The Communio for Lent 4: Ierusalem, quæ ædificatur ut civitas ("Jerusalem is built as a city")

Ierusalem, quæ ædificatur ut civitas is the Communion Song for the Fourth Sunday in Lent (when the Gospel is other than that of the man blind from birth or the parable of the Prodigal Son - in Year B, in other words).


Lent - Fourth Sunday: Communio from Corpus Christi Watershed on Vimeo.
The text is taken from the beautiful Psalm 122:3-4:

Jerusalem, quæ ædificatur ut civitas, cuius participatio eius in idipsum: illuc enim ascenderunt tribus, tribus Domini, ad confitendum nomini tuo, Domine.

Jerusalem is built as a city that is bound firmly together, to which the tribes go up, the tribes of the Lord, to give thanks to the name of the Lord.

Here's the chant score:

Ierusalem, quæ ædificatur ut civitas is the old, Tridentine, Communion Proper for today; the others,  Lutum fecit and Oportet te were added as alternates that depend on the Gospel reading, after the 3-year lectionary was adopted.

Today is Laetare Sunday in Lent:  "Rose Sunday," a day when the penitential mood lifts a bit.  The vestments are rose-colored, and the theme is throughout one of grace.  It's a parallel, in that way, to Gaudete Sunday, the third Sunday in Advent.

Another, very interesting, parallel, though, is Lent IV's similarity to Advent II, in that all the chant propers for these Sundays mention Jerusalem (or "Sion").  Last year, as readers of this blog might recall, I was wondering why this was the case for the Advent II propers; I asked Derek about it, and he referred me to Dom Dominic Johner's book. The Chants of the Vatican Gradual.   Here's what Johner has to say about today, Laetare Sunday, in Lent:

Even more than on the second Sunday of Advent (q.v.), the station "at the church of the Holy Cross in Jerusalem," in which the solemn services were conducted at Rome, has determined the selection of the liturgical texts of today's Mass. All the chants contain allusions to Sion or Jerusalem. Only the Offertory in its present form is an exception.

In other words, the chant propers for today refer to Jerusalem because the Church of the Holy Cross in Jerusalem was the stational church in Rome on the Fourth Sunday in Lent during the church's early years.

This page describes the custom, and lists all the stational churches for Lent; you'll see that the Fourth Sunday in Lent was celebrated at "Santa Croce in Gerusalemme," i.e., The Church of the Holy Cross in Jerusalem.   Here's the introduction from that page:

Pilgrims who travel to Rome during Lent can participate in a beautiful custom that dates back to the fourth century. It’s a custom that began as a way to strengthen the sense of community in the city while honoring the holy martyrs of Rome. The faithful would journey through the streets to visit various churches. As they walked they would pray the Litany of the Saints. The bishop of Rome, that is the Holy Father, would join them, lead them in prayer and celebrate Mass at the church.

Though this practice was around for years, Pope Saint Gregory the Great established the order of the churches to be visited, the prayers to be recited and designated this as a Lenten practice. The tradition continued until 1309 when the papacy moved to Avignon. Pope Leo XIII revived the tradition and it was fully restored by John XXIII in 1959.

The PNAC apparently observes this Lenten custom even today, and elaborates on the history at this page.  Here's a short excerpt, with much more at the link:

Our modern observance of the stational liturgy traces its roots back to the practice of the Bishop of Rome celebrating the liturgies of the church year at various churches throughout the city, a tradition dating back as far as the late second or early third century.  One reason for this was practical: with the church in Rome being composed of diverse groups from many cultures, regular visits by the bishop served to unify the various groups into a more cohesive whole.  Another reason, particularly following the legalization of Christianity in A.D. 313 which permitted public worship, was to commemorate certain feast days at churches with a special link to that celebration.  Therefore, Good Friday came to be celebrated at the Basilica of the Holy Cross in Jerusalem and Christmas at St. Mary Major, where a relic of the manger was venerated.  In time, the original churches in the city, known as tituli (sing. titulus) because they often bore the name of the donor, took on an additional significance as the places that held the relics of the martyrs and the memory of the early history of the church in this city. 1

As time passed the schedule of these visits, which had earlier followed an informal order, took on a more formalized structure.  By the last half of the fifth century, a fairly fixed calendar was developed, having the order of the places at which the pope would say Mass with the church community on certain days throughout the year.  In the weeks before the beginning of Lent, the three large basilicas outside the walls were visited, forming a ring of prayer around the city before the season of Lent began.  During Lent, the various stations were originally organized so that the Masses were held in different areas of the city each day.  During the octave of Easter the stations form a litany of the saints, beginning with St. Mary Major on Easter Sunday and continuing with St. Peter, St. Paul, St. Lawrence, the Apostles, and the martyrs.

This also explains the Advent II propers; Santa Croce in Gerusalemme was the stational church on that Sunday as well.

Which is all quite interesting, to me, and definitely explains what I took to be mysterious!



ChristusRex.org offers a complete list of today's propers sung by the Sao Paolo Benedictines; note that the Offertory and Communio vary, depending on the Gospel for the day.

Hebdomada quarta quadragesimæ  Dominica
Introitus: Cf. Is. 66, 10.11; Ps. 121 Lætare Ierusalem (3m46.5s - 3540 kb) chant score
Graduale: Ps. 121, 1. V. 7 Lætatus sum (1m58.9s - 1858 kb) chant score
Tractus: Ps. 124, 1.2 Qui confidunt (3m13.4s - 3024 kb) chant score
Offertorium: Ps. 134, 3.6 Laudate Dominum (1m37.4s - 1524 kb) chant score
                 quando legitur Evangelium de filio prodigo:
                  Ps. 12, 4.5 Illumina oculos meos (1m33.8s - 1468 kb) chant score
Communio:  Ps. 121, 3.4 Ierusalem, quæ ædificatur chant score (1m09.7s - 1092 kb)

                 quando legitur Evangelium de cæco nato:
                  Io. 9, 6.11.38 Lutum fecit (39.3s - 616 kb)

                 quando legitur Evangelium de filio prodigo:
                  Lc. 15, 32 Oportet te (28.9s - 454 kb)

Other Chantblog articles about the propers for the day include:

• The Introit for the Fourth Sunday in Lent: Laetare Jerusalem ("Rejoice, O Jerusalem")
• The Lent 4 Gradual: Laetatus sum
• The Tract for Lent 4: Qui confidunt in Domino  
• The Lent 4 Offertory: Laudate Dominum and Illumina oculos meos

Ash Wednesday: Miserere mei Deus secundum (Josquin Desprez)

This recording of Josquin's setting of Psalm 51 is sung by the Dufay Ensemble:



(Notes at YouTube read:  "2a parte - Auditui meo dabis gaudium" by Kiem, Eckehard (Google Play • eMusic • iTunes • AmazonMP3))

The words come from Psalm 51, which figures prominently in the Ash Wednesday liturgy; it is recited immediately following the imposition of ashes.  Here's the Latin of the Psalm (via CPDL) , followed by the English translation from the 1979 Book of Common Prayer:

Miserére mei, Deus: secúndum magnam misericórdiam tuam.
Et secúndum multitúdinem miseratiónum tuárum: dele iniquitátem meam.
Ámplius lava me ab iniquitáte mea: et a peccáto meo munda me.
Quóniam iniquitátem meam ego cognósco: et peccátum meum contra me est semper.
Tibi soli peccávi, et malum coram te feci: ut justificéris in sermónibus tuis, et vincas cum judicáris.
Ecce enim in iniquitátibus concéptus sum: et in peccátis concépit me mater mea.
Ecce enim veritátem dilexísti: incérta et occúlta sapiéntiæ tuæ manifestásti mihi.
Aspérges me hyssópo, et mundábor: lavábis me, et super nivem dealbábor.
Audítui meo dabis gáudium et lætítiam: et exsultábunt ossa humiliáta.
Avérte fáciem tuam a peccátis meis: et omnes iniquitátes meas dele.
Cor mundum crea in me, Deus: et spíritum rectum ínnova in viscéribus meis.
Ne projícias me a fácie tua: et spíritum sanctum tuum ne áuferas a me.
Redde mihi lætítiam salutáris tui: et spíritu principáli confírma me.
Docébo iníquos vias tuas: et ímpii ad te converténtur.
Líbera me de sangúinibus, Deus, Deus salútis meæ: et exsultábit lingua mea justítiam tuam.
Dómine, lábia mea apéries: et os meum annuntiábit laudem tuam.
Quóniam si voluísses sacrifícium, dedíssem utique: holocáustis non delectáberis.
Sacrifícium Deo spíritus contribulátus: cor contrítum et humiliátum, Deus, non despícies.
Benígne fac, Dómine, in bona voluntáte tua Sion: ut ædificéntur muri Jerúsalem.
Tunc acceptábis sacrifícium justítiæ, oblatiónes et holocáusta: tunc impónent super altáre tuum vítulos.

Psalm 51    Miserere mei, Deus

  1     Have mercy on me, O God, according to your
                                      loving-kindness; *
           in your great compassion blot out my offenses.

  2     Wash me through and through from my wickedness *
           and cleanse me from my sin.

  3     For I know my transgressions, *
           and my sin is ever before me.

  4     Against you only have I sinned *
           and done what is evil in your sight.

  5     And so you are justified when you speak *
           and upright in your judgment

  6     Indeed, I have been wicked from my birth, *
           a sinner from my mother's womb.

  7     For behold, you look for truth deep within me, *
           and will make me understand wisdom secretly.

  8     Purge me from my sin, and I shall be pure; *
           wash me, and I shall be clean indeed.

  9     Make me hear of joy and gladness, *
           that the body you have broken may rejoice.

10     Hide your face from my sins *
           and blot out all my iniquities.

11     Create in me a clean heart, O God, *
           and renew a right spirit within me.

12     Cast me not away from your presence *
           and take not your holy Spirit from me.

13     Give me the joy of your saving help again *
           and sustain me with your bountiful Spirit.

14     I shall teach your ways to the wicked, *
           and sinners shall return to you.

15     Deliver me from death, O God, *
           and my tongue shall sing of your righteousness,
           O God of my salvation.

16     Open my lips, O Lord, *
           and my mouth shall proclaim your praise.

17     Had you desired it, I would have offered sacrifice; *
           but you take no delight in burnt-offerings.

18     The sacrifice of God is a troubled spirit; *
           a broken and contrite heart, O God, you will not despise.

This is the very interesting Wikipedia entry for this piece, in its entirety:

The Miserere, by Josquin des Prez, is a motet setting of Psalm 51 (Psalm 50 in the Septuagint numbering) for five voices. He composed it while in the employ of Duke Ercole I d'Este in Ferrara, most likely in 1503 or 1504.^[1] It was one of the most famous settings of that psalm of the entire Renaissance, was hugely influential in subsequent settings of the Penitential Psalms, and was itself probably inspired by the recent suffering and execution of the reformer Girolamo Savonarola.^[2]

During the 1490s, the Duke of Ferrara, Ercole I d'Este, kept in close contact with Savonarola, who was also from Ferrara, and supported him in his efforts to reform the Roman Catholic Church. About a dozen letters between the two survive: the Duke sought advice both on spiritual and political matters (for example, his alliance with France).^[3] Even after Savonarola's arrest, Duke Ercole attempted to have him freed, but his last letter to the church authorities in Florence, in April 1498, went unanswered. After Savonarola's execution, Ercole, then in his eighties, probably commissioned his newly hired composer, Josquin, to write him a musical testament, very likely for performance during Holy Week of 1504.^[4] Savonarola's impassioned meditation on sin and repentance, Infelix ego, composed in prison after his torture, and published in Ferrara in mid-1498 shortly after his death, was the probable model for Josquin's setting. It is an extended prayer to the God against whom he believes he has sinned, based closely on Psalm 51, and unified by a boldface-type repetition of the phrase "Miserere mei, Deus" throughout the text.

In keeping with Savonarola's dislike of polyphony and musical display, the Miserere is written in a spare, austere style, much different from the contrapuntal complexity, virtuosity, and ornamentation of works such as the five-part motet Virgo salutiferi, which was probably written around the same time.^[5] The tenor part, which contains the repeating phrase "Miserere mei, Deus", was likely written to be sung by the Duke himself, who was a trained musician and often sang with the musicians in his chapel.^[6]

The Miserere is one of Josquin's two "motto" motets, motets in which repetitions of a phrase are the predominant structural feature (the other is the five-voice Salve Regina of several years before). In the Miserere, the opening words of the first verse "Miserere mei, Deus", sung to a simple repeated-note motif containing only two pitches (E and F), serves as the motto. This recurs after each of the 19 verses of the psalm. The motto theme begins each time on a different pitch, with the recurrences moving stepwise down the scale from E below middle C to the E an octave below, then back up again to the opening E, and then down stepwise to A fifth below, where the piece ends. In addition, the length of the motto theme is halved once it begins its ascent out of the bass, and has its length returned to normal for the final descent from E to A.^[7] These three journeys of the motto theme's opening note, down, up, and then down again, define the three divisions of the composition: a brief break is usually observed in performance between them.

While overall the composition is in the Phrygian mode, the harmonized repetitions enforce tonal variety.^[8] Texturally, the piece is so constructed that the words are always clearly intelligible. Intelligibility of sung text was not always a high priority for composers of the period, and this lack of intelligibility was a specific criticism Savonarola made of polyphonic music. Josquin arranges for the words to be heard by using chordal textures, duets, and by avoiding dense polyphony; and of course after each verse the tenor voice intones alone "Miserere mei, Deus", as in the Savonarola meditation. As tenor sings these words, the other voices join in one at a time to reinforce the first, "an effect analogous to boldface type in a printed text."^[9]

Josquin's setting of the Miserere was influential not only as a psalm setting, but as an example of how to approach the text of Infelix ego. Later in the 16th century, composers who specifically set the words of Savonarola, such as Adrian Willaert, Cipriano de Rore, and Nicola Vicentino, all of whom wrote motets on Infelix ego, used Josquin's work as a model.^[10]

Psalm 57:1-4, another Psalm that contains the words "Miserere mei Deus," provides the text for the Gradual on Ash Wednesday; here's a video of that chant:



And here's the chant score:

Here's the complete text of Psalm 57:     

1     Be merciful to me, O God, be merciful,
for I have taken refuge in you; *
    in the shadow of your wings will I take refuge
    until this time of trouble has gone by.
     
2     I will call upon the Most High God, *
    the God who maintains my cause.
     
3     He will send from heaven and save me;
he will confound those who trample upon me; *
    God will send forth his love and his faithfulness.
 
4     I lie in the midst of lions that devour the people; *
    their teeth are spears and arrows,
    their tongue a sharp sword.
     
5     They have laid a net for my feet,
and I am bowed low; *
    they have dug a pit before me,
    but have fallen into it themselves.     
     
6     Exalt yourself above the heavens, O God, *
    and your glory over all the earth.
     
7     My heart is firmly fixed, O God, my heart is fixed; *
    I will sing and make melody.
     
8     Wake up, my spirit;
awake, lute and harp; *
    I myself will waken the dawn.
     
9     I will confess you among the peoples, O LORD; *
    I will sing praise to you among the nations.
     
10     For your loving-kindness is greater than the heavens, *
    and your faithfulness reaches to the clouds.
     
11     Exalt yourself above the heavens, O God, *
    and your glory over all the earth.
       

 

Here are all the propers for Ash Wednesday, from the Sao Paulo Benedictines:

Tempus quadragesimæ
Feria quarta cinerum
Ad ritus initiales et liturgiam verbi
Introitus: Sap. 11, 24-25.27; Ps. 56 Misereris omnium (3m44.9s - 3516 kb) score
Graduale: Ps. 56, 2. V. 4 Miserere mei, Deus (3m15.9s - 3064 kb) score
Tractus: Ps. 102, 10 et 78, 8 et 9 Domine, non secundum peccata nostra (3m27.7s - 3248 kb) score

Ad benedictionem et impositionem cinerum
Antiphona: Cf. Ioel 2, 13 Immutemur habitu (1m21.5s - 1276 kb) score
Responsorium: Cf. Bar. 3,2. V. Ps. 78,9 Emendemus in melius (2m24.7s - 2264 kb) score

Ad liturgiam eucharisticam
Offertorium: Ps. 29, 2.3 Exaltabo te (1m37.7s - 1528 kb) score
Communio: Ps. 1, 2b.3b Qui meditabitur (45.3s - 710 kb) score

Here are posts on Chantblog about the propers on the day:

The Ash Wednesday Introit: Misereris omnium
Ash Wednesday: Miserere Mei Deus (The Gradual)
Ash Wednesday:  Domine, non secundum (The Tract)
Ash Wednesday: Immutemur habitu and Emendemus in melius (antiphons sung during the imposition of ashes)
Exaltabo Te, Domine (The Offertory)
The Ash Wednesday Communion Song: Qui meditabitur

A holy Lent to all.

The Advent 3 Offertory: Benedixisti, Domine terram tuam ("Lord, thou hast blessed thy land")

An aptly celebratory Offertory for Gaudete Sunday, the third Sunday in Advent:



The text comes from Psalm 85, vv. 1 and 2 (Psalm 84:2-3 in the Vulgate reckoning):

Psalm 84:2Douay-Rheims 1899 American Edition (DRA)

² Lord, thou hast blessed thy land: thou hast turned away the captivity of Jacob.

³ Thou hast forgiven the iniquity of thy people: thou hast covered all their sins.

Here is a list of all the chant propers for Advent 3, sung by the Sao Paolo Benedictines:

Hebdomada tertia adventus
Dominica Introitus: Phil. 4, 4.5; Ps. 84 Gaudete in Domino (cum Gloria Patri)(6m13.5s - 5839 kb) score
Graduale: Ps. 79, 2.3. V. 2 Qui sedes, Domine (2m24.8s - 2265 kb) score
(anno B) Io. 1, 6. V. 7 et Lc. 1, 17 Fuit homo (2m09.3s - 1011 kb)
Alleluia: Ps. 79, 3 Excita, Domine (1m58.4s - 1853 kb) score
Offertorium: Ps. 84, 2 Benedixisti, Domine (1m18.4s - 1226 kb) score
Communio: Cf. Is. 35, 4 Dicite: Pusillanimes (56.9s - 891 kb) score

Here are other posts on Chantblog about the propers for this day:

• The Advent 3 Introit: Gaudete in Domino (also see "Rejoice in the Lord Alway")
• The Advent III Gradual: Qui Sedes, Domine ("O Lord, who are enthroned upon the Cherubim")
• The Advent 3 Alleluia: Excita, Domine ("Stir up your might, O Lord") 
• The Advent 3 Offertory: Benedixisti, Domine terram tuam ("Lord, thou hast blessed thy land")
• The Advent 3 Communion Song: Dicite, Pusillanimes

The Advent 2 Offertory: Deus, tu convertens ("God, wilt Thou not turn again?")

Here's a video of the Offertory for today; no word on who the singers are here:




Here's another version, sung by a member of "The Schola Cantorum, The Catholic Parish of St Canice, 28 Roslyn Street, Elizabeth Bay, Kings Cross, Sydney NSW, Australia":




The text is taken from Psalm (84/)85, vv. 6-7; it's a rather famous section from one of the Verse-Responses at Compline.  Here  it is, from the Coverdale Psalter:

6 Wilt thou not turn again, and quicken us, * that thy people may rejoice in thee?
7 Show us thy mercy, O LORD, * and grant us thy salvation.

And there's "Ostende nobis Domine" ("Show us thy mercy, O LORD") again, which we heard last week at the Alleluia.

Here's the full chant score:

There are some lovely readings in Year B for this day, among them Isaiah 40:1-11, Psalm 85:1-2, 8-13, 2 Peter 3:8-15a, and Mark 1:1-8:

Isaiah 40:1-11

Comfort, O comfort my people,

says your God.

Speak tenderly to Jerusalem,

and cry to her

that she has served her term,

that her penalty is paid,

that she has received from the LORD's hand

double for all her sins.

A voice cries out:

"In the wilderness prepare the way of the LORD,

make straight in the desert a highway for our God.

Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

Then the glory of the LORD shall be revealed,

and all people shall see it together,

for the mouth of the LORD has spoken."

A voice says, "Cry out!"

And I said, "What shall I cry?"

All people are grass,

their constancy is like the flower of the field.

The grass withers, the flower fades,

when the breath of the LORD blows upon it;

surely the people are grass.

The grass withers, the flower fades;

but the word of our God will stand forever.

Get you up to a high mountain,

O Zion, herald of good tidings;

lift up your voice with strength,

O Jerusalem, herald of good tidings,

lift it up, do not fear;

say to the cities of Judah,

"Here is your God!"

See, the Lord GOD comes with might,

and his arm rules for him;

his reward is with him,

and his recompense before him.

He will feed his flock like a shepherd;

he will gather the lambs in his arms,

and carry them in his bosom,

and gently lead the mother sheep.

Psalm 85:1-2, 8-13 Page 708, 709, BCP

Benedixisti, Domine

1

You have been gracious to your land, O LORD, *
you have restored the good fortune of Jacob.

2

You have forgiven the iniquity of your people *
and blotted out all their sins.

8

I will listen to what the LORD God is saying, *
for he is speaking peace to his faithful people
and to those who turn their hearts to him.

9

Truly, his salvation is very near to those who fear him, *
that his glory may dwell in our land.

10

Mercy and truth have met together; *
righteousness and peace have kissed each other.

11

Truth shall spring up from the earth, *
and righteousness shall look down from heaven.

12

The LORD will indeed grant prosperity, *
and our land will yield its increase.

13

Righteousness shall go before him, *
and peace shall be a pathway for his feet.

2 Peter 3:8-15a

Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.
Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.
Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; and regard the patience of our Lord as salvation.

Mark 1:1-8

The beginning of the good news of Jesus Christ, the Son of God.
As it is written in the prophet Isaiah,

"See, I am sending my messenger ahead of you,

who will prepare your way;

the voice of one crying out in the wilderness:

`Prepare the way of the Lord,

make his paths straight,'"

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit."

For comparison, the Historic Lectionary used these texts - also beautiful, but far more focused on the Second, rather than the First, Coming:

Malachi 4:1–6

4 For behold the day shall come kindled as a furnace: and all the proud, and all that do wickedly shall be stubble: and the day that cometh shall set them on fire, saith the Lord of hosts, it shall not leave them root, nor branch.

² But unto you that fear my name, the Sun of justice shall arise, and health in his wings: and you shall go forth, and shall leap like calves of the herd.

³ And you shall tread down the wicked when they shall be ashes under the sole of your feet in the day that I do this, saith the Lord of hosts.

⁴ Remember the law of Moses my servant, which I commanded him in Horeb for all Israel, the precepts, and judgments.

⁵ Behold I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord.

⁶ And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema.

Psalm 50:1–15

50 Unto the end, a psalm of David,

² When Nathan the prophet came to him after he had sinned with Bethsabee.

³ Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.

⁴ Wash me yet more from my iniquity, and cleanse me from my sin.

⁵ For I know my iniquity, and my sin is always before me.

⁶ To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words and mayst overcome when thou art judged.

⁷ For behold I was conceived in iniquities; and in sins did my mother conceive me.

⁸ For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.

⁹ Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.

¹⁰ To my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.

¹¹ Turn away thy face from my sins, and blot out all my iniquities.

¹² Create a clean heart in me, O God: and renew a right spirit within my bowels.

¹³ Cast me not away from thy face; and take not thy holy spirit from me.

¹⁴ Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit.

¹⁵ I will teach the unjust thy ways: and the wicked shall be converted to thee.

Romans 15:4–13

⁴ For what things soever were written, were written for our learning: that through patience and the comfort of the scriptures, we might have hope.

⁵ Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ:

⁶ That with one mind, and with one mouth, you may glorify God and the Father of our Lord Jesus Christ.

⁷ Wherefore receive one another, as Christ also hath received you unto the honour of God.

⁸ For

 I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.

⁹ But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles, and will sing to thy name.

¹⁰ And again he saith: Rejoice, ye Gentiles, with his people.

¹¹ And again: Praise the Lord, all ye Gentiles; and magnify him, all ye people.

¹² And again Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.

¹³ Now the God of hope fill you with all joy and peace in believing; that you may abound in hope, and in the power of the Holy Ghost.

Luke 21:25–36

²⁵ And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves;

²⁶ Men withering away for fear, and expectation of what shall come upon the whole world. For the powers of heaven shall be moved;

²⁷ And then they shall see the Son of man coming in a cloud, with great power and majesty.

²⁸ But when these things begin to come to pass, look up, and lift up your heads, because your redemption is at hand.

²⁹ And he spoke to them in a similitude. See the fig tree, and all the trees:

³⁰ When they now shoot forth their fruit, you know that summer is nigh;

³¹ So you also, when you shall see these things come to pass, know that the kingdom of God is at hand.

³² Amen, I say to you, this generation shall not pass away, till all things be fulfilled.

³³ Heaven and earth shall pass away, but my words shall not pass away.

³⁴ And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly.

³⁵ For as a snare shall it come upon all that sit upon the face of the whole earth.

³⁶ Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of man.

Here are all the propers for today, from ChristusRex.org and sung by the monks of St. Benedict's Monastery, Sao Paulo, Brazil.   These are the same propers used in the Extraordinary Form, which means they've been around for a very long time.  (And as previously noted, it's quite interesting to me that almost all of them - except this one, in fact - are focused on Jerusalem and/or Sion; that may also be an oblique reference to the Second Coming, and in particular to the Book of Revelation.  I am going to try to find out more about this.)

Hebdomada secunda adventus
Dominica Introitus: Cf. Is. 30, 19.30; Ps. 79 Populus Sion (3m15.8s - 3061 kb) score
Graduale: Ps. 40, 2.3. V. 5 Ex Sion (2m50.7s - 2675 kb) score
Alleluia: Ps. 121, 1 Lætatus sum (2m11.2s - 2057 kb) score
Offertorium: Ps. 84, 7.8 Deus, tu convertens (2m01.6s - 1901 kb) score
Communio: Bar. 5, 5; 4, 36 Ierusalem, surge cum Ps. 147, 12.13 (1m56.7s - 1825 kb) score

Here are posts on Chantblog for today's Propers:

• The Introit:  Advent 2: Populus Sion ("People of Zion")
• The Advent 2 Gradual: Ex Sion ("Out of Zion")
• The Advent 2 Alleluia: Laetatus sum ("I was glad")
•  The Communio:  Advent 2: Ierusalem Surge ("Arise, Jerusalem")
•  The Advent Office

The Advent I Alleluia: Ostende nobis Domine ("Show us thy mercy, O Lord")

The text is a very familiar one, taken from Psalm 85:7 (84:8 in the Vulgate):

Show us thy mercy, O Lord : and grant us thy salvation. 

Here's the full chant score:

Here are all the chants for the day, from ChristusRex.org:

Hebdomada Prima Adventus
Dominica Introitus: Ps. 24, 1-4 Ad te levavi (3m29.7s - 3275 kb) score
Graduale: Ps. 24, 3. V. 4 Universi, qui te exspectant (2m00.6s - 1887 kb) score
Alleluia: Ps. 84, 8 Ostende nobis (2m41.5s - 2525 kb) score
Offertorium: Ps. 24, 1-3 Ad te, Domine, levavi (1m41.0s - 1579 kb) score
Communio: Ps. 84, 13 Dominus dabit benignitatem (51.2s - 801 kb) score

And these are posts on Chantblog for the Advent 1 propers:

• The Introit: Ad Te Levavi Animam Meam
• The Gradual: Universi, qui te exspectant
• The Advent I Alleluia: Ostende nobis Domine ("Show us thy mercy, O Lord")
• The Offertory: Ad te, Domine, levavi
• The Communio:  Dominus Dabit
• The Advent Office

"Psalms 91/121, Prayer of Severus, Praise of Cherubim"

These are some very nice chants posted by "Malankara Syriac Orthodox" at YouTube; this one is actually part of a 22-video playlist, which is well worth listening to all the way through.   The YouTuber writes that these are "Three prayers during the evening prayer."  You can hear the Kyrie at the opening - then the Compline Psalm 91 begins: 



Another YouTuber writes that this is "Sung by Fr. Aju Philip Mathews and Tenny Thomas. © Copyright 2012 Malankara Orthodox Syrian Church."

Here are the texts of the Compline Psalms and the Prayer of Severus, from the website of the Northeast American Diocese of the Malankara Orthodox Syrian Church:

Psalm 91

You, that sit in the shelter of the Most High, and abide in glory, in the shadow of God.
Say to the Lord: 'My trust and my refuge; the God in whom I confide.'
For He shall deliver you from the snare of stumbling, and from idle talk.
He shall keep you under His feathers, and by His wings, you shall be covered; and His truth shall encompass you like an armor.
You shall not fear from the terror by night, and from the arrow that flies by the day:
And from the voice that travels in the darkness, and from the devastating wind in the noon.
Thousands shall fall at your side, and ten thousands at your right side. They shall not come near to you, but with your eyes you shall see only; You shall see the revenge of the wicked.
(Since you have said), 'Thou art the Lord, my trust, who hast placed Thy abode in the heights.'
There shall no evil come near to you; neither shall any plague draw near to your dwelling place.
For He shall give His angels command concerning you, who shall protect you in all your ways.
And they shall bear you up in their hands, lest your foot stumble.
You shall tread upon the adder and the basilisk; and you shall trample down the lion and the dragon.
(For the Lord has said): 'Since he has sought me, I will deliver him and strengthen him;'
'Since he has known my name he shall call upon me, and I will answer him, and be with him in affliction.' I will strengthen him and honor him. With long life, will I satisfy him, and show him my salvation.

Psalm 121

I will lift up my eyes to the mountain, from whence comes my helper.
My help is from the Lord who has made the heaven and the earth.
He will not suffer your foot to tremble; Your keeper shall not slumber:
For neither slumbers, nor sleeps the keeper of Israel.
The Lord is your keeper. The Lord shall overshadow you with His right hand.
The sun shall not smite you by day; nor the moon by night.
The Lord shall take care of you from all evil; the Lord shall take care of your life.
He shall watch over your exit and your entrance, henceforth forever.
And to You belongs the praise O God. Barekmor.
Glory be to the Father...Halleluiah, Halleluiah, Halleluiah now and always and forever Amen.

Prayer of St. Severus

O Lord who sittest in the secret place of the Most High, shelter us beneath the shadow of the wings of Thy mercy, and have compassion upon us.
Thou, who hearest all things, in Thy loving kindness, hearken to the supplications of Thy servants.
Grant us, O Messiah; our Savior; a peaceful evening and a sinless night, for Thou art a glorious king, and unto Thee, are our eyes lifted up.
Forgive our debts and our sins; have mercy upon us, both in this world and in that to come.
May Thy loving kindness shelter us O Lord, and Thy grace be upon our faces. May Thy cross protect us from the evil one and his hosts.
Let Thy right hand overshadow us all the days of our lives, and Thy peace reign among us, do Thou give hope and salvation to the souls that pray to Thee.
By the prayers of St. Mary, Thy Mother, and of all Thy Saints, O God, forgive us our debts, and have mercy upon us. Amen.

Praise of the Cherubim
† Blessed is the Glory of the Lord, from His place forever;
† Blessed is the Glory of the Lord, from His place forever;
† Blessed is the Glory of the Lord; from His place forever and ever.
Holy and glorious Trinity, have mercy upon us;
Holy and glorious Trinity, have mercy upon us;
Holy and glorious Trinity, have compassion and mercy upon us.
Holy art Thou, and glorious forever,
Holy art Thou, and glorious forever,
Holy art Thou, and blessed is Thy Name forever and ever.
Glory be to Thee, O Lord,
Glory be to Thee, O Lord,
Glory be to Thee, ever our hope, Barekmor.

Our Father who art in Heaven ...

Hail Mary, full of grace ...

Barekmor is apparently Syriac for "Bless me, O Lord."


I've posted video from this YouTuber before; s/he points at the YouTube page to the GoogleSite syrianorthodox.

"Malankara" is a designation applied to the Indian Orthodox Church; the connection with the Syriac Orthodox Church of Antioch is explained in this article:

The Malankara Church is the church of the Saint Thomas Christians of Kerala, India, with particular emphasis on the part of the community that joined Archdeacon Mar Thoma in swearing to resist the authority of the Portuguese Padroado in 1653. This faction soon entered into a relationship with the Syriac Orthodox Church of Antioch, and was thereafter often known as the Malankara Syrian Church^[1] (Malayalam: Malankara Suriyani Sabha).

As part of the Saint Thomas Christian community, the church traced its origins to the evangelical activity of Thomas the Apostle in the 1st century.^[2] As an independent faction, it originated in the first major split within the Saint Thomas Christian community. Historically, the Thomas Christians had been united in leadership and liturgy, and were part of the Church of the East, based in Persia. However, the collapse of the Church of the East's hierarchy in Asia left the province of India effectively isolated, and through the 16th century, the Portuguese, recently established in Goa, forcefully drew the Thomas Christians into Latin Rite Catholicism. Resentment of these measures led the majority of the community to join the archdeacon, Thoma, in swearing never to submit to the Portuguese in the Coonan Cross Oath. Several months later Thoma was ordained as the first indigenous Metropolitan of Malankara.

I'm assuming that "Severus" is St. Severus of Antioch.

Beautiful chant.....

Anglican Chant XXXIII: Psalm 102 (Domine, exaudi)

A great chant (or two, or three), sung here beautifully by the Choir of Ely Cathedral:



Here's what the YouTuber had to say at the page; the citation includes the words to the Psalm from the Coverdale Psalter:

The Choir of Ely Cathedral, under the direction of David Price & Paul Trepte, sing the hundredth and second Psalm to an Anglican chant for choir and organ. A sorrowful complaint of great afflictions. (1-11) Encouragement by expecting the performances of God's promises to his church. (12-22) The unchangeableness of God. (23-28)

Text:

Psalm 102. Domine, exaudi

HEAR my prayer, O Lord : and let my crying come unto thee.
2. Hide not thy face from me in the time of my trouble : incline thine ear unto me when I call; O hear me, and that right soon.
3. For my days are consumed away like smoke : and my bones are burnt up as it were a firebrand.
4. My heart is smitten down, and withered liked grass : so that I forget to eat my bread.
5. For the voice of my groaning : my bones will scarce cleave to my flesh.
6. I am become like a pelican in the wilderness : and like an owl that is in the desert.
7. I have watched, and am even as it were a sparrow : that sitteth alone upon the house-top.
8. Mine enemies revile me all the day long : and they that are mad upon me are sworn together against me.
9. For I have eaten ashes as it were bread : and mingled my drink with weeping;
10. And that because of thine indignation and wrath : for thou hast taken me up, and cast me down.
11. My days are gone like a shadow : and I am withered like grass.
12. But thou, O Lord, shalt endure for ever : and thy remembrance throughout all generations.
13. Thou shalt arise, and have mercy upon Sion : for it is time that thou have mercy upon her, yea, the time is come.
14. And why? thy servants think upon her stones : and it pitieth them to see her in the dust.
15. The heathen shall fear thy Name, O Lord : and all the kings of the earth thy majesty;
16. When the Lord shall build up Sion : and when his glory shall appear;
17. When he turneth him unto the prayer of the poor destitute : and despiseth not their desire.
18. This shall be written for those that come after : and the people which shall be born shall praise the Lord.
19. For he hath looked down from his sanctuary : out of the heaven did the Lord behold the earth;
20. That he might hear the mournings of such as are in captivity : and deliver the children appointed unto death;
21. That they may declare the Name of the Lord in Sion : and his worship at Jerusalem;
22. When the people are gathered together : and the kingdoms also, to serve the Lord.
23. He brought down my strength in my journey : and shortened my days.
24. But I said, O my God, take me not away in the midst of mine age : as for thy years, they endure throughout all generations.
25. Thou, Lord, in the beginning hast laid the foundation of the earth : and the heavens are the work of thy hands.
26. They shall perish, but thou shalt endure : they all shall wax old as doth a garment;
27. And as a vesture shalt thou change them, and they shall be changed : but thou art the same, and thy years shall not fail.
28. The children of thy servants shall continue : and their seed shall stand fast in thy sight.

Recording available on the disk 'Psalms of David: Vol. 8' (Priory Records UK).
www.prioryrecords.co.uk

At the Priory Records page, the composer listing reads "Ross, Ivor Atkins"; not sure who "Ross" is - perhaps it's R.R.Ross? -  but here's a bit about Ivor Atkins.  Interestingly, the image comes from the Library of Congress:

Sir Ivor Algernon Atkins (29 November 1869 – 26 November 1953) was the choirmaster and organist at Worcester Cathedral for over 50 years (1897-1950). He is well known for editing Allegri's Miserere with the famous top-C part for the treble. He is also well known for The Three Kings, an arrangement of a song by Peter Cornelius as a choral work for Epiphany.

Born into a Welsh musical family at Llandaff, Atkins graduated with a bachelor of music degree from The Queen's College, Oxford in 1892, and subsequently obtained a Doctorate in Music (Oxford). He was assistant organist of Hereford Cathedral (1890-1893) and organist of St Laurence Church, Ludlow from 1893 to 1897.
He composed songs, church music, service settings and anthems. With Edward Elgar he prepared an edition of Bach's St. Matthew Passion. Knighted in 1921 for services to music, Atkins was President of the Royal College of Organists from 1935 to 1936. He died in Worcester.

He was a friend of Edward Elgar, who in 1904 dedicated the third of his Pomp and Circumstance Marches to Atkins.

"Laudate Dominum: Gregorian Chant By The Trappist Monks of the Abbey of Gethsemani, Kentucky, 1951"

The complete LP you see in the video above. Recorded in 1951.

The Communion Song(s) for the Feast of the Ascension

There are three different Communion chants for the Feast of the Ascension - one for each year.  I'll post all of them here.

Year A's chant is Data est mihi ("All power is given to me"):



The text is this familiar one, from Matthew 28, containing the very last words of Matthew's Gospel:

¹⁸  [And Jesus coming, spoke to them, saying:] All power is given to me in heaven and in earth.

¹⁹ Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Here's James MacMillan's Data est mihi, sung by the Westminster Choir conducted by Joe Miller; this piece comes from a collection called "The Strathclyde Motets."   This video was recorded "at the Choir's Homecoming Concert in Princeton, N.J. in January 2011":




The Communio for Year B is Signa autem eos ("These signs will accompany them"):


Signa autem eos, qui in me credunt, hæc sequéntur: dæmónia ejícient: super ægros manus impónent, et bene habébunt. from Corpus Christi Watershed on Vimeo.

The text is taken from Mark 16:17-18, the last part of Mark's Gospel:

¹⁷ And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; ¹⁸ they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover.”

(There are only two more verses after this, these:

¹⁹ So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. ²⁰ And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs.

But of course, there's that footnote, too: "Some of the earliest manuscripts do not include 16:9–20.")


Psallite Domino ("Sing to the Lord") is the Communion song for Year C; here it's sung by the Congregation of St. Lazarus Autun:




This text comes, while taking some liberties, from Psalm (67/)68:

³³ to him who rides in the heavens, the ancient heavens;
    behold, he sends out his voice, his mighty voice.
³⁴ Ascribe power to God,
    whose majesty is over Israel,
    and whose power is in the skies.

Here's a very nice polyphonic Psallite Domino:  this piece was composed by Sebastiaan Van Steenberge, performed by Koristen van Keizersberg (Director: Peter Maus), and recorded at Keizersberg Abbey in Leuven, Belgium in May 2008:

Here, from ChristusRex.org, are all the Mass Propers for Ascension, sung by the Sao Paulo Benedictines:

In Ascensione Domini
Dominica Introitus: Act. 1, 11; Ps. 46 Viri Galilæi (2m48.4s - 2635 kb) score here
Alleluia: Ps. 46, 6 Ascendit Deus (1m50.2s - 1725 kb) score here
Alleluia: Ps. 67, 18.19 Dominus in Sina (2m33.9s - 2409 kb) score here
Offertorium: Ps. 46, 6 Ascendit Deus (1m33.8s - 1469 kb MONO due to problems with my recording set) score here
Communio:
(anno A)Mt. 28, 18.19 Data est mihi (1m21.9s - 1283 kb) score here
(anno B)Mc. 16, 17.18 Signa (1m05.5s - 1027 kb)
(anno C)  Ps. 67, 33.34 Psallite Domino (59.0s - 925 kb MONO due to problems with my recording set) score here

You can read other posts about the day's propers on Chantblog as well:

• The Introit for the Feast of the Ascension: Viri Galilaei ("O men of Galilee")
• The 1st Alleluia and Offertory for Ascension:  Ascendit Deus ("God has gone up")
• The 2nd Alleluia for Ascension Day: Dominus in Sina ("The Lord is in Sinai")
• The Communion Song(s) for the Feast of the Ascension  
• The Sarum Ascension Office

Don't forget to read Full Homely Divinity's article on Ascension.


And here's a wonderful thing - a glorious piece I didn't know existed until just now!  It's Bach's Ascension Oratorio (AKA the Cantata for Ascension Day, Lobet Gott in seinen Reichen - "Praise God in His Kingdoms"), first performed on May 19, 1735 in Leipzig.    Listen especially for Ach, bleibe doch, mein liebstes Leben here - which ultimately became the Agnus Dei in the B Minor Mass: 



The German and English words are here (and also here).

This is the list of movements and musicians from the YouTube page:

Johann Sebastian Bach
Ascension Oratorio, BWV 11
(Cantata, Lobet Gott in seinen Reichen, BWV 11)

Part I
1 Chorus. Lobet Gott in seinen Reichen
2 Evangelista. Der Herr Jesus hub seine Hände auf
3 Recitativo. Ach, Jesu, ist dein Abschied
4 Aria. Ach, bleibe doch, mein liebstes Leben
5 Evangelista. Und ward aufgehoben zusehends
6 Chorale. Nun lieget alles unter dir

Part II
7 Evangelista. Und da sie ihm nachsahen
8 Recitativo. Ach ja! so komme bald zurück
9 Evangelista. Sie aber beteten ihn an
10 Aria. Jesu, deine Gnadenblicke
11 Chorale. Wenn soll es doch geschehen

Hannah Morrison, soprano
Meg Bragle, mezzo-soprano
Nicholas Mulroy, tenor
Peter Harvey, bass

Monteverdi Choir
English Baroque Soloists
John Eliot Gardiner, conductor

This depiction of the Ascension comes from Folio 13v of the Rabula Gospels (Mesopotamia, 6th century AD):

The Lent 3 Offertory: Iustitiae Domini ("The judgements of the Lord")

Iustitiae Domini is the beautiful Offertory for the 3rd Sunday in Lent, sung here by the Nova Schola Gregoriana:



This is the English translation of this chant, from Prosper Gueringer 's book on the Liturgical Year:

The justices of the Lord are right, rejoicing hearts; his ordinances are sweeter than honey and the honey-comb: therefore thy servant observeth them.

(Another, better translation of "justices" there might be "judgements," or "just decrees."  I do believe Iustitiae is plural.)

The text comes from Psalm (18/)19: vv. 9 - 11:

9 the fear of the Lord is clean,
    enduring forever;
the rules[d] of the Lord are true,
    and righteous altogether.
10 More to be desired are they than gold,
    even much fine gold;
sweeter also than honey
    and drippings of the honeycomb.
11 Moreover, by them is your servant warned;
    in keeping them there is great reward.

Here's the chant score:

There is more in the video than just what's included on this score; I'm still trying to work out what it is, and where it came from.

Here's something from Wikipedia about Psalm 19:

Psalm 19 is the 19th psalm in the Book of Psalms (the 18th in the Septuagint numbering). It is ascribed to David.

The psalm considers the glory of God in creation, and moves to reflect on the character and use of "the law of the LORD". A comparison is made between the law and the sun, which lends a degree of unity to the psalm. C. S. Lewis suggested that in verse 7, the Psalmist starts talking about something else, "which hardly seems to him like something else because it is so like the all-piercing, all-detecting sunshine."^[1] Like the Sun, the law is able to uncover hidden faults, and nothing can hide from it. As the Psalmist meditates on the excellencies of the law, he feels that his sins have been laid open before God's word, and asks for forgiveness and help.

.....

Verses 7–11: The law – sweeter than honey

Psalm 19:7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.
10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
11 Moreover by them is thy servant warned: and in keeping of them there is great reward.

— Psalm 19:7–11 King James Version
Psalm 19:7-11 Other versions

In verses 7–11 the law of the LORD, that is the Torah, is presented as another source of revelation about God's character and expectations. The instructions are referred to as "direct" from the Hebrew yesharim meaning to make straight, smooth, right or upright. One commentator's^[7] interpretation indicates that since this law shows a person what to do and keep in mind, what to avoid, how to please God, and what help he can expect from God, they are highly desirable and valuable.

The description of the law as radiant and enlightening ties the earlier references to the lights of nature to the character of God and to his laws as revealing truths.^[2] The Torah is associated with light in other passages as well, such as Proverbs 6:23 "For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:"

Here are all the chant propers for the day, sung by the Sao Paulo Benedictines:

Hebdomada tertia quadragesimæ
Dominica Introitus: Ps. 24, 15.16 et 1-2 Oculi mei (3m02.3s - 2852 kb) score
Graduale: Ps. 9, 20. V. 4 Exsurge... non prævaleat (3m46.7s - 3546 kb) score
Tractus: Ps. 122, 1-3 Ad te levavi (1m45.2s - 1646 kb) score
Offertorium: Ps. 18, 9.11.12 Iustitiæ Domini (1m21.7s - 1278 kb) score
Communio:
                 Quando legitur Evangelium de Samaritana:
                 Io. 4, 13.14 Qui biberit aquam (3m02.3s - 2852 kb)

                 Quando legitur aliud Evangelium:
                 Ps. 83, 4.5 Passer invenit (3m30.3s - 3288 kb) score

Here are posts on Chantblog for other propers of this day:

• The Introit for the Third Sunday in Lent: Oculi Mei ("My Eyes")
• The Gradual for Lent 3: Exsurge Domine non praevaleat
• The Lent 3 Tract: Ad te levavi oculos meos and The Tract for Lent 3: de Lassus' Ad te levavi oculos meos
• Passer Invenit  (The Communion Song)