Tuesday, April 21, 2015

This Joyful Eastertide!

One of my absolute favorite things about the season!  A fantastic text and a glorious tune; we sang it at the Sequence this past Sunday:



This, from the YouTube page:
The words of this Easter carol was written by George R. Woodward (1848-1934) in 1894. The melody is Dutch and fist showed up in the 1680s.

The arrangement from 1901 is by the Irish composer Charles Wood. He studied with Stanford at the Royal College of Music in London, and he would himself become a Professor of Music there, where his pupils would include Ralph Vaughan Williams and Herbert Howells.

Die deutsche Fassung stammt von Jürgen Henkys (1983). In wunderbarer Weise bringt es die Bilder des Osterevangeliums, den Ruf „denn nun ist er erstanden“ mit unserer eigenen Auferstehung in Beziehung. Die schwungvolle Melodie und die kraftvolle Aufwärtsbewegung beim „erstanden“ machen dieses Lied zu einem mitreißenden Osterjubel.

Happy Easter - Frohe Ostern !

This joyful Eastertide,
Away with sin and sorrow!
My Love, the Crucified,
Hath sprung to life this morrow.
Had Christ, that once was slain,
Ne'er burst his three-day prison,
Our faith had been in vain:
But now hath Christ arisen.

My flesh in hope shall rest,
And for a season slumber:
Till trump from east to west,
Shall wake the dead in number.
Had Christ etc.

Death's flood hath lost its chill,
Since Jesus cross'd the river:
Lover of souls, from ill
My passing soul deliver.
Had Christ etc.

(George Radcliffe Woodward, 1894)

Der schöne Ostertag!
Ihr Menschen, kommt ins Helle!
Christ, der begraben lag,
brach heut aus seiner Zelle.
Wär vorm Gefängnis noch der schwere Stein vorhanden,
so glaubten wir umsonst.
Doch nun ist er erstanden.

Was euch auch niederwirft,
Schuld, Krankheit, Flut und Beben –
er, den ihr lieben dürft, trug euer Kreuz ins Leben.
Läg er noch immer, wo die Frauen ihn nicht fanden,
so kämpften wir umsonst.
Doch nun ist er erstanden.

Muss ich von hier nach dort -
er hat den Weg erlitten.
Der Fluss reißt mich nicht fort, seit Jesus ihn durchschritten.
Wär er geblieben, wo des Todes Wellen branden,
so hofften wir umsonst.
Doch nun ist er erstanden.

(Jürgen Henkys, 1983)

The Cambridge Singers
Conducted by John Rutter

The score was created in Sibelius First (version 6.2), based on the edition in '100 carols for choirs' (Oxford University Press). Please note that Cambridge Singers sings the carol one semitone higher than reflected in the score.

And not only that!  We had this one, too, as the first hymn on the day:




1. He is risen, he is risen!
Tell it out with joyful voice:
he has burst his three days' prison;
let the whole wide earth rejoice:
Death is conquered, we are free,
Christ has won the victory.

2. Come, ye sad and fearful-hearted,
with glad smile and radiant brow!
Death's long shadows have departed;
Jesus' woes are over now,
and the passion that he bore,
sin and pain can vex no more.

*3. Come, with high and holy hymning,
hail our Lord's triumphant day;
not one darksome cloud is dimming
yonder glorious morning ray,
breaking o'ver the purple east,
symbol of our Easter feast.

4. He is risen, he is risen!
He hath opened heaven's gate:
we are free from sin's dark prison,
risen to a holier state;
and a brighter Easter beam
on our longing eyes shall stream.


Words: Cecil Frances Alexander (1818-1895), alt. Music: Unser Herrscher, Joachim Neander (1650-1580)

And this lovely thing, for Communion; people can sing the refrain - just "Alleluia, alleluia!" - as they walk forward, without needing the hymnal.  Beautiful and tuneful:




And this, for the final hymn; sung to the Christmas chant tune, Puer Nobis:



#193 from The Hymnal 1982: Closing Hymn for the Second Sunday of Easter at St. Bartholomew's, an Episcopal church in New York City on May 1, 2011.

This hymn is an English translation of the 5th century Ambrosian hymn "Aurora lucis rutilat". The translation is based on John M. Neale's 19th century text. The tune, "Puer Nobis", is a tune used for different hymns. Its origins lie in the 15th century Trier manuscript, adapted by Michael Praetorius in the 17th century, and harmonized by George Woodward in the 20th.

Really, sometimes I think I could go just for the music.  Lucky us!

Saturday, April 18, 2015

The Second Alleluia for the 3rd Sunday in Easter: Oportebat Pati Christum ("It behoved Christ to suffer")

Here's this chant, beautifully sung by the Benedictine Nuns of Notre-Dame de l'Annonciation, Le Barroux:




Here's the full chant score:



Here's a literal-ish translation of this text:
It was necessary for Christ to suffer, and to rise again from the dead, and so to enter into his glory.

This Latin Vulgate/English translation of Luke 24:26 and Luke 24:46 shows how this text is a mashup of two different verses:
2426Ought not Christ to have suffered these things and so, to enter into his glory?nonne haec oportuit pati Christum et ita intrare in gloriam suam

2446And he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day:et dixit eis quoniam sic scriptum est et sic oportebat Christum pati et resurgere a mortuis die tertia

And this section of Luke, which follows on from the Year A reading for this Sunday describing the supper at Emmaus, is in fact read on this day; the action here, though, takes place back in Jerusalem:
Luke 24:36b-48

Jesus himself stood among the disciples and their companions and said to them, "Peace be with you." They were startled and terrified, and thought that they were seeing a ghost. He said to them, "Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have." And when he had said this, he showed them his hands and his feet. While in their joy they were disbelieving and still wondering, he said to them, "Have you anything here to eat?" They gave him a piece of broiled fish, and he took it and ate in their presence.

Then he said to them, "These are my words that I spoke to you while I was still with you-- that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled." Then he opened their minds to understand the scriptures, and he said to them, "Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things."


The collect for today is this one, also read on Wednesday of Easter Week:
O God, whose blessed Son made himself known to his disciples in the breaking of bread: Open the eyes of our faith, that we may behold him in all his redeeming work; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Hatchett's Commentary says, about the collect, that:
This is a revised version of the collect for the Monday in Easter Week of the 1928 Book, composed by the Rev. Dr. John W. Suter, St.  It is associated with the story of our Lord's appearance to the disciples at Emmaus after the resurrection , when He made Himself known "in the breaking of bread" (Lk 24:35).  The original form of the result clause read, "The we may behold thee in all thy works."  This collect is also appointed for the third Sunday of Easter.

The chant propers for the Easter season seem to have been shifted around quite a bit from the old, Tridentine, version.  Some of these chants were once used for the "Third Sunday after Easter," which I think means that the numbering system was different then as well.  I'll have to take a closer look at that at some point.

Here are a couple of images from a very interesting old chant book housed, I believe, in the Bamberg State Library in Germany.  This chant begins at the bottom of the first page here and continues at the top of the second:




The book itself is quite unusual!  Here's a side-view image of its binding, followed by - if I'm not mistaken - images of its front and back covers.





It looks to me like the book's covers are made of wood, and those are carved images.

I don't read German very well, so can't really follow what's being said there; I don't know what this book actually is - but I can make some guesses.   This page, at the (French) gregorien.info site, links to it and refers to it as "Bamberg, D-BAa lit. 7, Cantatorium de Seeon," which I think probably refers to "Kloster-Seeon," a one-time Benedictine monastery "in the municipality of Seeon-Seebruck in the rural district of Traunstein in Bavaria, Germany."


And, according to this page, "a ‘cantatorium’ is a book that contains the gradual and alleluia chants that a soloist would perform during the Mass."

More, I cannot tell you at this moment; if I do find out something else, I'll come back and post it, as always.

Here are all the chants for this Sunday's mass, from ChristusRex.org, and sung by the Sao Paolo
Benedictines:a
Hebdomada tertia paschæ
Dominica
Introitus: Ps. 65, 1.2.3 Iubilate Deo (2m58.9s - 2798 kb) score
Alleluia: Lc. 24, 35 Cognoverunt discipuli (2m40.0s - 2504 kb) score
Alleluia: Lc. 24, 32 Oportebat (3m20.3s - 3132 kb) score
Offertorium: Ps. 145, 2 Lauda, anima mea (1m33.8s - 1468 kb) score
Communio:
(anno A) Lc. 24, 34 Surrexit Dominus (44.8s - 702 kb) score
                   (anno B)Ps. 95, 2 Cantate Domino (1m22.5s - 1292 kb) score
                   (anno C) Io. 21, 15.17 Simon Ioannis (1m23.7s - 1310 kb)

Here are posts for the some of the chants for this day on Chantblog:

Saturday, April 11, 2015

The second Alleluia for the Sunday after Easter: Post dies octo ("After eight days")

Post dies octo is the beautiful 2nd (or "Greater") Alleluia for the Sunday after Easter:


Post dies octo, jánuis clausis, stetit Jesus in médio discipulórum suórum from Corpus Christi Watershed on Vimeo.

The text for this "Greater Alleluia" comes from John 20:26:
Allelúja.   Vs. Post dies octo, jánuis clausis, stetit Jesus in médio discipulórum suórum, et dixit: Pax vobis.  Allelúja.

Alleluia.  Vs. And after eight days, all the doors being shut, Jesus stood in the midst of his disciples and said: “Peace be with you.” Alleluia.

William Byrd (among others) set this text, labeled on this video as "Dominica in Albis, in Octava Paschae - Antiphona ad Magnificat" - i.e., the Antiphon upon Magnificat [at Vespers] for Dominica in Albis in the Easter Octave (that is, today, the Sunday after Easter).   Very pretty indeed!  Not sure who the singers are here, though.




(And sure enough, enter 4/12/2015 and click "Vesperae" at Divinum Officium, and you'll see it listed there as the Mag antiphon, both in Byrd's time and in our own.)


The readings for today, in Year B, are quite beautiful ones; the Gospel reading from John is read in all three years:
Acts 4:32-35

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles' feet, and it was distributed to each as any had need.


Psalm 133 Page 787, BCP

Ecce, quam bonum!

1
Oh, how good and pleasant it is, *
when brethren live together in unity!
2
It is like fine oil upon the head *
that runs down upon the beard,
3
Upon the beard of Aaron, *
and runs down upon the collar of his robe.
4
It is like the dew of Hermon *
that falls upon the hills of Zion.
5
For there the LORD has ordained the blessing: *
life for evermore.

1 John 1:1-2:2

We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life-- this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us-- we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete.

This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

John 20:19-31

When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you." After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." When he had said this, he breathed on them and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe."

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, "Peace be with you." Then he said to Thomas, "Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe." Thomas answered him, "My Lord and my God!" Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe."

Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.


The Collect for the day is the same one as used on Thursday in Easter week:
Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ's Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Hatchett's Commentary says, about this collect, that:
This collect, new to this Book, is also appointed for use after the seventh lesson in the Great Vigil of Easter and as the collect of the day on the second Sunday of Easter.  It dates to the Gregorian sacramentary (no. 423).  The translation is a revision of that by William Bright in Ancient Collects (pp. 56-57).  In the Gregorian sacramentary and the Sarum missal it is provided for the Friday of Easter Week.  It might be compared with the collect for the third Sunday after Easter in earlier Prayer Books.  The 1549 version reads:
Almighty God, which showest to all men that be in error the light of thy truth, to the intent that they may return into the way of righteousness; Grant unto all them that be admitted into the fellowship of Christ's religion, that they may eschew those things that be contrary to their profession, and follow all such things as be agreeable to the same; through our Lord Jesus Christ.

That collect was the initial collect for one of the April Masses of the Leonine sacramentary (no. 75), and of the Mass for the second Sunday after the paschal octave in the Gelasian sacramentary (no. 546) and the supplement to the Gregorian (no. 1117).



Here's the full list of chant propers for the Second Sunday in Easter, from ChristusRex.org; the modern propers are identical to the historical (Tridentine) ones:

Hebdomada secunda paschæ
Dominica
Introitus: Quasi modo (3m38.5s - 3416 kb) score
Alleluia: In die resurrectionis (2m18.2s - 2162 kb) score
Alleluia: Post dies octo (2m11.9s - 2064 kb) score
Sequentia: Victimæ paschali (1m36.6s - 1510 kb) score
Offertorium: Angelus Domini (2m00.0s - 1876 kb) score
Communio: Mitte manum tuam, et cognosce (45.1s - 708 kb) score
Ite missa est (28.7s - 451 kb) score

Here are Chantblog posts on some of these:


The Eastertide Office hymns are here.


Here's Duccio's beautiful "The Incredulity of st.Thomas," from his "Maesta Altarpiece," created in 1308.


This is from the intro to the "Maesta Altarpiece" entry at Wikipedia:
The Maestà, or Maestà of Duccio is an altarpiece composed of many individual paintings commissioned by the city of Siena in 1308 from the artist Duccio di Buoninsegna.[1] The front panels make up a large enthroned Madonna and Child with saints and angels, and a predella of the Childhood of Christ with prophets. The reverse has the rest of a combined cycle of the Life of the Virgin and the Life of Christ in a total of forty-three small scenes; several panels are now dispersed or lost. The base of the panel has an inscription that reads: "Holy Mother of God, be thou the cause of peace for Siena and life to Duccio because he painted thee thus." [2] Though it took a generation for its effect truly to be felt, Duccio's Maestà set Italian painting on a course leading away from the hieratic representations of Byzantine art towards more direct presentations of reality.

I can't get enough of Duccio these days....

Thursday, April 02, 2015

The Maundy Thursday Gradual: Oculi ómnium in te sperant ("The eyes of all creatures look to you")

The Gradual for Maundy Thursday is the same one as that for Corpus Christi, and in fact was borrowed from that feast day.   The propers for Maundy Thursday have changed from the Tridentine era; the old Gradual was Christus factus est, today used on Good Friday.

Here's Oculi ómnium:



The text is taken from Psalm 144: 15-16; the English translation below is from CCWatershed:
Oculi ómnium in te sperant, Dómine: et tu das illis escam in témpore opportúno. Vs. Aperis tu manum tuam: et imples omne ánimal benedictióne.

The eyes of all creatures look to you, O Lord, and you give them their food in due season. Vs. You open your hand and fill every living thing with your blessings.


Today's Gospel is from John 13:1-17, 31b-35:
Before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel that was tied around him. He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" Jesus answered, "You do not know now what I am doing, but later you will understand." Peter said to him, "You will never wash my feet." Jesus answered, "Unless I wash you, you have no share with me." Simon Peter said to him, "Lord, not my feet only but also my hands and my head!" Jesus said to him, "One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you." For he knew who was to betray him; for this reason he said, "Not all of you are clean."

After he had washed their feet, had put on his robe, and had returned to the table, he said to them, "Do you know what I have done to you? You call me Teacher and Lord--and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have set you an example, that you also should do as I have done to you. Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. If you know these things, you are blessed if you do them.

Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself and will glorify him at once. Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, `Where I am going, you cannot come.' I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another."

The Epistle and Gospel readings for today are essentially the same as those in the Tridentine lectionary; a few verses have been added on or removed, in each case.

But I have loved the BCP Old Testament reading for this day since the first time I heard it; it's the Passover reading from Exodus, which explicitly ties into the Pascha theme that's so prominent at the Easter Vigil.  This also helps tie the Hebrew and Christian scriptures more closely together, which in turn reminds us - me, at least - how much of what we believe comes directly out of the much older Jewish understanding of God's acts for us in the world:


Exodus 12:1-4, (5-10), 11-14

The LORD said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of months; it shall be the first month of the year for you. Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household. If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it. [Your lamb shall be without blemish, a year-old male; you may take it from the sheep or from the goats. You shall keep it until the fourteenth day of this month; then the whole assembled congregation of Israel shall slaughter it at twilight. They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs. Do not eat any of it raw or boiled in water, but roasted over the fire, with its head, legs, and inner organs. You shall let none of it remain until the morning; anything that remains until the morning you shall burn.] This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the LORD. For I will pass through the land of Egypt that night, and I will strike down every firstborn in the land of Egypt, both human beings and animals; on all the gods of Egypt I will execute judgments: I am the LORD. The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you when I strike the land of Egypt.

This day shall be a day of remembrance for you. You shall celebrate it as a festival to the LORD; throughout your generations you shall observe it as a perpetual ordinance.


William Byrd set this Gradual text, sung here very nicely by, I'm assuming, an Hungarian choir:



This setting includes a more explicit reference to the Eucharist, in the form of the familiar text from John's Gospel; following is the Latin, plus an English translation, from CPDL:
Ps.144:15  Oculi omnium in te sperant Domine: et tu das illis escam in tempore opportuno.
Ps.144:16
  Aperis tu manum tuam: et imples omne animal benedictione.
Alleluia.

Jn 6:56
  Caro mea vere est cibus: et sanguis meus vere est potus:

Jn 6:57  qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in eo.
Alleluia.
Ps.145:15  The eyes of all wait upon thee, [O Lord]; and thou givest them their meat in due season.
Ps.145:16  Thou openest thine hand, and satisfiest the desire of every living thing.
Alleluia.
John 6:55  For my flesh is meat indeed, and my blood is drink indeed.
John 6:56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Alleluia. (KJV)
And here's the Hungarian, too, from the YouTube page!
Mindeneknek szemei tebenned bíznak, Uram, és te adsz nekik eledelt alkalmas időben.
Feltárod kezeidet, és betöltesz mindene élőt áldásoddal.
Az én testen valóban étel, és az én vérem valóba ital., aki eszi az én testemet, . és issza a én véremet, bennem marad, és én őbenne. Alleluja,


Here's a beautiful setting of this text (along with an explicit grace-before-meals text) from Eric Whitacre; it's called the "Sidney Grace" (referring to Sidney Sussex College, Cambridge):



This is a table grace, in other words.  From the page linked above:
The centuries-old words of the grace used here in Sidney Sussex are:

Oculi omnium ad te spectant, Domine;
tu das eis escam eorum in tempore opportuno.
Aperis tu manum tuam,
et imples omne animal benedictione tua.
Sanctifica nos, quaesumus, per verbum et orationem;
Istisque tuis donis,
quae de tua bonitate sumus percepturi, benedicito.
Per Jesum Christum Dominum nostrum. Amen.

The traditional English translation of these words is:

The eyes of all look toward thee, O Lord;
thou givest them their meat in due season.
Thou openest thine hand
and fillest every living thing with thy blessing.
Sanctify us, we beseech thee, through word and prayer;
and give thy blessing
to these thy gifts, which of they bounty we are about to receive,
through Jesus Christ our Lord. Amen.



All the chants for today are listed at ChristusRex.org, as follows:


Missa Vespertina in Cena Domini
Ad liturgiam verbi
Introitus: Cf. Gal. 6,14; Ps. 66 Nos autem gloriari (4m37.3s - 4337 kb) score
Graduale: Ps. 144,15. V. 16 Oculi omnium (2m58.5s - 2793 kb) score
Tractus: Mal. 1,11 et Prov. 9,5 Ab ortu solis (2m33.8s - 2409 kb) score

Ad lotionem pedum

Antiphona: Cf. Io. 13, 4.5.15 Postquam surrexit Dominus (43.3s - 681 kb) score
Antiphona: Io. 13, 2.13.15 Dominus Iesus (1m02.4s - 979 kb) score
Antiphona: Io. 13, 6.7.8 Domine, tu mihi lavas pedes (1m16.0s - 1191 kb) score
Antiphona: Cf. Io. 13, 14 Si ego Dominus (37.2s - 583 kb) score
Antiphona: Io. 13, 35 In hoc cognoscent omnes (45.5s - 713 kb) score
Antiphona: Io. 13, 34 Mandatum novum (15.8s - 248 kb) score
Antiphona: I Cor. 13, 13 Maneant in vobis (56.2s - 876 kb) score

Ad liturgiam eucharisticam

Offertorium: Ubi caritas (2m16.3s - 2132 kb) score
Communio: I Cor. 11, 24.25  Hoc corpus (2m51.7s - 2684 kb) score

Ad translationem SS.mi Sacramenti

O salutaris Hostia I (52.2s - 818 kb) score, Panis angelicus I (1m15.5s - 1182 kb) score, Adoro te devote (2m26.0s - 2282 kb) score, Ecce panis (1m33.2s - 1458 kb) score, Pange lingua, Tantum ergo (3m06.5s - 2916 kb) score


Here are other posts on Chantblog for some of the propers:

This is "The Washing of Feet and the Supper, from the Maesta by Duccio, 1308-1311":



But this year, I'm really liking this one, by Bouveret:



Blessed Holy Thursday to all.

    Friday, March 27, 2015

    The Palm Sunday Communion Song: Pater, si non potest ("Father, if this cup cannot pass away")

    The Communion hymn for Palm Sunday, Pater, si non potest, is the last chant of the day, sung during Communion after the Passion gospel has been sung:





    The text, taken directly from Matthew 26:42, is a short and sad ending for the Palm Sunday liturgy:
    Pater, si non potest hic calix transire, nisi bibam illum: fiat voluntas tua.
    Father, if this cup cannot pass away, unless I drink it: your will be done.

    Here's the chant score:




    ChristusRex.org has all the chant propers for today, sung by the Sao Paolo Benedictines:

    Hebdomada SanctaDominica in Palmis de Passione Domini

    Antiphona: Hosanna filio David (34.9s - 548 kb) score

    Ad processionem
    Procedamus (8.3s - 133 kb) score
    Antiphona: Pueri... portantes (2m24.9s - 2266 kb) score
    Antiphona: Pueri... vestimenta (1m18.4s - 1228 kb) score
    Hymnus ad Christum Regem: Gloria, laus (2m43.7s - 2558 kb) score
    Responsorium: Ingrediente Domino (3m34.2s - 3350 kb) score

    Ad Missam

    Tractus: Ps. 21, 2-9.18.19.22.24.32 Deus, Deus meus (1m54.7s - 1794 kb) score
    Graduale: Phil. 2, 8. V. 9 Christus factus est (2m19.3s - 2178 kb) score
    Offertorium: Ps. 68, 21.22 Improperium... et dederunt (2m40.2s - 2504 kb) score
    Communio: Mt. 26, 42 Pater, si non potest (3m28.0s - 3252 kb) score


    And here are Chantblog posts on some of these:

    Blessed Holy Week to all.

      Sunday, March 22, 2015

      Lent 5: Saepe expugnaverunt ("Greatly have they afflicted me")

      Sung by a group called Sequentia, this seems to be a version of the Tract for the Fifth Sunday in Lent.



      Remember that the Tract replaces the Alleluia during Lent, and that the text consists either of a complete Psalm or of the greatest part of a Psalm.

      Here's the chant score; the singing on the video above is much more elaborate - if not actually improvised upon - but the tune does seem to me to be there:


      I've written briefly about this tract before; the text in English is from Psalm 129, verses 1-4:
      “Greatly[a] have they afflicted me from my youth”—
          let Israel now say—
      “Greatly have they afflicted me from my youth,
          yet they have not prevailed against me.
      The plowers plowed upon my back;
          they made long their furrows.”
      The Lord is righteous;
          he has cut the cords of the wicked.

      I noted in the previous post that Psalm 129 is one of the "Songs of Ascents."    Also that Verse 4 is translated "The Lord who is just will cut the necks of sinners" in the Douay-Rheims version of this Psalm - but that the King James translates it this way:  "The LORD is righteous: he hath cut asunder the cords of the wicked," as do most other versions.  (The Good News Bible -  and some others  - translate it this way:  "But the Lord, the righteous one, has freed me from slavery," )  So I'm not quite sure what's going on there; clearly there are some disputes about the Hebrew.

      It's a beautiful recording, though, and I'm really happy to have found it. 

      ChristusRex.org provides the full complement of propers for today, here sung by the Sao Paulo Benedictines;  note that the Communio again depends on the Gospel for the day.
      Hebdomada quinta quadragesimæ  Dominica
      Introitus: Ps. 42, 1.2.3 Iudica me, Deus (3m09.1s - 1293 kb) chant score
      Graduale: Ps. 142, 9.10. V. Ps. 17, 48.49 Eripe me, Domine (3m49.9s - 1572 kb) chant score
      Tractus: Ps. 128, 1-4 Sæpe expugnaverunt (1m50.9s - 759 kb) chant score
      Offertorium: Ps. 118, 7.10.17.25 Confitebor tibi, Domine (1m41.8s - 697 kb) chant score
      Communio:
                       quando legitur Evangelium de Lazaro:
                       Io. 11, 33.35.43.44.39 Videns Dominus (3m43.2s - 1526 kb)

                       quando legitur Evangelium de muliere adultera:
                       Io. 8, 10.11 Nemo te condemnavit (2m35.9s - 1213 kb)

                       quando legitur aliud Evangelium:
                       Io. 12, 26 Qui mihi ministrat(49.0s - 382 kb)

      Here are posts on Chantblog about the other propers:



      Sunday, March 15, 2015

      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:
       

      Wednesday, March 11, 2015

      A Lament for Lent: Parce Domine ("O Lord, spare thy people")

      Parce Domine is a "Lenten lament" of a type similar to Attende Domine, about which I've written several times previously.  Both pieces are and have been used in processions and for congregational singing during Lent. I love Attende Domine and prefer it, personally, because of its tunefulness -  but just came across this one and thought I'd post it, too.  Giovanni Vianini sings it this video:



      I don't find this piece in the Liber Usualis, but here's a PDF of the chant from the website of The Institute of Christ the King Sovereign Priest.   The text comes from Joel 2:17, and also, I'd say, from the general and widely-used Psalmic motif of "O Lord, will you be angry with us forever?," since that phrase is not found in the passage from Joel.
      Spare, O Lord, spare thy people: let not thy wrath be kindled against us forever.

      In the video above, Giovanni Vianini is singing the antiphon along with the hymn Flectamus iram vindicem, which CPDL calls "Variant 3":
      The hymn Flectamus iram vindicem is attributed to St Ambrose. The Gregorian Parce Domine refrain is also sung with verses from the miserere using the tonus peregrinus."


      Parce Domine, populo tuo, ne in aeternum irascaris nobis.

      Variant 1
      Parce Domine populo tuo, et ne des haereditatem tuam in [obprobrium] perditionem. (Joel 2:17. Vulgate)
      Variant 2
      Parce Domine, parce populo tuo quia pius es et misericors. Exaudi nos in aeternum, Domine.


      Variant 3 (Hymn)

      1. Flectamus iram vindicem,
      Ploremus ante Judicem;
      Clamemus ore supplici,
      Dicamus omnes cernui:

      2. Nostris malis offendimus
      Tuam Deus clementiam
      Effunde nobis desuper
      Remissor indulgentiam.

      3. Dans tempus acceptabile,
      Da lacrimarum rivulis
      Lavare cordis victimam,
      Quam laeta adurat caritas.

      4. Audi, benigne Conditor,
      Nostras preces cum fletibus
      In hoc sacro jejunio,
      Fusas quadragenario.

      O Lord, spare thy people, and be not angry with us for ever.
      Variant 1
      O Lord, spare thy people and give not thine inheritance to [reproach] perdition.
       
      Variant 2
      Spare, O Lord, spare thy people, for Thou art gracious and merciful. Hear us for ever, O Lord.

      Variant 3 (Hymn)
      1. Let us appease His wrath,
      Beg for mercy from our Judge;
      Cry to Him in supplication,
      Let us all prostrate and say:

      2. By our sins we have offended
      against your mercy, O God
      Pour forth from above
      O pardoning One, your forgiveness

      3. Having given us this acceptable time,
      grant that in the water of our tears
      we may purify our heart and that it may become
      a joyful sacrifice offered out of love.

      4. O Merciful Creator, hear
      our prayers with our weeping
      in this holy time of
      forty day fasting.


      Here's a page from The St. Gregory Hymnal (published by St. Gregory Guild, Philadelphia, 1920), courtesy of Hymnary.org.  Parce Domine is offered here as an antiphon "usually sung three times before the 50th Psalm [AKA Psalm 51], Miserere mei, Deus":



      Several composers have written settings of Parce Domine; here's one from Gounod, sung beautifully by Mezzo-Soprano Andreia Petrea.  This is really quite a great piece, I have to say; unfortunately I've not been able to find the text Gounod uses here - it's not Flectamus iram vindicem, as far as I can tell - and I haven't yet been able to understand the words via the video.  Will be back with an update if either of those two things occurs!




      This is an audio/video of a setting of Parce Domine by 15th-Century Low Countries composer Jacob Obrecht; it starts here with the Gregorian melody - which, as far as I can tell, is not actually part of the composed piece.  (Here's a PDF of the composition from CPDL; the text is the one from Variant 2 above.)  The way the chant is sung here at the outset makes me like the antiphon better than I did originally:



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