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":
Here again we see the office hymn tunes from Christmas! Interesting to note that the Matins Christmas hymn, and the Lauds and 2nd Evensong All Saints' hymn both start out with Christe, redemptor omnium! Clearly, that's no accident.
Here's the score to melody #25, listed as the song for First Evensong of the Feast of the Nativity, Veni, Redemptor Gentium:
LLPB offers this mp3 for melody #25sung to the words for Veni, Redemptor Gentium, the Evensong hymn for the Christmas Office. Use the English words below (tr. Fr. Edward Caswall (1814-1878)) to sing Jesu, salvator seculi, Redemptis to this same melody for All Saints Day.
TPL has this says that Jesu, salvator seculi, Redemptis: is "attributed to Rabanus Maurus (776-856)." Here are the Latin and English words - translation is by Fr. Edward Caswall (1814-1878) - from that link:
IESU, salvator saeculi, redemptis ope subveni, et, pia Dei genetrix, salutem posce miseris. Coetus omnes angelici, patriarcharum cunei ac prophetarum merita nobis precentur veniam. Baptista tui praevius et claviger aethereus cum ceteris apostolis nos solvant nexu criminis. Chorus sacratus martyrum, sacerdotum confessio et virginalis castitas nos a peccatis abluant. Monachorum suffragia omnesque cives caelici annuant votis supplicum et vitae poscant praemium. Sit, Christe, tibi gloria cum Patre et Sancto Spiritu, quorum luce mirifica sancti congaudent perpetim. Amen.
GIVER of life, eternal Lord,
Thy own redeemed defend;
Mother of grace, thy children save,
and help them to the end.
Ye thousand thousand Angel hosts,
assist us in our need;
Ye Patriarchs, with the Prophet choir,
for our forgiveness plead.
Forerunner blest, and Thou who still
dost heaven's dread keys retain;
Ye glorious Apostles all,
unloose our guilty chain.
Army of Martyrs, holy Priests,
in beautiful array;
Ye happy troops of Virgins chaste,
wash all our stains away.
All ye who high above the stars
in heavenly glory reign,
may we through your prevailing prayers
unto your joys attain.
Praise, honor, to the Father be,
praise to His only Son;
praise, Holy Paraclete, to Thee,
while endless ages run.
Here's the score to Hymn 26, listed here as the tune for the Lauds and 2nd Evensong hymn, Christe, Redemptor omnium, Conserva:
CHRISTE, redemptor omnium, conserva tuos famulos, beatae semper Virginis placatus sanctis precibus. Beata quoque agmina caelestium spirituum, praeterita, praesentia, futura mala pellite. Vates aeterni iudicis apostolique Domini, suppliciter exposcimus salvari vestris precibus. Martyres Dei incliti confessoresque lucidi, vestris orationibus nos ferte in caelestibus. Chori sanctarum virginum monachorumque omnium, simul cum sanctis omnibus consortes Christi facite. Auferte gentem perfidam credentium de finibus, ut unus omnes unicum ovile nos Pater regat. Sit Trinitati gloria, vestrasque voces iungite ut illi laudes debitas persolvamus alacriter. Amen.
O Christ! of all Redeemer dear,
Thy servants to protect be near;
Who to the pleading hearkenest
Of Mary, Ever-Virgin blest.
And ye, all-blissful hosts on high
Of heav'nly spirits, camping nigh,
Our past and present ills dispel,
From future perils guard us well!
Ye Prophets of the Judge adored,
And twelve Apostles of the Lord,
For us your ceaseless prayers outpour,
Salvation for our souls implore!
Martyrs of God, renown'd foi aye!
Confessors ranged in bright array!
Let all your orisons unite
To exalt us to the realms of light.
O sacred Virgin quires, may ye,
With Clerks of holy ministry,
And every Saint of Christ, obtain
That we his fellowship may gain.
From lands wherein thy faithful dwell
Drive far the traitorous infidel;
So we to Christ due hymns of praise
Henceforth with gladsome hearts may raise.
To thee, O Father, born of none,
And thee, O sole-begotten Son,
With holy Ghost, all glory be
From age to age eternally. Amen.
Here's a peek-in to the SSM Breviary entry for All Saints' Day; again, don't forget that the hymns are different here:
See also this entry, which contains the complete All Saints' Day Office in jpgs; here again, the hymns are not those prescribed by Sarum for today.
The Feast of All Saints is one of my favorite days of the entire year. I'm not exactly sure why, except that at my first High-Church Episcopal All Saints' Day service, I heard some spectacular music and the wonderful readings on the day - and both things have stayed with me ever since. (Of course, because of the Revised Common Lectionary, we're not hearing the BCP readings on All Saints' Day anymore; not hearing the terrific "Let us now sing the praises of famous men, our ancestors in their generations" from Ecclesiasticus this weekend will be a huge disappointment.)
The words, from the Book of Wisdom, are these, in Latin and English:
Justorum animae in manu Dei sunt,
et non tanget illos tormentum mortis.
Visi sunt oculis insipientium mori,
illi autem sunt in pace.
The souls of the just are in the hand of God,
and the torment of death shall not touch them.
In the sight of the unwise they seemed to die;
but they are in peace.
Here is Stanford's Iustorum Animae, sung by the "Ust Singers" in a concert at "la Iglesia de La exaltacion de la Santa Cruz en Zaragoza." Pretty good, too.
The Orthodox have some really nice All Saints' Day icons; here's my favorite so far, called "Saints of Russia."
.gif)
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.
