing of him <br />
who died for thee,<br />
and hail him as thy matchless King <br />
through all eternity.<br />
<br />
2 Crown him the Son of God <br />
before the worlds began,<br />
and ye, who tread where he hath trod, <br />
crown him the Son of man;<br />
who every grief hath known <br />
that wrings the human breast,<br />
and takes and bears them for his own,<br />
that all in him may rest.<br />
<br />
3 Crown him the Lord of life, <br />
who triumphed over the grave,<br />
and rose victorious in the strife <br />
for those he came to save;<br />
his glories now we sing, <br />
who died, and rose on high,<br />
who died, eternal life to bring, <br />
and lives that death may die.<br />
<br />
4 Crown him of lords the Lord, <br />
who over all doth reign,<br />
who once on earth, the incarnate Word, <br />
for ransomed sinners slain,<br />
now lives in realms of light, <br />
where saints with angels sing<br />
their songs before him day and night, <br />
their God, Redeemer, King.<br />
<br />
5 Crown him the Lord of heaven,<br />
enthroned in worlds above;<br />
crown him the King,to whom is given, <br />
the wondrous name of Love.<br />
Crown him with many crowns,<br />
as thrones before him fall,<br />
crown him, ye kings, with many crowns,<br />
for he is King of all.</blockquote>
<br />
We had two other great Kingly hymns, today, too - one I'd never heard before. Will come back later to post on them.<br />
<br />
Here's a list of all the chant propers for this day, from <a href="http://www.christusrex.org/www2/cantgreg/index_eng.html">ChristusRex.org</a>:<br />
<br />
<br />
<blockquote class="tr_bq">
<center>
<b>Sollemnitatis</b> <br />
<b>Domini Nostri Iesu Christi</b> <br />
<b>Universorum Regis<br />
</b></center>
Introitus: Apoc. 5, 12 et 1, 6; Ps. 71 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_dignus_est_agnus.mp3">Dignus est Agnus</a> (3m34.5s - 3355 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/in_dignus_est_agnus.gif">score</a> <br />
Graduale: Ps. 71, 8. V. 11 <a href="http://www.christusrex.org/www2/cantgreg/cantus/gr_dominabitur.mp3">Dominabitur</a> (2m33.3s - 2399 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/gr_dominabitur.gif">score</a> <br />
Alleluia: Dan. 7, 14 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_potestas_eius.mp3">Potestas eius</a> (3m10.7s - 2983 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_potestas_eius.gif">score</a> <br />
Offertorium: Ps. 2, 8 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_postula_a_me.mp3">Postula a me</a> (1m20.3s - 1259 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_postula_a_me.gif">score</a> <br />
Communio: <br />
<b>(anno A)</b> Mt. 25, 40.34 Amen dico vobis: quod uni (not yet available) <br />
Ps. 28, 10b.11b <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_sedebit_dominus.mp3">Sedebit Dominus</a> (43.5s - 683 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_sedebit_dominus.gif">score</a></blockquote>
<br />
Other Chantblog posts for this day include:<br />
<ul style="text-align: left;">
<li><a href="http://chantblog.blogspot.com/2015/11/the-introit-for-solemnity-of-christ.html">The Introit for the Solemnity of Christ the King: </a><a href="http://chantblog.blogspot.com/2015/11/the-introit-for-solemnity-of-christ.html"><i>Dignus Est Agnus</i> ("Worthy is the Lamb")...</a> </li>
<li><a href="http://chantblog.blogspot.com/2012/11/the-gradual-for-feast-of-christ-king.html">The Gradual for the Feast of Christ the King: <i>Dominabitur A Mari Usque Ad Mare</i></a></li>
</ul>
<br />
Here's "Worthy is the Lamb" and "Amen" - the last two movements - from Handel's <i>Messiah</i>:
<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/3x2fSxOeij4" width="420"></iframe>
<br />
<br />
This is the central figure from <a href="https://en.wikipedia.org/wiki/File:Retable_de_l%27Agneau_mystique_%282%29.jpg">Van Eyck's Ghent Altarpiece</a>:<br />
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZSVoDIt7w-k1Eza6ZgsvGDCYKPeLhvqm-UXb3zAq94p4BU2IdM3ZzHCU8uFoxFD6_24zUZWciHsUnXoIxnvgxfZEgSY9j_F5Q6jco6yOS2NhdLPH23VqEb4NxgMVHaH1LJDsJyp0E42w/s1600/Retable_de_l%2527Agneau_mystique_%25282%2529.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZSVoDIt7w-k1Eza6ZgsvGDCYKPeLhvqm-UXb3zAq94p4BU2IdM3ZzHCU8uFoxFD6_24zUZWciHsUnXoIxnvgxfZEgSY9j_F5Q6jco6yOS2NhdLPH23VqEb4NxgMVHaH1LJDsJyp0E42w/s640/Retable_de_l%2527Agneau_mystique_%25282%2529.jpg" width="408" /></a></div>
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blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-64296282988237879632015-11-15T16:16:00.001-05:002015-11-15T16:21:07.145-05:00Kyrie: Rex immense, Pater Pie<div dir="ltr" style="text-align: left;" trbidi="on">
<div dir="ltr" style="text-align: left;" trbidi="on">
This Kyrie trope/motet comes from the <a href="https://en.wikipedia.org/wiki/Codex_Calixtinus"><i>Codex Calixtinus</i></a> (or, as some call it - and more accurately, too! - the <i><span class="st"><i>Liber</i> Sancti Jacobi</span></i>). This video comes from the <a href="https://www.youtube.com/channel/UCfQEszafMgm6yTKc0N-N9ZQ">Budapest Schola Cantorum</a>; here's the information about it that they posted at the YouTube page:<br />
<blockquote class="tr_bq">
Budapesti Énekes Iskola / Schola Cantorum Budapestiensis<br />
Művészeti vezetők / Artistic directors: János MEZEI, Tamás BUBNÓ<br />
<br />
Kyrie "Rex immensae" for two voice, from Codex Callixtinus</blockquote>
<br />
From the photos I've seen, the Schola appears to be a mixed choir of male and female voices, both young and older. Very nice! <br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/RRvKaG6NgoI" width="560"></iframe>
<br />
<br />
Here are the words they are singing; I found them in <a href="https://books.google.com/books?id=9yAfGdTt4yAC&pg=PA201#v=onepage&q&f=false">a German Google book</a>. Interestingly, there is a bit of Greek mixed with the Latin text.<br />
<br />
Kyrie. <br />
Fulbertus episcopus de sancto Jacobo. <br />
<br />
<i> Rex immense, pater pie, </i><br />
<i> eleison, </i><br />
<i> Kyrie, eleìson, </i><br />
<i> Palmo cuncta qui concludis, </i><br />
<i> eleison, </i><br />
<i> Kyrie, eleison, </i><br />
<i> Sother, theos athanatos, </i><br />
<i> eleison, </i><br />
<i> Kyrie, eleison. </i><br />
<i><br />
</i> <i> Christe, fili patris summi, </i><br />
<i> eleison, </i><br />
<i> Christe, eleisou, </i><br />
<i>Qui de coelis descendisti, </i><br />
<i> eleìson, </i><br />
<i> Christe, eleison, </i><br />
<i>Tuum plasma redemisti, </i><br />
<i> eleìson, </i><br />
<i> Christe, eleison. </i><br />
<i><br />
</i> <i>Consolator, dulcis amor, </i><br />
<i> eleison, </i><br />
<i> Kyrie, eleison, </i><br />
<i>Qui Jacobum illustraSti, </i><br />
<i> eleison, </i><br />
<i> Kyrie, eleison, </i><br />
<i>Cujus prece nobis parce, </i><br />
<i> eleison, </i><br />
<i> Kyrie, eleison. </i><br />
<br />
<br />
Great King, gentle father,<br />
have mercy,<br />
Lord have mercy,<br />
You hold all things in your hand,<br />
have mercy,<br />
Lord have mercy,<br />
Savior, immortal God,<br />
have mercy,<br />
Lord have mercy.<br />
<br />
<br />
Christ, Son of the Most High,<br />
have mercy,<br />
Christ have mercy,<br />
He came down from heaven, <br />
have mercy,<br />
Christ have mercy,<br />
You have redeemed your creatures,<br />
have mercy,<br />
Christ have mercy.<br />
<br />
<br />
Comforter, sweet love,<br />
have mercy,<br />
Lord have mercy,<br />
You are illumined by James,<br />
have mercy,<br />
Lord have mercy,<br />
By his prayer spare us,<br />
have mercy ,<br />
Lord have mercy.<br />
<br />
<br />
The words are also <a href="https://la.wikisource.org/wiki/Codex_Calixtinus">here, at a Wikisource site about the Codex Calixtinus</a>; there are some misspellings there, though.<br />
<br />
This
Kyrie is apparently contained in in an appendix to the Codex. (I have
not been able to find a full digital copy of this manuscript online so
far, so this is just an assumption on my part.) A note at <a href="https://books.google.com/books?id=EY87ImIUFOAC&pg=PA54&lpg=PA54#v=onepage&q&f=false">this page</a> says (in reference to the <a href="http://www.merriam-webster.com/dictionary/organum"><i>organum</i></a> included in the Codex) that:<br />
<blockquote class="tr_bq">
It
is possible that the Benedictines of Cluny (France) assembled this
collection from various sources and presented it to the Cathedral of
Santiago. The concluding appendix to the codex contains 20 polyphonic
pieces and one more appears in the main body of the codex.</blockquote>
<br />
<i>Kyrie: Rex Immense</i> is a trope on the Mass 12 (<i>Pater cuncta</i>) Kyrie. A <a href="https://en.wikipedia.org/wiki/Trope_%28music%29"><i>trope</i></a> is a musical composition in which something new - either music or text, or both - added to an original chant.<br />
<br />
In
most cases, the original chant - the Kyrie, in this case - became
melismatic (ornate in melody) over time; that is, musical ornament was,
over the course of years, added to a simple <i>Kyrie eleison</i> chant. (The ornament here is in the wandering melody of the "Kyrie" and "Christe" sections.)<br />
<br />
Later
on (or at the same time), words were written to the melodic ornament on
the simple chant; the words - and perhaps the melody? - for this
particular Kyrie are apparently attributed to <a href="https://en.wikipedia.org/wiki/Fulbert_of_Chartres">Bishop Fulbert of Chartres</a>. Fulbert actually lived from the middle of the tenth century until 1028, two full centuries before the era of the <i>Liber Sancti Jacobi</i>
(12th Century), so this attribution may not be accurate - although
Fulbert was a hymn-writer. (One of his compositions was the familiar <i><a href="http://www.hymnary.org/text/sing_choirs_of_new_jerusalem">Ye Choirs of New Jerusalem</a>.</i>)<br />
<br />
(Just to note: Mass 12 may originally have been known as Mass 13; I'm finding several references that may indicate this.)<br />
<br />
Here's the Mass 12 Kyrie itself:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/74p8Y0PhpMA" width="560"></iframe>
<br />
<br />
Here's a score:<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTgpuG4G-Y_1rm2bXbwMhKfoGPMDmm5Fd9LvNdF5uwsb1fzgXFAA8b325qe-OvlfEDN8nVaDVJx80h5PulRSQ6qlSItk6U2k6sgq-8WYB4aa3UgOboqd4Umsc0iWMbz6gcP2MYlxPoYLk/s1600/kyrie_12.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTgpuG4G-Y_1rm2bXbwMhKfoGPMDmm5Fd9LvNdF5uwsb1fzgXFAA8b325qe-OvlfEDN8nVaDVJx80h5PulRSQ6qlSItk6U2k6sgq-8WYB4aa3UgOboqd4Umsc0iWMbz6gcP2MYlxPoYLk/s400/kyrie_12.png" width="400" /></a></div>
<br />
<a href="http://www.diamm.ac.uk/jsp/Descriptions?op=SOURCE&sourceKey=874">Here's a page at DIAMM</a>
with some information about the LSJ - although, again, no images of the
manuscript itself. (You can apparently see a few images <a href="https://commons.wikimedia.org/wiki/Category:Codex_Calixtinus">at this Wikipedia page</a>,
though. I'm not sure where these are coming from.) This Kyrie is
listed as piece #16, folio 189. (Which is, perhaps, otherwise known as
folio 218! Really, I have no idea, since I can't see what's going on.)<br />
<br />
In
this video, you can see and hear the original chant, as well as the
trope; listen for the complete "Kyrie eleison" and "Christe eleison"
chants. These are included in the words I cited above, but are left out
in the video above.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/q49rwKYzHgk" width="560"></iframe>
<span lang="en"> </span><br />
<br />
<br />
And
another, similar interpretation (to start with, anyway!), from Ensemble
Nu:n, a favorite group of mine. They mix medieval chant and jazz
improvisation, always to interesting effect. How could I not like them?<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/HBUHU2NNxYY" width="560"></iframe>
<br />
<br />
<br /></div>
</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-83400369594308106162015-11-11T18:51:00.001-05:002015-11-12T22:26:13.430-05:00For the Feast of St. Martin of Tours: Ecce Sacerdos Magnus ("Behold the Great Priest")<div dir="ltr" style="text-align: left;" trbidi="on">
Today is the Feast of St. Martin of Tours, and this is the beautiful Gradual at the Mass for Feasts of Confessor Bishops:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/HA0hA-07UyM" width="560"></iframe>
<br />
<br />
<a href="https://en.wikipedia.org/wiki/Ecce_sacerdos_magnus">These</a> are the words for the Gradual:<br />
<blockquote class="tr_bq">
<i>Ecce sacerdos magnus, qui in diebus suis, placuit Deo;</i><br />
<i>Non est inventus similis illi, qui conservaret legem excelsi.</i><br />
<br />
Behold the great priest, who in his days, pleased God;<br />
No one has been found to be like him in the keeping of the laws of the Most High.</blockquote>
<br />
<br />
Here's the chant score:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-tPyBIA0_fI4/VkPKIAFifVI/AAAAAAAAF58/Gn3kKPD8qKA/s1600/ecce1.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="326" src="http://1.bp.blogspot.com/-tPyBIA0_fI4/VkPKIAFifVI/AAAAAAAAF58/Gn3kKPD8qKA/s400/ecce1.png" width="400" /></a></div>
<br />
<br />
<i>Ecce Sacerdos Magnus</i> is or can be used several times on these Feast days: it's a "<a href="http://www1.cpdl.org/wiki/index.php/Ecce_sacerdos_magnus">Responsory for the reception of a Bishop</a>"; it's, as here, the Gradual at the mass; and it's the <a href="http://www1.cpdl.org/wiki/index.php/Ecce_sacerdos_%28antiphon%29">first Psalm antiphon at 2nd Vespers</a>. For each of these, a different text is used.<br />
<br />
The odd thing, to me, is that the Mass Epistle reading is given as <i>Ecce sacerdos magnus</i>,
too, noted as taken from "Ecclesiasticus 44:16-27; 45:3-20." I've seen
this not only at Divinum Officium, but in several other places as well -
including the Liber Usualis. The only problem is that, as far as I
can tell, the reading itself takes extreme liberties with the actual
verses from Scripture!<br />
<br />
<br />
Here's <a href="http://divinumofficium.com/cgi-bin/missa/missa.pl">Divinum Officium</a>, 11-11-2015, Rubrics 1960 for the <i>Sancta Missa</i>:<br />
<blockquote>
<span style="color: black;"><span style="color: red;"><b><i>Lectio</i></b></span>
</span><br />
<span style="color: black;">
<i>Léctio libri Sapiéntiæ.</i></span><br />
<span style="color: black;">
<span style="color: red;"><i>Eccli 44:16-27; 45:3-20</i></span></span><br />
<span style="color: black;">
<i>Ecce sacérdos magnus, qui in diébus suis plácuit Deo, et invéntus est
iustus: et in témpore iracúndiæ factus est reconciliátio. Non est
inventus símilis illi, qui conservávit legem Excélsi. Ideo iureiurándo
fecit illum Dóminus créscere in plebem suam. Benedictiónem ómnium
géntium dedit illi, et testaméntum suum confirmávit super caput eius.
Agnóvit eum in benedictiónibus suis: conservávit illi misericórdiam
suam: et invénit grátiam coram óculis Dómini. Magnificávit eum in
conspéctu regum: et dedit illi corónam glóriæ. Státuit illi testaméntum
ætérnum, et dedit illi sacerdótium magnum: et beatificávit illum in
glória. Fungi sacerdótio, et habére laudem in nómine ipsíus, et offérre
illi incénsum dignum in odórem suavitátis.</i></span><i><br /><span style="color: black;">
<span style="color: red;">R.</span> Deo gratias.</span></i></blockquote>
<blockquote>
<br />
<span style="color: black;"><span style="color: black;"><span style="color: red;"><b><i>Lesson</i></b></span>
<br />
Lesson from the book of Ecclesiasticus<br />
<span style="color: red;"><i>Sir 44:16-27: 45:3-20</i></span><br />
Behold, a great priest, who in his days pleased God, and was found just;
and in the time of wrath he was made a reconciliation. There was not
found the like to him, who kept the law of the Most High. Therefore, by
an oath, the Lord made him to increase among his people. He gave him the
blessing of all nations, and confirmed His covenant upon his head. He
acknowledged him in His blessings; He preserved for him His mercy; and
he found grace before the eyes of the Lord. He glorified him in the
sight of kings, and gave him a crown of glory. He made an everlasting
covenant with him, and gave him a great priesthood; and made him blessed
in glory. To execute the office of the priesthood, and to have praise
in His name, and to offer Him a worthy incense for an odor of sweetness.<br />
<span style="color: red;"><i>R.</i></span> Thanks be to God.</span> </span></blockquote>
<br />
And here are those actual verses taken directly <a href="http://www.drbo.org/chapter/26044.htm">from the Douay-Rheims</a>:<br />
<blockquote class="tr_bq">
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=16#x">[16]</a> Henoch pleased God, and was translated into paradise, that he may give repentance to the nations.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=17#x">[17]</a> Noe was found perfect, just, and in the time of wrath he was made a reconciliation.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=18#x">[18]</a> Therefore was there a remnant left to the earth, when the flood came.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=19#x">[19]</a> The covenants of the world were made with him, that all flesh should no more be destroyed with the flood.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=20#x">[20]</a>
Abraham was the great father of a multitude of nations, and there was
not found the like to him in glory, who kept the law of the most High,
and was in covenant with him.
<br />
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=21#x">[21]</a> In his flesh he established the covenant, and in temptation he was found faithful.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=22#x">[22]</a> Therefore by an oath he gave him glory in his posterity, that he should increase as the dust of the earth,
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=23#x">[23]</a>
And that he would exalt his seed as the stars, and they should inherit
from sea to sea, and from the river to the ends of the earth.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=24#x">[24]</a> And he did in like manner with Isaac for the sake of Abraham his father.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=25#x">[25]</a> The Lord gave him the blessing of all nations, and confirmed his covenant upon the head of Jacob.
<br />
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=26#x">[26]</a> He acknowledged him in his blessings, and gave him an inheritance, and divided him his portion in twelve tribes.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=44&l=27#x">[27]</a> And he preserved for him men of mercy, that found grace in the eyes of all flesh.
<br />
<br />
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=3#x">[3]</a> He glorified him in the sight of kings, and gave him commandments in the sight of his people, and shewed him his glory.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=4#x">[4]</a> He sanctified him in his faith, and meekness, and chose him out of all flesh.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=5#x">[5]</a> For he heard him, and his voice, and brought him into a cloud.
<br />
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=6#x">[6]</a>
And he gave him commandments before his face, and a law of life and
instruction, that he might teach Jacob his covenant, and Israel his
judgments.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=7#x">[7]</a> He exalted Aaron his brother, and like to himself of the tribe of Levi:
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=8#x">[8]</a> He made an everlasting covenant with him, and gave him the priesthood of the nation, and made him blessed in glory,
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=9#x">[9]</a> And he girded him about with a glorious girdle, and clothed him with a robe of glory, and crowned him with majestic attire.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=10#x">[10]</a>
He put upon him a garment to the feet, and breeches, and as ephod, and
he compassed him with many little bells of gold all round about,
<br />
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=11#x">[11]</a>
That as he went there might be a sound, and a noise made that might be
heard in the temple, for a memorial to the children of his people.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=12#x">[12]</a> He gave him a holy robe of gold, and blue, and purple, a woven work of a wise man, endued with judgment and truth:
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=13#x">[13]</a>
Of twisted scarlet the work of an artist, with precious stones cut and
set in gold, and graven by the work of a lapidary for a memorial,
according to the number of the tribes of Israel.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=14#x">[14]</a>
And a crown of gold upon his mitre wherein was engraved Holiness, an
ornament of honour: a work of power, and delightful to the eyes for its
beauty.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=15#x">[15]</a> Before him there were none so beautiful, even from the beginning.
<br />
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=16#x">[16]</a> No stranger was ever clothed with them, but only his children alone, and his grandchildren for ever.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=17#x">[17]</a> His sacrifices were consumed with fire every day.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=18#x">[18]</a> Moses filled his hands and anointed him with holy oil.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=19#x">[19]</a>
This was made to him for an everlasting testament, and to his seed as
the days of heaven, to execute the office of the priesthood, and to have
praise, and to glorify his people in his name.
<a href="http://www.drbo.org/x/d?b=drb&bk=26&ch=45&l=20#x">[20]</a>
He chose him out of all men living, to offer sacrifice to God, incense,
and a good savour, for a memorial to make reconciliation for his
people:
</blockquote>
<br />
Truly strange! This oddity goes back awhile, too; I found the same thing in the Tridentine <i>Sancta Missa</i>. I have no explanation at all for this; will post again here if I find one!<br />
<br />
<br />
Many composers have set <i>Ecce Sacerdos Magnus</i>; here's Bruckner's setting (he's using the text from the <a href="http://www2.cpdl.org/wiki/index.php/Ecce_sacerdos_magnus">Responsory</a>):<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/2gzB-np9LJ0" width="560"></iframe>
<br />
<br />
<br />
The words here are:<br />
<blockquote class="tr_bq">
<i>Ecce sacerdos magnus, qui in diébus suis plácuit Deo: Ideo jure jurando fecit illum Dóminus crescere in plebem suam. <br /><br />Benedictiónem
ómnium géntium dedit illi, et testaméntum suum confirmávit super caput
ejus. Ideo jure jurando fecit illum Dóminus crescere in plebem suam. <br /><br />Gloria patri et filio et spiritui sancto. . .</i><br />
<br />
Behold a great priest who in his days pleased God: Therefore by an oath the Lord made him to increase among his people. <br />
<br />
To
him He gave the blessing of all nations, and confirmed His covenant
upon his head. Therefore by an oath the Lord made him to increase among
his people. <br />
<br />
Glory to the Father and to the Son and to the Holy Spirit. . .</blockquote>
<br />
You can read at <a href="https://en.wikipedia.org/wiki/Martin_of_Tours">Wikipedia for more about Martin of Tours</a>. But I'll quote a bit from <a href="http://fullhomelydivinity.org/articles/advent%20saints.htm">Full Homely Divinity's "Saints of Advent" page</a>:<br />
<blockquote class="tr_bq">
St.
Martin was born about 316 in Pannonia (modern Hungary). At the age of
10 he became a catechumen and at 15 he joined the army, serving under
the emperors Constantius and Julian. The most famous story about Martin
tells how on a cold day he met a beggar who asked for alms. Having
nothing else to give, Martin drew his sword and cut his cloak in two,
giving half to the beggar. Christ appeared to him in a dream the
following night, clothed in half a cloak, and said, "Martin, the
catechumen, has clothed me with this mantle!" At the age of 18, he was
baptized and wished to leave the military, but stayed for two more years
at the request of his commander. Following a successful campaign
against the Teutons, he went before the emperor who was distributing
rewards to his men. Martin, however, declined the bounty and asked
instead that he be released from military service. He said, "Up to now, I
have served you as a soldier; allow me henceforth to serve Christ. Give
the bounty to these others who are going out to battle. I am a soldier
of Christ and it is not lawful for me to fight." Julian accused him of
cowardice and imprisoned him for a time. When he was released, Martin
sought out the saintly Bishop Hilary of Poitiers, under whose direction
Martin lived a solitary life for a time, until he was joined by others
and founded a Benedictine monastery at Ligugé.<br />
<br />
Martin
became famous for his holiness of life, his preaching, and for his gifts
of healing and spiritual discernment. People often sought him out for
help and when the bishop of Tours died, they chose Martin to be their
new bishop. He declined the honor and responsibility and hid from the
people when they came looking for him. However, a goose revealed his
whereabouts with her honking and Martin was unable to resist the will of
the Church that he become a bishop. The goose is one of Martin's
symbols. It is also a popular food on his feast day. Martinmas is the
last day before the traditional 40 day fast before Christmas (St.
Martin's Lent). The new wine is usually ready to drink on Martinmas,
which is also the traditional day for slaughtering livestock for the
winter, so it is a kind of harvest festival and a late fall Mardi Gras
all rolled into one.<br />
<br />
St. Martin was an exemplary
bishop, and much loved by his people. He visited every church in his
diocese once a year and founded several more religious communities,
including the monastery of Marmoutier near Tours, where he lived with 80
monks. He lived to the great old age of 81 and was so renowned that he
came to be known as the "Glory of Gaul." The hymn Iste confessor was
composed in honor of St. Martin in the eighth century, and was later
appointed to be sung as the Office Hymn on the feasts of confessors.
Click here for an English translation by Laurence Housman, set to a
metrical tune.<br />
<br />
For a modern observance of the feast,
this would be a good day to sort through drawers and closets to gather
good used clothing that could be donated to a local ministry to the
needy, or to a thrift shop. Contributions to a food pantry or soup
kitchen would be in order, as well. In many communities in the U.S.,
churches or other service organizations provide a free Thanksgiving
dinner to any and all. Martinmas would be a good day to find out if
there is such a meal served in your community and to sign up to help or
to contribute money or food to the effort. If you are keeping St.
Martin's Day at home, roast goose and a bottle of this year's Nouveau
Beaujolais might top the menu, especially if you will be starting the
St. Martin's Lent fast the next day.</blockquote>
<br />
This comes from the site <a href="http://allesgerman.com/st-martins-day-celebrations-in-germany/">AllesGerman</a>:<br />
<blockquote class="tr_bq">
St.
Martin’s Day or Martinstag is one of the most popular saint’s days in
Germany, particularly celebrated by children and young people.<br />
<br />
Martin
of Tours was born in the 4th Century and started out as a Roman
soldier, later becoming a monk, and because of his exemplary way of
life was later appointed Bishop of Tours. Many legends surround his
life, the most famous of which tells how he cut his cloak in half to
share with a beggar who was dying in the cold.<br />
<br />
Taking
place on November 11th, the day is particularly popular with children,
with many German schools celebrating the life of the Saint through
reenactments and plays. Later in the evening children carry candle-lit
lanterns (usually homemade) and sing “lantern songs” in celebration of
St. Martin’s Day, as they walk around the streets in a procession after
darkness falls. The procession often ends with a bonfire after which
they may go from door to door singing songs. Much like trick or
treating in the USA, the children are given gingerbread men, money and
other goodies as a reward for their singing and the beauty of their
homemade or purchased lanterns.<br />
<br />
One of the most popular St. Martin’s Day children songs is “<b>Ich geh’ mit meiner Laterne</b>” or “I walk with my lantern”:<br />
<br />
<i>“Ich geh’ mit meiner Laterne </i><br />
<i>Und meine Laterne mit mir. </i><br />
<i>Dort oben leuchten die Sterne, </i><br />
<i>Hier unten, da leuchten wir. </i><br />
<i>Mein Licht ist aus, </i><br />
<i>Wir geh’n nach Haus, </i><br />
<i>Rabimmel, rabammel, rabum.</i><br />
<br />
English Translation<br />
<br />
I walk with my lantern<br />
And my lantern goes with me.<br />
Up above the stars are glowing,<br />
And glowing, too, are we.<br />
My light is out,<br />
We’re going home,<br />
Rabimmel, rabammel, rabum.”<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/oixRjkUsV1g" width="560"></iframe>
</blockquote>
<br />
Here is an image, from the same site, of German kids with their lanterns:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh875EPvtD4G7EtIDINMCVqmcMFdC8d6JbvvUibDtz7ElVK8kIx9rPcV1eRvdfOzIQABLovfCkB64JlkmfblW1pX9fMFErCIQBVJ8evHL5ZfnJkTd6lcfJAoTcy1s83TP_4cEw_VbBud1M/s1600/saint-martins-day-procession-750x375.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh875EPvtD4G7EtIDINMCVqmcMFdC8d6JbvvUibDtz7ElVK8kIx9rPcV1eRvdfOzIQABLovfCkB64JlkmfblW1pX9fMFErCIQBVJ8evHL5ZfnJkTd6lcfJAoTcy1s83TP_4cEw_VbBud1M/s640/saint-martins-day-procession-750x375.jpg" width="640" /></a></div>
<br />
<br />
<a href="https://commons.wikimedia.org/wiki/File:Unknown_painter_-_Saint_Martin_and_the_Beggar_-_WGA23843.jpg">Here's a colorful painting</a>
called "St. Martin and the Beggar"; Wikipedia says that it's from an
"Unknown Master, Hungarian (active around 1490)." The painting hangs in
the Hungarian National Gallery in Budapest. As in almost every
representation of the saint, Martin is cutting his cloak in two, to give
half to the beggar, as described above.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqfKNL8WwPEsmMK_BLL6W1kr22Ved1jG2LVzKsndouNI2MisVPUdQ64vjlTeEJwF6UbcW_hB2k0Lwg168eV-CnWtro1TGeFOmLbygvsV_jS2O0nNEwBmCflcHd-09HvNb55XXV9pTV7QU/s1600/Unknown_painter_-_Saint_Martin_and_the_Beggar_-_WGA23843.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="625" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqfKNL8WwPEsmMK_BLL6W1kr22Ved1jG2LVzKsndouNI2MisVPUdQ64vjlTeEJwF6UbcW_hB2k0Lwg168eV-CnWtro1TGeFOmLbygvsV_jS2O0nNEwBmCflcHd-09HvNb55XXV9pTV7QU/s640/Unknown_painter_-_Saint_Martin_and_the_Beggar_-_WGA23843.jpg" width="640" /></a></div>
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-48624228030639601112015-10-28T11:53:00.000-04:002015-10-28T12:10:28.586-04:00The Offertory for the Feast of All Saints: Justorum animae ("The souls of the righteous")<div dir="ltr" style="text-align: left;" trbidi="on">
<i>Justorum animae</i> is the Offertory for the Feast of All Saints -
one of my favorite feast days of the year. And as with so much else on
this day, the chant is beautiful:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/HtP_4t-twtk" width="560"></iframe>
<br />
<br />
(Not sure who the singers are there; there's nothing at the YouTube page about them.)<br />
<br />
<a href="http://www2.cpdl.org/wiki/index.php/Justorum_animae">The words</a>, too, are very beautiful; they come from <a href="https://www.biblegateway.com/passage/?search=Wisdom+3&version=NRSV">Wisdom 3:1-2a, 3b</a>:<br />
<blockquote class="tr_bq">
<i>Justorum animae in manu Dei sunt,<br />
et non tanget illos tormentum mortis.<br />
Visi sunt oculis insipientium mori,<br />
illi autem sunt in pace.</i><br />
<br />
The souls of the just are in the hand of God,<br />
and the torment of death shall not touch them.<br />
In the sight of the unwise they seemed to die;<br />
but they are in peace.<br />
<br />
<i>Translation by <a href="http://www2.cpdl.org/wiki/index.php/St_Ann_choir">St Ann choir</a></i></blockquote>
<br />
Here's the chant score:<br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTkfKYy-hHz6IITyI4QFBIVWMcQsfBsbx4C8cFWAB5OjVb6XxHqnhnK3FymTrNKPkEKGLF_Zr3kkD-gqmjyPBjAqLtt_sk50pOd0uIzaRstDMKQwDc_MtJPgLEDi2veOX6K8Bjmr1gghY/s1600/of_iustorum_animae.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="391" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTkfKYy-hHz6IITyI4QFBIVWMcQsfBsbx4C8cFWAB5OjVb6XxHqnhnK3FymTrNKPkEKGLF_Zr3kkD-gqmjyPBjAqLtt_sk50pOd0uIzaRstDMKQwDc_MtJPgLEDi2veOX6K8Bjmr1gghY/s400/of_iustorum_animae.gif" width="400" /></a></div>
<br />
<br />
In his <i><a href="http://www.amazon.com/Chants-Vatican-Gradual-Dominic-Johner/dp/B002SDLY98/ref=sr_1_2?s=books&ie=UTF8&qid=1445799582&sr=1-2">Chants of the Vatican Gradual</a></i><i> </i>(1934),
Dom Dominic Johner points out that this melody was, in the Tridentine
mass, also used for the Offertory for the Feast of St. Michael, <i>Stetit Angelus</i> ("An angel stood near the altar of the temple"). In his explication of <i>Stetit Angelus</i>, Johner discusses the melody in detail, and finally notes that:<br />
<blockquote class="tr_bq">
This melody is also sung on the feast of All Saints to the text <i>Justorum Animae</i>,
and, with the same text, in the third Mass for several Martyrs;
likewise in the Mass for Deliverance in Time of Pestilence to the text <i>Stetit pontifex</i>, and its first half on the feast of St. Peter's Chair at Rome (January 18) to the text <i>Tu es Petrus</i>. In some places it is sung on the feast of St. Vincent de Paul (July 19) to the text <i>Inclinet</i>.</blockquote>
In his discussion of this proper, <i>Justorum Animae</i>, John says:<br />
<blockquote class="tr_bq">
The
melody was explained on the feast of St. Michael. The happy adaptation
of this text was accomplished in the twelfth century. We are tempted
to ask why the small word <i>autem </i>was favored with such florid neums. In the original we find them over <i>ascendit</i>,
which easily lends itself to tone-painting. But we must take into
consideration not so much the word as the entire thought. This part,
with its jubilant melody, forms a magnificent contrast to <i>mori </i>("to
die") with its low pitch in the preceding phrase. Individually, the
phrases, according to their text, are shorter than those of the
original. This might explain the omission of the descent to the fourth
below the tonic which we find there at the end of the second, third,
and fourth phrases. </blockquote>
<blockquote>
"The priest offers
up pure sacrificial gifts in the sight of God. With these gifts also
the earthly sufferings and heavenly joys of the saints ascend to the
throne of God. A most mysterious and most intimate connection is thus
forged between their lives and the life and death of Christ. Their
lives are woven into His sacrifice, and together with the Eucharistic
Sacrifice they are immolated to God. The singer recognizes this; he
would also have his song ascend to heaven bright and clear as the
clouds of incense which he sees rising from the altar" (C. 0., 50, 151).</blockquote>
<br />
<br />
<br />
Orlando di Lasso wrote a beautiful setting for this proper:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/hOYK1FS5nzY" width="420"></iframe>
<br />
<br />
Surprisingly,
to me at least, Camille Saint-Saens set it, too; that piece doesn't
seem to be online, though. Gabriel Jackson's beautiful setting is,
though; lucky for us!<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/yg1JdVjydXg" width="560"></iframe>
<br />
<br />
The YouTube page says, about the video above, that it's: <br />
<blockquote class="tr_bq">
A recording of a live television broadcast on the 3rd of November 2013.
Sung by the Cappella Nicolai, conducted by Michael Hedley.<br />
<br />
<a class="yt-uix-redirect-link" dir="ltr" href="http://www.cappellanicolai.nl/" rel="nofollow" target="_blank" title="http://www.cappellanicolai.nl">http://www.cappellanicolai.nl</a> <a class="yt-uix-redirect-link" dir="ltr" href="http://www.muziekindenicolaas.nl/" rel="nofollow" target="_blank" title="http://www.muziekindenicolaas.nl">http://www.muziekindenicolaas.nl</a> </blockquote>
<br />
That's a Dutch choir, evidently.<br />
<br />
Gabriel Jackson seems to enjoy writing settings for some of the old chant propers (for instance, see his setting of <a href="http://chantblog.blogspot.com/2010/11/advent-sequence-salus-aeterna.html">the Advent Sequence, <i>Salus Aeterna</i></a>), so I'm always interested when I discover another. <br />
<br />
Here are mp3 files for all the propers on the day, <a href="http://www.christusrex.org/www2/cantgreg/missa_omnium_sanctorum.html">from ChristusRex.org</a>:<br />
<br />
<blockquote class="tr_bq">
<center>
<b>Die 1 novembris</b> <br />
<b>Omnium Sanctorum</b></center>
Introitus: Ps. 32 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_gaudeamus__sanctorum_omnium.mp3">Gaudeamus... Sanctorum omnium</a> (3m09.8s - 2969 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/in_gaudeamus__sanctorum_omnium.gif">score</a> <br />
Graduale: Ps. 33, 10. V. 11b <a href="http://www.christusrex.org/www2/cantgreg/cantus/gr_timete_dominum.mp3">Timete Dominum</a> (2m33.1s - 2395 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/gr_timete_dominum.gif">score</a> <br />
Alleluia: Mt. 11, 28 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_venite_ad_me.mp3">Venite ad me</a> (3m34.5s - 3355 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_venite_ad_me.gif">score</a> <br />
Offertorium: Sap. 3, 1.2.3 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_iustorum_animae.mp3">Iustorum animæ</a> (2m25.8s - 2281 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_iustorum_animae.gif">score</a> <br />
Communio: Mt. 5, 8.9.10 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_beati_mundo_corde.mp3">Beati mundo corde</a> (1m29.8s - 1408 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_beati_mundo_corde.gif">score</a> </blockquote>
<br />
And here are posts about these on Chantblog:<br />
<ul style="text-align: left;">
<li><a href="http://chantblog.blogspot.com.es/2013/10/the-introit-for-solemnity-of-all-saints.html">The Introit for the Solemnity of All Saints: <i>Gaudeamus Omnes</i> ("Let us all rejoice")</a></li>
<li><a href="http://chantblog.blogspot.com/2014/10/the-gradual-for-solemnity-of-all-saints.html">The Gradual for the Solemnity of All Saints: <i>Timete Dominum omnes sancti ejus </i>("Fear the Lord, all ye his saints").</a> </li>
<li><a href="http://chantblog.blogspot.com/2013/10/the-communion-song-for-solemnity-of-all.html">The Communion Song for the Solemnity of All Saints: <i>Beati Mundo Corde </i> ("Blessed are the pure in heart")</a></li>
<li><a href="http://chantblog.blogspot.com/2008/11/november-1-feast-of-all-saints.html">The Office for November 1: The Feast of All Saints</a>, and <a href="http://chantblog.blogspot.com/2008/11/all-saints-day-complete-office.html">All Saints' Day: The Complete Office</a> </li>
</ul>
<br />
<a href="https://commons.wikimedia.org/wiki/File:01259_All_Saints_Day_Sanok,_2011.jpg">This is a photograph</a> (by user <a href="https://commons.wikimedia.org/wiki/User:Silar">Silar</a>) of Central Cemetery in Sanok, Poland, on All Saints' Day:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0iVJdWSUOqAN9jL5faG4sOu45VBx_-3wlgfButD03OJvarZOCk6DvtVsxnO6TN0t1MmR2OpT1wzilJr8dffV6XKdiDAZD8JI73gmo_dMECZ6TckIvnGvDgnrXwSK4sUxyL6Y-UWTRoXQ/s1600/01259_All_Saints_Day_Sanok%252C_2011.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0iVJdWSUOqAN9jL5faG4sOu45VBx_-3wlgfButD03OJvarZOCk6DvtVsxnO6TN0t1MmR2OpT1wzilJr8dffV6XKdiDAZD8JI73gmo_dMECZ6TckIvnGvDgnrXwSK4sUxyL6Y-UWTRoXQ/s640/01259_All_Saints_Day_Sanok%252C_2011.jpg" width="640" /></a></div>
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-2596651524655103612015-08-05T23:08:00.002-04:002015-08-05T23:08:44.288-04:00The Communio for the Feast of the Transfiguration: Visiónem quam vidístis ("The Vision you have seen")<div dir="ltr" style="text-align: left;" trbidi="on">
The Communio for the August 6 Feast of the Transfiguration is the lovely <a href="http://www.youtube.com/watch?v=wzPuoUqK5Rk"><i>Visiónem quam vidístis</i></a>:<br />
<br /><iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/wzPuoUqK5Rk" width="560"></iframe>
<br />
<br />
This
beautiful chant is also the Communion song for the
second Sunday of Lent; at one time the Transfiguration was celebrated on
that day. The August 6 Feast is relatively recent in the West.<br />
<br />
The text comes from <a href="https://www.biblegateway.com/passage/?search=Matthew+17%3A9&version=KJV">Matthew 17:9</a>. a passage that immediately follows the story of the Transfiguration on the Mountain in that Gospel: <br />
<blockquote class="tr_bq">
<i>Visionem quam vidistis, nemini dixeritis,<br />
donec a mortuis resurgat filius Hominis.</i><br />
<br />
Tell the vision you have seen to no man,<br />
till the Son of man be risen from the dead. </blockquote>
<br />
Here's the chant score:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjcI_helbH6M2Q4LH1eb32GttHz6xmhvPWrluhnySkrEuCYjFFRvKfKpARj2gVM9TpJy4cvp6Ib3Tf5dDWADtakTMtZBxI0lOfmDMzAty5SYSvN6c0cToOcWoTqLZc5gDANVlJsvwijU6M/s1600/co_visionem.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="123" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjcI_helbH6M2Q4LH1eb32GttHz6xmhvPWrluhnySkrEuCYjFFRvKfKpARj2gVM9TpJy4cvp6Ib3Tf5dDWADtakTMtZBxI0lOfmDMzAty5SYSvN6c0cToOcWoTqLZc5gDANVlJsvwijU6M/s1600/co_visionem.gif" width="400" /></a></div>
<br />
<br />
Transfiguration
has been celebrated at different times and dates throughout history,
but in the West the August 6 date was fixed in 1456. Here's a bit from <a href="https://en.wikipedia.org/wiki/Feast_of_the_Transfiguration">the Wikipedia article about the feast</a>:<br />
<blockquote class="tr_bq">
The <b>Feast of the <a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus" title="Transfiguration of Jesus">Transfiguration</a></b> of <a href="https://en.wikipedia.org/wiki/Jesus" title="Jesus">Jesus</a>
is celebrated by various Christian denominations. The origins of the
feast are less than certain and may have derived from the dedication of
three basilicas on <a href="https://en.wikipedia.org/wiki/Mount_Tabor" title="Mount Tabor">Mount Tabor</a>.<sup class="reference" id="cite_ref-Baggley58_1-0"><a href="https://en.wikipedia.org/wiki/Feast_of_the_Transfiguration#cite_note-Baggley58-1">[1]</a></sup> The feast was present in various forms by the 9th century, and in the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Western_Church" title="Western Church">Western Church</a> was made a universal feast on August 6th by <a href="https://en.wikipedia.org/wiki/Pope_Callixtus_III" title="Pope Callixtus III">Pope Callixtus III</a> to commemorate the raising of the <a href="javascript:void(0)" title="Siege of Belgrade (1456)">Siege of Belgrade (1456)</a>.<sup class="reference" id="cite_ref-2"><a href="https://en.wikipedia.org/wiki/Feast_of_the_Transfiguration#cite_note-2">[2]</a></sup><br />
<sup class="reference" id="cite_ref-2"> </sup>
<br />
In the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Syriac_Orthodox" title="Syriac Orthodox">Syriac Orthodox</a>, <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Indian_Orthodox" title="Indian Orthodox">Indian Orthodox</a>, <a href="https://en.wikipedia.org/wiki/Revised_Julian_calendar" title="Revised Julian calendar">Revised Julian calendars</a> within <a href="https://en.wikipedia.org/wiki/Eastern_Orthodox_Church" title="Eastern Orthodox Church">Eastern Orthodoxy</a>, <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Roman_Catholic" title="Roman Catholic">Roman Catholic</a>, <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Old_Catholic" title="Old Catholic">Old Catholic</a>, and <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Anglican" title="Anglican">Anglican</a> churches, the Feast of the Transfiguration is observed on 6 August. In those Orthodox churches which continue to follow the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Julian_Calendar" title="Julian Calendar">Julian Calendar</a>, August 6 falls on August 19 of the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Gregorian_Calendar" title="Gregorian Calendar">Gregorian Calendar</a>. The Transfiguration is considered a major feast, numbered among the twelve <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Great_Feasts" title="Great Feasts">Great Feasts</a>
in Orthodoxy. In all these churches, if the feast falls on a Sunday,
its liturgy is not combined with the Sunday liturgy, but completely
replaces it.</blockquote>
<br />
Here's the section about Transfiguration's significance in the East, from the same page: <br />
<blockquote class="tr_bq">
In the <a href="https://en.wikipedia.org/wiki/Eastern_Orthodox_Church" title="Eastern Orthodox Church">Eastern Orthodox Church</a>, the Transfiguration falls during the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Dormition_Fast" title="Dormition Fast">Dormition Fast</a>, but in recognition of the feast the fast is relaxed somewhat and the consumption of fish, wine and oil is allowed on this day.<br />
<br />
In the Orthodox view the Transfiguration is not only a feast in honor of Jesus, but a feast of the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Holy_Trinity" title="Holy Trinity">Holy Trinity</a>, for all three Persons of the Trinity are interpreted as being present at that moment: <a href="https://en.wikipedia.org/wiki/God_the_Father" title="God the Father">God the Father</a> spoke from heaven; <a href="https://en.wikipedia.org/wiki/God_the_Son" title="God the Son">God the Son</a> was the one being transfigured, and <a class="mw-redirect" href="https://en.wikipedia.org/wiki/God_the_Holy_Spirit" title="God the Holy Spirit">God the Holy Spirit</a>
was present in the form of a cloud. In this sense, the transfiguration
is also considered the "Small Epiphany" (the "Great Epiphany" being the <a href="https://en.wikipedia.org/wiki/Baptism_of_Jesus" title="Baptism of Jesus">Baptism of Jesus</a>, when the Holy Trinity appeared in a similar pattern).<br />
<br />
The Transfiguration is ranked as one of the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Twelve_Great_Feasts" title="Twelve Great Feasts">Twelve Great Feasts</a> of the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Eastern_Orthodox_Church_liturgical_calendar" title="Eastern Orthodox Church liturgical calendar">Orthodox liturgical calendar</a>, and is celebrated with an <a class="mw-redirect" href="https://en.wikipedia.org/wiki/All-Night_Vigil" title="All-Night Vigil">All-Night Vigil</a> beginning on the eve of the Feast.<br />
<br />
Grapes are traditionally brought to church to be blessed after the <a href="https://en.wikipedia.org/wiki/Divine_Liturgy" title="Divine Liturgy">Divine Liturgy</a>
on the day of the Transfiguration. If grapes are not available in the
area, apples or some other fruit may be brought. This begins the
"Blessing of <a href="https://en.wikipedia.org/wiki/First_Fruits" title="First Fruits">First Fruits</a>" for the year.<br />
<br />
The Transfiguration is the second of the "Three Feasts of the Saviour in August", the other two being the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Procession_of_the_Cross" title="Procession of the Cross">Procession of the Cross</a> on August 1 and the <a href="https://en.wikipedia.org/wiki/Icon" title="Icon">Icon</a> of Christ <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Not_Made_by_Hand" title="Not Made by Hand">Not Made by Hand</a> on August 16. The Transfiguration is preceded by a one-day <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Forefeast" title="Forefeast">Forefeast</a> and is followed by an <a href="https://en.wikipedia.org/wiki/Afterfeast" title="Afterfeast">Afterfeast</a> of eight days, ending the day before the Forefeast of the Dormition.<br />
<br />
In Eastern Orthodox theology, the <a href="https://en.wikipedia.org/wiki/Tabor_Light" title="Tabor Light">Tabor Light</a>
is the light revealed on Mount Tabor at the Transfiguration of Jesus,
identified with the light seen by Paul on the road to Damascus.</blockquote>
<br />
The article also notes that Transfiguration is one of the "<a href="http://www.usccb.org/prayer-and-worship/prayers-and-devotions/rosaries/a-rosary-for-life-the-luminous-mysteries.cfm">Luminous mysteries</a>" of the rosary, chosen as such by Pope John Paul II in 2002.<br />
<br />
And from <a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus">another Transfiguration page</a>: <br />
<blockquote class="tr_bq">
The theology of the Transfiguration received the attention of the <a href="https://en.wikipedia.org/wiki/Church_Fathers" title="Church Fathers">Church Fathers</a> since the very early days. In the 2nd century, Saint <a href="https://en.wikipedia.org/wiki/Irenaeus" title="Irenaeus">Irenaeus</a>
was fascinated by the Transfiguration and wrote: "the glory of God is a
live human being and a truly human life is the vision of God".<sup class="reference" id="cite_ref-Louth_25-0"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Louth-25">[25]</a></sup><br />
<br />
<a href="https://en.wikipedia.org/wiki/Origen" title="Origen">Origen</a>'s theology of the Transfiguration influenced the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Patristic" title="Patristic">patristic</a> tradition and became a basis for theological writings by others.<sup class="reference" id="cite_ref-Meta60_26-0"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Meta60-26">[26]</a></sup> Among other issues, given the instruction to the apostles to keep silent about what they had seen until the <a href="https://en.wikipedia.org/wiki/Resurrection_of_Jesus" title="Resurrection of Jesus">Resurrection</a>, Origen commented that the glorified states of the Transfiguration and the <a href="https://en.wikipedia.org/wiki/Resurrection" title="Resurrection">Resurrection</a> must be related.<sup class="reference" id="cite_ref-Meta60_26-1"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Meta60-26">[26]</a></sup><br />
<br />
The <a href="https://en.wikipedia.org/wiki/Desert_Fathers" title="Desert Fathers">Desert Fathers</a>
emphasized the light of the ascetic experience, and related it to the
light of the Transfiguration – a theme developed further by <a href="https://en.wikipedia.org/wiki/Evagrius_Ponticus" title="Evagrius Ponticus">Evagrius Ponticus</a> in the 4th century.<sup class="reference" id="cite_ref-Meta60_26-2"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Meta60-26">[26]</a></sup> Around the same time Saint <a href="https://en.wikipedia.org/wiki/Gregory_of_Nyssa" title="Gregory of Nyssa">Gregory of Nyssa</a> and later <a href="https://en.wikipedia.org/wiki/Pseudo-Dionysius_the_Areopagite" title="Pseudo-Dionysius the Areopagite">Pseudo-Dionysius the Areopagite</a> were developing a "theology of light" which then influenced <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Byzantine" title="Byzantine">Byzantine</a> meditative and mystical traditions such as the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Tabor_light" title="Tabor light">Tabor light</a> and <a href="https://en.wikipedia.org/wiki/Theoria" title="Theoria">theoria</a>.<sup class="reference" id="cite_ref-Meta60_26-3"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Meta60-26">[26]</a></sup> The <a href="https://en.wikipedia.org/wiki/Iconography" title="Iconography">iconography</a> of the Transfiguration continued to develop in this time period, and there is a sixth-century symbolic representation in the <a href="https://en.wikipedia.org/wiki/Apse" title="Apse">apse</a> of the <a href="https://en.wikipedia.org/wiki/Basilica_of_Sant%27Apollinare_in_Classe" title="Basilica of Sant'Apollinare in Classe">Basilica of Sant'Apollinare in Classe</a> and a well known depiction at <a href="https://en.wikipedia.org/wiki/Saint_Catherine%27s_Monastery" title="Saint Catherine's Monastery">Saint Catherine's Monastery</a> on <a href="https://en.wikipedia.org/wiki/Mount_Sinai" title="Mount Sinai">Mount Sinai</a> in <a href="https://en.wikipedia.org/wiki/Egypt" title="Egypt">Egypt</a>.<sup class="reference" id="cite_ref-Baggley58_27-0"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Baggley58-27">[27]</a></sup><br />
<br />
<a class="mw-redirect" href="https://en.wikipedia.org/wiki/Byzantine" title="Byzantine">Byzantine</a>
Fathers often relied on highly visual metaphors in their writings,
indicating that they may have been influenced by the established
iconography.<sup class="reference" id="cite_ref-Andreopoulos67_28-0"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Andreopoulos67-28">[28]</a></sup> The extensive writings of <a href="https://en.wikipedia.org/wiki/Maximus_the_Confessor" title="Maximus the Confessor">Maximus the Confessor</a> may have been shaped by his contemplations on the <a href="https://en.wikipedia.org/wiki/Katholikon" title="Katholikon">katholikon</a> at Saint Catherine's Monastery – not a unique case of a theological idea appearing in icons long before it appears in writings.<sup class="reference" id="cite_ref-Andreopoulos67_28-1"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Andreopoulos67-28">[28]</a></sup><br />
<br />
In the 7th century, Saint Maximus the Confessor said that the senses
of the apostles were transfigured to enable them to perceive the true
glory of Christ.<sup class="reference" id="cite_ref-29"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-29">[29]</a></sup> In the same vein, building on <a class="extiw" href="javascript:void(0)" title="wikisource:Bible (American Standard)/2 Corinthians">2 Corinthians 3:18</a>, by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint <a href="https://en.wikipedia.org/wiki/Gregory_Palamas" title="Gregory Palamas">Gregory Palamas</a> considered "true knowledge of God" to be a <i>transfiguration of man by the Spirit of God</i>.<sup class="reference" id="cite_ref-Palamas_30-0"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Palamas-30">[30]</a></sup> The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God.<sup class="reference" id="cite_ref-Synop121_18-1"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-Synop121-18">[18]</a></sup><sup class="reference" id="cite_ref-31"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-31">[31]</a></sup><br />
<br />
One of the generalizations of Christian belief has been that the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Eastern_Church" title="Eastern Church">Eastern Church</a> emphasizes the Transfiguration while the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Western_Church" title="Western Church">Western Church</a>
focuses on the Crucifixion – however, in practice both branches
continue to attach significance to both events, although specific
nuances continue to persist.<sup class="reference" id="cite_ref-32"><a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus#cite_note-32">[32]</a></sup> An example of such a nuance is the saintly signs of the <i><a href="https://en.wikipedia.org/wiki/Imitation_of_Christ" title="Imitation of Christ">Imitation of Christ</a></i>. Unlike Catholic saints such as <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Padre_Pio" title="Padre Pio">Padre Pio</a> or <a href="https://en.wikipedia.org/wiki/Francis_of_Assisi" title="Francis of Assisi">Francis</a> (who considered stigmata a sign of the imitation of Christ) Eastern Orthodox saints have never reported <a href="https://en.wikipedia.org/wiki/Stigmata" title="Stigmata">stigmata</a>, but saints such as <a href="https://en.wikipedia.org/wiki/Seraphim_of_Sarov" title="Seraphim of Sarov">Seraphim</a> and <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Staretz_Silouan" title="Staretz Silouan">Silouan</a> have reported being transfigured by an inward light of grace.</blockquote>
<br />
<br />
August
6 is also the anniversary of the dropping of the atom bomb on Hiroshima
and Nagasaki at the end of World War II - a sad commentary on the human
condition, indeed. (And as noted above, the Feast itself was made
universal as a commemoration of a victory in battle.)<br />
<br />
<br />
<br />
<a href="http://www.christusrex.org/www2/cantgreg/missa_in_transfiguratione_domini.html">Here are all the chants for the day, from <i>ChristusRex.org</i></a>:<br />
<br />
<blockquote class="tr_bq">
<center>
<b>In Transfiguratione Domini<br />
<br />
</b></center>
Introitus: Ps. 26, 8.9 et 1 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_tibi_dixit_cor_meum_c_g_p.mp3">Tibi dixit cor meum</a> <i>(cum Gloria Patri) </i>(2m59.6s - 2808 kb) <br />
Graduale: Ps. 44, 3 et 2 <a href="http://www.christusrex.org/www2/cantgreg/cantus/gr_speciosus_forma.mp3">Speciosus forma</a> (4m20.2s - 4068 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/gr_speciosus_forma.gif">score</a> <br />
Alleluia: Sap. 7, 26 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_candor_est_lucis_aeternae.mp3">Candor est lucis æternæ</a> (2m36.223s - 1223 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_candor_est_lucis.gif">score</a> <br />
Offertorium: Ps. 8, 6.7 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_gloria_et_honore_2001.mp3">Gloria et honore</a> (1m22.047s - 643 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_gloria_et_honore.gif">score</a> <br />
Communio: Mt. 17, 9 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_visionem_c_ps.mp3">Visionem</a> (2m36.4s - 2446 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_visionem.gif">score</a> </blockquote>
<br />
Here are posts about chant propers for this day on Chantblog:<br />
<ul style="text-align: left;">
<li><a href="http://chantblog.blogspot.com/2014/08/the-introit-for-feast-of.html">The Introit for the Feast of the Transfiguration (August 6): <i>Tibi dixit cor meum quaesivi vultum tuum</i></a></li>
<li><a href="http://chantblog.blogspot.com/2011/07/gradual-for-feast-of-transfiguration.html">The Gradual for the Feast of the Transfiguration: <i>Speciosus forma</i></a></li>
<li><a href="http://chantblog.blogspot.com/2009/08/transfiguration-of-our-lord-jesus.html">The Alleluia for the Feast of the </a><a href="http://chantblog.blogspot.com/2009/08/transfiguration-of-our-lord-jesus.html">Transfiguration: </a><i><a href="http://chantblog.blogspot.com/2009/08/transfiguration-of-our-lord-jesus.html">Candor est lucis æternæ </a></i></li>
<li><a href="http://chantblog.blogspot.com/2015/08/the-communio-for-feast-of.html">The Communio for the Feast of the Transfiguration:</a><i><a href="http://chantblog.blogspot.com/2015/08/the-communio-for-feast-of.html"> Visiónem quam vidístis</a></i><a href="http://chantblog.blogspot.com/2015/08/the-communio-for-feast-of.html"> ("The Vision you have seen")</a><i> </i></li>
<li>Office hymns <a href="http://chantblog.blogspot.com/2013/07/on-feast-of-transfiguration-august-6.html">On the Feast of the Transfiguration (August 6)</a></li>
</ul>
<br />
This icon comes from the <a class="mw-redirect" href="https://en.wikipedia.org/wiki/Novgorod_school" title="Novgorod school">Novgorod school</a>, 15th century (see <a href="https://en.wikipedia.org/wiki/Transfiguration_of_Jesus_in_Christian_art">this page</a>).<br />
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRRxFJCKRLfR86dkurPXlTi-RiWpnw0vQo3josYSyignr9OsjIRmEKQBUiUjfRyyjGTSrubM1LVioHXcFFrGjNbz5azVRy0vrzPvnQx-mxFXZRcvPZZywAmgQ57vBIpZ1WdTNpowK6-t8/s1600/Preobrazhenie.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRRxFJCKRLfR86dkurPXlTi-RiWpnw0vQo3josYSyignr9OsjIRmEKQBUiUjfRyyjGTSrubM1LVioHXcFFrGjNbz5azVRy0vrzPvnQx-mxFXZRcvPZZywAmgQ57vBIpZ1WdTNpowK6-t8/s1600/Preobrazhenie.jpg" /></a></div>
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blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-4634225961362839472015-06-24T19:19:00.001-04:002015-06-24T19:19:08.581-04:00The Akathist hymn of St. John the Baptist <div dir="ltr" style="text-align: left;" trbidi="on">
For today's Feast of the Nativity of St. John Baptist, here's a
recording of an Akathist hymn to John; the video is 51 minutes long!<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/0Sf5s1NFN8s" width="560"></iframe>
<br />
<br />
According to <a href="http://orthodoxwiki.org/Akathist">OrthodoxWiki</a>:<br />
<br />
<blockquote class="tr_bq">
An <b>akathist</b> (Greek, <i>akathistos</i>) is a <a href="http://orthodoxwiki.org/Hymn" title="Hymn">hymn</a> dedicated to a <a href="http://orthodoxwiki.org/Saint" title="Saint">saint</a>, <a href="http://orthodoxwiki.org/Great_Feasts" title="Great Feasts">holy event</a>, or one of the persons of the <a href="http://orthodoxwiki.org/Holy_Trinity" title="Holy Trinity">Holy Trinity</a>. The word <i>akathist</i> itself means "not sitting." The akathist <i>par excellence</i> is that written in the 6th century to the <a href="http://orthodoxwiki.org/Theotokos" title="Theotokos">Theotokos</a>. In its use as part of the Salutations to the Theotokos service (used in the Byzantine tradition during <a href="http://orthodoxwiki.org/Great_Lent" title="Great Lent">Great Lent</a>), it is often known by its Greek or Arabic names, <i><b>Chairetismoi</b></i> and <i><b>Madayeh</b></i>, respectively.<br />
<br />
The writing of akathists (occasionally spelled <i>acathist</i>) continues today as part of the general composition of an <a href="http://orthodoxwiki.org/Akolouthia" title="Akolouthia">akolouthia</a>,
especially in the Slavic tradition, although not all are widely known
nor translated beyond the original language. Isaac E. Lambertsen has
done a large amount of translation work, including many different
akathists. Most of the newer akathists are pastiche, that is, a generic
form imitating the original 6th century akathist into which a
particular saint's name is inserted.
</blockquote>
<br />
<br />
I've not been able to find the words so far, but continue to search....</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-19831273660614378462015-05-30T23:26:00.000-04:002015-05-30T23:26:06.760-04:00"Festival Te Deum in E": Benjamin Britten<div dir="ltr" style="text-align: left;" trbidi="on">
In honor of the Sunday of the Trinity, here's the Guildford Cathedral Choir singing <a href="http://en.wikipedia.org/wiki/Festival_Te_Deum_%28Britten%29">this piece</a>; pretty dramatic! <br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/6Oc0SsRFa2c" width="560"></iframe>
<br />
<br />
Some parishes sing the <i>Te Deum</i> at the end of the mass on Trinity Sunday; at <a href="http://www.stmvirgin.org/">St. Mary's</a>,
two thurifers stand at each end of the altar and swing their thuribles
throughout. Always wonderful, and I highly recommend this to anybody.
The smoke swirls up, up, up....<br />
<br />
In my new parish, we've been singing the Te Deum (<a href="https://www.riteseries.org/song/Hymnal1982ServiceMusic/1557/">#S205 in the 1982</a>) in place of the Gloria all throughout Easter; I've never seen that done before, but I like it.<br />
<br />
Here, apparently, is <span class="watch-title " dir="ltr" id="eow-title" title="Arvo Pärt - Te Deum">Arvo Pärt's</span> <i>Te Deum</i> - and as with everything else I've heard of his, I find it extremely compelling and beautiful. It's 32 minutes long! <br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/n5ghhmWrubY" width="420"></iframe>
<br />
<br />
The
YouTuber writes that the performers are the Akademisk Kor and the
Akademisk Orkester, with Nenia Zenana conducting and Marianne G.
Nielsen, solist. S/he also writes that:<br />
<blockquote class="tr_bq">
Te Deum employs Pärt's signature tintinnabuli compositional style.
Tintinnabuli is often described as a minimalistic compositional
technique, as its harmonic logic departs from that of the tonal
tradition of Western classical music, creating its own distinct harmonic
system. Tintinnabulation is a process in which a chosen triad encircles
a melody, manifesting itself in specific positions in relation to the
melody according to a predetermined scheme of adjacency. In its most
rudimentary form, Pärt's tintinnabuli music is composed of two main
voices: one carries the usually stepwise melody (M-voice) while the
other follows the trajectory of the melody but is limited to notes of a
specific triad (T-voice.) In the case of Te Deum, it is a D triad that
is featured in the T-voice, and as such provides the harmonic basis for
the entire piece.<br />
<br />
The work is scored for three choirs (women's choir, men's choir, and
mixed choir), prepared piano, divisi strings, and wind harp. According
to the Universal Edition full score, the piano part requires that four
pitches be prepared with metal screws and calls for "as large a concert
grand as possible" and "amplified." The wind harp is similar to the
Aeolian Harp, its strings vibrating due to wind passing through the
instrument. Manfred Eicher of ECM Records "recorded this 'wind music' on
tape and processed it acoustically." The two notes (D and A) performed
on the wind harp are to be played on two separate CD or DAT recordings.
According to the score preface, the wind harp functions as a drone
throughout the piece, fulfilling "a function comparable to that of the
ison in Byzantine church music, a repeated note which does not change
pitch."</blockquote>
<br />
Here's the Gregorian Chant version - the Solemn Te Deum - sung here by the monks at Solesmes:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/sqwV9l-U8ds" width="420"></iframe>
<br />
<br />
<br />
Here are all the words, in Latin and English, from <a href="http://en.wikipedia.org/wiki/Te_Deum">Wikipedia</a>:<br />
<br />
<table class="wikitable">
<tbody>
<tr>
<th>Latin text</th>
<th>Translation from the <a href="http://en.wikipedia.org/wiki/Book_of_Common_Prayer" title="Book of Common Prayer">Book of Common Prayer</a></th>
</tr>
<tr valign="top">
<td valign="top"><div class="poem">
Te Deum laudámus: te Dominum confitémur.<br />
Te ætérnum Patrem omnis terra venerátur.<br />
Tibi omnes Angeli; tibi coeli et univérsae potestátes.<br />
Tibi Chérubim et Séraphim incessábili voce proclámant:<br />
Sanctus, Sanctus, Sanctus, Dóminus Deus Sábaoth.<br />
Pleni sunt coeli et terra majestátis glóriæ tuæ.<br />
Te gloriósus Apostolórum chorus;<br />
Te Prophetárum laudábilis númerus;<br />
Te Mártyrum candidátus laudat exércitus.<br />
Te per orbem terrárum sancta confitétur Ecclésia:<br />
Patrem imménsæ majestátis; Venerándum tuum verum et únicum Fílium;<br />
Sanctum quoque Paráclitum Spíritum.<br />
Tu Rex glóriæ, Christe.<br />
Tu Patris sempitérnus es Fílius.<br />
Tu ad liberándum susceptúrus hóminem, non horruísti Vírginis úterum.<br />
Tu, devícto mortis acúleo, aperuísti credéntibus regna coelórum.<br />
Tu ad déxteram Dei sedes, in glória Patris.<br />
Judex créderis esse ventúrus.<br />
Te ergo quǽsumus, tuis fámulis súbveni, quos pretióso sánguine redemísti.<br />
Ætérna fac cum sanctis tuis in glória numerári.<br />
<br />
[added later, mainly from Psalm verses:]<br />
Salvum fac pópulum tuum, Dómine, et bénedic hæreditáti tuæ.<br />
Et rege eos, et extólle illos usque in ætérnum.<br />
Per síngulos dies benedícimus te.<br />
Et laudámus nomen tuum in sǽculum, et in sǽculum sǽculi.<br />
Dignáre, Dómine, die isto sine peccáto nos custodíre.<br />
Miserére nostri, Dómine, miserére nostri.<br />
Fiat misericórdia tua, Dómine, super nos, quemádmodum sperávimus in te.<br />
In te, Dómine, sperávi: non confúndar in ætérnum.</div>
</td>
<td><div class="poem">
We praise thee, O God :<br />
we acknowledge thee to be the Lord.<br />
All the earth doth worship thee :<br />
the Father everlasting.<br />
To thee all Angels cry aloud :<br />
the Heavens, and all the Powers therein.<br />
To thee Cherubim and Seraphim :<br />
continually do cry,<br />
Holy, Holy, Holy :<br />
Lord God of Hosts;<br />
Heaven and earth are full of the Majesty :<br />
of thy glory.<br />
The glorious company of the Apostles : praise thee.<br />
The goodly fellowship of the Prophets : praise thee.<br />
The noble army of Martyrs : praise thee.<br />
The holy Church throughout all the world :<br />
doth acknowledge thee;<br />
The Father : of an infinite Majesty;<br />
Thine honourable, true : and only Son;<br />
Also the Holy Ghost : the Comforter.<br />
Thou art the King of Glory : O Christ.<br />
Thou art the everlasting Son : of the Father.<br />
When thou tookest upon thee to deliver man :<br />
thou didst not abhor the Virgin's womb.<br />
When thou hadst overcome the sharpness of death :<br />
thou didst open the Kingdom of Heaven to all believers.<br />
Thou sittest at the right hand of God : in the glory of the Father.<br />
We believe that thou shalt come : to be our Judge.<br />
We therefore pray thee, help thy servants :<br />
whom thou hast redeemed with thy precious blood.<br />
Make them to be numbered with thy Saints : in glory everlasting.<br />
<br />
[added later, mainly from Psalm verses:]<br />
O Lord, save thy people :<br />
and bless thine heritage.<br />
Govern them : and lift them up for ever.<br />
Day by day : we magnify thee;<br />
And we worship thy Name : ever world without end.<br />
Vouchsafe, O Lord : to keep us this day without sin.<br />
O Lord, have mercy upon us : have mercy upon us.<br />
O Lord, let thy mercy lighten upon us :<br />
as our trust is in thee.<br />
O Lord, in thee have I trusted :<br />
let me never be confounded.</div>
</td>
</tr>
</tbody></table>
</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-45092782115850654372015-05-28T12:18:00.000-04:002015-05-28T12:27:05.568-04:00The Introit for Pentecost Ember Friday: Repleatur os Meum ("Let my mouth be filled with your praise")<div dir="ltr" style="text-align: left;" trbidi="on">
Here's a recording of this beautiful introit, sung by the "Choralschola of the Niederaltaicher Scholaren":<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/5QUxD3IlzfA" width="560"></iframe>
<br />
<br />
The text is taken from various verses of <a href="https://www.biblegateway.com/passage/?search=Psalm%2071">Psalm 71</a>:<br />
<blockquote class="tr_bq">
<i>Repleatur os meum laude tua, Domine. Alleluia.</i><br />
<i>Ut possim cantare. Alleluia.</i><br />
<i>Gaudebunt labia mea dum cantavero tibi. Alleluia.</i><br />
<i>In te, Domine, speravi,</i><br />
<i>non confundar in aeternum:</i><br />
<i>in iustitia tua libera me (et eripe me).</i><br />
<br />
Let my mouth be filled with thy praise, O Lord. Hallelujah.<br />
That I may sing. Hallelujah.<br />
My lips shall rejoice when I sing to you. Hallelujah.<br />
<span class="chapter-2"><span class="text Ps-71-1">In you, O <span class="small-caps" style="font-variant: small-caps;">Lord</span>, do I take refuge;</span></span><span class="indent-1"><span class="indent-1-breaks"><br />
</span><span class="text Ps-71-1">let me never be confounded:</span></span><br />
<span class="text Ps-71-2" id="en-ESV-14979">In your righteousness deliver me and rescue me</span>.</blockquote>
<br />
<br />
And what is "Pentecost Ember Friday," you ask? <a href="http://www.newadvent.org/cathen/05399b.htm">Here's an explanation from the Catholic Encyclopeida of 1913</a>; my bolding below:<br />
<blockquote class="tr_bq">
Ember days (corruption from Lat. <em>Quatuor Tempora</em>, four times) are the days at the beginning of the seasons ordered by the <a href="http://www.newadvent.org/cathen/03744a.htm">Church</a> as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by <a href="http://www.newadvent.org/cathen/06791c.htm">Pope Gregory VII</a> (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after <a href="http://www.newadvent.org/cathen/01775b.htm">Ash Wednesday</a>, after <a href="http://www.newadvent.org/cathen/15614b.htm">Whitsunday</a>, and after 14 September (Exaltation of the Cross). <b>The purpose of their introduction, besides the general one intended by all <a href="http://www.newadvent.org/cathen/12345b.htm">prayer</a> and <a href="http://www.newadvent.org/cathen/05789c.htm">fasting</a>, was to thank <a href="http://www.newadvent.org/cathen/06608a.htm">God</a> for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. </b>The immediate occasion was the practice of the <a href="http://www.newadvent.org/cathen/11388a.htm">heathens</a> of <a href="http://www.newadvent.org/cathen/13164a.htm">Rome</a>.
The Romans were originally given to agriculture, and their native gods
belonged to the same class. At the beginning of the time for seeding and
harvesting religious ceremonies were performed to implore the help of
their <a href="http://www.newadvent.org/cathen/04683a.htm">deities</a>: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their <em>feriae sementivae, feriae messis</em>, and <em>feri vindimiales</em>. The <a href="http://www.newadvent.org/cathen/03744a.htm">Church</a>, when converting <a href="http://www.newadvent.org/cathen/11388a.htm">heathen</a> nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the <a href="http://www.newadvent.org/cathen/03744a.htm">Church</a> in <a href="http://www.newadvent.org/cathen/13164a.htm">Rome</a> had <a href="http://www.newadvent.org/cathen/05789c.htm">fasts</a> in June, September, and December; the exact days were not fixed but were announced by the <a href="http://www.newadvent.org/cathen/12406a.htm">priests</a>. The <a href="http://www.newadvent.org/cathen/09224a.htm">"Liber Pontificalis"</a> ascribes to Pope Callistus (217-222) a law ordering the fast, but probably it is older. <a href="http://www.newadvent.org/cathen/09154b.htm">Leo the Great</a>
(440-461) considers it an Apostolic institution. When the fourth season
was added cannot be ascertained, but Gelasius (492-496) speaks of all
four. This <a href="http://www.newadvent.org/cathen/12260a.htm">pope</a> also permitted the conferring of <a href="http://www.newadvent.org/cathen/12409a.htm">priesthood</a> and <a href="http://www.newadvent.org/cathen/04647c.htm">deaconship</a> on the Saturdays of ember week--these were formerly given only at <a href="http://www.newadvent.org/cathen/05224d.htm">Easter</a>. Before Gelasius the ember days were known only in <a href="http://www.newadvent.org/cathen/13164a.htm">Rome</a>, but after his time their observance spread. They were brought into <a href="http://www.newadvent.org/cathen/05445a.htm">England</a> by <a href="http://www.newadvent.org/cathen/02081a.htm">St. Augustine</a>; into Gaul and <a href="http://www.newadvent.org/cathen/06484b.htm">Germany</a> by the Carlovingians. <a href="http://www.newadvent.org/cathen/14169b.htm">Spain</a> adopted them with the Roman Liturgy in the eleventh century. They were introduced by <a href="http://www.newadvent.org/cathen/03619a.htm">St. Charles Borromeo</a> into <a href="http://www.newadvent.org/cathen/10298a.htm">Milan</a>. The <a href="http://www.newadvent.org/cathen/05230a.htm">Eastern Church</a> does not <a href="http://www.newadvent.org/cathen/08673a.htm">know</a> them. The present Roman <a href="http://www.newadvent.org/cathen/10354c.htm">Missal</a>,
in the formulary for the Ember days, retains in part the old practice
of lessons from Scripture in addition to the ordinary two: for the
Wednesdays three, for the Saturdays six, and seven for the Saturday in
December. Some of these lessons contain promises of a bountiful harvest
for those that serve <a href="http://www.newadvent.org/cathen/06608a.htm">God</a>.</blockquote>
<br />
<a href="http://en.wikipedia.org/wiki/Ember_days">Here's some of the entry for "Ember Days" from Wikipedia</a>; unfortunately there's no mention of the very important purpose described in bold in the entry above:<br />
<blockquote class="tr_bq">
In the <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Liturgical_calendar" title="Liturgical calendar">liturgical calendar</a> of the <a href="http://en.wikipedia.org/wiki/Western_Christianity" title="Western Christianity">Western</a> <a href="http://en.wikipedia.org/wiki/Christianity" title="Christianity">Christian churches</a>, <b>Ember days</b>
are four separate sets of three days within the same week —
specifically, the Wednesday, Friday, and Saturday — roughly equidistant
in the circuit of the year, that were formerly set aside for <a href="http://en.wikipedia.org/wiki/Fasting" title="Fasting">fasting</a>
and prayer. These days set apart for special prayer and fasting were
considered especially suitable for the ordination of clergy. The Ember
Days are known in <a href="http://en.wikipedia.org/wiki/Latin" title="Latin">Latin</a> as the <b>quattuor anni tempora</b> (the "four seasons of the year"), or formerly as the <i>jejunia quattuor temporum</i> ("fasts of the four seasons").<br />
<br />
The four quarterly periods during which the ember days fall are called the <b>embertides</b>.<br />
<br />
<div style="text-align: left;">
<b><span class="mw-headline" id="Ember_Weeks">Ember Weeks<br />
</span></b></div>
The <b>Ember Weeks</b>—the weeks in which the Ember Days occur—are the weeks:<br />
<ul>
<li>between the third and fourth Sundays of <a href="http://en.wikipedia.org/wiki/Advent" title="Advent">Advent</a> (although the <a href="http://en.wikipedia.org/wiki/Common_Worship" title="Common Worship">Common Worship</a> lectionary of the <a href="http://en.wikipedia.org/wiki/Church_of_England" title="Church of England">Church of England</a> places them in the week following the <i>second</i> Sunday in Advent);</li>
<li>between the first and second Sundays of <a href="http://en.wikipedia.org/wiki/Lent" title="Lent">Lent</a>;</li>
<li>between <a href="http://en.wikipedia.org/wiki/Pentecost" title="Pentecost">Pentecost</a> and <a href="http://en.wikipedia.org/wiki/Trinity_Sunday" title="Trinity Sunday">Trinity Sunday</a>; and</li>
<li>the week beginning on the Sunday after <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Holy_Cross_Day" title="Holy Cross Day">Holy Cross Day</a> (September 14), the liturgical Third Week of September.</li>
</ul>
<div style="text-align: left;">
<b><span class="mw-headline" id="Origins">Origins<br />
</span></b></div>
The origins of the observance are open to considerable debate. Some hold that the concept of the observance predates the <a href="http://en.wikipedia.org/wiki/Christian" title="Christian">Christian</a> era, and that since Ember days have never been observed in the Eastern Churches, any pagan origins must lie in the west.<sup class="noprint Inline-Template Template-Fact" style="white-space: nowrap;">[<i><a href="http://en.wikipedia.org/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed"><span title="This claim needs references to reliable sources. (August 2011)">citation needed</span></a></i>]</sup> Some point to specific <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Celt" title="Celt">Celtic</a> origins, linked to the Celtic custom of observing various festivals at three-month intervals: <a href="http://en.wikipedia.org/wiki/Imbolc" title="Imbolc">Imbolc</a>, <a href="http://en.wikipedia.org/wiki/Beltane" title="Beltane">Beltane</a>, <a href="http://en.wikipedia.org/wiki/Lughnasadh" title="Lughnasadh">Lughnasadh</a> and <a href="http://en.wikipedia.org/wiki/Samhain" title="Samhain">Samhain</a>. In any event, the ancient Christian church often sought to <a href="http://en.wikipedia.org/wiki/Christianization" title="Christianization">co-opt pagan feasts and reorient them</a> to different purposes, and that seems to have been applicable in this instance<sup class="noprint Inline-Template Template-Fact" style="white-space: nowrap;">[<i><a href="http://en.wikipedia.org/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed"><span title="I would want a citation for the use of the word co-opt, as it negates or forgets the possibility of syncretism between the Pagan and the Christian. Pagan converts at the time may not have seen it as co-opting, but as fulfilment. Lacks objectivity. (September 2013)">citation needed</span></a></i>]</sup>.<br />
<br />
In <a href="http://en.wikipedia.org/wiki/Religion_in_ancient_Rome" title="Religion in ancient Rome">pagan Rome</a> offerings were made to various gods and goddesses of <a href="http://en.wikipedia.org/wiki/Agriculture" title="Agriculture">agriculture</a> in the hope that the deities would provide a bountiful harvest (the <i><a class="new" href="http://en.wikipedia.org/w/index.php?title=Feriae_messis&action=edit&redlink=1" title="Feriae messis (page does not exist)">feriae messis</a></i> in July), a rich vintage (the <i><a class="new" href="http://en.wikipedia.org/w/index.php?title=Feriae_vindimiales&action=edit&redlink=1" title="Feriae vindimiales (page does not exist)">feriae vindimiales</a></i> in September), or a productive seeding (the <i><a href="http://en.wikipedia.org/wiki/Sementivae" title="Sementivae">feriae sementivae</a></i> in December). At first the <a href="http://en.wikipedia.org/wiki/Diocese_of_Rome" title="Diocese of Rome">Church in Rome</a> had fasts in June, September, and December. The <i><a href="http://en.wikipedia.org/wiki/Liber_Pontificalis" title="Liber Pontificalis">Liber Pontificalis</a></i> ascribes to <a href="http://en.wikipedia.org/wiki/Pope_Callixtus_I" title="Pope Callixtus I">Pope Callixtus I</a> (217-222) a law regulating the fast, although <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Leo_the_Great" title="Leo the Great">Leo the Great</a> (440-461) considers it an <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Apostles" title="Apostles">Apostolic</a> institution. When the fourth season was added cannot be ascertained, but <a href="http://en.wikipedia.org/wiki/Pope_Gelasius_I" title="Pope Gelasius I">Pope Gelasius I</a> (492-496) speaks of all four.<br />
<br />
The earliest mention of four seasonal fasts is known from the writings of <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Philastrius,_bishop_of_Brescia" title="Philastrius, bishop of Brescia">Philastrius, bishop of Brescia</a> (died ca 387) (<i>De haeres.</i> 119). He also connects them with the great Christian festivals.<br />
<br />
The
Christian observation of this seasonal observance of the Ember days
had its origin as an ecclesiastical ordinance in Rome and spread from
there to the rest of the Western Church. They were known as the <i>jejunium vernum, aestivum, autumnale and hiemale</i>,
so that to quote Pope Leo's words (A.D. 440 - 461) the law of
abstinence might apply to every season of the year. In Leo's time,
Wednesday, Friday and Saturday were already days of special observance.
In order to tie them to the fasts preparatory to the three great
festivals of Christmas, Easter and Pentecost, a fourth needed to be
added "for the sake of symmetry" as the <i>Encyclopædia Britannica</i> 1911 has it.<br />
<br />
From Rome the Ember days gradually spread unevenly through the whole of Western Christendom. In <a href="http://en.wikipedia.org/wiki/Gaul" title="Gaul">Gaul</a> they do not seem to have been generally recognized much before the 8th century.<br />
<br />
Their
observation in Britain, however, was embraced earlier than in Gaul or
Spain, interestingly, and Christian sources connect the Ember Days
observations with <a href="http://en.wikipedia.org/wiki/Augustine_of_Canterbury" title="Augustine of Canterbury">Augustine of Canterbury</a>,
AD. 597, said to be acting under the direct authority of Pope Gregory
the Great. The precise dates appears to have varied considerably
however, and in some cases, quite significantly, the Ember Weeks lost
their connection with the Christian festivals altogether. <a href="http://en.wikipedia.org/wiki/Spain" title="Spain">Spain</a> adopted them with the <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Roman_rite" title="Roman rite">Roman rite</a> in the eleventh century. <a href="http://en.wikipedia.org/wiki/Charles_Borromeo" title="Charles Borromeo">Charles Borromeo</a> introduced them into <a href="http://en.wikipedia.org/wiki/Milan" title="Milan">Milan</a> in the sixteenth century.<br />
<br />
In the <a href="http://en.wikipedia.org/wiki/Eastern_Orthodox_Church" title="Eastern Orthodox Church">Eastern Orthodox Church</a> ember days have never been observed.<sup class="reference" id="cite_ref-1"><a href="http://en.wikipedia.org/wiki/Ember_days#cite_note-1">[1]</a></sup><br />
<h2>
<span class="mw-headline" id="Timing">Timing</span></h2>
The <i>Ordo Romanus</i>
fixed the spring fast in the first week of March (then the first
month), thus loosely associated with the first Sunday in Lent; the
summer fast in the second week of June, after <a href="http://en.wikipedia.org/wiki/Pentecost" title="Pentecost">Whitsunday</a>; the autumnal fast in the third week of September following the <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Exaltation_of_the_Cross" title="Exaltation of the Cross">Exaltation of the Cross</a>, September 14; and the winter fast in the complete week next before Christmas Eve, following <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Saint_Lucy%27s_Day" title="Saint Lucy's Day">St. Lucy's Day</a> (Dec. 13).<br />
<br />
Other
regulations prevailed in different countries, until the inconveniences
arising from the want of uniformity led to the rule now observed being
laid down under <a href="http://en.wikipedia.org/wiki/Pope_Urban_II" title="Pope Urban II">Pope Urban II</a> as the law of the church, at the <a href="http://en.wikipedia.org/wiki/Council_of_Piacenza" title="Council of Piacenza">Council of Piacenza</a> and the <a href="http://en.wikipedia.org/wiki/Council_of_Clermont" title="Council of Clermont">Council of Clermont</a>, 1095.<br />
These dates are given in the following mnemonic:<br />
<dl><dd><i>Dant Crux, Lucia, Cineres, Charismata Dia</i></dd><dd><i>Ut sit in angariâ quarta sequens feria</i></dd></dl>
Or in an old English rhyme<br />
<dl><dd>"Fasting days and Emberings be</dd><dd>Lent, Whitsun, Holyrood, and Lucie."</dd></dl>
</blockquote>
<br />
<br />
Another way to remember it, in the form in which I've heard it recently: "Lenty, Penty, Crucy, Lucy"!<br />
<br />
More from the article:<br />
<blockquote class="tr_bq">
The ember days began on the Wednesday immediately following those days. <br />
<br />
<sup>.....</sup><br />
<br />
They may appear in some calendars as "days of prayer for peace".<sup class="reference" id="cite_ref-4"><a href="http://en.wikipedia.org/wiki/Ember_days#cite_note-4">[4]</a></sup><br />
<br />
....<br />
<div style="text-align: left;">
<b><span class="mw-headline" id="Etymology">Etymology<br />
</span></b></div>
The English name for these days, "Ember", derives from the Anglo-Saxon <i>ymbren</i>, a circuit or revolution (from <i>ymb</i>, around, and <i>ryne</i>, a course, running), clearly relating to the annual cycle of the year. The occurrence of the Anglo-Saxon compounds <i>ymbren-tid</i> ("Embertide"), <i>ymbren-wucan</i> ("Ember weeks"), <i>ymbren-fisstan</i> ("Ember fasts"), <i>ymbren-dagas</i> ("Ember days") makes this etymology quite certain. The word <i>imbren</i> even makes it into the acts of the "Council of Ænham"<sup class="reference" id="cite_ref-6"><a href="http://en.wikipedia.org/wiki/Ember_days#cite_note-6">[6]</a></sup> (1009): <i>jejunia quatuor tempora quae imbren vocant</i>, "the fasts of the four seasons which are called "imbren'".<sup class="reference" id="cite_ref-7"><a href="http://en.wikipedia.org/wiki/Ember_days#cite_note-7">[7]</a></sup> It corresponds also with <a href="http://en.wikipedia.org/wiki/Pope_Leo_I" title="Pope Leo I">Pope Leo the Great's</a> definition, <i>jejunia ecclesiastica per totius anni circulum distributa</i> ("fasts of the church distributed through the whole <i>circuit of the year</i>").<br />
<br />
However, others maintain that the term is derived from the Latin <i>quatuor tempora</i>, meaning "four times" (a year), while folk etymology even cites the phrase "may ye rem<i>ember</i> (the inevitability of death)" as the source. J. M. Neale's <i>Essays of Liturgiology</i> (1863), Chapter X, explains the etymology:<br />
<blockquote class="templatequote">
"The Latin name has remained in modern languages, though the contrary is sometimes affirmed, <i>Quatuor Tempora</i>, the Four Times. In French and Italian the term is the same; in Spanish and Portuguese they are simply <i>Temporas</i>. The German converts them into <i>Quatember</i>,
and thence, by the easy corruption of dropping the first syllable, a
corruption which also takes place in some other words, we get the
English Ember. Thus, there is no occasion to seek after an etymology in
embers; or with Nelson, to extravagate still further to the noun <i>ymbren</i>, a recurrence, as if all holy seasons did not equally recur. Ember-week in <a href="http://en.wikipedia.org/wiki/Wales" title="Wales">Wales</a> is <a href="http://en.wikipedia.org/wiki/Welsh_language" title="Welsh language">Welsh</a>: <span lang="cy"><i>"Wythnos y cydgorian"</i></span>, meaning "the Week of the Processions". In mediæval Germany they were called <i>Weihfasten</i>, <i>Wiegfastan</i>, <i>Wiegefasten</i>, or the like, on the general principle of their sanctity.... We meet with the term <i>Frohnfasten</i>, <i>frohne</i> being the then word for travail. Why they were named <i>foldfasten</i> it is less easy to say."</blockquote>
"Quattuor tempora" was rendered into <a href="http://en.wikipedia.org/wiki/Irish_language" title="Irish language">Irish</a> quite literally as <span lang="ga"><i>Laethanta na gCeithre Thráth</i></span>, meaning "the days of the four times", and into somewhat archaic English as "<a href="http://en.wikipedia.org/wiki/Quarter_tense" title="Quarter tense">Quarter tense</a>".</blockquote>
<br />
<br />
<a href="http://www3.cpdl.org/wiki/index.php/Repleatur_os_meum_laude_tua_%28Jacquet_de_Mantua%29">This is a beautiful setting of the Introit text</a> composed by Jacquet de Mantua, a name new to me.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/E47voJhpRp0" width="420"></iframe>
<br />
<br />
This is actually a shorter take on <a href="https://www.biblegateway.com/passage/?search=Psalm%2071">Psalm 70/71</a>, including only vv. 7-8 (note that the numbering system for the verses in this Psalm varies from translation to translation):<br />
<blockquote class="tr_bq">
<i>Repleatur os meum laude, ut cantem gloriam tuam, tota die magnitudinem tuam.<br />
Ne projicias me in tempore senectutis; cum defecerit virtus mea, ne derelinquas me.</i></blockquote>
<blockquote class="tr_bq">
Let my mouth be filled with your praise, and I will sing a hymn to your glory and magnificence all day long.<br />
Do not reject me in the time of old age; do not abandon me when my strength fails.</blockquote>
<br />
The YouTube page lists this group of singers:<br />
<blockquote class="tr_bq">
Paolo Costa y Claudio Cavina, contratenores.<br />
Fabio Fùrnari y Giuseppe Maletto, tenores.<br />
Marco Scavazza, barítono.<br />
Marcello Vargetto, bajo.<br />
Delitiae Musicae.<br />
Marco Longhini.</blockquote>
<br />
And <a href="http://en.wikipedia.org/wiki/Jacquet_of_Mantua">Wikipedia says this about de Mantua</a> in its intro; there is more at the link:<br />
<blockquote class="tr_bq">
<b>Jacquet of Mantua</b> (Jacques Colebault, dit Jachet de Mantoue) (1483 – October 2, 1559) was a French<sup class="reference" id="cite_ref-1"><a href="http://en.wikipedia.org/wiki/Jacquet_of_Mantua#cite_note-1">[1]</a></sup> composer of the <a href="http://en.wikipedia.org/wiki/Renaissance_music" title="Renaissance music">Renaissance</a>, who spent almost his entire life in <a href="http://en.wikipedia.org/wiki/Italy" title="Italy">Italy</a>. He was an influential member of the generation between <a href="http://en.wikipedia.org/wiki/Josquin_des_Prez" title="Josquin des Prez">Josquin</a> and <a href="http://en.wikipedia.org/wiki/Giovanni_Pierluigi_da_Palestrina" title="Giovanni Pierluigi da Palestrina">Palestrina</a>, and represents well the transitional <a class="mw-redirect" href="http://en.wikipedia.org/wiki/Polyphonic" title="Polyphonic">polyphonic</a> style between those two composers.</blockquote>
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-51738111595796255942015-05-22T21:19:00.001-04:002015-05-23T10:42:40.018-04:00The Communion Song for Pentecost: Factus est repente de caelo sonus ("Suddenly there came a sound from heaven")<div dir="ltr" style="text-align: left;" trbidi="on">
The Communio for Pentecost is taken from the story from <a href="https://www.biblegateway.com/passage/?search=Acts+2">Acts 2</a> of the original day of Pentecost; no word on who the singers are here:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/IrYBLw79aqo" width="560"></iframe>
<br />
<br />
<br />
<a href="http://www3.cpdl.org/wiki/index.php/Factus_est_repente">CPDL</a> has the Latin text for this chant, plus an English translation by "the St. Ann choir":<br />
<blockquote class="tr_bq">
<i>Factus est repente de coelo sonus,</i><br />
<i>tamquam advenientis spiritus vehementis ubi erant sedentes,</i><br />
<i>alleluia;</i><br />
<i>et repleti sunt omnes Spiritu Sancto,</i><br />
<i>loquentes magnalia Dei,</i><br />
<i>alleluia, alleluia.</i><br />
<br />
Suddenly there came a sound from heaven,<br />
as of a mighty wind coming where they were sitting,<br />
alleluia;<br />
and they were all filled with the Holy Spirit,<br />
speaking the wonderful works of God,<br />
alleluia, alleluia.</blockquote>
<br />
<br />
Here's the full score:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-6kMT3jvG8XM/T8ELc0WgY-I/AAAAAAAADLo/sIj7YYN0xZ0/s1600/co_factus_est_repente.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="254" src="http://3.bp.blogspot.com/-6kMT3jvG8XM/T8ELc0WgY-I/AAAAAAAADLo/sIj7YYN0xZ0/s400/co_factus_est_repente.gif" width="400" /></a></div>
<br />
<br />
<br />
Here's another video of this, sung in a bit of a different style; very pretty:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/impxgKWYXmE" width="420"></iframe>
<br />
<br />
The video was uploaded by "<i>La Mission de la Maison du Coeur</i>" - about which I am trying to find more. Not sure if the singers are somehow related to that group or not. <br />
<br />
<br />
Here's a polyphonic version of the song; the composer is <a href="http://en.wikipedia.org/wiki/Gregor_Aichinger">Gregor Aichinger</a>, who lived during the 16th Century. The singers are the Ensemble Vocale di Venezia (dir: Gianandrea Pauletta).<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/4EMF21jpjg0" width="560"></iframe>
<br />
<br />
<br />
Don't forget to read <a href="http://fullhomelydivinity.org/articles/Whitsun.htm"><i>Full Homely Divinity</i>'s Pentecost entry</a>! And whatever you do, don't forget to sing <a href="http://chantblog.blogspot.com/2009/06/pentecost-sequence.html">The Pentecost Sequence</a> (<i>Veni, Sancte Spiritus</i>) and <a href="http://chantblog.blogspot.com/2012/05/come-down-o-love-divine.html">"Come Down, O Love Divine"</a>. And that's not even to mention <a href="http://chantblog.blogspot.com/2008/05/hymns-for-pentecost.html"><i>Veni Creator Spiritus</i></a>! The Holy Spirit certainly inspires some spectacular music.<br />
<br />
Here are links to all the propers on the day, <a href="http://www.christusrex.org/www2/cantgreg/missa_dominica_pentecostes.html">from the Benedictines of Brazil</a>:<br />
<blockquote class="tr_bq">
<div style="text-align: center;">
<b>Dominica Pentecostes ad Missam in die</b></div>
<div style="text-align: center;">
Introitus: <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_spiritus_domini.mp3">Spiritus Domini</a><i> (cum Gloria Patri)</i>(5m07.0s - 4798 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/in_spiritus_domini.gif">view score</a><br />
Alleluia: <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_emitte_spiritum_tuum.mp3">Emitte Spiritum tuum</a> (1m55.4s - 1806 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_emitte_spiritum_tuum.gif">view score</a><br />
Alleluia: <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_veni_sancte_spiritus.mp3">Veni, Sancte Spiritus</a> (2m02.9s - 1922 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/al_veni_sancte_spiritus.gif">view score</a><br />
Sequentia: <a href="http://www.christusrex.org/www2/cantgreg/cantus/seq_veni_sancte_spiritus.mp3">Veni, Sancte Spiritus</a> (2m29.7s - 2341 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/seq_veni_sancte_spiritus.gif">view score</a><br />
Offertorium: <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_confirma_hoc_deus.mp3">Confirma hoc, Deus</a> (1m35.3s - 1491 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/of_confirma_hoc_deus.gif">view score</a><br />
Communio: <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_factus_est_repente.mp3">Factus est repente</a> (1m16.3s - 1195 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/co_factus_est_repente.gif">view score</a><br />
Ad dimittendum populum: <a href="http://www.christusrex.org/www2/cantgreg/cantus/ite_missa_est.mp3">Ite missa est</a> (28.7s - 451 kb) <a href="http://www.christusrex.org/www2/cantgreg/partituras/ite_missa_est.gif">view score</a></div>
</blockquote>
<br />
And here are Chantblog posts on the Pentecost propers:<br />
<ul style="text-align: left;">
<li><a href="http://chantblog.blogspot.com/2011/06/introit-for-june-12-day-of-pentecost.html">The Introit for the Day of Pentecost: <i>Spiritus Domini </i>("The Spirit of the Lord")</a></li>
<li><i><a href="http://chantblog.blogspot.com/2013/05/alleluia-emitte-spiritum-tuum-alleluia.html">Alleluia, Emitte Spiritum Tuum </a></i><a href="http://chantblog.blogspot.com/2013/05/alleluia-emitte-spiritum-tuum-alleluia.html">("Send forth Thy Spirit")</a> - an Alleluia for Pentecost<i> </i></li>
<li><i><a href="http://chantblog.blogspot.com/2010/05/alleluja-veni-sancte-spiritus.html">Alleluja, Veni Sancte Spiritus</a></i><a href="http://chantblog.blogspot.com/2010/05/alleluja-veni-sancte-spiritus.html"> </a><a href="http://chantblog.blogspot.com/2010/05/alleluja-veni-sancte-spiritus.html">("Come Holy Spirit")</a>, the second Alleluia for Pentecost<i> </i></li>
<li><a href="http://chantblog.blogspot.com/2009/06/pentecost-sequence.html">The Pentecost Sequence</a> <i>(Veni, Sancte Spiritus)</i></li>
<li><a href="http://chantblog.blogspot.com/2015/05/the-communion-song-for-pentecost-factus.html">The Communion Song for Pentecost:</a><i><a href="http://chantblog.blogspot.com/2015/05/the-communion-song-for-pentecost-factus.html"> Factus est repente de caelo sonus </a></i><a href="http://chantblog.blogspot.com/2015/05/the-communion-song-for-pentecost-factus.html">("Suddenly there came a sound from heaven")</a><i> </i></li>
<li><a href="http://chantblog.blogspot.com/2009/05/sarum-pentecost-office.html">The Sarum Pentecost Office</a> </li>
</ul>
<br />
<br />
<br />
<a href="http://commons.wikimedia.org/wiki/File:Bohemian_Master_-_The_Pentecost_-_Google_Art_Project.jpg">Here</a>'s a beautiful, delicate piece of
Pentecost art I haven't seen before: it's "tempera and gold on
parchment," from a "Bohemian Master (1400 - 1425)." It currently
resides in the <a href="http://en.wikipedia.org/wiki/Museum_of_Fine_Arts_%28Budapest%29">Museum of Fine Arts (Budapest)</a>.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsOLI5UL3pNfSSiuPvv62trXIbnyvMS6nyuBJ_XBKwon_KeBD9fdC3jdA5-rvOMqSMzI4Ka8amaHOz2CJxXU-J0nF9cFx5xFUtewYWFShES6KDSYiRf95xhQq8GHBKmmpfNEKrkyYq2O0/s1600/Bohemian_Master_-_The_Pentecost_-_Google_Art_Project.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="385" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsOLI5UL3pNfSSiuPvv62trXIbnyvMS6nyuBJ_XBKwon_KeBD9fdC3jdA5-rvOMqSMzI4Ka8amaHOz2CJxXU-J0nF9cFx5xFUtewYWFShES6KDSYiRf95xhQq8GHBKmmpfNEKrkyYq2O0/s400/Bohemian_Master_-_The_Pentecost_-_Google_Art_Project.jpg" width="400" /></a></div>
<br />
<br />
<i>Veni, Sancte Spiritus</i>....</div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-66424827722761602732015-05-16T12:26:00.001-04:002015-05-16T12:26:24.832-04:00The Ascension Antiphon on the Magnificat: O Rex Gloriae<div dir="ltr" style="text-align: left;" trbidi="on">
While working on my last post, "<a href="http://chantblog.blogspot.com/2015/05/vespers-for-feast-of-ascension-hymnus.html">Vespers for the Feast of the Ascension: Hymnus: Salutis humanae Sator</a>," I noticed something really fascinating.<br />
<br />
Listen to this recording of the Ascension Antiphon on the Magnificat, <i>O Rex Gloriae</i>, and see what you notice:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/4Bf4bisQX60?list=PLUSRfoOcUe4YTQHN-gBnzL89squ63oSks" width="560"></iframe>
<br />
<br />
Here's the chant score, from the <i>Liber Usualis</i>:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-TZMSyO2Bo0k/VVdtNaqicKI/AAAAAAAAF1U/_cNgn0WlrbI/s1600/o_rex_gloriae.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="311" src="http://1.bp.blogspot.com/-TZMSyO2Bo0k/VVdtNaqicKI/AAAAAAAAF1U/_cNgn0WlrbI/s400/o_rex_gloriae.png" width="400" /></a></div>
<br />
<br />
Does this remind you of anything? It should. <br />
<br />
Now listen to this recording of <i>O Rex Gentium, </i>the Great O Antiphon (that is, the Antiphon on the Magnificat) for December 22 (December 21 in Anglican reckoning):<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/5GvDvgfLoUo" width="560"></iframe>
<br />
<br />
<br />
Here's the chant score for that one:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJUIvN0U1nNasTkEmUnZ4d95oSniAO_gxvCuoSYw99fh60hTzPW-4I3t2w1tG6FqigDERHnqLWDHpj9dWw8Jm9w0a1P_sPEsFRjT-9QyR6tBlYVgqxkek__cpprFimkyhB34Sg75dfl5c/s1600/o_rex_gentium.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="202" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJUIvN0U1nNasTkEmUnZ4d95oSniAO_gxvCuoSYw99fh60hTzPW-4I3t2w1tG6FqigDERHnqLWDHpj9dWw8Jm9w0a1P_sPEsFRjT-9QyR6tBlYVgqxkek__cpprFimkyhB34Sg75dfl5c/s400/o_rex_gentium.png" width="400" /></a></div>
<br />
<br />
There's no doubt about it; <i>O Rex Gloriae</i>
is a deliberate echo - it even starts with a "Great O"! - of the Great
O Antiphons sung at Advent in the days leading up to Christmas.<br />
<br />
Put another way: the Great O's are sung at Christ's <i>coming;</i>and <i>O Rex Gloriae </i>is sung at Christ's <i>going.</i> <br />
<br />
I truly love discovering this kind of thing....<br />
<br /></div>
blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0tag:blogger.com,1999:blog-3198523741235801120.post-35891327378015338642015-05-13T15:46:00.000-04:002015-05-13T15:46:35.489-04:00"Vespers for the Feast of the Ascension: Hymnus: Salutis humanae Sator"<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="http://en.wikipedia.org/wiki/Claudio_Monteverdi">Claudio Monteverdi</a>
evidently wrote a setting of the service of Vespers for the Feast of
the Ascension; this is the hymn from that service. As you can see, it's
written in <i>alternatim </i>style, the chant alternating with the composed polyphony.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/mlEkuF2t99E" width="560"></iframe>
<br />
<a href="http://www1.cpdl.org/wiki/index.php/Salutis_humanae_Sator">CPDL offers these Latin words and this English translation</a> for this "<a href="http://www1.cpdl.org/wiki/index.php/Category:Hymns" title="Category:Hymns">Hymn</a> for <a href="http://www1.cpdl.org/wiki/index.php/Category:Vespers" title="Category:Vespers">2nd Vespers</a> of the <a href="http://www1.cpdl.org/wiki/index.php/Category:Ascension" title="Category:Ascension">Ascension</a>." (Sarum, BTW, used a different hymn for Ascension Vespers: <i><a href="http://chantblog.blogspot.com/2009/05/sarum-ascension-office.html">Eterne Rex atissime</a></i>.)<br />
<br />
<blockquote class="tr_bq">
<i>1. Salutis humanae Sator,<br />
Jesu, voluptas cordium,<br />
Orbis redempti Conditor,<br />
Et casta lux amantium:<br />
<br />
2. Que victus es clementia,<br />
Ut nostra ferres crimina?<br />
Mortem subires innocens,<br />
A morte nos ut tolleres?<br />
<br />
3. Perrumpis infernum chaos;<br />
Vinctis catenas detrahis;<br />
Victor triumpho nobili<br />
Ad dexteram Patris sedes.<br />
<br />
4. Te cogat indulgentia,<br />
Ut damna nostra sarcias<br />
Tuique vultus compotes<br />
Dites beato lumine.<br />
<br />
5. Tu dux ad astra, et semita,<br />
Sis meta nostris cordibus,<br />
Sis lacrymarum gaudium,<br />
Sis dulce vitae praemium.</i><br />
<br />
<br />
1. Hail, Thou who man's Redeemer art,<br />
Jesu, the joy of every heart;<br />
Great Maker of the world's wide frame,<br />
And purest love's delight and flame:<br />
<br />
2. What nameless mercy Thee o'ercame,<br />
To bear out load of sin and shame?<br />
For guiltless, Thou Thy life didst give,<br />
That sinful erring man might live.<br />
<br />
3. The realms of woe are forced by Thee,<br />
Its captives from their chains set free;<br />
And Thou, amid Thy ransomed train,<br />
At God's right hand dost victor reign.<br />
<br />
4. Let mercy sweet with Thee prevail,<br />
To cure the wounds we now bewail;<br />
Oh, bless us with Thy holy sight,<br />
And fill us with eternal light.<br />
<br />
5. Our guide, our way to heavenly rest,<br />
Be Thou the aim of every breast;<br />
Be Thou the soother of our tears,<br />
Our sweet reward above the spheres.</blockquote>
<br />
<br />
Somebody has uploaded a video for every movement of this piece to YouTube; here, for instance, is "<i>Viri Galilaei</i>," the first Psalm antiphon (which begins with the same musical motif used for the <a href="http://chantblog.blogspot.com/2008/04/ascension-day-music-for-mass.html">Introit of the same name at the Ascension mass</a>):<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/G7rm5QUseHU" width="560"></iframe>
<br />
Here's the entire playlist, which runs the service in order:<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/mpyGVNkpTLk?list=PLUSRfoOcUe4YTQHN-gBnzL89squ63oSks" width="560"></iframe>
<br />
<br />
<br />
You can follow along with the service in Latin and in English at <i><a href="http://divinumofficium.com/cgi-bin/horas/officium.pl">Divinum Officium</a></i>; enter 5-14-2015 for the date, and click <i>Vesperae.</i><br />
<br />
<i><br />
<a href="http://www.christusrex.org/www2/cantgreg/missa_in_ascensione_domini.html">Here, from <i>ChristusRex.org</i>, are all the Mass Propers for Ascension</a>, sung by the Sao Paulo Benedictines: <br />
</i><br />
<blockquote class="tr_bq">
<center>
<b>In Ascensione Domini</b><br />
Dominica</center>
Introitus: Act. 1, 11; Ps. 46 <a href="http://www.christusrex.org/www2/cantgreg/cantus/in_viri_galilaei.mp3">Viri Galilæi</a> <span style="font-size: xx-small;">(2m48.4s - 2635 kb) </span><a href="http://www.christusrex.org/www2/cantgreg/partituras/in_viri_galilaei.gif">score here</a> <br />
Alleluia: Ps. 46, 6 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_ascendit_deus.mp3">Ascendit Deus</a> <span style="font-size: xx-small;">(1m50.2s - 1725 kb) </span><a href="http://www.christusrex.org/www2/cantgreg/partituras/al_ascendit_deus.gif">score here</a> <br />
Alleluia: Ps. 67, 18.19 <a href="http://www.christusrex.org/www2/cantgreg/cantus/al_dominus_in_sina.mp3">Dominus in Sina</a> <span style="font-size: xx-small;">(2m33.9s - 2409 kb) </span><a href="http://www.christusrex.org/www2/cantgreg/partituras/al_dominus_in_sina.gif">score here</a> <br />
Offertorium: Ps. 46, 6 <a href="http://www.christusrex.org/www2/cantgreg/cantus/of_ascendit_deus.mp3">Ascendit Deus</a> <span style="font-size: xx-small;">(1m33.8s - 1469 kb </span><span style="font-size: xx-small;">MONO due to problems with my recording set</span><span style="font-size: xx-small;">) </span><a href="http://www.christusrex.org/www2/cantgreg/partituras/of_ascendit_deus.gif">score here</a> <br />
Communio:<br />
(anno A)Mt. 28, 18.19 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_data_est_mihi.mp3">Data est mihi</a> <span style="font-size: xx-small;">(1m21.9s - 1283 kb) </span><a href="http://www.christusrex.org/www2/cantgreg/partituras/co_data_est_mihi.gif">score here</a><br />
(anno B)Mc. 16, 17.18 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_signa.mp3">Signa</a> <span style="font-size: xx-small;">(1m05.5s - 1027 kb)</span><br />
(anno C) Ps. 67, 33.34 <a href="http://www.christusrex.org/www2/cantgreg/cantus/co_psallite_domino.mp3">Psallite Domino</a> <span style="font-size: xx-small;">(59.0s - 925 kb </span><span style="font-size: xx-small;">MONO due to problems with my recording set</span><span style="font-size: xx-small;">) </span><a href="http://www.christusrex.org/www2/cantgreg/partituras/co_psallite_domino.gif">score here</a></blockquote>
<br />
You can read other posts about the day's propers on Chantblog as well:<br />
<ul style="text-align: left;">
<li><a href="http://chantblog.blogspot.com/2008/04/ascension-day-music-for-mass.html">The Introit for the Feast of the Ascension: <i>Viri Galilaei</i> ("O men of Galilee")</a></li>
<li>The 1st Alleluia and Offertory for Ascension: <a href="http://chantblog.blogspot.com/2012/05/ascension-ascendit-deus.html"><i>Ascendit Deus </i>("God has gone up")</a></li>
<li><a href="http://chantblog.blogspot.com/2013/05/the-2nd-alleluia-for-ascension-day.html">The 2nd Alleluia for Ascension Day: <i>Dominus in Sina </i> ("The Lord is in Sinai")</a></li>
<li><a href="http://chantblog.blogspot.com/2014/05/the-communion-songs-for-feast-of.html">The Communion Song(s) for the Feast of the Ascension</a> </li>
<li><a href="http://chantblog.blogspot.com/2009/05/sarum-ascension-office.html">The Sarum Ascension Office</a></li>
</ul>
<br />
And don't forget to read <a href="http://fullhomelydivinity.org/articles/rogation%20and%20ascension.htm#Ascension%20Day"><i>Full Homely Divinity</i>'s article on Ascension</a>.<br />
<br />
The art used on the videos is not, actually, related to the Ascension; it's a Resurrection image, from Grunewald's <a href="http://en.wikipedia.org/wiki/File:Grunewald_Isenheim2.jpg">Isenheim Altarpiece</a>. <br />
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<a href="http://commons.wikimedia.org/wiki/File:DrogoSacramentaryFol71vAscension.jpg">Here's an Ascension image</a>, though; it's "a decorated initial 'C'" that "contains the Ascension of Christ," from the <a href="http://fr.wikipedia.org/wiki/Sacramentaire_de_Drogon">Drogo Sacramentary</a>, c. 850<span style="-webkit-text-stroke-width: 0px; background-color: #f9f9f9; color: #252525; display: inline !important; float: none; font-family: sans-serif; font-size: 12.6000003814697px; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: 17.6399993896484px; orphans: auto; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 1; word-spacing: 0px;"></span>:<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjltmN18_nrop5rmcFCWzDnWa09Vx4PlaclE-JcRVeoe08UWjv4ajyNdTUDjSw6IamO_RkWcVFMeDtsO5dIABm1DQvqrLWFrkxDHlCJVUdgtu81I2ZuO3L6kd3AsuH9x2DET0SLV7TFxjY/s1600/DrogoSacramentaryFol71vAscension+(1).jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjltmN18_nrop5rmcFCWzDnWa09Vx4PlaclE-JcRVeoe08UWjv4ajyNdTUDjSw6IamO_RkWcVFMeDtsO5dIABm1DQvqrLWFrkxDHlCJVUdgtu81I2ZuO3L6kd3AsuH9x2DET0SLV7TFxjY/s640/DrogoSacramentaryFol71vAscension+(1).jpg" width="430" /></a></div>
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Blessed Ascension!<br />
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blshttp://www.blogger.com/profile/07627725321531151309noreply@blogger.com0