Alleluia. Dies sanctificatus illuxit nobis;
venite gentes et adorate Dominum,
quia hodie descendit lux magna super terram.
Alleluia.
Alleluia. A holy day has dawned for us;
come, nations, and worship the Lord,
for today a great light has descended over earth.
Alleluia.
Here the Schola des Moines de Monserrat sing it:
This is Giovanni Vianini singing (and playing!) the "Alleluja di Natale - canto gregoriano nell'interpretazione di Giovanni Vianini direttore della Schola Gregoriana Mediolanensis - Basilica di San Marco Milano, Italia":
Ex substantia
Solis ignea
Calor prodiens
Et lux genita
Oblectamina
Praebet maxima
Translated by Peter Levi this way:
Heavenlier than heaven
The eagle flying
Even to the musteries
of the Lord’s breast
Has made a dwelling-place
and built his nest.
He sees the shining
of the sun there
in supreme light
shining most blest,
and feeds his eyes
his sight refreshed.
Out of the substance
of sunfire
Heat that proceeds
and generated light
offers absolute
of delight.
I have no tune for this, but the meter is 5 5 5 5 5 5 (= 10 10 10) - so any melody with that rhythm will do. You could sing it, for instance, to Vaughan Williams' Sine Nomine, or to Engleberg - if you add some alleluias at the end of each stanza. Or create your own melody; that's even more fun. I think, though, I'll be doing some research about Abelard and his time period, to see what the tune might have actually sounded like.
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.
There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world.
He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.
And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.
What sweeter music can we bring, Than a Carol, for to sing The Birth of this our heavenly King? Awake the Voice! Awake the String! Heart, Ear, and Eye, and every thing Awake! the while the active Finger Runs division with the Singer.
{From the Flourish they came to the Song}.
Voice 1: Dark and dull night, fly hence away, And give the honor to this Day, That sees December turn'd to May.
Voice 2: If we may ask the reason, say: The why, and wherefore all things here Seem like the Spring-time fo the year?
Voice 3: Why does the chilling Winter's morn Smile, like a field beset with corn? Or smell, like to a mead new-shorn, Thus, on the sudden?
Voice 4: Come and see The cause, why things thus fragrant be: 'Tis He is born, whose quick'ning Birth Gives life and luster, public mirth, To Heaven and the under-Earth.
Chorus: We see Him come, and know Him ours, Who, with His Sun-shine, and His Showers, Turns all the patient ground to flowers.
Voice 1: The Darling of the World is come, And fit it is, we find a room To welcome Him.
Voice 2: The nobler part Of all the house here, is the Heart,
Chorus: Which we will give Him; and bequeath This Holly and this Ivy Wreath, To do Him honor; who's our King, And Lord of all this Revelling.
Veni, redemptor gentium was composed by St. Ambrose of Milan (340-397). The current form of the hymn actually begins with Ambrose' second stanza. The original opening verse was "Intende, qui regis Israel".
The evidence in favor of St. Ambrose' authorship is, in part, due to a passing mention of it by St. Augustine. St. Augustine was baptized by St. Ambrose and was a good friend of his. St. Augustine both specifically mentions and quotes three of St. Ambrose' canonical hymns: "Aeterne rerum Conditor", "Deus Creator omnium", and "Iam surgit hora tertia". St. Augustine then goes on to mention "Veni, redemptor gentium" indirectly. Instead of giving the full title, he only gives a brief quote from the middle of the hymn, which matches that of the Veni, redemptor gentium. The hymn is also mentioned by other authors of the period as being by St. Ambrose. Pope Celestine mentions it in a sermon against the Nestorians, which he preached before a synod at Rome in 430. The Pope attributes it to St. Ambrose. Likewise Bishop Faustus of Riez (A. D. 455) and Cassiodorus (died 575) also quote it and attribute it to St. Ambrose.
The hymn is not used in the Breviarium Romanum, but does appear in the Liturgia Horarum. It is used as the Advent hymn for the Office of the Readings for the octave before Christmas.
Here's the score to Hymn 26, listed here as the tune for the Matins hymn, Christe, Redemptor omnium, De. (This hymn's first line in full is, as far as I can tell, Christe, Redemptor omnium, de Patre, Patris unice; it's normally given as Christe, Redemptor omnium, ex Patre, Patris unice. Not sure why the different article there, though. There are at least two "Christe, Redemptor Omnium"s, so this is to point this particular one.)
Jesus, the Father's only Son,
whose death for all redemption won;
before the worlds, of God most high
begotten all ineffably.
The Father's light and splendor thou,
their endless hope to thee that bow;
accept the prayers and praise today
that through the world thy servants pay.
Salvation's author, call to mind
how, taking form of humankind,
born of a Virgin undefiled,
thou in a man's flesh becam'st a child.
Thus testifies the present day,
through every year in long array,
that thou, salvation's source alone,
proceedest from the Father's throne.
Whence sky, and stars, and sea's abyss,
and earth, and all that therein is,
shall still, with laud and carol meet,
the Author of thine advent greet.
And we who, by thy precious blood
from sin redeemed, are marked for God,
on this the day that saw thy birth,
sing the new song of ransomed earth:
for that thine advent glory be,
O Jesus, Virgin-born, to thee;
with Father, and with Holy Ghost,
from men and from the heavenly host.
Here's the score to Hymn 27, listed above as the hymn Lauds & 2nd Evensong: A solis ortus cardine:
Hodie Christus natus est:
Hodie Salvator apparuit:
Hodie in terra canunt Angeli,
laetantur Archangeli
Hodie exsultant justi, dicentes:
Gloria in excelsis Deo.
Alleluia.
Today Christ is born:
Today the Savior appeared:
Today on Earth the Angels sing,
Archangels rejoice:
Today the righteous rejoice, saying:
Glory to God in the highest.
Alleluia.
O Virgin of Virgins, how shall this be? For neither before thee was any like thee, nor shall there be after. Daughters of Jerusalem, why marvel ye at me? That which ye behold is a divine mystery.
There is no available sound file for this one; the only people who sing it are Anglican and Norbertine monastics - and neither has recorded it, apparently. By now, though, you know the tune, no doubt - so have a go at it yourself; Gregorian Chant is meant to be sung and not merely listened to!
The first part of the text is taken from Isaiah 45:8:
“ Rain down, you heavens, from above,
And let the skies pour down righteousness;
Let the earth open, let them bring forth salvation,
And let righteousness spring up together.
I, the LORD, have created it.
The second half is taken from Psalm 19, Coeli enarrant: "The heavens declare the glory of God; And the firmament shows His handiwork." Obviously the common theme is "what the heavens are up to."
Most interesting to me about this Introit is that the same text is the basis for the Rorate Coeli, or "the Advent Prose," a lovely set of responses sung in Advent:
Drop down, ye heavens, from above, and let the skies pour forth righteousness: let the earth be fruitful, and bring forth a Saviour.
Be not very angry, O Lord, neither remember our iniquity for ever:
thy holy cities are a wilderness, Jerusalem a desolation:
our holy and our beautiful house, where our fathers praised thee.
Drop down, ye heavens, from above, and let the skies pour forth righteousness: let the earth be fruitful, and bring forth a Saviour.
We have sinned, and are as an unclean thing,
and we all do fade as a leaf:
our iniquities, like the wind, have taken us away;
thou hast hid thy face from us:
and hast consumed us, because of our iniquities.
Drop down, ye heavens, from above, and let the skies pour forth righteousness: let the earth be fruitful, and bring forth a Saviour.
Ye are my witnesses, saith the Lord, and my servant whom I have chosen;
that ye may know me and believe me:
I, even I, am the Lord, and beside me there is no Saviour:
and there is none that can deliver out of my hand.
Drop down, ye heavens, from above, and let the skies pour forth righteousness: let the earth be fruitful, and bring forth a Saviour.
Comfort ye, comfort ye my people, my salvation shall not tarry:
I have blotted out as a thick cloud thy transgressions:
fear not for I will save thee:
for I am the Lord thy god, the holy one of Israel, thy Redeemer.
Here is an mp3 of the Advent Prose, with Vaughan Williams fauxbourdons, sung by the St. David's Compline Choir in Austin, TX; the words do not match exactly with those above.
O Key of David, Scepter of the house of Israel; that openeth and no man shutteth, and shutteth, and no man openeth: come, and bring forth from the prisionhouse the captive, who sitteth in darkness and in the shadow of death.
O Root of Jesse, which standest for an ensign of the people, at whom kings shall stop their mouths, whom the Gentiles shall seek: Come and deliver us, and tarry not.
O Adonai and Leader of the house of Israel, who appearedst in the Bush of Moses in a flame of fire, and gavest him the law in Sinai: Come and deliver us with an outstretched arm.
O Wisdom, which camest out of the mouth of the most High, and reachest from one end to another, mightily and sweetly ordering all things: Come and teach us the way of prudence.
As we enter Sapientia-tide, I'll again each day provide the sung Antiphon upon Magnificat designated for this special time of the year. I'll also on each page provide links to previous posts with various other sound files and content, like this: more here and here about "O Sapientia."
Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.
The second half is taken from Psalm 85, Benedixisti Domine: "LORD, You have been favorable to Your land; You have brought back the captivity of Jacob."
This Sunday has taken the name, Gaudete, from this Introit, and is a lightening of mood; the liturgical color sometimes changes (for those who can afford another set of vestments!) from purple or blue to rose.
Here's a polyphonic setting of this text; it isn't known who the composer was - kind of interesting, that, I think. It's sung by the College of William & Mary Choir, and they do a good job keeping a really brisk pace:
Here's the Choir of King's College, Cambridge, singing Henry Purcell's setting, also called "The Bell Anthem" - and it is gorgeous:
People of Sion, behold the Lord shall come to save the nations: and the Lord shall make the glory of His voice to be heard, in the joy of your heart. Give ear, O Thou that rulest Israel: Thou that leadest Joseph like a sheep.
I'm not sure exactly what the relationship is between the Isaiah and the Psalm; perhaps the "voice of the Lord" in the Isaiah passage is an allusion to the sheep - who in Christ's later metaphor, know the shepherd's voice - in the Psalm.
In any case, this is about the people of Zion and the Reign of God; my friend the Postulant says that "Regis...is the same verb as in Dominus regit me, 'The Lord is my shepherd.'"
The collect for the day is this one:
Merciful God, who sent your messengers the prophets to preach repentance and prepare the way for our salvation: Give us grace to heed their warnings and forsake our sins, that we may greet with joy the coming of Jesus Christ our Redeemer; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
This
new collect is based on that for the third Sunday of Advent in the Book
of Common Worship of the Church of South India; the theme is "The
Fore-runner":
O Lord Jesus Christ, who at thy first
coming didst send thy messenger to prepare the way before thee: Grant
that we, paying urgent heed to the message of repentance, may with
hearts prepared await they final coming to judge the world; who with the
Father and the Holy Spirit ever livest and reignest, one God, world
without end. Amen.
The petition is
similar to that of the first of the collects for the Nativity:
Christmas Day. The prayer might be compared to this collect for the
third Sunday in Advent which entered the Prayer Book in 1662, generally
attributed to John Cosin:
O Lord Jesus Christ, who at
thy first coming didst send they messenger to prepare the way before
thee: Grant that the ministers and stewards of thy mysteries may
likewise so prepare and make ready thy way, by turning the hearts of the
disobedient to the wisdom of the just, that at thy second coming to
judge the world we may be found an acceptable people in thy sight; who
livest and reignest with the Father and the Holy Spirit ever, one God,
world without end. Amen.
The essential
difference between Bishop Cosin's collect and that in the present
revision lies in the placing of responsibility not only upon the
ministers and stewards but upon all of us to be prepared for Christ's
coming again.
1 To You, O LORD, I lift up my soul.
2 O my God, I trust in You;
Let me not be ashamed;
Let not my enemies triumph over me.
3 Indeed, let no one who waits on You be ashamed;
Let those be ashamed who deal treacherously without cause.
4 Show me Your ways, O LORD;
Teach me Your paths.
VERBUM supernum prodiens
a Patre lumen exiens,
qui natus orbi subvenis
cursu declivi temporis:
Illumina nunc pectora
tuoque amore concrema;
audita per praeconia
sint pulsa tandem lubrica.
Iudexque cum post aderis
rimari facta pectoris,
reddens vicem pro abditis
iustisque regnum pro bonis,
Non demum artemur malis
pro qualitate criminis,
sed cum beatis compotes
simus perennes caelites.
Sit, Christe, rex piissime,
tibi Patrique gloria
cum Sancto Spiritu Paraclito,
in sempiterna saecula. Amen.
High Word of God, who once didst come,
Leaving Thy Father and Thy home,
To succor by Thy birth our kind,
When, towards Thy advent, time declined,
Pour light upon us from above,
And fire our hearts with Thy strong love,
That, as we hear Thy Gospel read,
All fond desires may flee in dread;
That when Thou comest from the skies,
Great Judge, to open Thine assize,
To give each hidden sin its smart,
And crown as kings the pure in heart,
We be not set at Thy left hand,
Where sentence due would bid us stand,
But with the saints Thy face may see,
Forever wholly loving Thee.
Praise to the Father and the Son,
Through all the ages as they run;
And to the holy Paraclete
Be praise with Them and worship meet. Amen.
TPL has a different set of English words, here, and notes of this hymn that:
Verbum supernum prodiens dates to somewhere around the 6th or 7th century and can be found in monastic breviaries of the 10th century. The hymn is used for the Office of the Readings as an Advent Hymn.
The University of Utah Singers perform "Verbum supernum prodiens" by Damijan Močnik in a collaboration concert with the Salt Lake Choral Artists, February 21, 2009 in Libby Gardner concert hall under the direction of Dr. Brady Allred.
The same (Gregorian) tune is used, according to Hymn melodies, for Vox clara ecce intonat ("Written in the 6th century, this hymn is traditionally used for Lauds during the Advent season"), from TPL:
VOX clara ecce intonat,
obscura quaeque increpat:
procul fugentur somnia;
ab aethere Christus promicat.
Mens iam resurgat torpida
quae sorde exstat saucia;
sidus refulget iam novum,
ut tollat omne noxium.
E sursum Agnus mittitur
laxare gratis debitum;
omnes pro indulgentia
vocem demus cum lacrimis,
Secundo ut cum fulserit
mundumque horror cinxerit,
non pro reatu puniat,
sed nos pius tunc protegat.
Summo Parenti gloria
Natoque sit victoria,
et Flamini laus debita
per saeculorum saecula. Amen.
A THRILLING voice by Jordan rings,
rebuking guilt and darksome things:
vain dreams of sin and visions fly;
Christ in His might shines forth on high.
Now let each torpid soul arise,
that sunk in guilt and wounded lies;
see! the new Star's refulgent ray
shall chase disease and sin away.
The Lamb descends from heaven above
to pardon sin with freest love:
for such indulgent mercy shewn
with tearful joy our thanks we own.
That when again He shines revealed,
and trembling worlds to terror yield.
He give not sin its just reward,
but in His love protect and guard.
To the most high Parent glory be
and to the Son be victory,
and to the Spirit praise is owed
from age to age eternally. Amen.
Here's Ensemble N:un, using the same melody (with saxophone and some improvisation). Some may not like this, but I really do; I definitely appreciate contemporary musicians who make people aware of these chants, and create new ways to hear them:
Wachet auf, ruft uns die Stimme Der Wächter sehr hoch auf der Zinne, Wach auf, du Stadt Jerusalem! Mitternacht heißt diese Stunde; Sie rufen uns mit hellem Munde: Wo seid ihr klugen Jungfrauen? Wohl auf, der Bräutgam kömmt; Steht auf, die Lampen nehmt! Alleluja! Macht euch bereit Zu der Hochzeit, Ihr müsset ihm entgegen gehn!
"Sleepers, wake!" A voice astounds us,
the shout of rampart-guards surrounds us:
"Awake, Jerusalem, arise!"
Midnight's peace their cry has broken,
their urgent summons clearly spoken:
"The time has come, O maidens wise!
Rise up, and give us light;
the Bridegroom is in sight.
Alleluia!
Your lamps prepare and hasten there,
that you the wedding feast may share."
Wachet auf, ruft uns die Stimme, BWV 140, also known as Sleepers, Wake, is a cantata written in 1731 by Johann Sebastian Bach. It is scored for horn, 2 oboes, taille (an instrument similar to the oboe da caccia, today often substituted with an English horn), violino piccolo, violin, viola, basso continuo, and choir with soprano, tenor, and bass soloists.
BWV 140 is based on the chorale of the same name by Philipp Nicolai. This Lutheran hymn remains popular today both in its original German and in a variety of English translations. The text on which it is based is the parable of the ten virgins in Matthew 25:1–13, a reading that was scheduled in the Lutheran lectionary of the time for the 27th Sunday after Trinity. Because this Sunday only occurred in the church year when Easter was very early, the cantata was rarely performed. The infrequency of the occasion for which it was composed makes it one of the few cantatas whose date of composition is definitively known.
In the modern three-year Revised Common Lectionary, however, the reading is scheduled for Proper 27, or the 32nd Sunday in Ordinary Time, in the first year of the three-year cycle of lessons. Thus, the hymn or the cantata are commonly performed in churches on that Sunday. The text and its eschatological themes are also commonly associated with the early Sundays of the season of Advent, and so the cantata is also commonly performed during that season.
...
BWV 140 is a chorale cantata; its primary melody and text are drawn from a Lutheran chorale, Wachet auf, ruft uns die Stimme. The first movement is a chorale fantasia based on the first verse of the chorale, which is a common feature of Bach's cantatas. The second movement is a recitative for tenor that precedes the third movement, a duet for soprano and bass with obbligato violin. In the duet, the soprano represents the soul and the bass represents Jesus. The fourth movement, based on the second verse of the chorale, is written in a trio sonata-like texture for the tenors of the chorus, oboe da caccia, and continuo. Bach later transcribed this movement for organ (BWV 645), and it was subsequently published along with five other transcriptions Bach made of his cantata movements as the Schübler Chorales. The fifth movement is a recitative for bass, preceding the sixth movement, which is another duet for soprano and bass with obbligato oboe. This duet, like the third movement, is a love duet between the soprano soul and the bass Jesus. The final movement, as with many of Bach's cantatas, is based on the final verse of the chorale and is a four-part harmonization of the chorale melody.
It doesn't have much of a beat, the kids can't dance to it, and it's sung in a dead language, but Gregorian chant seems to be the hottest thing in sacred music right now.
Nearly 200 scholas -- choirs that sing plainsong -- have emerged around the country, many in the last five years, according to the Church Music Association of America.
Sacred music seminars that once drew few people now lure musical directors, organists and singers who want to learn more about Gregorian chant, said CMA president William Mahrt.
Religious publishers are stocking and selling large collections of plainsong books and music. Paraclete Press, the Massachusetts publishing house of the Community of Jesus, a monastic, Christian community in the Benedictine tradition, sold 5,000 copies of its "Gregorian Melodies" CD in the first half of this year -- more than it did all of last year.
The style of chant is named for the sainted Pope Gregory I (circa A.D. 540–604) in what was probably an early exercise in brand marketing. Musicologists say the pope most likely didn't invent plainsong, but his name was used to help it spread from monastery to monastery in medieval Europe.
Written records of Gregorian chant date to the 10th century. Over the years, plainsongs' unadorned melodies, sung in Latin to an uneven meter, became somehow suggestive of high religiosity.
"It has an inner pulse like a heart beat, but it doesn't have a regular rhythm," said Jeffrey Tucker, managing editor of the magazine Sacred Music. "The effect is like musical incense. It's always sort of floating and rising."
There follows an extensive list of CDs and books available for purchase.
It's appropriate today to sing any of the hymns "For a Holy Man," "For a Confessor," "For a Monastic," or "For Bishops and Pastors," because Martin of Tours was all of these. The choice from the listing at Hymn Melodies for the whole year from the Sarum service books, though, is only "For a Confessor." From an earlier post:
He whose confession God of old accepted,
whom through the ages all now hold in honor,
gaining his guerdon this day came to enter
heaven's high portal.
God-fearing, watchful, pure of mind and body,
holy and humble, thus did all men find him;
while, through his members, to the life immortal
mortal life called him.
Thus to the weary, from the life enshrinèd,
potent in virtue, flowed humane compassion;
sick and sore laden, howsoever burdened,
there they found healing.
So now in chorus, giving God the g lory,
raise we our anthem gladly to his honor,
that in fair kinship we may all be sharers
here and hereafter.
Honor and glory, power and salvation,
be in the highest unto him who reigneth
changeless in heaven over earthly changes,
triune, eternal.
This the Confessor of the Lord, whose triumph Now all the faithful celebrate, with gladness Erst on this feat-day merited to enter Into his glory.
Saintly and prudent, modest in behavior, Peaceful and sober, chaste was he, and lowly, While that life's vigor, coursing through his members, Quickened his being.
Sick ones of old time, to his tomb resorting, Sorely by ailments manifold afflicted, Oft-times have welcomed health and strength returning, At his petition.
Whence we in chorus gladly do him honor, Chanting his praises with devout affection, That in his merits we may have a portion, Now and forever.
Glory and virtue, honour and salvation, Be unto him that, sitting in the highest, Governeth all things, Lord and God Almighty, Trinity blessed.
Here's the chant score from my source to the hymn sung at Vespers on the feast days of monastics; the words are quite similar in content to those above. (That source lists hymns - different ones - for both monastics and "Holy Men.") The tune for this one is the same as on the mp3 and in the chant score above; again it's my favorite 11 11 11 5 meter, and this is one of my favorite of all hymns:
And here's the chant score for "Holy Men"; again, the music is the same:
Here's "Bishops and Pastors," using the same tune again:
Again from an earlier post:
But actually, Hymn melodies lists Iste Confessor as the hymn only for 1st Evensong and Mattins; Jesu, Redemptor Omnium is sung at Lauds and 2nd Evensong, to several different tunes, depending on the season. Here's the rundown:
At L. (except in Xmas & Paschal-tides) ... 25
At 2пd Ev. (& L. when по 2пd Ev.) ... 49
During Xmas-tide (L. & 2пd Ev.) ... 26
During Easter-tide ... ... 39
During Ascension-tide ... ... 41
On Simple Feasts of the lowest class throughout the year (L.) ... ... ... ... 6l
So there you have it. We are talking 25, 49, and/or 61 here. That's this gang:
1. Jesu Redemptor omnium, Quem lucis ante originem, Parem paternae gloriae, Pater supremus edidit.
2. Tu lumen et splendor Patris, Tu spes perennis omnium: Intende quas fundunt preces Tui per orbem servuli.
3. Memento, rerum Conditor, Nostri quod olim corporis, Sacrata ab alvo Virginis, Nascendo, formam sumpseris.
4. Testatur hoc praesens dies, Currens per anni circulum, Quod solus e sinu Patris Mundi salus adveneris.
5. Hunc astra, tellus, aequora, Hunc omne quod caelo subest, Salutis auctorem novae, Novo salutat cantico.
6. Et nos, beata quos sacri Rigavit unda sanguinis, Natalis ob diem tui, Hymni tributum solvimus.
7. Jesu, tibi sit gloria, Qui natus es de Virgine, Cum Patre et almo Spiritu, In sempiterna saecula.
The Lutheran Liturgical Prayer Brotherhood does offer a hymn "about the Bishops, Pastors, and Missionaries," though. Here's the mp3 of "O Thou Whose All-Redeeming Might"; the tune is the same as #49 above. The words used on this mp3 are the same as those at Oremus Hymnal (which lists the hymn as "Latin, eighth century; trans. Richard Meux Benson, 1906; Music: Jesu, Redemptor omnium"); so that's another loose end cleaned up (although as far as I can tell, these words do not match those in the Latin given above).
O thou whose all-redeeming might
crowns every chief in faith's true fight,
on this commemoration day
hear us, good Jesus, while we pray.
In faithful strife for thy dear Name
thy servant earned the saintly fame,
which pious hearts with praise revere
in constant memory year by year.
Earth's fleeting joys he counted nought,
for higher, truer joys he sought,
and now, with angels round thy throne,
unfading treasures are his own.
O grant that we, most gracious God,
may follow in the steps he trod;
and, freed from every stain of sin,
as he hath won may also win.
To thee, O Christ, our loving King,
all glory, praise and thanks we bring;
whom with the Father we adore
and Holy Ghost for evermore.
One of the interesting things about Martin of Tours is that his feast day, November 11, was once the de facto start of Advent (although that concept didn't really exist at that point). November 11 is 40 (liturgical) days before Christmas, and the Feast of Martin of Tours was the night before the fasting-before-Christmas began. According to the Martin page at Wikipedia:
From the late 4th century to the late Middle Ages, much of Western Europe, including Great Britain, engaged in a period of fasting beginning on the day after St. Martin's Day, November 11. This fast period lasted 40 days, and was, therefore, called "Quadragesima Sancti Martini," which means in Latin "the forty days of St. Martin." At St. Martin's eve and on the feast day, people ate and drank very heartily for a last time before they started to fast. This fasting time was later called "Advent" by the Church.
The feast is still celebrated (even with days off from work and school) in many parts of northern Europe, and it's still customary to have a big meal on the night of the feast - traditionally with goose as the main course.
Saint Martin, whose name comes from Martem Tenens (one who sustains Mars), was born in Hungary during the reign of Emperor Constantine, and spent his early childhood in northern Italy. Drafted into the Roman Army at age 15, he later became a member of the royal cavalry guard. It was while he was campaigning in Gaul, as an 18-year-old tribune, stationed in Amiens, that the famous legend of Saint Martin and the beggar took place.
One bitterly cold day a beggar, naked and shivering, came near his station. Martin, like all the other soldiers, was in armor, but over his iron plated suit he wore a large military cloak. As none of his companions took notice of the beggar, Martin cut his cloak in two with his sword and gave half of it to the beggar. That night Christ appeared to him in a vision, dressed in the parted cloak, and commended the young soldier for his charity.
Saint Martin -- the patron saint of the Quartermaster Regiment -- was the most popular saint in France during antiquity and the early Middle Ages. It is said that French kings carried his cloak into battle as a spur to victory. Usually pictured on horseback dividing his cloak with the beggar, the image of Saint Martin as a Soldier-Provider offers a fitting symbol for Logistics Warriors charged with SUPPORTING VICTORY now and for all time.
Lord God of hosts, you clothed your servant Martin the soldier with the spirit of sacrifice, and set him as a bishop in your Church to be a defender of the catholic faith: Give us grace to follow in his holy steps, that at the last we may be found clothed with righteousness in the dwellings of peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen
The Hebrew Bible reading is Isaiah 58:6-12:
Is not this the fast that I choose:
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin?
Then your light shall break forth like the dawn,
and your healing shall spring up quickly;
your vindicator shall go before you,
the glory of the LORD shall be your rear guard.
Then you shall call, and the LORD will answer;
you shall cry for help, and he will say, Here I am.
If you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.
The LORD will guide you continually,
and satisfy your needs in parched places,
and make your bones strong;
and you shall be like a watered garden,
like a spring of water,
whose waters never fail.
Your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to live in.
And the Gospel is, of course, Matthew 25:34-40:
Jesus said, "Then the king will say to those at his right hand, `Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' Then the righteous will answer him, `Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?' And the king will answer them, `Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.' "
St. Martin was born about 316 in Pannonia (modern Hungary). At the age of 10 he became a catechumen and at 15 he joined the army, serving under the emperors Constantius and Julian. The most famous story about Martin tells how on a cold day he met a beggar who asked for alms. Having nothing else to give, Martin drew his sword and cut his cloak in two, giving half to the beggar. Christ appeared to him in a dream the following night, clothed in half a cloak, and said, "Martin, the catechumen, has clothed me with this mantle!" At the age of 18, he was baptized and wished to leave the military, but stayed for two more years at the request of his commander. Following a successful campaign against the Teutons, he went before the emperor who was distributing rewards to his men. Martin, however, declined the bounty and asked instead that he be released from military service. He said, "Up to now, I have served you as a soldier; allow me henceforth to serve Christ. Give the bounty to these others who are going out to battle. I am a soldier of Christ and it is not lawful for me to fight." Julian accused him of cowardice and imprisoned him for a time. When he was released, Martin sought out the saintly Bishop Hilary of Poitiers, under whose direction Martin lived a solitary life for a time, until he was joined by others and founded a Benedictine monastery at Ligugé.
Martin became famous for his holiness of life, his preaching, and for his gifts of healing and spiritual discernment. People often sought him out for help and when the bishop of Tours died, they chose Martin to be their new bishop. He declined the honor and responsibility and hid from the people when they came looking for him. However, a goose revealed his whereabouts with her honking and Martin was unable to resist the will of the Church that he become a bishop. The goose is one of Martin's symbols. It is also a popular food on his feast day. Martinmas is the last day before the traditional 40 day fast before Christmas (St. Martin's Lent). The new wine is usually ready to drink on Martinmas, which is also the traditional day for slaughtering livestock for the winter, so it is a kind of harvest festival and a late fall Mardi Gras all rolled into one.
St. Martin was an exemplary bishop, and much loved by his people. He visited every church in his diocese once a year and founded several more religious communities, including the monastery of Marmoutier near Tours, where he lived with 80 monks. He lived to the great old age of 81 and was so renowned that he came to be known as the "Glory of Gaul." The hymn Iste confessor was composed in honor of St. Martin in the eighth century, and was later appointed to be sung as the Office Hymn on the feasts of confessors.Click here for an English translation by Laurence Housman, set to a metrical tune.
For a modern observance of the feast, this would be a good day to sort through drawers and
closets to gather good used clothing that could be donated to a local ministry to the needy, or to a thrift shop. Contributions to a food pantry or soup kitchen would be in order, as well. In many communities in the U.S., churches or other service organizations provide a free Thanksgiving dinner to any and all. Martinmas would be a good day to find out if there is such a meal served in your community and to sign up to help or to contribute money or food to the effort. If you are keeping St. Martin's Day at home, roast goose and a bottle of this year's Nouveau Beaujolais might top the menu, especially if you will be starting the St. Martin's Lent fast the next day.
Here's an El Greco of St. Martin:
And here's a "modern icon in the chapel of the Eastern Orthodox Monastery of the Theotokos and St Martin, Cantauque, Provence":
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It doesn't have much of a beat, the kids can't dance to it, and it's sung in a dead language, but Gregorian chant seems to be the hottest thing in sacred music right now.
